fret and fume wee chide and chafe as men beside our selues Oh that there were such harts in vs to please God Oh that we would looke so narrowly to our owne soules In our apparell nothing must be out of order in matter or forme to the very skirts and borders of them but in our liues we can be content to be out of frame to haue poore rent and ragged soules and neuer to put vpon vs the rightousnesse of Iesus Christ as the richest robes Rom. 13 14. Galath 3 27 and most precious garment The like we require in dressing our meates which we doe in attiring of our bodies which are ordained for the belly 1 Cor. 6 13. and the belly for them albeit God wâ—ll destroy both it and them 1 Cor. 6 13. The least fault is soone espied the offenders like to be turned out of seruice and we soone driuen out of our little patience Nay in our ordinary delights and recreations which serue onely to please the eare we see how he that is skilfull in musicke cannot abide the least iarre and discord if hee espy one finger set out of order or heare the missing of one minim rest how impatient is he how much discontented how doth hee testifie his dislike with hand and foot But touching the leading of our liues and the ordering of our actions whereupon dependeth the euerlasting saluation or damnation of our soules though there be a thousand iarres and ten thousand discords in them we thinke the harmony good enough and all things to be in tune This vse that now we vrge hath many branches as furtherances of purity and perfection in vs. First we must labour to haue pure and vpright hearts The branches of this vse which giueth life to all our actions and is much accepted of God It is the counsell of the wise man Prou. 4. Prou. 4.23 23.26 Keepe thy heart with all diligence for out of it are the issues of life and chap. 23. My sonne giue mee thy heart and let thine eyes obserue my waies It is as the wheele of the clocke that moueth all the rest it is the roote that giueth life to the boughes and branches and maketh the Tree yeeld his fruite It is the fountaine that sendeth foorth sweet or bitter waters Heerevpon the Apostle exhorteth Heb. 3. Heb. 3 12. Take heed brethren lest there be in any of you an euill heart of vnbeleefe in departing from the liuing God A pure heart is the scourge of hypocrisie and as a strong hammer that serueth to breake it in peeces This is first to be looked vnto reform it and thou art all cleane It is the direction that Christ giueth vnto vs Math. 23. Math. 23 26. Cleanse first that which is within the cup and platter that the out side of them may be cleane also It is a vaine thing to be cleane without vncleane within to haue the outwarde man appeare faire and smoothe and the heart to bee foule and filthy Such then as begin not at the hart begin at the wrong end They take long and needlesse paines that thinke to stoppe the streames while they let the spring alone The hart in the body is the member that first hath life in it so is it in the spirituall life Hence it is that the Scripture commendeth vnto vs the simplicity of the heart Eph. 6 5. Col. 3 21 the circumcision of the heart Rom. 2 29 the meditation of the heart Psal 19 15 the vprightnesse of the heart 1 Kings 3 6 a wise an vnderstanding heart 1 Kings 3 9 a perfect heart 2 Kings 20 3. 1 Chron. 28 9 a faithfull heart Nehem. 9 8 an vpright heart Psal 11 2 a pure heart Psal 24 4. Math. 5 a prepared and fixed heart Psal 57 7 and 108 1 and 112 7 an honest and good heart Luc. 8 15 ioyfulnesse and gladnesse of heart Deut. 28 47 a broken and a contrite heart Psal 51 17 a tender heart 2 Chron. 34 24 an heart of flesh Ezek. 11 19 a new heart and new spirit Ezek. 18 31 and 33 26 a purified hart Acts 15 9 an enlarged heart 2 Cor. 6 11 the good treasure of the heart Luc. 6 45 and a true heart Heb. 10 22. These and many such like testimonies teach vs to begin our repentance from dead workes and reformation of life at the heart that vntil we set our hearts and our soules to seeke the Lord wee dally with God and neuer seriously set vpon that worke Secondly we must be free from any purpose to liue in any knowne sinne and must be inclined to euery thing that is good so that we should be able to say with Paul 1 Cor. 4 4. I know nothing by my selfe yet I am not hereby iustified but he that iudgeth mee is the Lord. The Apostle knew nothing for which he should condemne himselfe Hence it is that the Prophet saith Psal 119 112 106. Psal 119. I haue enclined mine heart to performe thy statutes alwaies euen vnto the end And a little before he saith in the same Psalme I haue sworne and will performe it that I will keepe thy righteous iudgements So ought all the faithfull to binde themselues by a solemne vow and promise to stirre vp their zeale and kindle their affections to all good duties It is recorded to the perpetuall praise commendation of Asa that he moued the people of Iudah and Beniamin to enter into a couenant to seeke the Lord God of their Fathers with all their heart and with all their soule That whosoeuer would not seeke the Lord God of Israel should be put to death whether small or great man or woman And they sware vnto the Lord with a loud voice and with shouting and with Trumpets and with Cornets And all Iudah reioyced at the oath for they had sworne with all their heart and sought him with their whole desire and he was found of them and the Lord gaue them rest round about 2 Chron. 15. 2 Chron. 15 13 14 15. Happy are they that set before them this example as a patterne and president vnto them to resolue fully with themselues to cast from them all sinne as a filthy cloath and to settle their hearts to seeke the Lord and to hate with an vnfained hatred whatsoeuer may bee any hinderance or impediment vnto them Thirdly wee must all take notice of our owne wants and imperfections and earnestly bewaile them and mourne for them It is a degree toward perfection to acknowledge confesse our imperfections and to be greeued for them For no man can haue a feeling of infirmities but by the worke of Gods sanctifying Spirit It is a grace of God to know the want of grace The vngodly are not acquainted with it they thinke themselues full they hunger and thirst after carnall things but neuer after spirituall and heauenly things The blessed Virgin in her song sheweth that He hath filled the hungry with
man and is diuersly published by diuers persons some putting that booke before which others place after as wee see the bookes of history are ioyned together all the greater Prophets follow them and the lesser Prophets conclude the volume and Canon of the olde Testament The like wee might say of the books of the new Testament the placing of the foure Euangelists first the annexing of the Acts of the Apostles next the setting downe of Pauls Epistles as now they stand to wit the Epistle to the Romanes first to the Corinthians next c is mans appointment not Gods ordinance but if we consider these bookes in themselues and the matter contained in them the grace of speech that floweth from them the power and effect that is wrought by them the whole body of them thus vnderstood is inspired of God and the order of them is diuine inasmuch as the Prophets Apostles and Euangelists were moued by the holy Spirit and led by him in the deliuery of the matter and manner both of the things and words This the Apostle Peter acknowledgeth 2 Pet. 1 20 21. No Prophesie of the Scripture is of any priuate interpretation but holy men of God spake as they were moued by the holy Ghost 2 Ti. 3 16 17. Paul also agreeth hereunto saying The whole Scripture is inspired of God and is profitable to teach to conuince to correct and to instruct in righteousnesse We must therefore both search the Scriptures search into the order of the Scriptures which is most diuine and heauenly whereof we may say This is the singer of God Heere we shall see the whole agreeing with euery part and the seuerall parts agreeing with the whole When the Queene of Sheba vpon the report of Salomons wisedome was come to Ierusalem and there saw the sumptuousnesse of his buildings the greatnesse of his wisedome the meate of his table the sitting of his seruants the order of his Ministers the vessels of his house the multitude of his offerings and the answering of her hard questions shee was greatly astonied and saide I beleeued not this report till I came and had seene it with mine eies 1 Kin. 10.7 8. but loe the one halfe was not told me c Happy are thy men happy are these thy seruants which stand euer before thee and heare thy wisedome But as our Sauiour saith A greater then Salomon is heere so we may truely say greater wisedome and better order is heere in the diuine wisedome of the word that shineth in Gods house And albeit we heare neuer so much of the excellency of this worde yet if our delight be in it and our meditation vpon it day and night wee shall in the end be constrained to cry out Loe the one halfe thereof was not told me Let vs all taste of the sweetnesse of it let vs continually looke vpon the beauty of it let vs lift vp our eares to attend to the melody of it let vs prepare our hearts to lay vp the treasures of it And let vs from a feeling of the worthinesse and wisedome of it and seeing the order of it confesse with the Prophet Oh how loue I thy Law Psal 119 97. it is my meditation continually Secondly this reproueth such as know no Vse 2 order but bring in all confusion and disorder in Church or Common-wealth these haue nothing to do with God but are the Children of the Diuell that hath transformed them into his image and likenesse For from whence are seditions and confusions but from our owne lusts enflamed and kindled from his furnace Many there are that can abide no order at all others will not set themselues against all order to peruert it but make such a mingling mangling of it that they vtterly change the nature of it The Church aboue all other societies ought to bee the picture and representation of right order and comelinesse which is as bright as the Sunne as faire as the Moone Cantic 6 9. as terrible as an army with banners We see how God hath commanded it to be ruled euery one hath his proper calling his proper office his proper gifts for the discharge thereof If then disorder creepe in it how great is that disorder Consider the members of our naturall bodies if the head would presume to walke and vsurpe vpon the office of the feet or if the hand would take vpon it to see and direct the body if the eare encroch vpon the function of the tongue and thinke it selfe able to speake or if the foote would suppose it selfe to be of greater eminency and excellency then the heart or the head and striue for the highest roome or swelling with enuy and pride to behold greater gifts in another member should refuse to do the office of the foot what would follow but the ouerthrow of the whole body Who would not but complaine of this confusion as most monstrous and vnnaturall Let vs now consider how the case standeth with the Church Are there not many being bold and blind that teach before they haue learned and runne before they are sent that being without gifts and almost the shadow of gifts take vpon them the places of Pastors who were fitter to feed sheepe and to goe to some trade or occupation or to bee sent to the Plough taile to earne their liuing by the sweat of their browes rather then by murthering the soules of the people Hos 4.6 who many times perish for want of knowledge Another notable confusion and eye-sore in this body of the Church is when priuate persons enter vpon the office of the Minister and dare intermeddle with the holy Sacraments from which they ought to bee as strangers For what haue these men or women to doe with setting the authentike Seales to Gods promises who hath committed to them no such office nor giuen vnto them any such gifts Who required this at their hands or if they will be intruders or vsurpers will God accept their seruice nay rather will hee not punish their sacriledge Haue they any greater priuiledge then Vzzah had 2 Sam. 6.6.7 who putting his hand to the Arke of God when the oxen did shake it was smitten with sudden death and tasted the fruit of his high presumption Euery Sacrament is as the Arke of God it must not bee touched with vnwashen that is with common and vnsanctified hands Good intentions shall not goe for good payment nor be able to warrant euill actions Will-worship is odious to God and abominable in his sight who will bee worshipped according to his owne will so that it is in no wise lawfull to transgresse the rule and breake the order that God hath set Obiect Neither let any in the prophannesse of his heart or the ignorance of his minde obiect Cannot priuate persons vse the words of Baptisme in all points as well as the Minister obserue the words of institution and powre on water vpon the child which are the
knowledge and vnderstanding enough to answere the latter and to say that as God hath appointed vs to liue so he hath appointed vs the meanes to maintaine life and therefore if we would liue we must feed our selues clothe our selues refresh our selues In like manner they that are ordained to eternall life cannot but heare the word I say they must and shall of necessitie heare it they can doe they will doe no otherwise as Act. 13.48 Act. 13.48 When the Gentiles heard this they were glad and glorified the word of the Lord and as many as were ordayned to eternall life beleeued All then that are ordained to the end are also ordained to the meanes forasmuch as whom he did predestinate them he also called and whom he called them be also iustified and whom he iustified them he also glorified Rom. 8.30 Rom. 8.30 Obiection 3 Thirdly to these that would seeme learned and to know somewhat more then their fellowes are ioyned as brethren in euill sundry of the common sort and prophane persons The Preachers say they are weake and fraile simple and sinful men If we might heare Christ himselfe or an Angel from heauen to teach vs we would beleeue The voice of our sweet Sauiour would mooue any man that hath any goodnesse in him Answer I answere the people of Israel could not heare and beare the voyce of God but desired of him that Moses might speake vnto them Exod. 20.19 Exod. 20.19 and now that we haue our owne request and hee hath sent vs in a Moses I meane a Minister wil we call for God againe will we haue sometimes God sometimes Moses at our owne pleasure like wayward and wanton children that will be pleased with nothing When God speaketh then in al haste we must haue Moses and when Moses speaketh we cry out for God whose voyce notwithstanding shaketh the heauens and cleaueth the rockes in peeces and moueth the foundation of the earth out of his place so that this was a common saying among the people of God We shall surely die because we haue seene God Iudg. 6.22 23. 13 22. Iudg. 6.22 23. and 13 22. It is therfore Gods great goodnes which we must not abuse to put his heauenly treasures in earthly vessels that man might be instructed by the Ministery of man to the end that the glory might be his and the benefit ours Such as heare them do heare Christ Luke 10.16 such as despise them despise Christ himselfe Doest thou then desire to heare Christ heare his Ministers who hath put the word of reconciliation into their mouthes and in his stead beseech vs to be reconciled vnto him Obiection Fourthly others of the same spirit obiect in this manner We haue the Scriptures in our houses we can reade them â—or we heare them read vnto vs at home there are set downe the most perfect Sermons of Christ of the Prophets and of the Apostles can our preachers amend them Answer I answere the Sermons of Christ and his seruants are most absolute and perfect and profitable in themselues as also alsufficient but not so to vs vntill they be explaned and applyed to the consciences of the hearers in the ministery of the word A loafe made of the finest fattest of the wheat is nourishable in it selfe but it is vnfit for our nourishment vntil it be cut and diuided into peeces that euery one may haue his portion and therefore whosoeuer is a workeman that needeth not to be ashamed must rightly diuide the word of trueth 2. Tim. 2.15 2 Tim. 2.15 The Eunuch sitting in his chariot had the Scriptures with him and read in them in his chariot as well as we doe in our houses yet when Philip said vnto him Vnderstandest thou what thou readest he answered Act. 8.31 How can I except some man should guide me Thus we see that albeit wee haue the Scriptures lying by vs in which we are to reade that they may dwell in vs plentifully yet we shall alwayes want the giftes of the Minister for the interpretation of them as children do the helpe of one to cut their meat when it is prepared and prouided for them or else they shall remaine an hungred Lastly there are others whose consciences Obiection 5 condemne them of wickednes and prophanenesse that obiect There are none worse then those that are common and continuall hearers of Sermons if then it be so good why doth not the word make them better Answer I answere this is a common and a cursed slander This is the old language of the diuell and of his instruments If Iob be accounted a iust man fearing God and eschuing euill the diuell will not sticke to face it out that he is an hypocrite The Pharises which were his hired seruants could say None regarded Christ but the people that are accursed Ioh. 7.48 49. Ioh. 7.48.49 Wherefore it is false that all are so they onely vtter the gall and malice of their diuellish hearts who enuy the grace of God in others and cannot abide that any should be more forward and feruent then themselues Secondly if this be granted and yeelded vnto them the which notwithstanding is most vncharitably surmised and vnconscionably alleadged of them yet they shew themselues wrangling Sophisters arguing from a false cause forasmuch as this badnesse and beastlinesse that appeareth in the liues of many hearers is not an effect of preaching or hearing but a sinne resting in the persons and proceeding from the prophane and vnregenerate hearts of those that heare Luke 8.11 as when good corne is sowen in barren and vnfruitfull ground or as if an husbandman should plough vp the fruitlesse sand or sow among thornes These instruments of Satan that seeke to disgrace the sauing hearing of the Gospel and whip the faithfull for the faults of hypocrites neuer cry out against open and notorious offenders against blasphemers against whoremasters against drunkards and such like Prophane beasts but if any bee an hearer of the word and study to reforme his life according to the streight line thereof he is a great eye-sore vnto them because the light that shineth in them serueth the better to discouer the darkenesse of their liues Thus many filthy swine and foule-mourhed dogges haue liberty to prophane the holy things of God The hearers of Christs Sermons were of foure sorts three were euill Matth 13.3 and receiued the word no otherwise then if seed should be cast in the high way or in stony ground or else among thornes where it bringeth forth no ripe fruit onely the last sort heard the word with good and honest hearts brought forth fruit with patience Whereas these that are carryed away with rash iudgement make all alike put no difference betweene one and another and will haue all hearers to be bad men Thirdly God hath appointed the preaching of the word not onely to conuert the elect but to harden the wicked as the Sunne
that no man can accuse them or witnesse against them or any way suspect them yet notwithstanding God will finde them out and arraigne them at the barre of his iudgment seate This we shall see proued vnto vs from the beginning When Adam had sinned he called him conuinced him pronounced sentence against him and caused it to bee executed Genesis chap. 3.9 We see this in the murther of Abel committed by his naturall or rather vnnaturall brother the which albeit it were done out of the sight of man so that he presumed to deny it and conceale it yet he calleth him to a reckoning for it What hast thou done the voyce of thy brothers blood cryeth vnto me from the ground Gen. 4.10 Dauids secret whoredome and shedding of innocent blood were committed closely yet they were discryed and discouered by God 2 Sam. 12.12 Thou hast done it secretly but I will doe this thing before all Israel and before the Sunne So the secret idolatry of the Iewes is shewed to the Prophet Ezekiel chap. 8.6 Son of man seest thou what they do euen the great abominations that the house of Israel committeth heere that I should goe farre from my Sanctuary but turne thee yet again and thou shalt see greater abominations When the wise men that were come out of the East began to enquire after the king of the Iewes that was new born Herod being troubled at this news and fearing the losse of his kingdome sent them to Ierusalem to seeke him and willed them when once they had found him to come and bring him word that he might goe and worship him Matth. 2.8 but God warneth the wise men that he sought to kill him he hid the secrets of his heart but God can reueale them no man could discerne what he meant howbeit God law into him and his counsels well enough Whereby we see that sinnes hidden from the face of men and neglected by them are found out and to be accounted for before God forasmuch as all secret things shall bee brought to iudgement whether they be good or euill Reason 1 And as by the mouth of two or three witnesses euery word must be established 2. Cor. 13.1 so by the force of two or three reasons shall this doctrine be confirmed First it is vnpossible that any thing in heauen or earth should hide vs or our workes from the knowledge of the Lord our God There is neither darkenesse of the night nor secresie of place nor cunning deuises and fetches of politicke men can helpe vs or conceale vs. This the Prophet teacheth Psal 139.9 10 11. Whither shall I goe from thy spirit or whither shall I fly from thy presence if I ascend vp into heauen thou art there if I make my bed in hell behold thou art there If I take the wings of the morning and dwell in the vttermost parts of the sea euen there shall thy hand lead me and thy right hand shall hold me If I say Surely the darknesse shall couer mee euen the night shall be a light about me c. There is nothing can hinder his sight Reason 2 Secondly it is the office of God and an essential property attributed vnto him to be the searcher of hearts When men before the flood had corrupted themselues their works and the earth it selfe vpon which they went and walked it is said God saw that the wickednesse of man was great in the earth and that euery imagination of the thoughts of his heart was onely euill continually Gen. 6.5 This is it which Dauâ—d layeth before his sonne Salomon 1 Chron. 28.9 The Lord searcheth all hearts and vnderstandeth all the imaginations of thoughts This also the Prophet Ieremy setteth downe chap. 17.10 I the Lord search the hart I try the reines euen to giue euery man according to his wayes and according to the fruit of his doing The Scripture is full of such testimonies 2 Sam. 16.7 Psal 7.10 and 26.2 and 139.13 Ierem. 11.20 and 20.12 This is an attribute proper vnto God Thirdly the most deepe and hidden things Reason 3 that mans eye cannot search into are notwithstanding knowne vnto God When no man with all his cunning can diue or delue so deep as into the darke corners of the earth yet the eye of God pierceth into them as Pro. 15.11 Hell and destruction are before the Lord how much more then the hearts of the children of men Who can pierce so farre as to looke into the heauens or who can behold the things laid vp in the center of the earth who can discend into the bottome of the sea to descouer the treasures that are hidden in the waters or what man knoweth the things of a man 1 Cor. 2 1â— saue the spirit of man that is within him so the things of God knoweth no man but the spirit of God He is able to make all darkenesse to be light and all secret things to be open and manifest to the world Fourthly can any thing bee hidden from Reason 4 him of whom they had their being of whom they were created of whom they haue whatsoeuer is in them is not the worke knowne to the workeman the art to the artificer and the pot to the potter He seeth not only neere but a farre off he knoweth our downe sitting and our vprising he vnderstandeth our thoughts that we conceale from others he is acquainted with all our wayes our substance is not hid from him he couered vs in our mothers wombe Heereupon the Prophet saith Psal 94.9 He that planted the eare shall he not heare he that formed the eye shall he not see he that teacheth man knowledge shall he not know the Lord knoweth the thoughts of man that they are vanity Seeing then God giueth life and being to euery creature and that they haue receiued breath and motion from him we may conclude that the most secret things committed in the most secret corners of the world are well knowne to God and cannot be hidden from him This principle being strongly confirmed Vse 1 and so carrying authority to our conscienâ—es let vs see what vses may be made of it First seeing our secrets are not secrets with God and our counsels are not counsels to him let vs be perswaded of this most certaine trueth and haue it written in our hearts that all men in this world their hearts their thoughts their dealings their desires their delights their words their actions and all things belonging vnto them are perfectly known vnto the Lord according to the saying of the Apostle Hebrewes chapter 4. verse 14. There is not any creature that is not manifest in his sight but all things are naked and opened vnto the eyes of him with whom we haue to doe It is true indeed if men were asked whether they beleeue that GOD is present euery where to behold all things that we doe they would freely frankly confesse it with their mouths be ready to seal vnto it with their tongues It
bringeth foorth sin and sin when it is finished 〈◊〉 7 14. bringeth forth death Likewise it is a leauen which leaueneth the whole lumpe and therefore no maruel if it proceed by little and little from one degree to another Reason 2 Secondly euill men are giuen ouer of God into a reprobate sence by his iudgement so that it is no maruell if they become vile and abhominable This Paul declareth Rom. 1 26 29 30. This is likewise noted of the sonnes of Eâ—i who albeit they were reproued of their father that they caused the lords people to trespasse Yet they continued in their sinne and obeyed not his voice because the Lord would stay them 1 Sam. 2 24 25. And the Apostle writing to the Thessalonians maketh mention of the vnbeleeuing Iewes who killed the Lord murthered the Prophets persecuted the Apostles withstood the truth and forbad them to preach vnto the Gentiles that they might be saued To fulfill their sinnes alwayes for the wrath â—f God is come on them to the vtmost Seeing therefore such as cast away the warnings of God are theÌ„selues cast off and giuen ouer of God to fill vppe the measure of their sinnes and seeing sinne is of it selfe fruitfull branching and budding as a Tree fretting as a canker sowring as a leauen growing as a childe multiplying as the fish in the waters wee are not to maruell if men once beginning to sinne cannot be staied and stopped from whatsoeuer they haue imagined to do Now let vs apply this doctrine to our vses Vse 1 First seeing the vngodly proceed and perseuer in sinne assuredly great shall bee their iudgement and as they increase in sin so shal they increase their punishment and hoord it vp as a treasure against the day of wrath This the Apostle setteth downe as an euident trueth Despisest thou the riches of his bountifulnesse and patience and long sufferance not knowing that the bountifulnesse of God leadeth thee to repentance But thou after thine hardnesse and heart that cannot repent heapest vp as a Treasure vnto thy selfe wrath against the day of wrath c. This ought to bee a terror to all the vngodly to consider that as their hearts are hardened and their consciences seared so the plagues and punishments of God attend vpon them and alwayes grow according to the degrees of their sinnes This the Lord threatneth in the Law Leuit. 16 21 23 24. If ye walke stubbornly against me and will not obey me I will then bring seuen times moe plagues vpon you according to your sinnes but if by these ye will not bee reformed by me but walke stubbornly against mee c. Thus we see the equall proportion betweene our sins and Gods punishments Secondly see how dangerous it is once to make shipwracke of faith and a good conscience and to wound our soules by falling into sinne The further a disease runneth and the longer it continueth the more vncureable it is The further a fire spreadeth the more it consumeth The more sin groweth to an head the more the Spirit of God is quenched the worke of grace is diminished the assurance of comfort is weakned and lessoned Let vs therfore alwayes keep a diligent watch ouer our soules let vs seeke to cut off all occasions of euill and endeuour to stoppe the first beginnings If a disease be taken in the beginning before it spread and seize vpon the vitall parts it is easily cured A fire when it is first kindled is quickely quenched The Spring of the yeare is the best and fittest season to purge out euill humours and to apply medicines vnto the naturall body When a shippe hath an hole that it beginneth to leake it is soone stepped So if we will labour and striue to purge out the olde leauen betimes beforâ— it gather strength we shall with more ease lesse difficulty be able to withstand the force thereof whereas the more sinne is practised the more the heart is hardned according to the saying of the Prophet Ier. 13 23. Can the Blackmoore change his skin Or the Leopard his spots Then may ye also do good which are accustomed to do euill Therefore the Lord seeing that Cain had offended and that his countenance was deâ—ected which were the fore-runners of murther stirred him vp to looke vnto these things Gen. 4 7. If thou do well shalt thou not be accepted And if thou doest not well sinne lyeth at the doore This is that vse which the Prophet pointeth out Esay 5.11 18. Wo vnto them that draw iniquity with cords of vanity and sins as with cartropes Woe vnto them that rise vp early to follow drunkennesse and to them that continue vntill night till the wine do enflame them Where hee teacheth the wofull and miserable condition of all those that runne from euil to worse as it were adding drunkennesse vnto thirst and warneth vs to take heed lest at any time there be in any of vs an euill heart and vnfaithfull to depart from the liuing God Vse 3 Lastly seeing the vngodly being reproued of God and checked of their own conscience continue in their euill we must know that on the other side it belongeth vnto the faithfull according to the trueth of the word reuealed vnto them to grow in grace more and more and to make euery day some step to the king dome of heauen So many as are truly grafted into Christ as it were into a vine must draw iuice from him continually and bring foorth fruite plentifully according as hee teacheth Iohn 15.22 Euery branch that beareth not fruite in me he taketh away and euery one that beareth fruite he purgeth it that it may bring foorth more fruite It is the commendation of the Church of Thyatira Reuel 2 19. That their works were more at the last then they were at the first Let vs begin to beleeue in Christ and to expresse the power of godlinesse neither let vs be terrified and dismayed from a constant resolution to forsake sinne and embrace righteousnesse with the hardnes and difficulty with the lets and stumbling-blockes that lye in our way with the troubles and tentations that abide for vs all these are hard in the beginning A setled course and a continuall practise of faith and repentance shall make the matter easie and the way plaine before vs. An Apprentice that first beginneth to learn his trade and occupation is much troubled at the strangenesse of it he findeth in himselfe great vnfitnesse and vntowardnesse he saith he shall neuer attaine vnto it he shall neuer go through with it and the reason is because he hath not vsed it but when once he is entred into that course he taketh delight in it and wondereth at his owne folly and simplicity A Scholler that first beginneth to reade to write or to learne any liberall Art is discoraged through the hardnesse of it and if he might bee put to his choise had rather giue ouer then hold out but vse and custome makes it easie
whereunto they are receiued so shall it bee taken from the lot of our inheritance 4 And when the Iubile of the children of Israel shall be then shall their inheritance be put vnto the inheritance of the Tribe whereunto they are receiued so shall their inheritance bee taken away from the inheritance of the tribes of our fathers WHereas Moses had spoken before of the diuiding of the inheritance in generall among the tribes in this place a certaine speciall case is propounded by the Manassites touching the right of inheritance before assigned to the daughters of Zelophehad to wit how prouision might bee made that the same portion might remaine in that tribe and not be conueyed or translated to some of the other tribes For they propound these 2 as repugnant one to the other the right of succession which these women had obtayned and the priuiledge of the yeare of Iubile which they thought was weakened by this meanes if happely these maydes should marry to any other husbands then men of their owne tribe neyther did they know how to cleare this doubt But Moses instructed of God setteth downe a Law that inheritance should not passe from tribe to tribe and that such as were inheritrixes might not marry any of other tribes but among their owne onely which was carefully obserued by these women This is the summe of this chapter wherewith the whole booke is concluded In this obserue three points The contents of this chapt first the question of the Manassites secondly the resolution of Moses thirdly the marriage of the daughters of Zelophehad Touching the first it is handled in these foure verses The question was moued by the chiefe heads of the tribe of Manasseh how the inheritance might rest without a manifest detriment to their tribe For if they should marry in another tribe it was as much as to cut off an arme from the body And by this meanes it might come to passe in processe of time that the chiefe portion assigned to one tribe might be possessed by men of other tribes which would breed great confusion and disorder This practice and proceeding of theirs teacheth first that the Magistrate is and ought to bee the supreme Iudge in causes of inheritance Secondly no man ought to bee Iudge in his owne cause Thirdly wee see how they come to Moses not in contempt or with a commotion as if they meant to gaine that by force which they could not obtayne by fauour but they beare themselues lowly and dutifully as became them to the Magistrate when they say The Lord commanded my Lord and againe My Lord was commanded Doctrine Inferiors must reuerence their superiors c. From hence wee learne that it is the duty of all inferiors to reuerence the superiors in gesture in word in deed We might also shew that Magistrates must acknowledge themselues to rule vnder God and to be Lords vnder that highest Lord. But wee will onely handle this point that inferiors must vse speeches of reuerence such as betoken subiection this we saw before chapt 11 28 and 32 5 25 31. 2 Kings 5 13 1 Peter 3 6. Nehem. 2 5. Esther 7 3. 2 Sam. 24 3. 1 Kings 1 23 24 31. 2 Kings 2 12 and 13 14. Mal. 1 6. 1 Sam. 25 24 25 26 27 28. Gen 16 9. The grounds first because superiors beare Reason 1 the image of God and are to their inferiors in Gods place as Moses was to Aaron when the Lord sayth Exod. 4 16. Thou shalt be vnto him in stead of God Secondly it is the expresse law of God To honor father and mother that is all superiours Exod. 20 12. Psal 82 6. 1 Tim. 5 3. They are set ouer inferiors for their good not for their owne 1 Tim. 2 â— where the Apostle teacheth that Princes are appointed vnto eminent place not to lift vp their hearts against theyr brethren and to maintain themselues in all riot and excesse but that the people may leade a quiet peaceable life vnder them Fourthly such do adorne the Gospel 1 Tim 6 1. This serueth to reprooue such as are so farre Vse 1 from giuing of good words and vsing soft gentle speech sauouring of Christian modesty and subiection that they reuile them rayle at them and speake all manner of euill agaynst them which they ought not to do vnto any much lesse to their fathers or masters or Magistrates to whom they are bound in a neerer band and tyed to a farther duty Hence it is that Moses sayth Exod. 22 28. Thou shalt not reuile the gods nor curse the ruler of thy people It is deliuered as a generall precept binding all that will be the children of God Blesse them that persecute you blesse I say curse not Rom. 12 14. Iam. 3 9 10. It is a thing acceptable to God to speake euill of no man Titus 3 2. It is therfore a thing detestable to speake euill of our superiors vnto whom all dutifull language is due that sauoureth of peace and loue nay of submission and subiection The Apostle exhorteth seruants to bee obedient vnto their owne masters and to please them in al things Tit. 2 9. not answering againe with stout and vnseemely words Such then must learne by the feare of God to bridle their tongues that they offend not that way Iam. 3 4. Many there are who in their seruice are reasonable but they haue no rule ouer theyr tongue they will not onely mutter and murmure but giue curst and cutted answers It is the fruite of an euill seruant to bee euill tongued and to take liberty to taunt in vnseemly manner against those that are set ouer them This was the sinne of Agar that despised her mistresse not onely in her heart but likewise in speech Ge. 16 4. Let such consider the words of Salomon Prou. 15 1. A soft answer turneth away wrath but greeuous words stirre vppe anger Iames chap. 1.20 Iudg. 8. verses 1 2 3. 1 Sam. 25 32. Secondly we see the place of subiection is Vse 2 not an vnlawfull callingâ— neyther must wee think that Christianity hath abolished Magistracy and ciuill authority but rather ratifyeth and establisheth it Titus 3 1. 1 Tim 6 1. And it is lawfull for good men and especially for Magistrates Ministers to haue seruants as Abraham had many Eliah one likewise Elisha Ioseph had a Steward of his house Iacob had men-seruants and mayde-seruants Gen. 14 14 and 15 2 and 44 1 and 32 16. Mephibosheth had a seruant and that seruant had twenty seruants 2 Sam. 9 10. This ouerthroweth the damnable sect of the Anabaptists and Libertines who teach that Christians may not be subiect vnto any Obiection They obiect that they are the Lords free-men I answere Answer it is true but this freedome is inward and spirituall from sinne and Satan and condemnation Obiect Againe they alledge that wee are forbidden to be the seruants of men Answ 1 Cor. 7. I answere the meaning is
false comforts and briefly false worshippings which are of no value or vertue of no worth or reckning The least duty that God requireth that may be called the worke of Christ is better then all the stately workes of men and so to take vppe a rush if it stand with the will of God to make cleane platters or spits or shooes is more acceptable to him if it bee our calling then to builde memorials or Monasteries for ydle and superstitious Monkes without worde or warrant Secondly as our obedience must haue the word for a foundation so we must performe the same heartily not for outward shew and fashion or to be seene of men but do all as in the sight of him that looketh vpon the heart It is saide by the Prophet Psal 40 7 8. In the volume of thy Booke it is written of me I desired to do thy will O my God yea thy Law is within my heart Our obedience must not bee parted and diuided betweene God and the Diuell God will haue intire obedience or accept no obedience at our hands Hence it is Prouer. 23 â— that the Wiseman exhorteth vs To giue God our heart and let our eyes delight in his wayes 2 Tim. 2 22. Luke 8 â— Râ—â— 10 10. Iohn â— 18. Rom 6 â—â— Col. 3 21 2. This discouereth the sinne of all hypocrites who pray but not with a pure hart they heare but it is not with good and honest hearts they belieue but it is not with the heart they loue but it is not in deede and in truth they obey but they are not obedient from the heart vnto the forme of doctrine and whatsoeuer they doe they do it ceremonially and externally not heartily as to the Lord but hypocritically as to men like idle and sloathfull seruants who performe no more to their Masters but eye-seruice as men pleasers If then our heart be away all is away the soule and life of euerie action is wanting and we offer the dead carkas of a sacrifice to God which stinketh as an vnsauoury thing in his nosethrils This made the Prophet say Psal 25 1 2. Vnto thee O Lord I lift vp my soule And Psal 108 1 2. O God my heart is prepared so is my tongue I will sing and giue praise If once the affection of the heart be setled the tongue tarrieth not behinde but is ready to publish the praises of God Thirdly our obedience must be done with all our power cheerefully and willingly which dependeth vppon the former albeit distinguished from it Although we faile in many circumstances God will not lay it to our charge nor stay the course of his blessings from comming vnto vs so long as hee seeth in vs a willing heart Hee respecteth more the affection to obey then obedience it selfe and alloweth of our good desire more then of the performance of the duty Wee see this in the poore widdowes mite which shee cast into the Treasurie of which our Sauiour sayth Marke 12 43. Luke 21 verse 23. Of a trueth I say vnto you that this poore Widdow hath cast in more then all they that haue cast into the treasurie She had not cast in more if wee considered the quantitie and greatnesse of the gift for what was two mites but a quadrin but it was more in regard of the quality and affection of her heart which is much set by of Almighty God Heereupon it is that the Prophet sayeth Micah 7 18 19. Who is a God like vnto thee that taketh away iniquity and passeth by the transgression of the remnant of his heritage Hee retaineth not his wrath for euer because mercie pleaseth him he will turne againe and haue compassion vppon vs he will subdue our iniquities and cast al their sinnes into the bottome of the Sea Thus we see how fauourable the Lord is toward his children that are desirous and willing to serue him To this purpose speaketh the Prophet Malachi in the third Chapter and the seauenteenth verse They shall bee to mee saith the Lord of hoasts in that day that I shall doe this for a flocke and I will spare them as a man spareth his owne sonne that serueth him The Father when he shall set his sonne to any businesse if he shew his good will and endeuour to doe his best will be pleased with him and accept of the worke though it be done vnperfectly rawly and vntowardly He takes in good part his good desire Euen so is it with Almighty God if hee see in vs willingnesse wee shall finde from him forgiuenesse and our imperfections to be passed ouer The Apostle S. Paul teacheth this in the second Epistle to the Corinthians chapter eight and the twelfth verse If there be first a willing mind it is accepted according to that a man hath and not according to that a man hath not Thus doeth God encourage vs in our obedience assuring vs that the measure of grace that hee bestoweth vpon vs shall be sufficient for vs. Fourthly wee must performe the fruites of our obedience entirely not to halfes sincerely not parting stakes betweene God and the Diuell and our selues as wee noted before Many will do so much readily as may stand with their owne liking and agree with their owne ease and profit but they will goe no farther they are content to doe diuerse good things but they continue and perseuer in some sinnes that marre all They can hate pride but they contemne the Gospell some will shew loue to the Gospell but are lasciuious hard-hearted vniust doers of wrong and euill speakers It is a foolish conceite of many that thinke they may lawfully liue in some knowne sins and yet bee Gods seruants still these deceiue themselues and discouer the hypocrisie of their hearts Such as continue in drunkennesse fornication Adulterie vncleannesse hatred and couetousnesse will presume to come to the place of Gods worship and shroud themselues into the companie of the faithfull and present themselues in the presence of God and receiue the Lordes Supper once a yeere and then think that God will and must haue respect vnto them These are like the dissembling and deceitfull Iewes mentioned by Ieremy the Prophet Ierem. 7 9 10. Will you steale murther and commit Adultery and sweare falsely and burne Incense vnto Baal and walke after other Gods whom yee know not And come and stand before me in this house whereupon my name is called and say we are deliuered though we haue done all these abhominations Saul would do the workes of GOD in outward pretence 1 Sam. 15. Mark 6 20. and shew himselfe obedient in part but he kept Agag aliue and spared the fattest of the Cattle contrary to the commandement of God Herod heard Iohn willingly reuerenced him receiued the worde with ioy and did many things at his preaching but he would not leaue his Incest and depart from his brothers wife The godly doe not deale thus falsly and fraudulently with God they giue him the
poure in strong drinke Heere are many woes and fearefull threatnings of many miseries and do the vngodly thinke to escape or that these things doe not deepely concerne them Our Sauiour denounceth a great woe against all contemners of the Gospell telleth them It shal be easier for Tyre Sidon nay for Sodom and Gomorra in the day of iudgement Mat. 11 22 24 then for them Must not these denunciations be accomplished Or do we remaine as Infidels and think they shall neuer be performed Or if they be performed that we shall be exempted or excused It cannot be that his word should fall to the ground and take none effect Let vs feare these terrible threatninges humble our selues before him and forsake our euill wayes let vs betake our selues vnto him and let vs turne vnto his word for the word will neuer turne vnto vs and bend it selfe to our pleasure The Scripture is full replenished with such heauy threatninges as may serue to strike a feare and terror into our hearts The Prophet Amos Amos 6 1 3. denounceth a Woe to them that are at ease in Sion that put farre away the euill day and approach to the seate of iniquity and are not sorry for the affliction of Ioseph The Prophet Malachi foretelleth Mal. 4 1. that the day commeth which shal burne as an Ouen and all the proud yea all that doe wickedly shall be stubble and the day that commeth shall burne them vp and shall leaue them neither root nor branch These threatnings are surer then the heauens which shall passe away but these shall neuer passe away and therefore woe to them that repent not nor returne to the Lord for they must needes be taken suddenly in them as in a snare and no man shall be able to deliuer them They may thinke themselues forgiuen or at least forgotten but poore soules they are deceiued It is not length of time that can helpe them nor strength of their arme that can saue them nor the wedge of Gold that can deliuer them for Riches auaile not in the day of wrath Prouer. 11 4 nor serue to pacifie his indignation but righteousnesse deliuereth from death Thirdly as we learne the truth of God in Vse 3 his threatnings so there ariseth from hence a most excellent ground of assured comfort for all Gods seruants to establish their hearts in the immutability of all his promises Manie are the particular promises set downe in the word as many as are there mentioned so manie particular cōforts are ministred vnto vs as from the hand of God to the end that wee beleeuing them and as it were clasping our armes about them might haue strong consolation and boldnesse to come to the throne of grace Wherefore whensoeuer we feele the weaknesse of our faith we must haue recourse to his word As they which haue a dim sight and weake eye vse the helpe of their Spectacles and thereby finde comfort so should we when we are at any time troubled with doubting helpe our spirituall eye-sight with often looking into the glasse of his word and meditating continually vppon his promises It were endlesse and infinite to speake of all his gracious promises mentioned in his worde some are of temporall blessings and other of spirituall and eternall in both wee ought to rest vpon the vnchangeablenesse of his will who is not as man that he should any way deceiue vs as those that vse to promise much performe little His promise is certaine and very good payment if wee dare trust him of his word Psal 37.25 It is he that hath saide I haue beene yong and am old yet I saw neuer the righteous forsaken nor his seede begging bread It is hee that hath spoken Heb. 13.6 7. I wil not faile thee neither forsake thee so that we may boldly say The Lord is mine helper neither will I feare what man can do vnto me Mathew 6 33 It is he that hath promised Seeke yee first the kingdome of God and his righteousnesse and all these things shall bee ministred vnto you We see how much many men vexe torment themselues about earthly transitory things they feare they shall want before they die and giue themselues to vnlawfull shiftes to maintaine themselues and their estate the reason heereof is because they haue vnbeleeuing hearts they cannot cast themselues and their care vpon the Lord they will not seeke his loue and fauour they labour not to be reconciled to him in Christ Iesus and whatsoeuer he promise vnto them of his word they beleeue nothing at all Take an example of Gods prouidence ouer his people whiles they walked and wandred in the Wildernesse they had neither seede time nor haruest and they were an huge multitude of more then sixe hundred thousand beside women and children yet hee sustained them and prouided for them till hee brought them into the land of Canaan He is not as a poore Father that hath moe children then he is able to sustain or as a state that is constrained to disburden it selfe of their superfluitie and ouerflowing multitude and so to send out many Colonies to plant themselues in other places he hath al the earth in his own power is able to prouide for all his children that wait vpon him and put their trust and confidence in him This must be our comfort in time of triall and tentation that he hath promised neuer to faile vs nor forsake vs and albeit mans promises may deceiue vs and his deede come short of his worde yet no iot or portion of Gods promises shall remaine vnfulfilled and therefore in all our necessities let vs possesse our soules with patience and wait constantly for the accomplishment thereof which in due time shall take good effect The fault is in our selues who will not lay hold vpon the same he hath saide he will be our tower of defence and City of refuge to shield vs from danger all distresse but we will not trust him of his word but vse vnlawfull meanes for our deliuerance That which hath bene said of transitory and temporall blessings may also be spoken of eternall God hath promised the renuing of our hearts the forgiuenesse of sinnes and the kingdome of heauen as Ier. 31 32 33. Heb. 8 10 11 12. Esay 40 1 2. I will put my Lawes in their minde and in their heart I will write them I wil be their God and they shall be my people I wil bee mercifull to their vnrighteousnesse and I wil remember their sins and their iniquities no more These are great and precious promises heere are sweet comforts of life and saluation offered vnto vs on Gods part let these be to vs as the Anchor of our soules both sure and stedfast These are immutable things Hebrew 6 18. Wherein it is vnpossible that God should lye and therefore let vs be established in them and lay hold vpon that hope which is set before vs.
Obiection that may arise from this doctrine For some man may obiect the world is full of mixtures and confusions so that all is vanity vnder the Sun Wee see good men to suffer euill and to be oppressed euery day on the other side euill men enioy the good of the Land haue al things that heart can wish or desire The godly are afflicted the vngodly are most respected and rewarded are not these great disorders I answer Answer first confusions as they are thus confused are not of God as they are out of order they proceed not from the God of order but from the Prince of darknesse that ruleth in the ayre and the author of confusion that gouerneth in the earth The proper cause of disorder is the Diuell who first disordered himselfe and kept not his first estate but left the heauens and habitation wherein hee was formed hee by deceiuing our first parents and tempting them to sinne brought vpon them and their posterity ruine and destruction So then such as are simply disorders were brought in by sinne and sinne by the Diuell Of this we spake before in the Preface Secondly we must vnderstand that there is order euen in disordered and distempered things the which albeit it do not appeare to vs by reason of the veile of corruption crept in that shutteth our eyes yet it is knowne to God to whose iudgement wee must submit our selues and to whose wisedome wee must subscribe of whom the wise man saith Hee hath made euery thing beautifull in his time Eccles 3 11 howsoeuer it seeme deformed to vs. Thus much of the obiection the vses follow Vse 1 First learne from hence to acknowledge an exquisite order in all Gods wordes and workes aboue and beneath in heauen earth and in all places If we do not alwaies see the same it is our weaknesse and want of sight and it should mooue vs to call vpon God to open our eyes to beholde the same and if we do see it yet to craue we may see it more and more to his glory and our comfort Let vs lift vp our eyes and behold the worke of creation he hath made all his creatures in a most pure and perfect order in number weight and measure Hee hath appointed the Sunne to rule the day and the Moone to rule the night The earth with all her furniture Trees Hearbes Plants Corne and Grasse for cattell and the vse of man The waters with all their store keepe their comely course and order He hath set them a bound which they shall not passe Psal 104 9 so that they shall not returne to couer the earth He hath diuided the parts of the yeare as winter and sommer heat and cold day and night which continue in a constant course according as they are disposed of him He hath assigned and appointed Kings and Princes Rulers and Magistrates to gouerne his people in all good and godly order We shall not need to wander farre off to learne this if we can come homeward and enter into our selues we shall finde sufficient testimonies to confirme this point in our soules and bodies For as we cannot be ignorant how in the frame of this Vniuerse the matter forme priuation simplicity mixture generation corruption action passion compounded of vnlike Elements of earth of water of the aire of fire is notwithstanding preserued by due and distinct proportion which the parts haue seuerally and as in the family the husband and wife the father and children the maister and seruants are knit together by the same reason of analogy so is it in this little world of man wee behold therein the foot-steps of this comely order in the soule minde vnderstanding memory heart reason speech and such like powers the like might be saide of the members of the body placed in a profitable and pleasant order manifestly declaring the wisedome of the Creator And as the admirable workes of God are seene in naturall and ciuill things so much more in spirituall and heauenly things If we enter into the consideration of the goodly and golden chaine of the causes of our saluation we shall see a notable order of them so linked and ioyned together that no confusion at all appeareth therein but all tend to the setting foorth of the glory of his great Name This the Apostle teacheth Rom. 8 30. Moreouer whom he predestinated those also he called and whom hee called Rom 8 30. them also hee iustified and whom hee iustified them hee also glorified This course is neuer broken off the linkes of this chaine can neuer be put asunder no man can make a diuorce and diuision betweene them This coÌ„nexion of causes is to be looked into and wee must dligently marke the coherence of them We must not aime onely at the last in our desires as Balaam did but wee must learne to ioyne them together and then wee shall finde comfort in them And as there is a distinct order in our generation and regeneration so there is in our resurrection and glorification nay there is the perfection and consummation of all order To this purpose the same Apostle saith 1 Cor. 15 22 23. As in Adam all die euen so in Christ shall all be made aliue but euery man in his owne order the first fruites is Christ afterward they that are of Christ at his coming shall rise againe Albeit therefore the graue seeme to bury all things in confusion and the Chambers of death to be as a Land of darknesse â—b 10 21 22. where no order is yet the resurrection beeing as the shining of the day and the bringing of all things vnto light shall make manifest an heauenly order that God obserueth therein Likewise hee speaketh in the same chapter There is one glory of the Sunne cor 15 41 42 another glory of the Moone and another glory of the Stars for one Starre differeth from another in glory so also is the resurrection of the dead c. This order we must reuerence and acknowledge this wee must beleeue and hope for and this we shall haue a blessed experience of in our owne persons when this corruptible shall put on incorruption and this mortall bee cloathed with immortality But among all the works of God none doeth more aboundantly shew foorth the glory and maiesty of him that is the God of order then the word which he hath magnified aboue all other names The worke of creation setteth foorth the glory of the Creator inasmuch as the inuisible thinges of him that is Rom. 1 20. his eternall power and God-head are seene thereby but the power and wisedome and goodnesse and truth of God appeareth much more brightly in those sacred oracles broght vnto vs from his owne mouth True it is the manner of setting downe and placing the seuerall parts of Scripture as they stand in our printed bookes What order of the Scripâ—ure is humane and what diuine is meerely humane and proceedeth from
of all Christian Princes and godly Magistrates to bee more earnest to see God obeyed and his worship maintained especially seeing thereby they shall procure God to bee serued and their owne estates to bee secured To leaue the farther prosecuting of this point Is order onely to bee regarded and esteemed in the Church and common-wealth hath it place onely in these ecclesiasticall and ciuill assemblies No it stretcheth a great deale further and extendeth it selfe through euery part of humane life Order must be shewed in the liues of all men For there can no kingdome no house no City no society stand without order The Apostle Paul to the Thessalonians describing wicked persons that liued within the compasse of no obedience noteth them by this marke they were without order nothing was first or last with them or at the least the last was done first and the first practised last they did all things in disorder and confusion Hence it is that he saith chap. 3. We warne you brethren 2 Thes 3.6.7 in the name of our Lord Iesus Christ that yee withdraw your selues from euery brother that walketh inordinately and not after the instruction which ye receiued of vs for ye your selues know how ye ought to follow vs for we behaued not our selues inordinately among you A good action done in a confused manner is as good as not done forasmuch as the Lord reiecteth things done not onely disorderly but also preposterously If this be so in all actions much more in the commandements of the Lord. Wee see this in the sonnes of Eli they did not prophanely omit to sacrifice Sam. 2.17 yet because preposterously they serued themselues first they are noted to be wicked men exceeding sinners against the Lord. Whiles the meat was seething they fetched it out of the pot or caldron with flesh hookes for the Priests dyet and afterward they burned the fat for sacrifice the which which should haue beene the first in order thus they shifted for themselues in the first place which should haue beene last and gaue the Lord his portion in the last place who in religion and reason should be the first and thereby euen by this disorder they prouoked the wrath of God against themselues This appeareth also in the example of the two sisters mentioned in the Gospel Luk. 10.40 which declareth to vs the trueth of this point and what is the order allowed and appointed for vs to follow It was not vnlawfull for Martha to minister to Christ to entertaine him to prouide necessaries for him and to busie her selfe in seruing of him but she did it in a wrong course she should first haue chosen Maries part to sit at his feet to heare his preaching before she had combred and entangled herselfe with much seruing and therefore she is reproued and her sister commended For he regardeth more to be heard diligently then entertained delicately Ver 41.42 so that he saith Martha Martha thou carest and art troubled about many things but one thing is needfull Mary hath chosen the good part which shall not be taken away from her And if we would haue a plainer direction what ought to be first with vs and what second yea a perfect platforme of ordering our waies our Sauiour sheweth vs in the Gospel Mat. 6. Matth. 6.33 First seeke the kingdome of God and his righteousnesse and then all these things shall be ministred vnto you Here is a plaine and perfect order he that keepeth this order is blessed he that breaketh it hath no promise of blessing from him There is a methode to be vsed in all arts and much controuersie hath beene what it is and of how many sorts it is but behold here the right methode the onely methode to learne the art of artes and the science of all sciences here is first and here is second The first thing that we must beginne withall is Gods kingdome then follow worldly things which are the second Thus are we taught to make an entrance to religion and how to proceed Prou. 9.1 by him that is Wisedome it selfe heere is the most exquisite order laid before vs let vs take knowledge of it in our mindes loue it with all our hearts and expresse it in our liues We must not be like to him in the Gospel that was called to follow Christ he did not absolutely deny it nor directly refuse it but he would follow him after his owne fancy he must first take leaue of his friends and bid them farewell that were in his house Matth. 8.19 Luk. 9.60.91 and afterward he would be a follower and a disciple Thus it is with all men of this world who haue not learned Christ aright they are preposterous in their wayes they inuert all good order they make the first to be the second and promote the second into the principall place If a man that knoweth learning should come into a schoole and see those of the lowest forme set in the vppermost seats and the best schollers thrust downe into the inferiour places he would thinke it to be a great confusion by and by condemne it as a place without all order Wee should euery one erect a schoole of God and godlinesse in our owne hearts in which wee must set heauen and heauenly things in the highest roome and earthly things beneath and then we shall make it manifest that we haue learned the best and the rightest methode As for those that preferre Mammon before God and this world before the world to come of which sort are too many as daily experience telleth vs they are no good Artizans they are ignorant of the right methode and therefore they runne into a thousand mazes and confusions wherin they loose themselues and oftentimes their owne soules To conclude The rules of order prescribed let vs all take notice of this generall methode that shall much helpe vs when we come to the particulars and beare away these few rules of direction First we must forsake the euill and then chuse the good True it is we must doe both Esay 1.16 Psal 34.15 but both in order first we must plucke vp the weeds before we can sow good seed in the garden of our hearts we must grub vp the tares before we can gather the good corne into the barne first we must remoue the rubbage before wee can build our house aright Secondly wee must obserue an order both in chusing the good and in refusing the euill For as the former rule guideth vs to forsake the euill and then to cleaue to that which is good so this goeth farther and pointeth out an order as it were with the finger what order to take herein which is that in refusing the euill the greatest euil is most of all to be hated and eschewed and the lesser in the next place Contrariwise the greatest good is with the greatest strength to be pursued after 1 Cor. 12.31 vntill we ouertake it
with such neere and necessary bands will not keepe his faith entire to them but betray them also when occasion and opportunity shall serue The Law of God saith Exod. 22.28 Thou shalt not raile vpon the Iudges neither speake euill of the Ruler of thy people If he be guilty of punishment that raileth and reuileth them what punishment and reuenge is sufficient for him that seeketh after their life and plotteth after their death we haue a notable example of a loyall heart in Dauid toward Saul who albeit he were elected and annointed King and were persecuted and pursued of Saul yet he would not lay violent hands vpon his person nor seeke to depriue him of his kingdom The Lord said hee keepe me from doing that thing to my master the Lords Annointed 1 Sam 24.7 and 26.9.10 to lay mine hand vpon him for who can lay his hand on the Lords Annointed and be guiltlesse As the Lord liueth either the Lord shall smite him or his day shall come to die or he shall descend into battell and perish the Lord keepe me from laying mine hand vpon the Lords Annointed This was the protestation of Dauid but it is a word of direction to all that Princes persons should be inuiolable as sacred and sent of God whether they be good or euill whether they be iust or vniust whether godly or vngodly It is not vnknowne what manner of king Nebuchadnezzar was euen hee that tooke Ierusalem namely a great oppressor robber cruell tyrant yet the Prophet Ezekiel affirmeth that God gaue him the land of Egypt Ezek. 29.18.19 Dan. 2.37 and 4.14 for the reward of his worke and for the wages of his army wherewith he had serued him and Daniel declareth that God changeth the times and seasons he taketh away kings he setteth vppe kings that liuing men may know that the most High hath power ouer the kingdome of men and giueth it to whomsoeuer he wâ—ll and appointeth ouer it the most abiect among men And in the second Chapter he saith O king thou art a king of kings for the God of heauen hath giuen thee a kingdome power and strength and glory Who could bee a greater tyrant then Pharaoh who could enact more barbarous and bloody decrees then hee did Or what people could be in greater misery or endure harder bondage and slauery then the children of Israel in the land of Egypt Exod. 2.23 3.7.17 5 7. Yet they performed obedience they neuer prepared or prouided to resist the king they neuer took vp armes their only weapons were supplication to God to man Let vs consider a litle what the Lord himselfe saieth by the mouth of the Prophet Ieremy â—rremy 27 â—6 7 8 9 10 â—1 I haue made the earth the man and the beast that are vpon the ground by my great power and by my out-stretched arme and haue giuen it vnto whom it pleased it me But now I haue giuen all these Lands into the hands of Nebuchadnezzar my seruant and the beasts of the field haue I also giuen him to serue him And all Nations shall serue him and his sonne and his sonnes sonne vntill the very time of his Land come also and the Nation Kingdome which will not serue the same Nebuchadnezzar King of Babel and that will not put their necke vnder the yoke of the King of Babel the same Nation will I visite saith the Lord with the sword famine and pestilence wherefore serue the King of Babel and liue Out of these words we obserue these three points who it is that diuideth bestoweth kingdomes to whom he giueth them and what end remaineth for those that resist them Hee that setteth the Crowne vpon the heads of men is God all power is from him for promotion commeth not from the East nor from the West hee setteth vp and he pulleth downe at his owne pleasure He giueth the same sometimes to euill men and these he maketh his seruants to serue his prouidence and to do his will which he hath to be done by them And therefore such as oppose themselues against them doe set themselues against God and all that resist shall receiue to themselues condemnation â—om 13 2 Hee will haue Tyrants to bee obeyed and honoured because they are lifted vp to the seat of honour and throne of maiesty by his hand Vse 2 Secondly we learne that it is a great blessing to haue good and godly Princes set ouer vs to rule vs in iustice peace and righteousnesse â—say 32 2. â—am 4 20. They are a couering against the heate the breath of our nostrils an hiding place froÌ„ the winde and a refuge from the tempest as riuers of waters in a drie Land as the shaddow of a great Rock in a weary Land Where they are wanting the Sunne is as it were pulled out of the Firmament and all things are left in miserable darknesse the weake are a prey to the strong and mighty as the lesser fish are deuoured of the greater and euery one doeth that which seemeth good in his owne eyes Hence it is that the Queene of Sheba seeing the power and magnificence of Salomon whom GOD had set vpon the Throne of his father Dauid Kin. 10 8. saide Happy are thy men happy are these thy seruants which stand euer before thee and heare thy w sedome To this purpose speaketh the wise man Eccl. 10 16 17. Woe to thee O Land when thy King is a Childe and thy Princes eate in the morning Blessed art thou O Land when thy King is the sonne of Nobles and thy Princes eate in time for strength and not for drunkennesse Wee must therefore acknowledge it as a great blessing and mercy vpon a Land when he giueth faithfull Magistrates wise Kings wise Counsellers wise Nobles wise Iudges wise Iustices wise Officers to gouerne the State to sway the Common-wealth Blessed are such Rulers nay blessed are the people that are vnder such Rulers and blessed is that gouernment and policy so well and wisely ordered It is a token of Gods heauy iudgement vpoÌ„ a kingdome when he taketh away the Ouerseers of it It is a token of the ruine of an house when the shores and staies that vnderpropped it are remoued When the Tree is pulled vp by the rootes the branches must needs dye the leaues wither and the fruite fall away When the feete of a man faile that beare vp the rest of the body he cannot but fall and when the breath of his nostrils is stopped hee is gone Psal 104 29. quickly returneth to the dust out of which he was taken Our Rulers and Magistrates are as the props pillars that keep the house vpright they are as the roote of the Tree that giueth life and sendeth foorth sappe and iuice into all partes and corners of the Land which are as the body of this tree they are as the heads that is the choisest parts of the Common-wealth and yet
receiue good from the hand of God and not receiue euill In all this did not Iob sinne with his lips Thus let vs stoope downe bend the knees of our hearts vnto God acknowledging the chastisement to come from him and looking for deliuerance to come from him also The last property to discerne it is cheerefulnesse and ioy in suffering when we are so farre from murmuring vnder it that wee reioyce in it The Apostles of Christ being accused for preaching Christ as for an euill worke scourged as malefactors by the enemies of the Gospel Act. 5.41 departed from the councel reioycing that they were counted worthy to suffer rebuke for his name This was a signe and proofe of their patience For this are the Saints commended Rom. 8. who albeit they were killed al day long for his sake and counted as sheepe for the slaughter yet in all these things they were more then conquerers Rom. 8.37 through him that loued them They are perswaded that neither life nor death nor Angels nor principalities nor powers nor things present nor things to come nor height nor depth nor any other creature shall separate them from the loue of God The Apostle testifieth touching the Hebrewes that they suffered with ioy the spoiling of their goods Heb. 10.34 knowing in themselues how that they haue in heauen a better and an enduring substance It was a lamentable case to suffer the losse of all their substance gathered together with great labour and sweat or left vnto them by their parents but to suffer this spoyle and pillage at the hands of their kinsfolkes and countreymen and Magistrates whose help they were to call vpon and who ought to haue aided and assisted them this no doubt did double and trebble their sorrow and misery yet such was their Christian patience that they receiued those iniuries and indignities with ioy and great comfort Not that they reioyced at their owne miseries as men that were without feeling or humane affections for if they had beene without sense they could not be renowned for their patience but albeit they were touched with griefe and heauinesse for their aduersities and afflictions yet they were mindful of their profession and of Christs promise that whosoeuer shall forsake houses or brethren or sisters Matth. 19.29 or father or mother or wife or children or lands for his Names sake he shall receiue an hundreth fold more and shall inherit euerlasting life This meditation was it that made them account light of the wrongs they had receiued this hope of an eternall recompence swallowed vp the sadnesse that arose in their heart and wrought in them great gladnesse For what cause hath hee to mourne and lament that maketh an exchange of copper for golde of chaffe for wheat of drosse for pure mettall So great is the price and excellency of heauenly things aboue earthly that we must be ready to beare with patience and alacrity the lacke and losse of them especially considering we are not so much owners of them as stewards neither shall it bring pouerty vpon vs because God will make vs a plentifull amends and recompence neither shall our enemies thriue with them or enrich themselues by them because as theeues and robbers they shall not escape the kingdome of God but he wil feed them with shame and clothe them with dishonor and reward them with confusion in the end 17 Then the Tabernacle of the Congregation shall goe with the hoste of the Leuites in the middes of the Campe as they haue pitched so shall they goe forward euery man in his order according to their standards We haue spoken already of two of the standards and two other remaine behinde to be spoken off In this verse Moses enterlaceth the placing and scituation of the Tabernacle which was so inuironed with the Leuites and they flanked and fortified with the whole hoste that it remained in the middes to wit in a place of the greatest safety and security fittest for accesse in regard of the people and hardest for accesse in regard of their enemies For being placed in the middes of all the hoste the Israelites might more easily approach hauing a commodious ingresse and egresse and regresse vnto it and the enemies if any should enterprise to trouble them should not be able by any meanes to disturbe and disquiet them albeit they deferred it neuer Doctrine 4 so much So then we see that the place of the Tabernacle was not set in a corner of the hoste The Tabernacle was placed in the middes of the hoste or at the one side or out of the hoste but is commanded to be pitched in the midst of the people Hence it appeareth that when the Lord was angry with his people and would no longer reueile himselfe vnto them by his presence among their tents it is saide Moses tooke his Tabernacle and pitched it without the hoste and called it Ohel-moed that is the Tabernacle of the Congregation Exod. 33 ver 7. Exod. 33.7 Heere the people were to meet together here the people were to aske counsell of God and here the Oracle of God would giue answere vnto them True it is this is not to bee vnderstood of that holy place made to bee a worldly Heb. 9.1 that is an earthly and temporall Sanctuary called the Tabernacle whereby they might haue a visible testimony of the presence of God Caluin harmon in hunc locum Caietan O east in Exod. albeit some are of that opinion whether we consider the time or the comming of Moses from the mount or the order of the History In respect of the time because the making of that great Tabernacle followeth afterward Exod. 35. In respect of comming from the mountaine because Moses was newly descended the idolatry of the people newly reuenged and no sufficient leisure afforded for so great a worke lastly in respect of the order of the history because it must be inuerted and transposed Neither was it some peculiar Tabernacle which Moses erected specially for the seruice of God as others suppose and surmise seeing we reade of no such commandement giuen vnto him Osiander and Simler in Exod. and it is not to be thought he would inuent any thing in the seruice of God for which he had no word or warrant For if in the building of the great Tabernacle he did frame all things euen to the rings and pinnes to the snuffers snuffe-dishes Exod. 25.40 and 39.42.43 according to the patterne shewed vnto him in the mountaine how shall we imagine he would set vp a Tabernacle of his own head without the warrant and direction of God Now assuredly we cannot vnderstand it of the great Tabernacle much lesse of any peculiar tabernacle beside whose author God is not remembred to be but of the Tent or Tabernacle of Moses which seruing first for his priuate vse is here appointed the place wher God would manifest himselfe vnto them so that the
a thousand fold because he selleth it to Christ the best rewarder All men are content heere to sell to him that will giue most Christ is the best chapman the best buyer he giueth eternall saluation to vs. To draw vs from our sinnes that do vs the greatest hurt and bring infinite danger vpon soule and body he offereth to recompence vs an hundred fold more for withdrawing our hearts from our sinnes then the world can reward vs for the vsing of them Art thou not stedfast in religion but as a reede shaken with the winde sometimes carried one way and sometimes inclined another way Sell this thy doubting and wauering vnto Christ be no longer vnstable vnsetled and he will giue thee constancy to continue vnto the end Psal 68 28. and will strengthen that which he hath wrought in thee Art thou puffed vp with pride in apparell Sell this corruption and he will garnish thee with better garments he will cloathe thee with his innocency and righteousnesse that the filthinesse of thy nakednesse shall not appeare Art thou poore and needy Christ saith vnto thee The Foxes haue holes Math. 8 20. and the birds of the aire haue nests but the Sonne of man hath not where to lay his head Wilt thou prouide for thy children thy houshold Dauid saith I was young and now am olde yet I haue not seene the righteous forsaken nor his seed begging bread Psal 37 25. Now in this selling of our sinnes and parting from them we must obserue these particulars First that it must not be for a short time or for a season but for euer We must not sell our sinnes for a season onely but renounce all right title interest and propriety in them we must depart from them with a full purpose and resolution neuer to take them vp againe neuer to practise them any more To sell any thing is to alienate the property of it from our selues Blessed are all such sellers In this point therefore we must not be lenders as they that chalenge the right of being owners but quite and cleane put from our selues all title to our former sinnes Many indeede lay them downe for a time as hypocrites doe wiping their mouthes with the harlot and returning to their vomite with the dogge Prou. 30 20. 2 Pet. 2 22. or to their wallowing in the mire with the swine Thus it fareth with such as come to the word and Sacraments of God with prophane and vnreformed hearts They seeme godly while they are in the Church but their righteousnesse is but as the morning dew they hang downe their heads as a bulrush for a time afterward they are as bad or worse then they were before This is nothing in the sight of GOD except we vtterly forsake our sinnes True it is the faithfull and godly man may fall into some sinnes which they haue forsaken Gen. 20 2. as Abraham did in denying his wife but they must do it as strangers to it not as owners of it for it is none of theirs they haue giuen ouer the vse of it and the right vnto it It is the man that is vnregenerate he may lay lawfull claime vnto it as for vs it is no more ours then the house that we haue solde and so alienated it from vs. Secondly there is another kinde of sale that is faulty and deceitfull which is when we are content to sell some of our sinnes but we will not sell all of them Some there are so couetous that they wil part from nothing they will sell nothing Though they be neuer so well offered they are so in loue with their owne faults and folly that they will keepe them still albeit to their infinite hindrance losse euen the losse of their soules Others are content to lend their sinnes but they will not leaue them they are willing to abstaine from them for a time but they will not renounce them for euer These are like the Israelites who albeit they were brought with a strong hand out of Egypt Numb 11 5. yet they had a minde to returne thither againe they thought vpon the fish which they did eate there and remembred the Cucumbers and the Melons the Leekes the Onions and the Garlicke these they lusted after with all their soule Or as Lots wife being deliuered out of Sodome as a firebrand out of the burning or as two legs or a piece of an eare out of the mouth of the Lyon Amos 3 12 and 4 11 euen a little remnant out of the common destruction of the City Gen. 19. Luke 17. she looked backe againe toward Sodome and hadde her minde there vpon such things as she had left behind which sheweth she had not sold all but as he that lendeth his goods looketh for them againe so would she faine returne to those things that yet shee retained in her heart If the case be better with vs and that our righteousnesse exceed these yet let vs not flatter our selues and deceiue our owne soules forasmuch as wee must goe farther and step many degrees beyond them For albeit we can be content to sell and to sell for euer yet there is more required of vs so that we may say with Christ One thing is wanting we must sell all and must keep back nothing We must not sell as Ananias Sapphira did they kept backe part of the price so many make sale but they are deceitfull Merchants they will not passe all but leaue out somewhat in the bargaine So do many deale doubly with God they desire to forgoe their sinnes but they will keepe somewhat But he cannot bee mocked or cousened of vs. We must renounce our sweet sinnes our profitable sins with all the appurtenances and dependances vnto them We must abstaine from all appearance of euill We must pull vp these weeds by the rootes that they grow not in the gardens of our heart againe God will haue all that is ours left or else hee accounteth nothing truely left Herod was cōtent to heare Iohn to feare him to reuerence him to do many things that he required Mat. 14 4. and to reforme many euils that he reproued and himselfe had practised but when he told him he must not marry his brothers wife he stopped his eares and would not heare he was determined to keep that one sin The hypocrites in Micah are ready to come before the Lord and to bow themselues before the most high Mic. 6 6 7 ◠to offer Riuers of oyle and the fruite of their body for the sin of their soule neuerthelesse the Prophet telleth them that God liketh not of this bargaine inasmuch as he requireth of them to do iustly to loue mercy and to walke humbly with their God We are like vnto the young man mentioned in the Gospell whom Christ is saide to haue loued Mar 10 22 When he was bidden to sell all that he had he was sad at that saying and went away
of season neuerthelesse where it is duely and conscionably preached without respect of persons it toucheth the harts of some represseth the corruptions of others is as a warning peece and watchword vnto all so that all persons and people whatsoeuer wheresoeuer must liue vnder the ordinary hearing and frequenting of the word of God Vse 1 The vses remaine to be handled which ought especially to be marked of vs. First there is offered vnto vs this truth arising from the doctrine it selfe that the preaching of the word by the Minister and the hearing of it by the people is no ceremony nor a matter of indifferency such as may eyther be done or left vndone at our owne discretion or disposition but it is such a part of the publike seruice of God as ought not to bee omitted or neglected without great sinne and breach of the fourth Commandement which serueth to establish the ministery of the word It is aboue the workes of mercy and compassion therfore the most profitable worke that can bee done to the sonnes of men It is a more excellent and much greater gift to doe good to the soule then to do good to the body inasmuch as the soule is more precious then the body Hence it is that the Apostles gaue ouer ministring to the poore attending to their necessities because they would giue themselues continually to prayer and to the ministery of the word Acts 6 4. Acts 6 4 and 2.42 And before this in the second chapter describing the Church after the ascension of Christ he saith the Disciples continued stedfastly in the Apostles doctrine and fellowship and in breaking of bread and in prayers Where hee placeth continuance in the Apostles doctrine and breaking of bread before fellowship and communion in temporall things It is one speciall marke of a man and woman truely fearing God to bee a diligent hearer of the word of God and a continuall resorter to the preaching of it and a carefull frequenter of the house of God We see this in Simeon he came often into the Temple and thereby hee found Christ when his parents brought him in their armes to do for him after the custome of the Law Luc. 2 27 37 41. The like we might say of Anna a Prophetesse which departed not from the Temple but serued God with fastings prayers night and day verse 37. Luc. 2 27 37 41. So Ioseph and Mary went to Ierusalem euery yeare at the feast of the Passeouer by custome and commandement This was the cause of the great godlines and wonderfull zeale that was in Dauid that he desired nothing more then to appeare before the face of God among his Saints This his affection he testifieth in many places Psal 27 4. Psal 27 4 42 1.2 One thing haue I desired of the Lord that will I seeke after that I may dwell in the house of the Lord all the daies of my life to behold the beauty of the Lord and to enquire in his Temple There is alwayes good hope of such persons so long as they vse the meanes to bee recouered A sicke person may not bee despaired off so long as hee is content to vse the helpe and counsell of the Physition albeit hee be very dangerously sicke but when once he refuseth his direction then we may looke for nothing but death Thus the case standeth with all men so long as wee forsake not the word there is hope of saluation when once we refuse it there is feare of destruction both of soule and body Wherefore we are to iudge well and charitably of such as are religious frequenters of the holy exercises of faith such are neuer past hope there is some signe of life in them and we haue more comfort and greater assurance of such albeit vniust vncleane then of any ciuill man that refuseth the meanes Many in the world stumble at the offensiue liues of euill professors but certainly whatsoeuer men iudge there is more hope of the worst professor that heareth the word and attendeth vnto it More hope of euill professors then of ciuill men then of the best ciuil men that in prophanenesse of heart refuse it and that for two reasons First these men though they be euill yet vse good meanes which haue from time to time done good vppon others as bad as they therefore may in time to come by the mercy of God and blessing vpon the meanes do good also vnto them be effectuall in them If it do not preuaile at one time yet it may at another The reformation of a sinner is not wrought at a sudden but by little little like the water that pierceth the hard stone by customable and continuall dropping vpon it If thou seest two men most dangerously sicke of diuers diseases and all mortall except they be cured and one of them putting himselfe vnder the Physitians hand the other reiecting altogether both phisicke and the Physitian whether of these is more likely to be restored and to liue Is not he that taketh the receit and medicine that is ministred So is it in the sicknesses of the soule If we hearken to the word which is a spirituall medicine to heale euery malady we may be reclaimed The word is as a draw-net cast into the Sea which gathereth of euery kinde Mat. 13. Yea it is quicke and powerfull and sharper then any two-edged sword piercing euen to the diuiding asunder of soule and spirit and of the ioynts and marrow and is a discerner of the thoughts and intents of the heart Heb. 4 12. Secondly it is a signe that those which vse the meanes are not yet sold and setled to continue in sinne for there is no man whose hart is fully set in him to do euill and follow wickednesse that can patiently endure be content to be an ordinary frequenter of religion whensoeuer it is publikely taught and preached True it is they may sometimes come to the word for custome or company or feare or praise or because they haue nothing else to do and cannot tell how else to spend away the time but if they come ordinarily continually they are not become desperate The hammer of Gods word may break their harts and enter into their soules As for those that regard not to serue GOD and vse not the assemblies of his worship they are of all other most wicked and prophane and may iustly be said to be of the forlorne hope They are at the point of death they lye gasping for breath nay they are come to the brinke of hell Thus then we see that the preaching of God is of absolute necessity whether we bee conuerted or not conuerted whether we do beleeue or not yet beleeue nay it is in a manner the only necessary thing It is the opiniō of many wretched men that are not worthy to breathe in the common aire that it bringeth a great charge and heauy burden vppon the people
serueth not onely to soften the waxe but to harden the clay Hence it is that many are made worse by the word â—atth 13.15 but that falleth out through their owne corruption not through the nature of the word Hence it is that the Lord saith Make the heart of this people fatte and make their hearts heauy and shut their eyes lest they see with their eyes and heare with their eares and conuert and be healed Esay 6.10 â—say 6.10 Be it therefore that none are commonly worse then common hearers who heare indeed but doe not vnderstand and see indeed but doe not perceiue yet is the word to be preached and published though it be the sauor of death vnto death in those that heare it It is as the raine or snow that falleth from heauen which returneth not thither againe but watereth the earth and maketh it bud and bring forth that it may giue seed to the sower and bread to the eater so is it with the word that goeth forth out of the mouth of God it doth not returne vnto him voide but it accomplisheth that which he pleaseth and prospereth in the thing whereunto he sendeth it Esay 55. â—say 55 10.11 Lastly the wickednesse of euill hearers ought to be no barre against the preaching of the word forasmuch as euill persons are oftentimes wonne by the Gospel Publicans and harlots are brought by it to the kingdome of God Matth. 21.31 â—atth 21.31 Many of these that crucified the Lord of life and put our Sauiour to death were pricked in their hearts and said to Peter and the rest of the Apostles Men and brethren what shall we do Act. 2.37 â—ct 2.37 They gladly receiued the word and were baptized so that in one day there were added to the Church about three thousand soules The like we might say of the Iailour notwithstanding his cruelty and persecution of the Apostles he came to them and said Sirs what must I doe to be saued Act. 16 30. â—ct 16 30. Who preached vnto him faith in Christ by whose Ministry hee was conuerted Shall we then reason as these men doe Hearers are wicked and as bad as others that heare not therefore away with the word out of the Church pull down the chaire of Moses and downe with all preaching let vs haue no more hearing and let the sound of the word be buried for euer O foolish reason O damnable conclusion Nay wee may inferre contrariwise Such as heard long are sinful stil therfore let them heare more cheerefully and let the Minister deale more roundly with them Let them be told and taught that God will take an account of their hearing according to the meanes he hath afforded vnto them that by the word they shall be iudged at the last day and that as much hath beene committed vnto them so much shal be required at their hands againe that they are to heare the voyce of God while it is called to day and are to take heed they neglect not the accepted time and that as Christ hath knocked long at the doores of their hearts so they know not how suddenly he will depart from them Verse 4. And Nadab and Abihu dyed before the Lord c. We haue already declared how God immediately after the ordering of the Armies of the Israelites describeth the tribe of Leui that was exempted and priuiledged out of that muster and multitude and of what family Aaron came Now wee are to shew what became of his sonnes who albeit they were the sonnes of one man yet they neither liued nor dyed after one manner For the two eldest Nadab and Abihu Leuit. 10.4 Num. 26.60 presuming to offer incense to God and to burne it with strange fire were themselues consumed with fire there went a fire from the Lord and deuoured them and they dyed before the Lord with sudden death Thus by the same thing wherein they offered they perished strange fire brought downe a strange iudgement to declare the iustice of God against sinners but of this point we shall haue better occasion to speake farther in the fift Chapter Thus it fel out in the family of Aaron his two sonnes dyed by fire euen they dyed before their father 1 Chron. 24.2 and had no children to whom the Priesthood might descend therefore Eleazar and Ithamar executed the Priests office When the Leuites did offer sacrifice in the Tabernacle God sent fire from heauen Leuit. 9.24 to consume the sacrifice whereupon he commanded the Priestes that the fire should be kept euermore burning vpon the Altar and neuer be suffered to goe out Leuit. 6.13 Which the Gentiles also obserued by a foolish imitation So then their transgression against God consisted in these two things First they vsed strange fire contrary to the commandement of God whereas they should haue taken it from the Altar Leuit. 1.8 Leuit. 1.8 Secondly they entred into the holy place which was not lawfull for the high Priest himselfe to doe but vnder certaine conditions and at a certaine time Leui. 16.1 2. Leuit. 16.1 2. Exod. 30.10 Exod. 30.10 Heb. 9.7 Heb 9.7 Thus then as they sinned openly so God punished them openly and made them publike examples vnto others that should succeed them and come after them in that office as he speaketh Leuit. 10.3 Then Moses said vnto Aaron This is it that the Lord spake I will be sanctified in them that come nigh me and before all the people I will be glorified Babingâ—on Leuit ch 10. obser 6. It was but yesterday as it were that Aaron and his sonnes had a famous and a glorious consecration into the greatest and highest dignity vpon earth but these sonnes so lately exalted and honoured now lye destroyed before their fathers face to his ouermuch griefe and anguish not by any ordinary and accustomed death but by fire from heauen for their sins and breach of the Law and commandement of God We learne from hence that Godly parents haue Doctrine 2 oftentimes vngodly and disobedient children Godly parents haue oftentimes vngodly children Such as are reformed themselues haue children vnreformed We see this in Adam the first father he had not onely Abel the righteous who obtained good report that he pleased God but also Caine who was of that euill one and slew his brother 1. Ioh. 3. 1 Ioh. 3.12 Because his owne workes were euill and his brothers good Noah a iust man and perfect in his generations Gen. 6.9 had cursed Ham as well as blessed Shim Gen. 9.26 We see this in Abrahams house the Father of the faithfull who rereceiueth this commendation froÌ„ the mouth of God himselfe Gen. 18. Gen. 18.19 I know him that hee will command his children and his houshold after him that they keepe the way of the Lord to do iustice and iudgement that the Lord may bring vpon Abraham that which hee hath spoken of him yet he had in his
are therefore deceiued that thinke the Apostle meaneth that they are legitimate borne in lawfull wedlocke for as much as the children of infidels are borne Legitimate and not base borne so that if hee were so to bee vnderstood hee should ascribe no more to the children of beleeuers then of infidels because before the conuersion of either of them their children were lawfully begotten and therefore no doubt but they remained so afterward The question in this place is whether a faithfull person that is marryed might lawfully dwell with the vnfaithfull He prooueth it ought to be so because the vnfaithfull person is sanctified by the faithfull so that their marriage is holy and pleasing vnto God which he confirmeth by an effect of their marriage because the children begotten in it are not vncleane that is are not Gentiles but Christians they differ from the seede of Pagans and infidels that are aliants from the Church Obiect If any aske what we are to thinke of the infants of such as are Christians â—nswer I answere we must iudge of them according to charity who haue interest in the outward couenant vntill by infidelitie when they come to yeeres of discretion they shall cut off themselues grounding our selues vpon the promise of God made to Abraham I will be a God vnto thee and to thy seede after thee Gen. 17.7 Neuerthelesse albeit some cut off themselues yet if the couenant be confirmed vnto some of them we haue cause to comfort our selues heerein Ioh. 4. The Apostle Iohn writing to the elect Lady reioyceth greatly that he found of her children walking in the trueth hee saith not indefinitely her children nor generally all her children but among her children that is some of thy children which inferreth that they did not all become faithfull although her selfe a most worthy and faithfull woman and had vsed no doubt the meanes of their conuersion and continuance vnder the grace of GOD. Wee must content our selues with that fauour which GOD sheweth vnto vs whether hee call many of our children or very fewe of them Vse 4 Lastly let all parents be carefull of their childrens benefite and seeke to doe them good and not euill all the dayes of their life We doe all by a naturall instinct loue them and are inclined to shew compassion vnto them and to seeke their promotion and preferment in temporall things Our Sauiour saith â—uke 11.11 â—2 If a sonne shall aske bread of any of you that is a father will he giue him a stone or if hee aske a fish will he for a fish giue him a serpent or if he shall aske an egge will he offer him a scorpion We will not giue them what we know will hurt them albeit they should earnestly desire it and request it of vs. We all desire to leaue an happy issue behinde vs and some are more carefull for them both liuing and dying then for themselues This dutie hath many branches for though all seeke to leaue them great and taking deepe roote in the world yet all doe not take the right course Some giue themselues that libertie that they are like to leaue them little in the world Wherefore the first branch is to beginne with our selues to seeke vnfainedly to feare God and to leade our liues according to his commandements This doth the Lord himselfe deliuer Deuter. 5.29 O that there were such an heart in them that they would feare me and keepe my commandements alwayes that it might be well with them and with their children for euer If parents themselues will feare the Lord and obey his will they haue a promise made to them and to their children but if they will not be the Lords faithfull seruants woe to them and their posterities also All parents that feare God aright doe not onely lay vp a good foundation for themselues but prouide well for their children after them and are profitable instruments to deriue Gods blessings vnto them aboundantly after their departure God hath promised and cannot deceiue to shew mercy to thousands of them that loue him and keepe his commandements Exod. 20.6 If then wee truely loue our children not onely their bodies but their soules and chiefly their soules which is the truest and soundest loue we must endeuour aboue all things to leade a godly life and to goe in and out before them by a good example Psal 101.2.3 We must behaue our selues wisely in a perfect way we must walke within the doores of our house with an vpright heart we must set no wicked thing before our eyes Contrariwise Wicked parents are the greatest enemies to their children such parents as feare not God themselues bring a downe-fall and ruine to their families and posterities and are the greatest enemies vnto their children How vnnaturall or rather how monstrous a thing is it for parents to bee instruments to bring children into the world and then when they haue brought them forth to bee the chiefe meanes to send them to hell How wofull and lamentable a thing is it to cast their progeny and posterity into the curse of God more bitter a thousand times then death and more cruell then to thrust them vpon the swords point It is noted in the Scriptures Leuit. 18.21 and 20.2 2 Kin. 23.10 and 21.6 and all men are ready with one voyce and one consent to acknowledge it as an horrible impietie in those parents forsaken of God and giuen ouer to fill vp the measure of their sinnes that spared not to make their children passe through the fire and to offer their sonnes and daughters to diuels Wee condemne this all of vs to the pit of hell as a foule and fearefull practise and yet how many alas how many in the world doe practise this nay that which is tenne thousand times worse then this For all such wicked and prophane parents as are carelesse and negligent of the foules health of their children committed as a precious treasure vnto them and doe giue them euill examples of all abominations doe giue them an easie passage into hell fire and doe make them no better then a sacrifice to the diuell Hence it is that the LORD saith Deut. 28.46 Because thou didst not serue the Lord thy God with ioyfulnes and a good heart for the aboundance of all things therefore these curses shall be vpon thee for signes and wonders and vpon thy seede for euer The second branch of seeking their good is to giue them good education and to plant in them the principles of religion that they may know GOD betimes So did Dauid to his sonne Salomon 1 Chron. 28.9 to know the GOD of his Father and to serue him with a perfect heart and with a willing minde So doth Salomon instruct parents to traine vp a childe in the way that he should goe Prou. 22.6 and when hee is olde he will not depart from it So doth Paul exhort fathers to bring vp their children in the nourture of
the Lord Obiect Ephes 6. Ephe. 6.4 If any obiect against these commandements They will be vnruly and disordered albeit they be neuer so well brought vp and though their parents be very carefull they will be very carelesse and therefore they were as good holde their peace as to speake to them and not to be regarded Answer I answere so it is sometimes but alwayes it is not so Many that haue feared GOD with all their housholdes haue receiued much comfort by their children and seruants that haue had good instruction put into them as pure and wholesome liquour into a vessell and haue seene the fruite thereof to the vnspeakeable ioy of their hearts This we might shew at large in the reformed families of Abraham and Cornelius and sundry others As they planted and sowed good seede in the parts of their families as it were in a fruitfull field so they reaped a plentifull haruest Abraham had seruants that were also Gods seruants Gen 24.12 and 14.14 Act. 10.7 and prayed earnestly vnto him Cornelius had a souldier that waited vpon him that feared God yea all his band of Italian souldiers were Christian souldiers Againe we must trust GOD with the effect and successe of the education that we giue them He will worke thereby by his Spirit in all that belong vnto him as seemeth good to his heauenly wisedome If he doe not giue a blessing for causes vnknowne to vs but knowne to him let vs leaue Gods secret yet iust iudgments to himselfe The third particular branch is to pray to God for them to guide them in his wayes and to blesse them in his feare and to blesse our labours bestowed among them This wee see in Iob Iob 1.5 Chapter 1. toward his children When the dayes of their feasting were gone about he sent and sanctified them and rose vp early in the morning and offered burnt offerings according to the number of them all for he said It may be that my sonnes haue sinned and cursed God in their hearts He was carefull for those which were committed vnto his charge and feared they might offend God in their meetings albeit hee knew no such euill by them The wise man saith Happy is the man◠that feareth alway but he that hardeneth his heart shall fall into mischiefe Prou. 28. Prou. 28.14 A like example wee haue in Dauid Psalme 72. where he prayeth for Salomon Giue the king thy iudgements O God and thy righteousnesse to the kings sonne hee shall iudge thy people with righteousnesse and thy poore with iudgement So then the faithfull are to entreate and craue from God the continuance of his couenant to their children and to begge from his handes an holy and sanctified seede We must not presume because we are faithfull and haue receiued to beleeue that therefore our seede must of necessity be so likewise for then we shall but deceiue our selues Let not vs therefore faile in crauing a blessing from God vpon our children if we desire to make them heires of blessing Fourthly it is required of vs to reioyce in the blessing of God vpon them and to giue him praise and glory when he vouchsafeth to shew mercy vpon them and vpon vs. If hee did leaue them in their sinnes and in that corruption which they receiued from vs Psal 51. as it were by inheritance we could not finde iust cause of complaint against him who is bound neither to vs nor to our children but forasmuch as he sheweth much mercy to our posteritie as he hath done vnto vs we haue matter of praise and thankesgiuing giuen vnto vs whereby also we shall procure their farther good It is noted of the Iailour Actes 16. Act. 16.34 that he reioyced that they of his houshold also beleeued in the Lord. He accounted it not sufficient for himselfe to beleeue nor reioyced onely in his owne saluation but forasmuch as God had vouchsafed greater mercy vnto him to call his family also to the faith this cheered his heart much more If we haue tasted of the like mercy let vs not be forgetfull of the like duty Lastly it belongeth vnto vs for the furtherance of their good to giue those all good encouragement in well doing that are conscionable in their duties to God and to vs we are bound to praise and commend them to comfort them to cheere them vp and to defend them against all malicious enemies that seeke to disgrace them The Apostle Paul willeth parents not to prouoke their children lest they be discouraged Coloss 3.21 It is a meanes to coole and quench zeale to finde discouragements in godly proceedings On the other side we ought to shew all dislike and hatred against euill and an angry countenance toward such as are vnreformed The Prophet touching the right ordering and good gouernment of his house declareth that hee would not know a wicken person and him that hath an high looke he will not suffer Psal 101.4.5 His eyes should be vpon the faithfull of the land that they may dwell with him hee that walketh in the perfect way hee shall serue him This is a good meanes to make both houses to prosper and kingdomes to flourish when the godly are aduanced and the euil doers are beaten down but when euil is set aloft and goeth vnchecked and vncontrolled and godlinesse is driuen to the wall it prognosticateth and foretelleth the ruine and vtter desolation of those societies albeit for a time they may continue When they offered strange fire before the Lord in the wildernesse Wee haue hitherto spoken of the destruction of Aarons sonnes before the face of their father now let vs see for what cause it was done The sinne of his sonnes is remembred to be this they offered strange fire that is such as was not appointed and commanded of the Lord they tooke not the fire from the altar to burne incense with all which came downe from heauen and was preserued by the diligence of the Priests vntill the captiuity of Babylon Now whereas the authour of the second booke of Macchabees telleth vs that whē their fathers were led into Persia the Priests that were then deuout tooke the fire of the altar priuily Macch. 1.19 and hid it in an hollow place of a pit without water where they kept it sure so that the place was vnknowne to all men hath no testimony of trueth out of the sacred Scriptures as we shal shew more in the 26. Chapter of this Booke of Numbers Moses maketh mention of this example of the sinne and punishment of Aarons sonnes to the end the Leuites should be more wise and wary in the execution of their office because God hereby sheweth that they shal neuer escape his hand that do not rightly discharge the duties committed vnto them For the examples of Gods iudgements vpon the corrupters and contemners of his worship must make vs more carefull and fearefull to offend Now whereas they are punished according to their
The elect are the first borne of God Annot. Iob. Feri in Exod. 4. because they are most dear vnto him and chosen before the foundation of the world For euen as men among all their sonnes doe most of all delight in their first begotten as in the beginning of their strength reioycing most of all in the good that befalleth them and greeuing most in the euill that commeth vnto them Psal 89 27. Zach. 12 11. So doth God expresse his speciall loue toward vs not onely by calling vs his sonnes but by calling vs his first borne sons Among the sonnes of men it was alwayes an honour and priuiledge to be the first borne it is but one among many can attaine vnto it it is not common to euery one But the sonnes of God are all of them as his first borne they are deare vnto him as they that are dearest Behold what manner of loue the Father hath bestowed vpon vs that we should bee called the first borne sonnes of God! therefore the world knoweth vs not because it knew him not So sometimes the faithfull are called the first fruites of his creatures Iam. 1 18. because as the first fruites in the time of the Law were a smal portion gathered out of the rest and offered to God in like manner are the people of God as an holy kinde of offering taken out of the residue of men few in number but precious in account with God Iam. 1 18. Thus then wee must know that we are consecrated vnto God to belong vnto him and to serue him as for the company of the wicked The company of the wicked is as the forbidden fruit they are forbidden to vs as the touching or tasting of the forbidden fruite was to our first parents as bringing great danger and destruction vnto our soules The wise man saith Be not among wine-bibbers Pro. 23 20 21 among riotous eaters of flesh for the drunkard and the glutton shall come to pouerty and drowsinesse shall cloathe a man with ragges Hereunto commeth the direction of the Apostle 1 Cor. 5 11. I haue written vnto you not to keepe company if any that is called a brother be a fornicator or couetous or an idolatour or a railer or a drunkard or an extortioner with such a one no not to eate And in the next Epistle he exhorteth to come out from among them and to touch no vncleane thing and then GOD will receiue them be a Father vnto them and they shall be his sonnes and daughters 2 Cor. 6 17. Likewise he chargeth the Thessalonians and commandeth them in the Name of the Lord Iesus Christ that they withdraw themselues from euery brother that walketh disorderly and not after the tradition which they receiued of them 2 Thess 3 6. All flesh resort to their like and euery man will keepe company with such as he is himselfe For how can the lambe agree with the wolfe Or how can two walke together except they be agreed The heathen Philosopher Senec. epist 7. sequestring himselfe to a strict kinde of life confesseth that he could neuer bring home againe those manners that he carried abroad with him but what he had well ordered in his life was easily disturbed and disordered and those vices that he had put to flight quickly returned vpon him Euen as it befalleth a sicke person that hath kept long within doores beeing recouered of some weaknesse or sicknesse cannot without danger walk abroad in the open aire but straightway he is cast downe againe so it happeneth vnto vs whose hearts haue begun to shake off the sicknesses of sinnes and vices the conuersation of the wicked multitude is a great enemy like the infectious ayre vnto vs euery mate being ready to commend vnto vs and to thrust vpon vs both by word and practise some noysome vice or other some to bring vs to drunkennesse some to vncleannesse some to riotousnesse some to gaming 's and so to infect vs therewith at vnawares Whereby it commeth to passe that we sildome goe vnto them or keepe company with them or continue long with them but we learne some euil or vnlearne some good and so returne from them more prophane and polluted then before This duty hath vnder it many branches First it standeth vs vpon to make choise of our company that we frequent as a man that chuseth out his ground before he build and not to be more carefull what we eate or drink then among whom we eate or drinke Vnwholesome meates may pester or poison the body Senec. episi 19. but vngodly company many times destroyeth the soule We see how carefull men are about their meates and drinkes what they eate and what they drinke euery little thing doth trouble and disquiet them but in matters of farre greater danger as blind men we swallow many a flie and conuerse with such as we may iustly feare they may bring vs to perdition as men that straine at a gnat and swallow a camell Secondly we ought to pray to God daily that we may not be ledde into tentations It is the direction that Christ our sauiour giueth that so we may be deliuered from euill Math. 6 13. Daily prayer for wisedome is a preseruatiue against the wicked Such as walke in the morning in noysome aires carry somewhat in their mouthes to keepe them from infection If we pray faithfully we are fensed and fortified against the assaults of euill persons This was the practise of Dauid wherein he hath giuen vs an example Psal 141.3 4. Set a watch O Lord before my mouth keepe the doore of my lippes incline not mine heart to any euill thing to practise wicked workes with men that worke iniquity If then we are to pray to be preserued from such tempters and tentations as would draw vs into euill and withdraw vs from good surely we are not wittingly and willingly to runne into them for then wee mocke and dally with God become tempters vnto our selues And how shall we dare to kneele downe in the presence of the eternal God and to desire of him not to leade vs into tentation and so soone as we are gone frō prayer and the house of prayer by and by to haunt euill houses and seeke out allurements and waite for occasions wish for our companions vntill we returne home worse then we were before Thirdly it is our duty and a speciall point of wisedome not to presume vpon our abilities nor to glory in our owne strength There cannot be a more deceitfull baite then this is when men foolishly perswade themselues that albeit they runne into euill company and hold familiarity with drunkards and continually haunt alehouses and places of disorder though they be haile-fellow well mette with them and ioyne hand in hand with them yet they can keepe themselues from infection so that they will neuer be ouertaken with their sinne And as well may a man rush headlong among such as haue plague sores aboue
the matter be well considered it will not be hard to vnderstand that with condition of yeelding themselues to the subiection of the Iewes and of conformity to the true religion of God they might be receiued For what was the cause that they were forbidden to enter into league with them but this that they dwelling among them might draw them to a false worship of God Deut. 20 18. Lest they teach you to do after all their abhominations which they haue done vnto their gods so should ye sinne against the Lord your God But when they offered to yeelde themselues to the Iewish both religion and subiection there was no feare of defiling thē or of withholding and withdrawing them from the seruice of God True it is if they did resist or withstand them as the greatest part of the Canaanites did who came out to meete them and prouoked them to battell and were so farre from submitting themselues to God his people that they stirred vp one another and ioyned their forces together to stand out vnto death it was not lawfull to spare eyther sexe or age eyther women or children eyther young or old If it had beene vtterly vnlawfull and against the expresse word of God to make any league with any of the Canaanites Ioshua and his Princes had done wickedly to haue kept their oath with them after they had vnderstood their fraud and falsehood considering that all oathes made directly against the word of God and his expresse commandement are vtterly vnlawfull and consequently to bee broken lest we adde sin vnto sin The Spies also sent out by Ioshua Iosh 2. had done euill which entred into a league with Rahab the harlot and bound themselues with an oath which oath notwithstanding was solemnely obserued Yea Salomon had done euill who in his best and flourishing state of his kingdome receiued the Amorites which voluntarily yeelded themselues vnto his obedience and that which is more to the obedience of the Lord who notwithstanding grew into one body of the Church of GOD with the people of Israel 1 Kin. 9 20. and ioyned themselues with them freely forwardly in the restoring of the Temple The like wee might say of Dauid whose example we touched before albeit the LORD had expressely reuealed in his word that there should bee a standing place where the Arke of the Couenant should rest and the Tabernacle with the seruice belonging vnto it should haue a certaine abiding and albeit there was no expresse word of God that forbad him to builde the Temple yet the LORD reprooueth his resolution albeit he commendeth his zeale and good affection because he had giuen no commandement concerning the person that should builde it 2 Samuel chapter 7 verse 7 or the time when it should be builded So then we learne by all these examples as well by such as did against the commandement as by those that did attempt and aduenture vpon things without a commandement that they are iustly reprooued that neuer regard the word of God in any of their waies neither aske counsell at his mouth that neuer consider what GOD alloweth and approoueth but rashly breake into the practise of things incident to their life and yet haue no other guide to leade them nor counseller to aduise them nor teacher to instruct them nor warrant to beare them out otherwise then their owne mind and meaning which in matters of God and parts of his worshippe are blinde and peruerse Aske these men what approbation they haue from God or what assurance to their owne consciences that they please him they are able to say nothing at all Let me tell these men that which I would haue them marke and oftentimes to thinke on it vpon their beds euen betweene the Lord and their owne soules as they will answer it before the great Iudge of all the world when they shall appeare before him that whatsoeuer you do though they be good things yet to you that are ignorant and know not what you do to you it is a sinne and in you it is no vertue It is a notable duty to heare the word of God it is one marke of Christs sheepe and one step into his kingdome but if ye come to this ordinance of God Ezek. 33 31. as the people commonly vse to come onely to do as your honest neighbours do and because the law requireth it haue no other knowledge of it your hearing is abhominable in you and no more pleasing in the sight of almighty God then if you should cut off a dogges necke to offer vnto him Esay 66 3. We are commanded to come often to the holy Supper of the Lord and to prepare our selues reuerently and religiously to that action It is a worthy instrument of God which he hath ordained for the confirmation of our faith many of vs come often vnto it all of vs at Easter but if we come vnto it onely because it is a common custome so to do and we are loath to be singular and know not that both God commandeth the practise of it and our owne infirmity cryeth out for the necessity of it his table is made a snare vnto vs and we sin against Christ so that we receiue no more benefit by eating the bread and drinking of the cup of the Lord then the Gentiles that were partakers of the table of diuels 1 Cor. 10 21. and did drinke the cup of diuels and did offer sacrifice vnto Diuels Woe then to all ignorant persons that take vpon them to performe duty and seruice vnto God and yet know not what duty seruice he requireth at their hands Oh that they would or could vnderstand that the best workes which they do performe euen such as God commandeth are no better then sinnes and abhominations in them that doe they know not what as blinde men that shoote at a marke Oh that they would or could pray vnto God to open their eyes to see their own wretchednesse and to consider that the most holy parts of Gods worship which they performe are a sacrifice of fooles that know not that they do euill Then would they learne the difference between things done in knowledge and such as are done in ignorance then would they praise GOD for the light of his truth reuealed vnto them and then would they confesse with all their hearts that they would not stand in the former state wherein they liued if an whole kingdome or all the pompe and glory of the world were giuen vnto them To conclude let them beare this away with them also that God will not be serued with good meanings or good intents which is all that the greatest part can say for themselues we are simple people we are not book-learned we meane well we hope we haue as good soules vnto God as the proudest of them all we do what we can we hope God will beare with the rest This is the religion of such as think
Lord brought you out with a mighty hand and redeemed you out of the house of bondmen from the hand of Pharaoh king of Egypt The like doth the blessed Virgin confesse Luke 1.48 Luke 1.48.49 and 2.8 â—oh 7.46 He hath regarded the low estate of his handmaiden for beholde from henceforth all generations shal call me blessed for he that is mighty hath done to me great things and holy is his Name She was a poore despised handmaid in Israel yet chosen to be the mother of Christ The Apostles were many of them taken from base trades other from ignominious offices some were fishermen called as they were mending their nets Matthew was one of the Publicanes which were contemned of the people of Israel yet God made them master builders of his Church and appointed them to lay the foundation and so had the highest and chiefest place of honour and preferment to be made planters of Churches throughout the whole world God therfore vseth when it pleaseth him persons of inferiour place and condition to effect great and mighty things And why should it not be so forasmuch as Reason 1 all things are ruled and ordered by his prouidence he disposeth of them in his wisedome as seemeth good vnto himselfe for the pillars of the earth are the Lords and he hath set the world vpon them 1 Sam. 2.8 All the frame of heauen is whirled about the poles this is the order that God hath set and who is able to alter it whatsouer things come to passe in heauen aboue or in the earth beneath are all the workes of his hands he setteth vp and pulleth downe at his owne appointment and who shall be able to controll them Secondly in the choice of simple and vntoward Reason 2 meanes such as haue litle or no force in them his glory is most of all seene Now hee will maintaine his owne glory and will haue it acknowledged and magnified of his creatures and requireth that hee which glorieth should glory in him as 1 Cor. 1.29 hee will haue no flesh glory in his presence Iere. 9.23 neither the rich man in his riches nor the strong man in his strength nor the wise man in his wisedome but let him that glorieth glory in the Lord. So then he chuseth foolish things before the wise weake things to confound the mighty and base things of the world to bring to nought things that are because he hath respect to the manifestation and setting forth of his owne glory Thirdly we are not to maruell that God Reason 3 maketh such a choyce of his instruments which carnall men might account an euill and vngrounded choice because he respecteth the heart and not the outward appearance 2 Chr. 28.4 5. When Dauid the least and so the most vnlikely both in his fathers family and in the eyes of the iudgement of men was annointed to be king chosen as he followed the Ewes great with yong to feed his people in Iacob and his inheritance in Israel the Lord said vnto Samuel Looke not on the countenance of the eldest nor on the height of his stature 1 Sam. 16.7 because I haue refused him for the Lord seeth not as man seeth for man looketh on the outward appearanâ—â— but the Lord looketh on the heart Thus then we may conclude that God raiseth vp weake instruments to honour him and employeth them to serue him in the workes to which it pleaseth him to fit them Let vs therefore make some vses of this Vse 1 Doctrine which serue vnto vs for great profit First of all it ministreth great comfort to such as are poore and of low degree for albeit men contemne them and disgrace them albeit they are ready to tread them vnder their feet and thrust them to the wall albeit they be hissed at in the streetes and oppressed by the mighty yet God vouchsafeth to respect them and in great mercy to looke vpon them This we see in our spirituall estate and condition What are we but a masse of sinne the children of wrath and condemnation yet God vouchsafeth to elect vs and call vs by his grace to the knowlege of his truth from our naturall life led in the time of our ignorance It was the mercy of God to call Dauid from the sheepefolds and from following the Ewes great with yong Psal 78. But it was a greater mercy to call vs from the greatest bondage and slauery that euer was bound faster then with chaines of yron which giueth vs no time to rest or breathe or feed or sleepe but setteth vpon vs continually day and night This thraldome is worse then that of Egypt it is endlesse intollerable deadly and without intermission What an honour and dignitie then doth God doe vnto vs who were strangers from the life of God through the ignorance that is in vs to deliuer vs from this captiuity and to bring vs into the glorious liberty of the sonnes of God Our perdition is of our selues Hos 13.9 but our saluation is of the Lord Reuel 7.10 He will not giue his glory to any other â— 42.8 and therefore let not vs ascribe it vnto our selues or to any creature but magnifie the goodnesse of the Creator who is blessed for euermore We are raised vp from the greatest misery to the greatest glory as the lowest ebbe hath the highest tide and therefore let vs shew all thankefulnesse and obedience vnto him â—â—t 9.4 Before the children of Israel entred into the land of promise he gaue them warning and a watchword that they should not say in their hearts nor speake it with their mouthes that it was for their owne righteousnesse they were brought into Canaan and shall we thinke that we are deliuered from the slauery of sinne and Satan and made the freemen of Iesus Christ by our owne deserts and so giue the glory of our saluation to our selues Let this be farre from vs euen as farre as hee hath remooued our transgressions from vs. So then â—l 103.12 heere is matter of great comfort that our sins are forgiuen vs and though the remnants of them remaine in vs yet they haue receiued their deathes wound and shall in the end vtterly die in vs. And in the meane season while we beare about with vs the body of this sinne â—m 8.9 the Lord calleth vs spirituall and esteemeth vs according to his grace not according to our corruption If there be one sparke of grace and one drop of faith as a graine of mustard seede God acknowledgeth vs to be his â—mb 23.21 he seeth none iniquity in Iacob he beholdeth no transgression in Israel He that is euill can see nothing in Gods seruants but euill if sinne be in them Satan will charge them that sinne reigneth in them It is otherwise with God he iudgeth not of vs by the reliques of sinne but by the beginning of grace If we haue the first fruites of the new man in vs the remnants of
should be as frontlets betweene their eyes and write them vpon the postes of their houses and gates of their Cities all these were as helpes for memory against forgetfulnesse as if he had said vnto them Haue them alwayes in remembrance Of all persons old men seeme to haue the weakest memories which decay with their age and these doe most of all complaine of them howbeit the heathen man telleth vs that there is no man so old Cicero lib. de Senect that hath forgotten where he laid vp his treasure All men remember the things they most regard such as they loue they will not forget forasmuch as Where the treasure is there will the heart be also Mat. 6.21 If then we remember not the things of God the chiefe cause is because we doe not much esteeme of them Set an high price vpon them value them aboue thy siluer and thy gold esteeme them beyond all pearles and precious stones and thou shalt finde thy memory much bettered and encreased The fourth is to plant in vs true godlinesse and reforme our liues as it were to rid our ground of all bryars bushes before we sow any thing in it The gate of Gods house is the gate of righteousnesse because none but the iust and righteous ought to enter into it Psa 118.19 20. This is the cause that Iacob when hee went to Bethel to worship God first cleansed his house of the filthines of idolatry and commanded his houshold to be cleane Gen. 35. â— and change their garments thereby vnderstanding the purity of the heart and the changing of their mindes by the renuing of them according to true godlinesse Thus doth the Lord command the Israelites to wash their cloathes and sanctifie themselues before they came to heare the law at his mouth Exo. 19.14 To this purpose Dauid saith Psal 26.6 I will wash mine hands in innocency so will I compasse thine Altar O Lord. If we come into Gods presence without sanctification we offer a sacrifice full of blemishes which his soule abhorreth He reiecteth our prayers as abominable and our hearing of his word is turned into sinne Lastly we are bound to lay vp in the heart that which we heare for God especially requireth the heart If that be wanting he misseth it by and by he espyeth it so soon as we come as he did him that came to the marriage feast without his wedding garment Mat. 22.11 There is no man hath any treasure that leaueth or layeth it commonly and carelesly but he locketh it vp that no man should take it from him the word is a pearle and a pearle of such price that when he hath found it that knoweth the worth of it Matth. 13. he selleth all that he hath to buy it the heart is as it were the coffer where we ought to keepe it If we hold it in our hands or haue it in our heads or suffer it to dwell in our mouthes onely and cannot afford to giue it roome and lodging in our hearts it is in danger euery foote to be taken from vs and we surprised of it Esay 29.13 Such persons honour him with their lips but their harts are far from him Matt. 15. The blessed Virgin is commended that she kept those sayings in her heart So did Isaac go out into the fields to meditate Luk. 2.10 Gen. 24.63 at euentide he chose a solitary place and fit season to call to minde such things as he had heard Wherefore let vs also lay vp in our soules and ponder in our hearts such good things as wee haue learned and let vs hide them as in the casket of a good conscience that in all times of need we may bring foorth these precious treasures to helpe vs. We know not into what troubles and perplexities we may come how we may be tempted assaulted into what dangers of spiritual enemies we may fall how bitter will those dayes be vnto vs if wee haue no word of God dweling in vs to comfort vs raise vs vp againe It wil then be too late to go and buy oile in our lamps when we should vse it Let vs store our selues with plenty of heauenly meditations that we may neuer be too seeke and arme our selues with such sufficient furniture that wheresoeuer the enemy seeke to foile vs and to make a breach into our soules we may be able to resist him and to stand fast in the power of God against all the wyles of the diuell 21. And the Lord spake vnto Moses saying 22. Take also the summe of the sonnes of Gershon throughout the houses of their fathers by their families 23. From thirty yeares old and vpward vntill fifty yeare old shalt thou number them all that enter in to performe the seruice to doe the worke in the Tabernacle of the Congregation 24. This is the seruice of the families of the Gershonites to serue and for burdens 25. And they shall beare the Curtaines of the Tabernacle and the Tabernacle of the Congregation his couering and the couering of the badgers skinnes that is aboue vpon it and the hanging for the doore of the Tabernacle of the Congregation 26. And the hangings of the Court and the hanging for the doore of the gate of the Court which is by the Tabernacle by the Altar round about and their cords and all the instruments of their seruice all that is made for them so shall they serue 27. At the appointment of Aaron and his sonnes shall be all the seruice of the sonnes of the Gersbonites in all their burdens and in all their seruice and ye shall appoint vnto them in charge all their burdens 28. This is the seruice of the families of the sonnes of Gershon in the Tabernacle of the Congregation and their charge shall be vnder the hand of Ithamar the sonne of Aaron the Priest Hitherto Moses hath spoken of the Kohathites and he hath done it more largely then he doth handle the other families for the causes noted before In the next place he proceedeth to the Gershonites Touching these first God commandeth them also to be numbred and tâ—â—ir age is appointed and limited as in the foâ—mer from thirty yeares old and vpward vntill fifty Secondly their proper and peculiar charge is expressed what burdens they are to beare to wit the Curtaines and the couerings the cordes the veiles and all the instruments appertaining to their seruice Thirdly all these things before mentioned must be done at the commandement of Aaron and his sonnes Ver. 22 23. Take also the summe of the sons of Gershon c. Obserue with me in this diuision that Moses repeateth sundry points that are set downe in the former chapter as will euidently appeare vnto vs if wee make tryall and comparison in euery one of the three families as for example touching the Kohathites that which hee speaketh of them in this chapter verse 5 7 9. compare it with the 31. verse of the third chapter
ignorantly like the blinde man that hitteth the white cannot be accepted of him or looke for any reward at his hands God will accept of none to be his seruants that know him not Will any man receiue into his seruice one that cannot see to dispatch his businesse and shall we thinke that God will admit blinde men that regard not to vnderstand his wayes and want their spirituall eyes to discerne betweene good and euill This we see by sundry examples as Psal 95.10 where the Lord rendreth this reason why the people erred in their hearts and greeued him forty yeeres in the wildernesse Psal 95.10 because they had not knowne his wayes It was the cause why the Sadduces denyed the resurrection Matt. 22.29 Ye do erre not knowing the Scriptures nor the power of God This caused the Iewes to crucifie the Lord of life Act. 3.17 Now brethren I wote that through ignorance ye did it as did also your rulers for if they had knowne him they would not haue crucified the Lord of life This is it that maketh the proud iusticiaries of the world to rest in their owne righteousnesse Rom. 10.3 because they know not the righteousnesse of God This was the cause of the idolatry of the Gentiles Gal. 4.8 When ye knew not God ye did seruice vnto them which by nature are no Gods So what was the cause but ignorance that moued Paul to persecute the Saints he rendreth this as the reason 1 Tim. 1.13 I was before a blasphemer and a persecuter and iniurious but I obtained mercy because I did it ignorantly in vnbeliefe And as it is the roote that brancheth out into many sinnes so it is as pitch that defileth whatsoeuer it toucheth turneth good affections into euill and maketh them to decline and degenerate into sinne Religion deuotion hope feare being ioyned and guided with the eye and light of knowledge please God whereas without this sight they highly displease him For religion ioyned with ignorance begetteth and bringeth forth idolatry deuotion accompanyed with ignorance is no better then superstition hope ioyned with ignorance worketh presumption feare ioyned with ignorance engendreth desperation If we haue not knowledge to support and season vs we erre out of the right way and are deceiued beyond all measure Loue blinded with ignorance becommeth sottish Zeale patience and such like corrupted with ignorance are turned into brutish and sauage passions This reprooueth three sorts of men First the practise of the Church of Rome â—reâ— that taketh away the key of knowledge from the people and seeketh to bring in palpable darknesse These false teachers cannot endure that the people should enioy the light of the Scriptures They reade them in an vnknown tongue perswading them they may be most deuout when they are most ignorant that it shall goe well with them though they haue no faith of their owne but an implicit faith to beleeue as the Church beleeueth albeit they know not what it beleeueth These are they that notably abuse the people to their perdition and bewitch them with spirituall socery as they that bring Gods iudgments vpon their heads â—â—8 â— 13. and 〈◊〉 1. â— 10. â— 1. 8. for when a land is destitute of the knowledge of God al things are couered with darknesse and the persons are liable to his fearefull iudgements as is euident by sundry places of Scripture Dauid saith the blind and lame that mocked at him were hated of his soule so that such should not enter into his house 2. Sam. 5.8 Such as are spiritually blinde shall neuer enter into Gods kingdome they are all seers that shall come thither The want of naturall sight is nothing in comparison of the want of the eyes of the minde Our Sauiour pronounceth them blessed that are pure in heart â— 5.8 because they shall see God This sight of the minde is two fold partly in this life partly in the life to come one of them vnperfect the other perfect when we shall see him as he is This is eternall life to know God â— 3.2 it is eternall death not to know him and to be ignorant that God is our father that Christ is our redeemer and that the holy Ghost is our sanctifier â—â—econd â—ofe The second reproofe is of those that are children in knowledge that liue in the light and yet can see nothing The Sunne shineth brightly in their faces yet they shut their eyes Many thinke they haue religion enough if they haue a good mind and meaning and leade a ciuil life among their neighbours who like not such busy fellowes that will be medling euermore with the Scriptures They are accounted honest men and are well liked of all they pay that they owe they are iust of their word they deceiue no man But this ciuil conuersation and honest behauiour shall profit them nothing nor be able to bring them into the fauour of God nor giue them any title to the kingdome of heauen so long as they are destitute of knowledge forasmuch as they haue God their aduersary who will contend with them and plead against them neither will he know them that regard not to know him Others despise it and contemne it like the foole or idiot that casteth away a pearle or precious stone not knowing the value or worth of it These come to the Church sometimes and heare the word of God both read preached and yet are not so much as acquainted with the histories of the Scripture the principles of religion which are as milke for yong children They know not what faith is they are not acquainted with the meanes of our iustification they know not the difference betweene the Law and the Gospel neither the vse of the one or the other they cannot discerne any thing betweene the religion of Christ and of Antichrist Lastly The third reproofe it serueth to stoppe the mouthes of all proude and malicious slaunderers of the Gospel that accuse the preaching and publishing thereof as the cause of the sinnes and enormities that abound among vs as also of the plagues and pnishments that God hath inflicted vpon the land These men vttering the froth and scumme of their soule mouthes and belching vp the venome of their poisoned hearts cry out It was neuer wel since this new religion sprung vp since there was so much teaching and preaching that we haue so much knowledge and learning that we are well the worse for it The cause of Gods iudgements is not the preaching of the Gospel but the contempt of the Gospel and because we haue the light but loue darkenesse more then the light God iustly giueth ouer such prophane beasts into a reprobate sense Our great ignorance is the cause of our sinnes and that we are children of darkenesse rather then of the day of the night not of the light Are not these ashamed to say that the light of the Sun causeth men to stumble and goe
out of the way that the Chirurgian and his salue make the soare that the iudge maketh the theefe and the law the malefactour For they may as well affirme all this as that the word is the cause either of our sinnes or of our punishments which serueth to keepe vs both from Vse 4 the one and the other Fourthly hereby we must try who be good hearers of the word and who be not All of vs should come constantly diligently and continually but many among vs come seldome We would be loath to be accounted recusants but if we should come a little lesse we might worthily be so accounted We would be loath to be accounted Papists and indeed I thinke we should haue iniury done vs to be so called forasmuch as wee liue more like vnto Atheists We wold think our selues greatly slandered to be reputed worshippers of a false God and indeed we might so forasmuch as we are found to worship no God at all They wil plead no doubt for themselues that they are saued and sanctified hearers as well as the best and they would be ready to complaine of great wrong if they should bee charged to be in the number of euill hearers Matth. 7.21 But as Christ saith in the Gospel Not euery one that saith vnto me Lord Lord shall enter into the kingdome of heauen but he that doth the will of my Father which is in heauen so not euery one that challengeth the title of a right hearer is a good hearer indeed but the obedient hearer that bringeth forth fruit The end of the Law is obedience as Deut. 6.1 2 3. These are the commandements the statutes and the iudgements which the Lord your God commanded to teach you that ye might doe them in the land which yee goe to possesse that thou mightest feare the Lord thy God to keepe all his statutes and his commandements which I command thee thou and thy son and thy sonnes sonne all the dayes of thy life c. heare therefore O Israel and obserue to doe it that it may be well with thee c. Wherefore the doctrine that now we deale withal is as a touchstone to try what we are whether we be fruitfull or fruitlesse hearers It will bee no hard matter if we set our minds vnto it to make proofe and tryall whether we be altogether barren in bringing forth fruits or not The fig tree that had nothing but leaues vpon it and no fruit at all is cursed and hath this denounced against it No man eat fruit of thee hereafter for euer Mar. 11.14 The dresser of his vineyard said of another figtree wheron he sought fruit and found none for there is store of such Behold Luke 13.7 these three yeeres I come seeking fruite on this fig tree and finde none cut it downe why combreth it the ground Iohn the Baptist preaching repentance to such as came out of Ierusalem to his baptisme saith Euery tree which bringeth not forth good fruite is hewen downe and cast into the fire Matth. 3.10 The Apostle writeth to the Hebrewes to stirre them vp to be more zealous Heb. 6.7 8. and telleth them that the earth which drinketh in the raine that commeth oft vpon it and bringeth forth hearbes meete for them by whom it is dressed receiueth blessing from God but that which beareth thornes ana bryers is reiected and is nigh vnto cursing whose end is to be burned If any be an hearer of the word Iam. 1.23 24. and not a doer the Apostle Iames maketh him like vnto a man beholding his naturall face in a glasse for he beholdeth himselfe and goeth his way and streightway forgetteth what manner of man he was No man thinketh it hard to be able to discerne of land whether it be fruitfull or barren forasmuch as the crop that the field yeeldeth will easily discouer and discry the nature of the soile If the seed of the word that is sowen in our hearts do spring vp and bring forth new obedience it is a good heart feare it not doubt not of it but if there follow no growth or increase at all it is a barren heart look to it plough it vp digge about it and dung it that it may beare fruit otherwise it shall be cut downe and cast into the fire If we must all vndergoe this tryall what hearers we are woe vnto very many that are among vs feareful wil their estate be and lamentable will their barenesse and barrennesse appeare to be in good things There is no tree more destitute of fruite then their hearts are of faith and good workes There is no ground so ful of thornes bushes as their hearts are of sinne and corruption How many are there that liue in the Church that heare many instructions exhortations admonitions threatnings from the word that might make the stones relent yet neuerthelesse the more they heare the more deafe they are the more they are charged to doe the lesse they regard to practise the more the word would soften them the more their hearts are hardened and set against the truth Psal 58. ◠they are like the deafe adder that stoppeth her eare which will not hearken to the voyce of charmers charming neuer so wisely These are they that come together not for the better but for the worse 1 Cor. 11. and make the word to be the sauour not of life to life but of death vnto death 2 Cor. 2. How many are there that haue had and heard many perswasions to piety and godlines of life and yet shew themselues more wretched and prophane then before like vnto Pharaoh who when he had heard the word of the Lord hardened his heart and would not let the people go or like the Israelites who being mooued to repentance that they should make their wayes and their workes good answered desperately Iere. 18 ◠We will walke after our owne deuises and we will euery one doe the imagination of his euill heart How many are there that haue beene often stirred vp to sobriety and temperance in the vse of Gods good creatures that are so farre from bridling their vnruly riotous lusts that they are growne more excessiue intemperate in drinking and quaffing and spare not to rise early to follow drunkennes vntill the wine inflame them and take away their wits from them Esay 5.11 Wo saith the Prophet to all such When the commandement came vnto them sin reuiued so that the commādement which was ordained vnto life is found to be vnto death The like we might say of diuers and sundry sinnes reprooued by the word God hath said Sweare not at all Iam 5.11 neither by heauen nor by earth neither by any other oath but let your yea be yea and your nay be nay lest ye fall into condemnation Let vs see what this hath wrought still worketh in vs haue not many the more inured themselues to that horrible and detestable sin committed against
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
as a Sergeant and iudge him as guilty in the sight of God Besides as there is a twofold trespasse Vrsâ—n 〈◊〉 part 4. so there is a threefold kinde of remitting or forgiuing to wit remission of reuenge remission of punishment and remission of iudgement Remission of reuenge belongeth to all persons both publike and priuate and restraineth the hands of Magistrates and subiects for neither superiours nor inferiours ought to do any thing in malice and grudge or to satisfie their owne lusts If a Iudge in proceeding against malefactors pursue his owne quarrell rather then execute iustice he sinneth and offendeth albeit the party be guilty and deserue death for vengeance belongeth to the Lord and we are not to requite like for like Remission of punishment belongeth to priuate persons that beare not the sword but as all cannot inflict so all cannot remit punishment For the Magistrate though not sometimes and in some cases and in some persons he may remit which are not needfull heere to remember yet not alwayes nor all offenders Rom. 13.4 nor in all offences because God will haue the sentence of the law proceed and the execution of iustice haue his course This extendeth not to Magistrates for then euill doers should not be punished nor euil deedes rooted out of the city of God Remission of iudgement is when we conceiue a good and charitable opinion of those that haue offended vs. But thus we are not bound alwayes to forgiue neither to remit the censure which euill men iustly deserue for their euill deedes For the Prophet Esay pronounceth a woe against all such as call euill good Esay 5.12 and good euill sweet sowre and sowre sweet It is lawfull for vs to retaine our iudgement and opinion of wicked men so long as they be impenitent Of this Christ speaketh Luk. 17.3 If he repent forgiue him that is that hard censure of him and count him as a brother But of this we haue spoken at large elsewhere 〈…〉 and therefore this shall suffice for the answere to this obiection The vses that arise from hence are many and Vse 1 of speciall note First of all is all sinne euen the trespasse against men committed against God doth it offend him and violate his law yes doubtlesse not onely man is iniuried but God himselfe is offended as hath beene sufficiently prooued and therfore it should teach vs what a grieuous and feareful thing sinne is in what account it ought to be with vs and how euery one should learn to aggrauate and augment with God his owne sinne for his farther humiliation This was it that greeued and vexed Dauid and as it were pierced his very bowels in the matter of Vriah namely that his sinne was against God who knoweth sinne perfectly and beholdeth it in his naturall colours so that neither it nor wee can deceiue him Wherefore this lesson must duly be considered of vs and enter deepely into our hearts Who it is that we offend This was it that mooued Dauid to know sinne and to mourne for it Psal 51.4 Against thee thee onely haue I sinned and done this euill in thy sight that thou mightest be iustified when thou speakest and be cleare when thou iudgest Where note that he is not content to say once against thee but he doubleth it against thee against thee and addeth with great force and vehemency against thee onely â—ion But did he not sinne against man or is not murther a breach of the sixth commandement and adultery of the seuenth I answere 〈◊〉 1. yes these sinnes are condemned in the second Table He had slaine Vriah with a sword 〈◊〉 sinne â—eat it he had committed adultery with his wife he had beene the chiefe cause and principall meanes of the slaughter and destruction of others and so brought blood-guiltines vpon himselfe he hardned the Ammonites in their sinnes who opened their mouth to slander the word and to blaspheme the holy Name of God he sinned against the child that was mis-begotten which also dyed through that vnfaithful act he sinned against his own house in that he kindled a fire throughout his family brought stickes with his own hands to raise vp the flame that was not easily to bee quenched 〈◊〉 13.14 〈◊〉 16.22 for one of his sonnes taketh vp the sword and killeth another the brother committeth abominable incest with his owne sister of the halfe blood and another of his own sonnes taketh his wiues and lyeth with them not in the darke of the night or in a secret corner of the house but he spread a tent openly and in the sight of the sunne Lastly he sinned against the whole Church and people of God who by meanes of his sinne were offended and troubled with tumults and seditions so that the whole land was in an vprore and insurrection from one end to the other All which points shew that his sinne went farre against men it touched Vriah it touched Bathshebah it touched the child it touched the Ammonites it touched his family it touched the whole Church yet these bloody and crying and heinous sinnes so farre as they concerned men like himselfe he seeth to be as nothing albeit they were notorious in comparison of God against whom they were especially committed he had rather haue all men set against him then to haue God his enemy and to come out in battell aray against him and therefore he cryeth out in great anguish and bitternesse of spirit O against thee against thee onely haue I sinned and done euill in thy sight As if he should say Although the whole world should absolue me and no man could accuse me of sinne yet this troubleth my conscience this stingeth and striketh me to the heart that I must haue thee to be my iudge I am free from the iudgment seat of men as being my selfe supreme and vnder the iurisdiction of no other but â—lasse what can this comfort me so long as I haue thee to giue sentence vpon me He that is thus ouerburdened and ouerwhelmed with a feeling of the greatnesse of Gods iudgement as Dauid was needeth no other accuser forasmuch as God standeth and serueth in stead of a thousand If the whole world should accuse a man and conspire together to charge him with any crime yet if God acquit him his owne conscience will minister peace vnto him and comfort against all slanders and imputations laid against him For if God be on his side Rom. 8.31 who shall be against him but if God be against him and lay greeuous things vnto him woe woe vnto him who shall speake for him though he had the praise and applause though he had the gaine and glory of all the world If he condemne who shall iustify if he say guilty who dare plead not guilty He found out Adam Gen. 3 9. when none accused him when there was no man vpon the face of the earth to accuse him and said Adam Where art thou He
If they were demaunded what they thinke of the word and of God the author of the word they would acknowledge the Scriptures to be most true both the promises that are made and the threatnings that are contained in it they would confesse that God is a most iust God euen visiting the iniquity of the fathers vpon the children vnto the third and fourth generation yet it skilleth not what they speak with their tongues so long as we may euen openly reade the secrets of their thoughts and the imaginations of their hearts in their outward practises For touching the word of God it is most true and it cannot be denyed we reade oftentimes that God is also mercifull Rom 2.4 Ephe. 2. we reade of the riches of his grace and bountifulnesse of his abounding in compassions and reseruing mercy for thousands What then or what is all this to them shall we continue therefore in sinne that grace may abound ought not rather the riches of his bountifulnes and patience and long suffering leade vs vnto repentance Shal we after our hardnes and hearts that cannot repent heape vp vnto our selues as a treasure wrath against the day of wrath and the iust declaration of the iudgement of God who shall giue to euery man according to his workes It is a good lesson which the Prophet teacheth vs that there is mercy with God not that we should presume of his mercy and runne into all excesse of ryot but to the end he may be feared Psal 130.4 Hence it is that Moses Deut. 29.20 strippeth all such as flatter themselues with hope of pardon and conceit of mercy and opinion of escaping from that foolish imagination He that blesseth himselfe in his heart saying I shall haue peace though I walke in the imagination of my heart to adde drunkennesse to thirst The Lord will not spare him but then the anger of the Lord and his iealousie shall smoake against that man and all the curses that are written in this booke shall lie vpon â—im the Lord shall blot out his name froÌ„ vnder heauen These persons may call for mercy but he will not answere them in mercy they may seeke him early but they shall not finde him because they hated to be reformed and did not chuse the feare of the Lord Prou. 1.28 29. He is very gracious and mercifull slow to anger and of great kindnesse Psal 103.17 18. Howbeit it is to the penitent only not to the obstinate The Prophet saith The mercy of the Lord is from euerlasting to euerlasting and his righteousnesse vnto childrens children to such as keepe his couenant and to those that remember his commandements to doe them Where we see the Scripture maketh a difference and diuision betweene man and man and giueth to euery one his portion so that albeit he be mercifull yet it is to those onely that keepe his commandements For although all be sinners and therby seeke to creepe away closely that way as it were in the darke that they might not bee espyed yet we must know this that some are repentant sinners for whom there is mercy in store some are obstinate sinners the Scripture hath no mercy for them but terrors threatnings and iudgements and punishments because vpon such wicked he will raine snares fire and brimstone and an horrible tempest this shall be the portion of their cup for the righteous Lord loueth righteousnesse his countenance doth behold the vpright Psal 11.6 7. Now such as continue in the course of their sins are ready to beleeue that God is merciful but they beleeue not the Scripture that he is mercifull onely vnto such as repent they perswade themselues falsely that they may run on in euill wayes and yet find mercy at the latter end which is directly contrary to the whole doctrine of the Scriptures And yet these men aske shall we not beleeue the Scripture to be true Whereas they beleeue one part of the Scripture but they call into question another part they lay holde on his promises but they stop their eares against his iudgements nay they doe not so much as beleeue the promises aright neither will learn to whom they are deliuered in whom they shall be verified which sauoureth altogether of infidelity and vnbeliefe Besides as they derogate from the verity of the Scriptures so they deny God after a sort and turne him into a lie make him an idoll to stand stil and doe nothing For to imagine in our heart a GOD wholly compact of mercy that seeth sinne but will not punish it that knoweth who sinneth but will let him alone is to deny the true God who as he is merciful so he is also iust This the Prophet Nahum testifieth in the beginning of his Prophesie The Lord is iealous â—â—m 1 2 3 and the Lord reuengeth the Lord reuengeth and is furious the Lord will take vengeance on his aduersaries and reserueth wrath for his enemies The Lord is slowe to anger great in power and will not at all acquit the wicked c. And heereunto accordeth the description of him Exod. 34 6 7. The Lord God mercifull and gracious long suffering abundant in goodnesse and truth keeping mercy for thousands forgiuing sinne and that will by no meanes cleere the guilty visiting the iniquity of the fathers vpon the children and vpon the childrens children vnto the third and fourth generation Such then as thinke they may proceede and goe forward in their transgressions without controlement or punishment because God is a mercifull God do vtterly deceiue themselues make a snare to entrap their owne soules The wise man saith that to iustifie the wicked and to condemne the innocent are both of them an abhomination vnto the Lord Prou. 17 15. If then he hate it in all the sonnes of men how shall we imagine that the Lord will do or can do either of theÌ„ Let vs therefore so conceiue of God as hee hath taught vs in his holy word let vs not make a counterfeit god nor set vp an Idoll in our heart for he will be serued no therwise then he hath appointed To conclude we must know that whosoeuer denieth 〈◊〉 of the threatnings denounced in the word denyeth a part of the Scripture and as much as lyeth in him maketh God a lyar who will as well execute his judgements as performe his promises forasmuch as hee is faithfull in both And whosoeuer imagineth that God is onely mercifull consequently denieth his iustice hath not the true God for his God but committeth horrible idolatry in coÌ„ceiuing wrongfully of his Maiesty Vse 4 Fourthly seeing such damages and iniuries as are offered to our brethren doe reach to God are condemned as sinnes against him it should teach vs to looke to our own waies to practise iustice and equity toward them to take heed of all fraud forgery falsehood oppression whatsoeuer forasmuch as hee will take an account of vs and bring vs vnto a
the tongue is a signe and testimony that the heart hath forsaken them so on the other side the shutting vp of our mouthes and hiding of our sinnes is an euident token that as yet wee lye in them and haue no purpose and resolution to depart froÌ„ them We haue neuer truely repented vntill our iniquities be confessed When Dauid had numbred the people and his heart did smite him for it he cryed out O Lord I haue sinned exceedingly â—4 10. in that I haue done now O Lord I beseech thee take away the trespasse of thy seruant for I haue done very foolishly If then we would assure our owne hearts that we haue truely repented of our sinnes and do not yet lie wallowing in them as a sow in the mire let vs by this fruite of our lips confession to God assure it If we do not assure it this way we shall neuer be sure Fiftly this confession tendeth to the glorification Reason 5 of the Name of God The hiding of our sinnes and the smothering of them as fire vnder the ashes dishonoureth him wheras by reuealing of them his Name is honoured forasmuch as we make manifest thereby the glory of his mercy of his patience and of his iustice Of his mercy in sparing of vs and shewing compassion toward vs. Of his patience in long forbearing of vs and waiting for our repentance whereas he might haue suddenly destroyed vs. And of his iustice by acknowledging that if he should punish vs and proceed against vs we had our desert he should do vs no wrong that so hee might be iust in all his doings Psal 51 verse 4. This is that reason which Ioshua vrgeth vnto Achan Iosh 7 verse 19. My sonne giue I pray thee glory to the Lord God of Israel and make confession vnto him and tell mee now what thou hast done hide it not from me Where we see he ioyneth giuing glory to God and making confession of sinne together so that the one cannot be separated from the other For sinne doth no more serue to the dishonouring of God then the sincere confession of sinnes serueth to the glorifying of his Name and as the committing of it causeth his Name to be blasphemed so the confessing of it causeth his Name to be honoured and magnified Such as cannot repent of their euill waies do by their hardnesse of heart and obstinacy of mind more dishonour and reproch the Name of GOD then by committing most greeuous sinnes For to settle the heart vppon wickednesse with a purpose to continue therein and so to oppose himselfe against grace against the calling and threatnings of God is no better then to accuse God of lying and iniustice Of lying whiles he calleth vs vnto him and denounceth his iudgements against vs. Of wrong and iniustice whiles he chastiseth vs for our sinnes and doth not spare vs. Vse 1 The doctrine being thus fully confirmed the vses arising from hence are to be learned And first it serueth to reproue sundry abuses of those that faile in the performance of this duty â—stre â— Among which enormities the corrupt practise of the Church of Rome is not the least who abuse this doctrine of confession and make it as an hooke to catch mens goods to know all mens secrets and consequently a meanes to enrich themselues and to empouerish others Hence it is that they teach auricular confession to bee necessary vnder the paine of damnation for euery one that receiueth the Sacrament of the body and blood of Christ immediately before it First they will haue all men confesse Against auricular confession and then they must heare Masse a fitte doore to such an house And what are their Priests for the most part to whom they send vs to make confession but ignorant persons not able to minister a word of comfort in due season Are wee to acknowledge all our sinnes vnto him that hath an eare to heare vs and not a tongue to instruct vs But many of their Cleargy are vnlearned and yet of greater learning then conscience so that men ought no more to reckon vp their sinnes to such confessors then in sicknesse to take counsell of one that is ignorant in physicke Wee haue shewed before that the Priest cannot properly pardon sinne forasmuch as he cannot pronounce pardon and forgiuenesse to any man except he be truely contrite and penitent before God But God onely and the party penitent know and vnderstand the contrition of the heart without which the dearest sellers and setters out of pardons dare not say that a sinner is pardoned For hypocrites may dissemble in their confessions and by their dissembling deceiue such as haue the quickest sight and the greatest knowledge and the deepest iudgement who by all their skill are not able to diue downe into the secrets of the soule If then God onely know the heart 1 King 8 39. and vnderstand the imagination of all thoughts of the children of men how can their Priests simply and absolutely take vpon them to forgiue sinnes seeing they are not able to iudge of the soundnesse and sincerity of the heart Neuerthelesse the consciences of these men are so seared and so senselesse that without any colour of truth or shew of godlinesse they are not ashamed to teach Allen of the power of Priesthood chap. 9. that the want of their popish penance will driue all men either to desperation or to security and presumption whereas the cleane contrary is an euident truth For the doctrine concerning that supposed and pretended Sacrament offereth manifest occasion both of presumption and of desperation as might be made plaine by many examples Of presumption in them that are carnally minded Of desperation in them that haue broken hearts and tender consciences Such as are secure it maketh them more secure and such as are too much cast downe already it driueth them directly toward the pit of hell For the one thinketh with himselfe that hee hath a very easie remedy for his sinnes and that hee need not to trouble himselfe much with them nor breake one houre of sleepe for them nor forbeare one iot of pleasure to be eased of them hee can quickly discharge them and easily disburden them into a Priests eare and thereby hath a pasport giuen him to commit sinne afresh the other The part of popish penance considering the impossibility of confession to be perfourmed and the vnsufficiency of the satisfaction enioyned which notwithstanding are made the parts of this counterfeit Sacrament can finde no comfort in the Priests absolution Obiect 1 But they obiect that after Christ was risen againe he sent out his Disciples and breathed vpon them saying Receiue yee the holy Ghost whose soeuer sinnes ye remit they are remitted vnto them and whosoeuers sinnes ye reteine they are reteined Iohn 20 22 23. I answer Answer they can neuer establish their shrift out of these words but doe plainely shew that either they want their eiesight or else they
when wee can complaine of them speake euill of them deface and euery way disgrace them as carnall men do their vtter enemies it is a true signe that our hearts are touched by the Spirit of God as our Sauiour Christ teacheth Iohn 16 verse 8. When the Comforter is come he will reproue the world of sinne and of righteousnesse and of iudgement Wee haue no greater enemies then our sinnes which are many in number strong in power deceitfull in snaring and dangerous in subduing of vs. They are in number as the sand on the sea shore that cannot be reckoned and moe then the haires of our head or then the houres that we haue liued They are as strong as an army of men set in battell aray who by their power and puissance haue strooke downe the chosen men of Israel They deceiue with their pleasures as the bird is taken in the snare and as the subtill harlot that flattereth with her mouth They bring danger both to soule and body and leaue vs not till wee perish for euer and be cast into the pitte of hel from whence there is no redemption Seeing then their nature is such that they carry vs headlong with violence into perdition we should also maligne them and hate them as death nay as him that hath the power of death that is the diuell Hebr. 2 verse 14. If we finde them too cunning and crafty for vs and our selues too weake to deale against them being armed with all the forces of Satan and of the world let vs goe to him that beeing stronger then that strong man is able to take away all his weapons Luke 11 verse 22. and binde him in chaines euen the Lyon of the Tribe of Iuda Reuel 5 verse 5. that is able to stop the mouth of that roaring Lyon which seeketh whom he may deuoure 1 Pet. 5 8. He knoweth wherof we are made he remembreth that we are but dust And as he is of power to helpe vs and subdue our corruptions so he is of infinite mercy to pardon vs our sinnes He knoweth what is in vs better then we our selues know our selues forasmuch as he is greater then our hearts and knoweth all things If then we confesse our sinnes truely and vnfainedly as he is faithfull and iust 1 Iohn chap 1 verse 9. so he will forgiue vs he hath made the promise and the word is gone out of his mouth which he cannot call backe againe he hath vttered his voice and he cannot deny it no more then he can deny himselfe If he should reteine our sinnes we being penitent he should forfeit and falsifie his truth which cannot agree to the diuine nature and therefore as one rightly speaketh he should be a greater leeser then we This is euidently to be seene in the Psalmes of repentance penned by the Prophet Dauid as Psalme 32. At the first he sought by all the meanes that he could to hide his sinnes hee sendeth for Vriah and vseth sundry shifts to conuey him vnto his house and thereby to couer his sinne When that pollicy would not serue he sendeth secretly to Ioab to put him in place of danger and thē to retire from him that hee might fall by the sword of the Ammonites But whiles he seeketh all meanes to couer it God the searcher of hearts doth discouer it and sendeth his Prophet vnto him to reproue him Heereby euen by the Ministery of the word his heart is touched and he is made to see the greeuousnesse of his sin against whom he had sinned then he is not ashamed to acknowledge it and to leaue a memoriall of it in the Church for the good of others Thus he found wonderfull comfort by his confession and could finde none without it I acknowledged my sinne and thou forgauest mine iniquity Psal 32 5. The consideration of the multitude of our sinnes is able to bring vs to despaire but the confession of our sinnes is able to raise vp to hope againe and to stay vs vp with the mercies of GOD which are as flagons of wine to refresh vs. When Dauid had thus confessed that he had sinned God sent him a comfortable message that cheered his heart and quieted his conscience The Prophet that before threatned thundered out the Law now applieth precious balme and powreth wine and oyle into his wounds saying vnto him in the Name of God Thy sinne is pardoned They that are escaped by the mercy of God as it were from a dangerous shipwracke out of their sinnes would not come into the same case and condition againe for to gaine a kingdome nay all the kingdomes of the world When the sinfull woman confessed her sinnes by shedding abundance of teares and wiping the feete of Christ with the haires of her head hee answered concerning her as the Lord of life and comfort Many sinnes are forgiuen her for shee loued much Luke 7 verse 47. Thus he spake graciously and comfortably to the penitent theefe on the Crosse accusing himselfe reprouing his fellow iustifying Christ confessing his faith and asking forgiuenesse This day shalt thou be with me in Paradise Luke 23 43. The more often we goe vnto God and confesse our sinnes before him the better it is for vs the more mercifully he will deale with vs the greater grace he will bestow vpon vs the farther he will remoue his iudgements from vs and the neerer he will approch vnto vs. Vse 3 Lastly let vs all labour after a right confession Many haue confessed their sinnes and yet found little comfort as Pharaoh Saul Iudas the Israelites and many others If we hope to speed better then these men then we must confesse better then they did If wee sinne with them and confesse as they did we shall reape no better fruite then they did We are apt to fauour and flatter our selues wee are possessed with selfe-loue Wee cannot looke vpon other mens vertues nor our owne vices we are blinde in seeing our owne faults wheras wee are sharpe sighted and quicke eyed to espie a little mote in other mens faces Wee should rather consider our owne wants to be humbled for them then the graces we haue to be puffed vp by them No man seeth the spots that be in his owne face so he discerneth not the sinnes that are in his owne soule He that would know his deformities taketh a glasse Iames 1 23. which sheweth vnto him what he is and how he is so if we would vnderstand our secret open sinnes we must behold our faces in the law of God for by the law commeth the knowledge of sinne Rom. 3 20. Wee must therefore examine our selues touching this duty of confession and obserue diligently the true properties of it Not euery one that saith Lord Lord shall enter into the kingdome of heauen Not euery one that saith I am a sinner I am vncleane is a true conuert and a right penitent Nothing is more common thē to heare men say I confesse my selfe a
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
a foxe discouering his subtilty and deepe deuises that other men might bee admonished to take heed of him So then to conclude we must vnderstand that the things commonly reprehended are eyther doubtfull or manifest The doubtfull are not to be reprehended whether in themselues they bee true or false worthy or not worthy of reproofe because as it was said before loue is not suspitious but couereth the multitude of sinnes and interpreteth all things to the best and expecteth with patience vntill the light manifest and time discouer the things that are as yet hidden in darknesse This is to be obserued in doubtfull things wherein lyeth such a difficulty that we cannot iudge them without deseruing to be iudged our selues and yet the vngodly and prophane persons feare not to proceed against the godly in this kind Those things which are manifestly knowne are eyther good or euill A thing which is good is to he commended of vs and nothing to be detracted from the worthinesse and excellency thereof whether it be in our friends or enemies nay we are to praise and laud the Name of God for his graces bestowed vpon them and to take them as a patterne to follow If it be euill we are commanded to admonish and exhort and reproue our brother and if he be our friend Deut. 13 6. which is as our owne soule we ought so much the rather to do it howbeit alwaies in loue mildnesse patience and compassion The euill deeds which are manifest as they must be reprehended so they may be iudged considering that Salomon saith Prou. 24 24 25. He that saith vnto the wicked Thou art righteous him shall the people curse Nations shall abhorre him but to them that rebuke him shall bee delight and a good blessing shall come vpon them Of such deeds as are manifestly good or euill the Prophet Esay speaketh chap. 5 20. Woe vnto them that call euill good and good euill that put darkenesse for light and light for darknesse that put bitter for sweet and sweet for bitter Whereby we do learne how to answer the ignorant obiection of foolish men Obiect who wheÌ„ they offend by continuall and common swearing by lying by blasphemy by prophaning of the Sabbath by the contempt of the word by whoredome by drunkennesse such like workes of darknesse being reproued for the same by the word Gods iudgments threatned against them are ready to say You are not to iudge of me no more then I am to iudge of you there be many now adaies will take vpon them to iudge men I am sure they do not learne that in Gods booke which saith Iudge not and ye shall not be iudged They go beyond their commission they take vpon them Gods office for he is our Iudge See heere the peeuishnesse and partiality of these men to whom it may said that out of their owne mouthes they may be iudged For who are they that trespasse against their brethren transgresse against the Law of God more then they or who sit in the seat of God proudly vsurpe a mastership and authority to iudge euen the thoughts of mens hearts beside themselues Who are they that bolster out euill in themselues in their companions and consorts and cannot abide that any good should bee done by others like those that would neither enter into the kingdome of heauen themselues neither suffer them that would enter but forbad them Lu. 11 52. Euery tree is knowne by his fruite If I see a tree bring foorth good fruite am I become a Iudge if I say this is a good tree And if I see euill fruite or no fruite do I steppe vp into the place of God if I say this is an euill tree In like manner if a man see a common drunkard or heare a wretched swearer or marke a continuall contemner of the Lords day and such as make a practise of all sinne boldly and are not ashamed if he say assuredly this is a naughty fellow doth he iudge because he speaketh the truth and telleth what he is and warneth others to beware of him What Shall he account him a good man wheÌ„ he seeth he is starke naught but theÌ„ he should be vnder the Prophets curse and bring a woe vpon his head because he calleth euill good and bitter sweete and darknesse light as we heard before And indeed if we will speake the truth such need not to be iudged of vs inasmuch as they haue giuen iudgement of themselues and haue shewed euidently what they are Touching the words of Christ alledged and pretended by them Iudge not and ye shall not be iudged Math. 7 1. they do not forbid all kinde of iudgement but condemne that which is corrupt rash and vnlawfull which one man giueth vniustly vnaduisedly and vndiscreetly of another as when we can espy quickly small faults in others are blinde to discerne grosser and greater in our selues This practise of rash iudgement breaketh out of themselues as euill sauours out of a rotten corrupt body for let a man be more carefull then themselues to serue God and to walke in his waies they will by and by enter into the secrets of his heart which God onely knoweth not sticke proudly peremptorily to pronounce that they are hypocrites whereas let a man shew them out of the plaine word of God the prophanenesse of their hearts manifested by the greeuous corruptions of their liues the open abhominations committed by them in all their waies they wil answer readily you ought not to iudge so that it falleth full vpon them which the Apostle alledgeth against such men Rom. 2 1 2. Thou art inexcusable O man whosoeuer thou art that iudgest for wherein thou iudgest another thou condemnest thy selfe for thou that iudgest doest the same things but wee are sure that the iudgement of God is according to truth against them that commit such things Vse 3 Lastly be carefull of this duty to maintaine the good name of our brother which is more worth then all riches and of greater value theÌ„ precious stones We ought to thinke of euery one as well as may be and extend our charity as farre as possibly we can albeit they be our vtter enemies forasmuch as loue thinketh not euill as the Apostle saith 1 Cor. 13 5 and in the practise of loue we are to be followers of the example of God himselfe that we may thereby shew our selues to be his children who maketh his Sunne to rise on the euill and on the good â—â—th 5 45. and sendeth raine on the iust and on the vniust So ought we to loue our enemies to blesse them that curse vs to do good to them that hate vs and to pray for them which despitefully vse vs and persecute vs. Iohn in his first Epistle chargeth vs to loue one another in deed and in truth â—â—hn 3 18. not in word or in tongue or from the lippes onely And Paul chargeth vs to esteeme of others
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
drawne to adde one sinne of periury to the heapes of their other wickednesse or may easily be brought to lift at an oath for a little lucre and base gaine or make little account to renounce and sell Christ himselfe for thirty pence as Iudas dâ—d that is for a small aduantage Such then must be sought out to testifie the trueth as are worthy of credit as feare not the faces of men as euermore haue God before their eies As then such are to be chosen so these that can doe nothing with iudgement and discretion with aduise and deliberation ought to be refused of which the Prophet saith Esay 4â— Heare ye this O house of Iacob which are called by the name of Israel and are come out of the waters of Iudah which sweare by the Name of the Lord and make mention of the God of Israel but not in trueth nor in righteousnesse Hence it is that the Prophet requireth that our oathes be performed in trueth in righteousnesse and in iudgement Ier. 5. which cannot be expected of vs or performed of them Secondly this doctrine directly meeteth Vse 2 with the common but yet corrupt practise of our times in which swearing is turned into a custome so that euery one garnisheth his ordinary talke with gracelesse and needlesse oathes if this may be called a garnishing and not rather a disgracing That communication is gracious which ministreth grace to the hearers other talke is rotten and retchlesse when men make no conscience of taking the Name of God in vaine This is a greeuous sinne in yong and old in men and women in rich and poore It is accounted a speciall ornament to our speech and we thinke it carryeth no credit nor countenance except it be now and then spiced with an oath It beginneth euery where to be esteemed the part of a gentleman and a note and cognizance to know him and discerne him from others He is iudged a puritane and a precise foole that reproueth it and vseth it not Alas to what height of sinne are we come the measure is filled vp the iudgement is at hand Herein O Lord be mercifull vnto vs and indeed thou art mercifull a God of pittie and patience or else the land were not able to beare vs. The practise of it is of the diuel yet we are not afraid of it few men make conscience of it The children that play in the streetes haue learned to sweare so soone as they can speake and are weaned from their mothers breasts The Rogues and Vagabonds that settle themselues in no family or society take the sacred Name of God in their mouth make it thier occupation to begge with it The chapmen that sell their wares to others are as ready to sell their soules to the diuell to get sometimes one peny He is not accounted a good shop-man that is likely to thriue that doth not burnish and varnish his bad wares with the glorious Name of God he is not reckoned worth a chip that will not sweare at euery word to deceiue those that deale with him and yet God threatneth that he wil cut off as well on this side as on that Zach. 5.3 euery one that sweareth so that the curse shall remaine in the middes of his house and shall consume it with the timber thereof and the stones thereof But some will say we doe not Obiect 1 sweare by the Name of God we sweare not but by our faith or troth or by our Lady or the Masse or by Saint Mary Bee it so Answer yet euen these also are breaches of the law of God Faith and truth are precious iewels that adorn the heart of a Christian they must be kept there as safely as a treasure Will a man lay a pearle to gage for euery trifle or wil a man defile his best raiment with the worst mire It is to be feared that these haue little faith in the heart that haue it so commonly in the mouth As for the crosse or the masse or the rood and such like reliques they are abominable idols of which the Prophet complaineth â—c 5.7 They haue sworne by them that are no gods This is called a forsaking of God â—os 8.14 The Prophet saith They shall fall and neuer rise againe And the Prophet Zephany declareth that the Lord will destroy man beast because they did swear by the Lord and by Malcham â—ph 1.5 We see hereby what religion and fear of God is in the greatest multitude for not one of an hundreth feareth an oth or refraineth froÌ„ swearing Not a day passeth ouer their heads but they breake out this way No occasion is offered vnto them to speake but an oath shall be at one end of their talke They are so far froÌ„ striuing against it that they delight in it and make no more conscience of an oath then of a word and vse swearing more then eating and drinking Where the lawes of the land do bridle men there is some abstaining from sin and few in comparison of the rest offend It is true indeed that no punishment will restraine all persons yet notwithstanding the most are terrified by seuerity and sharpnesse as in cases of treasons of murthers of thefts c. There are few in comparison of others that are guilty of these and why because they are looked vnto that offend this way If men were let alone in these also to themselues wee should haue rebellions and robberies and shedding of blood as common as othes For where conscience of sin is wanting feare of punishment and terrour of death must keepe in awe But where the lawes of Princes are most remisse there a flood-gate is set open to all impiety that ouerfloweth the banks and ouerwhelmeth all before it without measure as swearing and blaspheming contempt of the word prophaning the Sabboth whoredome c. These are common this is the broad way and wide gate that many enter into without controlment The causes of this general abuse and common sin of swearing are these foure â—e causes of â—mon â—aring First custome and common vse wherby many thinke themselues excused Tell them of their sin and aduise them to leaue it They will answer I confesse it is naught and I am to blame for it it is a custome I haue gotten Thus they defend themselues by custome plead prescription but in the meane season they hold their wicked and vnreasonable custome stil and wil by no meanes be brought from it And yet if we will speake the truth what is it te pretend custome to countenance sin but to confesse wee doe and speake all things without the feare of God For froÌ„ whence proceedeth this custome of sinning but from this root to wit that we commit sin vpon sinne one day after another Muscul comment in Mat. cap. 5. without any reuerence of the Maiesty of God Wherefore it standeth vs vpon to breake this corrupt custome by a contrary custome to
let vs goe the right way and cry to God we lift vp our voyce against them wheras we ought to lift vp our voyce vnto him who hath his eares open to heare our praiers and will blow away the storme and tempest by the blast of his mouth Thirdly doth God promise to right our cause and take vpon him our defence Then Vse 3 let vs do good for good and returne vnto him like for like let vs yeeld defence for defence and pleade his cause that hath pleaded ours For it is our duty to vndertake his defence whensoeuer his truth is gainsayed or his name euill-spoken of There is no man but is very carefull and circumspect to maintaine his owne name and credite in the world whensoeuer it is any way questioned ought wee not then much more to regard the vpholding and bearing vp the Name of God which is great and holy through all generations Heereunto doth Ioshua seeme to allude chap. 7 verse 9. complaining vnto God of the ouerthrow that the Israelites had receiued at the siege of At The Cananites and all the inhabitants of the Land shall heare of it and shall compasse vs and destroy our name out of the earth and what wilt thou doe vnto thy mighty Name He had greater care of Gods glory then he had of his owne and it went neerer vnto him to heare Gods Name dishonoured then to haue his owne destroyed out of the earth So it ought to be with vs let it not trouble vs to bee hated and maligned of the vnthankfull world and our honour with all contempt and disgrace laide in the dust but bee euermore ready to say Not vnto vs Lord not vnto vs but vnto thy Name giue the glory Psal 115.1 If we be to open our mouthes for our brethrē as we shall see more at large afterward when they are laden with scandals and reproches much more then ought wee to do this in Gods cause and for Gods glory Let vs not be ashamed of his truth lest he be ashamed of vs. Let vs confesse his Name before the sonnes of men and we shall be sure to be confessed before the sonnes of God If we acknowledge his truth he will acknowledge vs before the Angels and before his Father This Christ teacheth his Disciples Whosoeuer confesseth me before men him will I confesse also before my Father which is in heauen Math. 10 32. but whosoeuer shall deny me before men him will I also deny before my Father which is in heauen What a shame and reproch will this be vnto vs that God should defend our cause and we shrinke backe through feare to defend his Christ our Sauiour doth oftentimes take vpon him to defend his Disciples when they were assaulted and set vpon by the Pharisees and therefore no maruaile though he charge this vpon them so earnestly that they should not be ashamed of him and of his words in that adulterous and sinfull generation We must be all ready to say with the Apostle Rom. 1 16. I am not ashamed of the Gospel of Christ for it is the power of God vnto saluation to euery one that beleeueth He defendeth his Disciples being reprooued because they did not fast often which was the bodily exercise which the Pharisees so much practised Luke 18. and wherein they so much gloried Math. 9 14. Hee defendeth them beeing accused of the breach of the Sabbath when they were seene to plucke the eares of corne and eate them Math. 12 2 3. He defendeth them being charged to transgresse the tradition of the Elders in that they did not wash before they had eatē bread Mat. 15 2 3. Yea such was his great wonderful loue to those that followed him that when his owne credite was touched as well as theirs he seemeth to neglect his owne and maintaine theirs as we see Luke 7. When Christ was entertained in the house of one of the Pharisees a woman in the City which was a sinner knowing that he sate at meate brought an Alabaster box of oyntment and stood at his feete washing them with her teares Luke 7.39 wiping them with her haires kissing them with her lippes and annointing them with the oyntment but when the Pharisee which had bidden him saw it he spake within himselfe saying This man if hee were a Prophet would haue knowne who and what manner of woman this is that toucheth him for she is a sinner He conceiued hardly of Christ as well as of the woman and iudged wrongfully of him that he was no Prophet as well as of her that she was a sinner yea more corruptly of him then of her forasmuch as shee had beene so whereas he was not onely a Prophet but the Prince of Prophets yea the King of his Church Verse 47. yea the Sonne of God yet hee forbeareth to make any apology for himselfe wholly defendeth her telling him that her sinnes which are many are forgiuen her for shee loued much Hath the Lord Iesus this singular care of vs and shall not we be zealous of his glory Shall we suffer his name to be troden vnder foot and neuer offer to vphold it Shall euill men speake euill of his truth and we say nothing against them The Apostle Peter giueth this commandement Sanctifie the Lord God in your hearts and be ready alwaies to giue an answer to euery man that asketh you a reason of the hope that is in you with meekenesse and feare 1 Pet. chap. 3 verse 15. When the Apostles were charged to preach no more in the Name of Iesus Christ Peter and Iohn answered and saide vnto them Whether it bee right in the sight of God to hearken vnto you more then vnto God iudge yee for we cannot but speake the things which we haue seene and heard Acts 4 19. Woe then vnto those that see and heare God notoriously dishonoured and yet will neither heare it nor see it they make a law against themselues and shall taste of the same measure measured vnto them againe they shall be censured of others when they shall haue none to defend their causes This they will iudge to be an iniury to themselues and yet cannot perceiue the iniquity which they commit against God If then they will haue GOD shew this mercy to them in making their innocency knowne let them performe this duty to him in pleading his cause when his truth is euilly spoken off or any way ouerborne Vse 4 Fourthly forasmuch as this is the mercifull dealing of GOD toward vs and our good name when it is impeached that he will make the truth to be knowne let vs acknowledge this blessing and giue him the praise of it This also is another duty that wee are put in minde off to be performed vnto him For as we are bound in regard of our owne good to pray vnto him to make manifest the secrets of our hearts and to bring to the light the truth that is hidden so whensoeuer we haue found
vnto him and hee dyed as the man of God had saide Zachariah the Priest had an Angell sent vnto him from God standing at the right side of the Altar of Incense 〈◊〉 1 13. telling him that His prayer was heard and that his wife should beare him a sonne and that many should reioyce at his birth â—â—rse 14. howbeit hee would not beleeue the message he measured all things by the course of nature the word of the Angel would not suffice him that stood in the presence of God and was sent to speake vnto him and to shew him these good tydings hee must farther heare verse 18. Whereby hee should know this But he that would not rest in these good tydings is constrained to heare heauy tydings that he should be dumbe â—se 20 and not be able to speake vntill the day that these things be done because he beleeued not his words which should bee fulfilled in their season The like we might also say of the Israelites in the wildernesse as wee shal see afterwards in the eleuenth chapter of this booke of Numbers Moses shewed the weakenesse of his faith and the people the want of their faith so that the Lord complaineth against them against Moses that hee was of little Faith against the rest that they were for the most part a faithlesse generation albeit they had knowne his goodnes tryed his power felt his iustice and seene his mercies and miracles plentifully amongst them he might iustly take vp the same complaint against his people which Christ did against his Disciples Mat. 17. verse 17. O generation faithlesse and crooked how long now shall I bee with you How long now shall I suffer you Hence it is that when Moses considering the want they had of flesh Numb 11 21 22. saide Sixe hundred thousand foote-men are there of the people among whom I am and thou sayest I will giue them flesh that they may eate a moneth long Shall the sheepe and the Beeues be slaine for them to finde them eyther shall all the fish of the sea bee gathered together for them to suffice them The Lord saide vnto Moses Is the Lordes hand shortned Thou shalt see now whether my worde shall come to passe vnto thee or no. Hee sent them that which they desired but hee sent it not as a blessing they lusted with Concupiscence in the Wildernesse and tempted GOD in the Desert so that it turned to bee a curse vnto them Verse 33. for While the flesh was yet betweene their teeth before it was chewed euen the wrath of the Lord was kindled against the people and hee smote the people with an exceeding great plague Yea such was the iudgement that came vppon them Verse 34. that the place was called Kibroth hattaauah the graues of Lust for there they buried the people that fell a lusting to keepe thereby the greatnesse of their sinne fresh in remembrance verifying that also which the Prophet saith Psal 106 16. Hee gaue them their request but he sent leannesse into their soule They had flesh enough but it did them no good they abounded but their aboundance turned to their destruction So wheÌ„ they wanted water and Moses Aaron did not teach them to be patient vnder the crosse and contented with Gods hand the Lord spake vnto them Because ye beleeued mee not Numb 2â— 12 to sanctify me in the presence of Israel therefore ye shal not bring this Congregation into the land which I haue giuen them There is no greater wrong can bee done to God then to doubt of his trueth of all sinnes this is one of the most highest and most heinous to haue in vs an euill heart and vnfaithfull to depart away from the liuing God Wherefore when wee or any part of the Church are in extreamity and lye vnder affliction let vs not cast off our confidence that hath great recompence of reward Heere is a stay to rest vpon heere is a pillar that cannot bee shaken heere is a most sure and firme foundation vpon which we should builde our house Is hee more mercifull to his Saints then they can wish or desire Let vs then know for a certainety that there is great hope of deliuerance in the greatest extreamities though wee know no way to escape but that wee rest as a prey in the teeth of the Lyon yet the loue of God toward vs is infinite and vnspeakeable hee can restore vs and redeeme vs by sundry wayes that wee could not thinke of nor dreame of nor desire This is that which Mordecai is bolde to put Esther in minde of Ester 4 14. If thou holdest thy peace at this time comfort and deliuerance shall appeare to the Iewes out of another place but thou and thy Fathers house shall perish Faith is the ground of things hoped for and the euidence of things not seene Heb 11 1. If there be faith in vs as the graine of Mustard seede which is very little we shall finde the benefite and fruite of it If any grace bee wanting in vs the fault is in our selues and not in God wee haue the truth of his word deliuered vnto vs but we beleeue not the doctrine which we heare This wee see in the Prophet Esay chap. 50 2. Wherefore came I and there was no man I called and none answered is mine hand so shortned that it cannot help Or haue I no power to deliuer Beholde at my rebuke I dry vp the sea I make the floodes desert Their Fish rotteth for want of water and dieth for thirst And afterwards the same Prophet vrgeth this point Esay 59.1 2. Behold the Lords hand is not shortned that it cannot saue neither his eare heavy that it cannot heare but your iniquities haue separated betweene you and your GOD and your sinnes haue hidden his face from you that he will not heare Nay his eare is so farre from being heauy that he cannot heare that on the other side he is quicke of hearing and so quicke that hee is sought of them that asked not for him and found of them that sought him not Esay 65 1. Seeing then hee is fo bountifull aboue all our desires woe vnto vs if wee beleeue not his worde nor rest vpon his power nor content our selues with his promise When the Israelites were oppressed with the hard and cruell taske-masters of the Egyptians what could they desire or what did they desire at the hands of Pharaoh but to go into the wildernes to serue him and to carrie with them their owne Cattle their children and their substance But God did not only grant that vnto them but brought them out with great substance Psal 105 37. Exod. 12 29. He gaue them siluer and gold there was not one feeble person among their tribes They neuer durst aske of God to giue them the treasures and the spoiles of their enemies yet he gaue them that which they neither dared to aske nor desired to obtaine for they
had many Iewels and much raiment so that they were enriched and the Egyptians spoyled This was a reward and recompence of their seruice They found fauour in the sight of God although they were euilly intreated at the hands of men Vse 2 Secondly seeing God is mercifull aboue our hope we haue heereby great comfort in prayer to cal vpoh him in the day of trouble being assured that hee will heare vs and that we shall obtaine more then wee desired and finde more then we asked Are we slandered and reuiled as the case was of the suspected wife in this place Do we heare euill reports cast out against vs let vs not bee greeued at it nor returne like for like but rather call vppon him that knoweth the secrets of all hearts let vs craue of him to make our innocencie knowne as the seruants of God from time to time haue done who haue receyued more then euer they asked of him Dauid prayed thus vnto God Psal 7 3. O Lord my God if I haue done this if there be iniquity in my hands if I haue rewarded euill vnto him that was at peace with mee c. Verse 8. Let the enemie persecute my soule and take it c. Iudge me O Lord according to my righteousnesse and according to my integrity that is in mee Hee desired no more then to be esteemed as hee was and to haue the truth of his heart manifested but GOD granted more then that Hee heard his prayer and hee obtained that which hee prayed not for Did hee euer aske of God a Kingdome Did hee craue that God would make him King of Israel and yet GOD gaue the Kingdome vnto him Are wee in want and would haue his blessings We shall finde no want in him who is more ready to heare vs then wee are to speake His eares are often open while our mouthes are shut If we desire one mercie at his hands hee is readye to grant two vnto vs. How oftentimes did Abraham pray for the Sodomites that the Citie might haue beene spared Yet he gaue ouer and ceased begging before God gaue ouer granting his requests Gen. 18. Euen as he that seeketh one pearle findeth sometimes more then hee sought so is it with all the faithfull The graces of God are all of them Iewelles of wonderfull price If a man sell all that he hath to get one of them it is no deere purchase and if a man depart from any of his sauing graces albeit hee should procure to himselfe by it the possession of a kingdom his losse were a thousand times greater then his gains Math. 16 2â— For what should it profit a man to gaine the whole world and then lose his owne soule Or what shall a man giue for the recompence of his soule On the other side our Sauiour teacheth Mat. 13 44 45. That the kingdome of heauen is like vnto a treasure hid in the Field which when a man hath founde hee hideth it and for ioy thereof departeth and selleth all that he hath and buyeth that field Againe The kingdome of heauen is like to a Merchant man which seeketh good Pearles who hauing found a pearle of great price went and sold all that he had bought it Let vs all from hence be encouraged to the exercise of prayer and be bold to be euer begging of him If a subiect had this encouragement at the hand of his Prince that if he were obedient vnto him he would giue him whatsoeuer hee should aske and a great deale more hee should be sure to want no suters but must be faine to assigne many to receiue their petitions Or if there were any Prince knowne to bee so gracious that when any of his Liege-people should aske any thing of him he wold of his princely bounty and magnificence lade him with benefites more then hee desired it were incredible to thinke in what flocks and multitudes they would resort vnto him Ther is no Prince to be compared with GOD he hath all treasures in his owne hande and his treasury can neuer be drawne dry his coffers can neuer be made empty and his hand is neuer weary of bestowing Hee giueth liberally to all that aske of him And hee reproacheth no man Iam. 1 5. We ask little receiue much we aske spirituall blessings and receiue both spirituall and temporall we aske of him Our daily bread 〈◊〉 â—6 11. and we obtaine of him more then bread we craue of him things for our necessitie and we haue giuen vnto vs for our christian delight and pleasure There is none of vs all that doe truely beleeue but we haue a gracious and blessed experience of this truth If we be not altogither brutish and blockish or without feeling and marking of Gods dealing toward vs wee must needs confesse that the benefits of God and his goodnesse towards vs hath surmounted our hope and gone beyond our expectation which ought to giue vs much encouragement to come vnto him and to approach to the throne of his grace This wee noted before in the prayer of Hannah she prayed to God and asked a son of him but God gaue her many sonnes This is that which Dauid spareth not to confesse at large Psal 21 2 3 4. Thou hast giuen him his hearts desire and hast not denied him the request of his lippes for thou diddest preuent him with liberall blessings and diddest set a crowne of pure Gold vpon his head he asked of thee life and thou gauest him a long life for euer and euer The sauour of God was bestowed vpon him before hee prayed and farre beyond that which hee prayed for The like mercie we see extended toward Salomon after the death of his Father when the gouernement of a great people lay vpon his shoulders he prayed vnto God and asked of him nothing but a wise and vnderstanding heart 〈◊〉 3 9 11 to be able to rule that people and to goe in and out before them and to discerne betweene good and bad but the Lord was so exceeding well pleased with it that he saide vnto him Because thou hast asked this thing and hast not asked for thy selfe long life neither hast asked riches for thy selfe nor hast asked the life of thine enemies but hast asked for thy selfe vnderstanding to heare Iudgement Behold I haue done according to thy wordes Loe I haue giuen thee a wise and an vnderstanding heart so that there hath beene none like thee before thee neyther after thee shall arise the like vnto thee And I haue also giuen thee that which thou hast not asked both riches and honour so that among the Kings there shall be none like vnto thee all thy dayes Great therefore is our sinne if hauing so wide a gate set open before vs and such a clowd of witnesses compassing vs about wee doe yet hang backe and doe not poure out our meditations before him This experience of Gods fauour was the cheefe cause that the faithfull haue beene
voyde of piety and common reason to thinke he is ignorant of that we doe or carelesse of that we doe Shall we make him deafe and not to heare vs or blinde and not to see vs shall we dreame he is farre off from vs and knoweth vs not or otherwise busie and regardeth vs not shall we suppose that he which keepeth Israel doth either slumber or sleepe To say he is ignorant of our doings is to blaspheme his holy Name and to make him a silly and simple God To say he seeth them and would but cannot punish is to make him a weake and impotent God To say he can but will not punish is to make him an vniust God and one that fauoureth sinne To say he beholdeth all the wayes of the sonnes of men but that he careth not which end goe forward nor abaseth himselfe to consider the particular things that fall out in the world is with the Epicures Libertines to make him sit idle in heauen to suffer men on earth to doe all things and himselfe to doe nothing which cannot agree to God but are farre from his most wise most perfect most pure most powerfull most iust and righteous nature Let vs euermore walke as in his presence and set him before our eyes Let vs not make our selues Atheists either in deed or in word or in heart Some in their workes say there is no God some in words say there is no God and some say in their hearts there is no God Few dare affirme it or auouch it or maintain it with their tongues but there are many which are not farre from it in their hearts and they shall see it to be so if they would examine them aright Sometimes they are not ashamed to say there is no God sometimes they feare not to say God seeth vs not sometimes they sticke not to say he heareth vs not he forgetteth vs he regard sit not he turneth away his face he careth not what we doe he will not punish vs. Howsoeuer these speeches tending directly to the dishonour of God and reproach of his holy Name are not alwayes nor oftentimes vttered with the mouth yet they sticke in the mindes and dwell in the thoughts of prophane men wherby they strengthen themselues in euill and harden their hearts in wickednesse Such are they that say it is a vaine thing to serue God Mal 3.14 and it is no profit to keepe his ordinances Such are they that when they thinke or speake of the last iudgement say 2 Pet. 34 Where is the promise of his comming Such are they that say with the euill seruant in his heart My master delayeth his comming Matth 14. â—1 A master is often absent from his seruant and seeth not what he doth It is not so with God he beholdeth what wee doe on earth and his eyes are euermore vpon vs. He is included in no place he filleth heauen and earth He is not like the idols that neither see nor heare The author of light cannot be darke the fountaine and spring head cannot want water nor the fire be destitute of heate which maketh hote other things God is the author of life he is the fountaine of water springing vp in vs to euerlasting life Let this meditation be in vs and this cogitation be continually before vs that he is continually behind vs and before vs without vs and within vs on the right hand and on the left hand of vs. He is alwayes neere to vs and neuer farre from vs he is euermore in heauen and yet neuer absent from the earth Let vs then learne so often as we vse the benefite of our eyes and eare and both see and heare with them to consider concerning God the Creator and maker of them how sharply and cleerely he seeth and heareth who hath giuen vnto vs the force and faculty of seeing and hearing Do we thinke any euill in our minds and haue we deepe deuises in our hearts Why doe we not consider that we cannot hide our counsell from the Lord and that it is he which hath giuen vs vnderstanding Doe we speake with our lips foolish contentious filthy and vncleane words and suffer corrupt communication to proceed out of our mouthes which men doe heare and witnesse well that they do heare them sometimes by blushing sometimes by laughing sometimes by reproouing sometimes by hauing indignation at them Why do we not remember that if man heare vs and vnderstand vs how should not God much more heare vs for from whence hath he borrowed his eare to heare but from him Are we slandered and reuiled of any haue we reprochful words and false reports cast out against vs and doe we heare them repine at them and seeke to be reuenged of them Why doe we not thinke thus with our selues if we can heare and listen with our eares vnto them how are we so senselesse and slow to conceiue that God must needs heare much better much rather much farther then we are able Lastly Doe we commit any euill Doe we runne into sinne with violence and will not be stayed or stopped from it doe we shunne the sight of men because we know they haue eyes to see vs and to perceiue our doings Why then doe we not call to minde that if mortall man whose breath is in his nostrils and whose eyes are in his head can discerne sufficiently the workes of our hands how should wee bee so blockish or braine-sicke to imagine that God seeth not at all who hath giuen eyes to man and power to see Euery man that is well in his wits and hath his fiue senses about him must needs yeeld to this trueth which God hath sealed vp in nature and yet there are too many in all places that make no vse of it To conclude this doctrine and with the doctrine this chapter and with the chapter this booke let vs set downe this as a sure rule that then we doe know God aright when we haue learned to walke euermore as in his presence and in all our actions to haue him before our eyes who hath vs before his eyes and to looke vp vnto him who alwayes looketh downe vpon vs to whom therfore be praise in the Church throughout all generations Amen CHAP. VI. 1 ANd the Lord spake vnto Moses saying 2 Speake vnto the children of Israel and say vnto them When either man or woman shal separate themselues to vow a vow of a Nazarite to separate themselues vnto the Lord 3 He shall separate himselfe from wine and strong drinke c. OF sanctification necessarily required in the Law wee haue spoken in the former Chapter In this Chapter Moses goeth forward to handle this point farther which is so necessary as that without it none can be the people of God Herein for order wee are to obserue two things first the voluntary sanctification vndertaken by priuate men that entred into the precise vow of the Nazarites who that they might more
to whom therefore ought they of right to be returned and in whose seruice should they be imployed but in his who is Lord of all things So then we must know that we haue Gods gifts which must bee disposed by vs as Dauid saith Both riches and honour come of thee 1 Chro. 29.12.14 in thine hand it is to make rich and great and afterward he confesseth that albeit they had offered much yet al things came of him and that they had giuen vnto him nothing but of his owne We must all then consider that whatsoeuer we giue to the maintenance of his worship we do not giue so much that which is our owne as that which is his Cyrus an heathen king acknowledged that it was the Lord God of heauen had giuen him all the kingdomes of the earth Ezr. 1.2.9 and that hee had charged Vse 1 him to build him an house at Ierusalem This reproueth such as bring the worst to God Mal. 1.8 yet thinke the same too good for him Hence it is that Malachi saith If ye offer the blind for sacrifice is it not euill and if ye offer the lame and sicke is it not euill offer it now vnto thy gouernour will he be pleased with thee or accept thy person saith the Lord of hostes Many there are of this sort I will onely touch two First such as dedicate to the best seruice the worst seruants such as chuse those to bee Seers and ouerseers of the house of God which are starke blind or at least lacke their right eye Such as haue not knowledge and yet haue a calling to teach knowledge Hosea 4.6 God reiecteth that they shall be no Priests vnto him God would be serued as we haue heard before in this booke with the choycest flower of all the people with the first borne the best is bad enough for him 2 Cor. 2.16 for who is sufficient for these things Giue not to him therefore the worst These are blinde guides and vnsauory salt fitter for the dunghill then to be dedicated to the seruice of the most High Againe it taxeth those that would bee thought to serue God aright and not to offer him the lame and sickely and yet they halt before him they will not serue him with the chiefest thing nor glorifie him with the best member that they haue Esay 2â— 1 Matth. 15 If we draw neere to him with our mouthes and honour him with our lippes onely but keepe our hearts from him what doe we but worship him in vaine and withhold our best treasure from him Hypocriticall seruice is a blind and lame seruice it halteth with one foot we keepe from God the chiefest and diuide our selues betweene him and the world It is vnpossible that with one of the eyes we shold look down to the earth and at the same time looke vp to heauen with the other so it is vnpossible that wee should loue God and withall loue those things that are quite contrary vnto God The Samaritanes were reiected and separated from the people of God because they worshipped God and did cleaue also to the gods of the Assyrians 2 King 17.41 No man saith Christ can serue two masters The hypocrite is like to a Tauerne with a bush without at the doore when there is no wine within in the Cellar or like the gold of the Alchymists which appears beautiful outwardly but will not beare the touch He is like to rotten wood that shineth bright in a darke night but hath no true light in it or to a Painter that beginneth to paint the face outward feature but neuer regardeth what the inward parts be There is no painting will serue our turne when we come to appeare before the Lord we must bring him the best and offer him the chiefest gift Psal 103. â— that we may say with the Prophet Blesse the Lord O my soule and al that is within me blesse his holy Name The wise man exhorteth vs to looke to the heart Prou. 4.23 and to keepe it with all diligence for out of it are the issues of life If the fountaine of water be muddy miery it is quickly troubled and made vnseruiceable If the root of the tree be rotten it is sooner turned with wind and weather so the heart of man if it bee corrupt it soone defileth and polluteth all other things that proceed from it Halt not therefore with him that can abide no halting but walke with an vpright foote and offer vp all to him of whom we haue receiued all Secondly from offering to God the best Vse 2 things we haue to further his worship we may conclude that the maintenance of the Minâ—stery should be very sufficient that so they which preach the Gospel might liue of the Gospel 1 Cor. â— 1 And as they doe not sow sparingly so doubtlesse they ought not to reape sparingly I plead not the cause of those that are negligent slothfull that feed themselues but not the flocke but such as open their mouthes spend their strength to feed the soules of others deserue to haue liberal maintainance for their own bodies and as thâ—â— dispence spirituall things it is no great thing if they receiue carnall things The heathen men the idolatrous Egyptians prouided liberally for their Priests in the seuen yeeres of famine 〈◊〉 7.22 and would not suffer them to alienate their lands from the vse to which they were consecrated no not in the generall alienation of other men 〈◊〉 â— 7 God loueth a cheerefull giuer when the gift is giuen vnto men much more in duties performed vnto God would he haue vs cheerfull forward and bountifull There is no calling more honourable in many respects vnder the heauen then the Ministery I am not ignorant that it is much disgraced neuerthelesse it is a great grace to be set in it The Apostle sheweth that by Christ Iesus declared mightily to be the Son of God throgh the resurrection from the dead 〈◊〉 1.4 5. he had receiued grace and Apostleship And although some by grace vnderstand the grace of reconciliation and attonement with God others referre it to such gifts as did fit him for the function of his Apostleship yet I rather take it by a Grammaticall figure called Hendiadis to signifie the grace of Apostleship or the fauour and free gift of God to be an Apostle So then it noteth out the nature and fountaine of his Apostleship and sheweth that to be in the Ministery is not any disgrace but a speciall grace of God if we beleeue the Spirit of God speaking in the Scriptures 〈◊〉 1.12 Hence it is that he giueth thankes to Christ Iesus our Lord for that he counted him faithfull putting him into the Ministery inabling him to discharge the same And this honor farther appeareth as wel by the special gifts giuen to theÌ„ aboue the rest of the people as also by the reward recompence â—â—c
to his glory and to the good of others Wee must referre them to him as we haue receiued them of him As all riuers runne into the sea so all our riches should returne to God Thirdly we must be ready and willing to leaue them whensoeuer God shall call for them For hee that bestowed them may he not require them againe when he pleaseth we must leaue them rather then leaue him If we haue this godly resolution then may we perswade our owne hearts that we are thankefull for them Thus it was with Iob 〈◊〉 1.21 when he could say The Lord hath giuen and the Lord hath taken away blessed be the Name of the Lord. Fourthly wee must not put our trust and confidence in them and if riches encrease 〈◊〉 10. we must not set our hearts vpon them because then we commit grosse idolatry with them This is a fearefull sinne Many such idolaters it is to be feared remaine stil in great store among vs â—nd albeit idols be banished out of our Churches yet many doe yet set them vp in their hearts This idolatry is so much the more dangerous because it is more close and secret coloured vnder the name of vertue practised by such as detest popery and idolatry and therefore is lesse perceiued and discerned Lastly we must not account these the chiefest riches or the best treasures inasmuch as the vngodly haue commonly the greatest share of them Luke 12. and 16. and therefore we must labour to be rich in faith 〈◊〉 6.11 in loue in righteousnesse in godlinesse in patience in meekenesse and in all good workes Heere is true riches if we adorne our selues with these we shall be truely rich although we be poore Reuel 2.9 and though we haue neither siluer nor gold Acts 3.6 yet he hath giuen vs all things 2 Pet. 1.3 And though we haue nothing at all yet we possesse all things 2 Cor. 6.10 89 And when Moses was gone into the Tabernacle of the Congregation to speake with him 〈◊〉 iâ— with 〈◊〉 then he heard the voyce of one speaking vnto him from off the mercy seate c. Hitherto of the offerings of the Princes receiued of Moses and giuen to the Leuites Two tribes offered one wagon and euery wagon had two oxen therefore they offered sixâ— wagons and to draw them twelue oxen These were thus distributed â—ret comment in 7. cap. Num. the Geâ—shonites had two wagons and consequently foure oxen commited to them the Meratites haâ— foure wagons and consequently eight oxen so that they carryed the greatest burdens Touching the Kohathites the third family of the Leuites nothing was bestowed among them because to them were committed the vessels of the Sanctuary which were carryed vpon their shoulders so that they had no need ether of wagons to beare them or of oxen to draw them themselues seruing in stead of them both In this verse we see the oracle of God speaking to Moses We might note heere that God spake diuers wayes to his Church in the old Testament as also that all blessings come from God to vs through Christ the true propitiatory couering our sinnes out of Gods sight and reuealing Gods will to vs that wee should know it and haue benefit by his Priesthood But to passe ouer these we may note that Moses went into the Tabernacle The Tabernacle signifieth his Church There is God to be spoken vnto The doctrine Doctrine is this God is present in a speciall manner in places set apart for his worship True it is God is euermore present wheresoeuer his Church is assembled hee is euery where the heauen is his throne and the earth is his footstoole howbeit wheresoeuer his Church and people are assembled hee is present with his Spirit with his grace and with his blessing and assistance Hence it is that the place appointed for his seruice is called his face Gen. 4.14 This is afterward called the presence of the Lord verse 16. So Psal 46.5 God is said to be in the middes of the City of God And Christ teacheth that wheresoeuer two or three are gathred together in his name he is in the middes of them Matth. 18.20 So then wheresoeuer the place of Gods worship is there is God euer present For first he hath promised to dwell there Reason 1 Where dwelleth the master of the house and where is he readiest to bee found but where he dwelleth as Psal 132.13.14 The Lord hath chosen Sion he hath desired it for his habitation this is my rest for euer heere will I dwell for I haue desired it Secondly he is knowne by a speciall worke of his presence sanctifying Reason 2 those that are his by his word heereupon the Prophet saith Psal 87.2 3. The Lord loueth the gates of Sion more then all the dwellings of Iacob glorious things are spoken of thee O City of God Thirdly he delighteth in his own ordinances Reason 3 In Iudah is God knowne his Name is great in Israel in Salem also is his Tabernacle and his dwelling place in Sion Psal 76.1.2 It is Gods ordinance that we should meete together in one place for this cause hee commanded the Tabernacle to be builded and afterward the Temple these he sanctified for the word for sacrifices and for prayer these doth the Lord loue and in those doth he take pleasure and with them will he vouchsafe his presence This being an euident trueth from hence we must learne so to carry our selues in such places as are sanctified and set apart for his seruice as that wee may call him to bee a witnesse of our sincerity Will a subiect dare to behaue himselfe rudely and vnreuerently in the presence of his Prince or the child in the presence of his father How then ought wee to stand in awe of the Maiesty of Almighty God whose glory is incomprehensible who dwelleth in light that none can attaine vnto Heerepon the wise man saith Eccle. 5.1 Keepe thy foot when thou goest to the house of God and be more ready to heare then to giue the sacrifice of fooles for they consider not that they doe euill No man ought to come before the Lord vnprepared or to set his feete in the Lords house rashly and vnreuerently Were it not vnseemly and vnciuill to enter into a kings pallace with foule and filthy feete defiled with dung and myre or to sit downe at a Princes table with vnwashen hands And is it not more vndecent and vndutifull to come into the house of the great King the King of Kings and to be partakers of his Table before wee haue cleansed and sanctified our hearts This was shadowed out at the giuing of the law by commanding them to wash their garments and to abstaine from their wiues Exod. 19.14 15. Thus they were to be prepared before they receiued the Law Likewise before they could behold the wonderfull workes of God they were spoken to to pull off their shooes because the place whereon they stood was
it is he pretendeth he would not tempt God by asking a signe but the refusing of a signe when God offreth it is no better theÌ„ a tempting of God All that refuse the Sacraments tempt God for they will make tryall whether God can or will saue them without them But take this as a certaine rule and build yee vpon it whensoeuer God granteth his Sacraments he will neuer saue without them Obiection If any aske cannot God saue without these such as beleeue I answer Answer the question is not what God can do but what he will do he hath made no such promise to any man to saue without them Obiect while we haue them If any farther reply Is is not enough to beleeue is not faith sufficient to saue and to ioyne vs to God I answer Answer such deceiue themselues to thinke they doe beleeue and yet neglect the vse of the Sacraments Mar. 16.14 And therefore Christ saith He that beleeueth and is baptized shall be saued he saith not he that beleeueth onely Take this therefore as another rule whosoeuer truely beleeueth is carefull to frequent the Sacraments because when he hath faith he desireth earnestly the confirmation of it And whosoeuer reiecteth the Sacraments as needlesse and superflous or despiseth the counsell and commandement of God that requireth the comming vnto them doth euidently declare that he neuer had true faith Thus then we see the wofull condition of all such as refuse the comfortable vse of Gods Sacraments The Prophet pronounceth euery one of them accursed that do the worke of the Lord negligently Alas alas how many among vs lie vnder this curse how many are like to perish thorough the heauy yet iust wrath of God! O that these wicked and slothfull seruants could consider these things The Lord is neere in mercy to those that heare his word diligently that pray to him earnestly and frequent the exercises of religion carefully Act. 10 2. Cornelius was often in prayer for he prayed God continually and therefore an Angel is sent to tell him that his prayers were come vp in remeÌ„brance before God So it is said of Hannah Luke 2.37 for which she is highly commended Let this be our praise and commendation Secondly euery one is bound to prepare Vse 2 himselfe for such times to lay all lets and businesses aside to cut off from vs all hinderances and encombrances except we will our selues be cut off that so we may ioyne in the solemn exercises of Gods people And as we ought to performe this in all our meetings so then most especially when all the helps of faith and furtherances of our instruction meet together when we haue both the Scriptures read and prayers offered and the word preached and the Sacraments administred together with giuing of thankes and singing of Psalmes and such like Al Israel farre and neere came to the Passeouer and all nations vnder heauen professing the same faith ioyned with them Should not therfore euery one within a small precinct of ground and in a parish giue this honour to God But we haue such dissolute and disordered persons in most of our congregations that thinke they haue done a notable worke and begin to commend their own wisedome if they can handsomly and cleanly shift off the time of the celebration and participation of the Lords Supper Nay as cunning beggers delight to keepe their wounds alwayes bleeding and their sores euer fresh and running so commonly these corrupt fellowes will haue of set purpose some brabling and brawling with their neighbours iust at the time of Easter when it is required they shold communicate and when they know the eyes of all are vpon them more then at other times then I say they will haue some quarrell and contention that so they may escape and goe away And if they can deferre and delay the matter for that time they thinke themselues safe by this vngodly shift as the Foxe in his burrow vntill Easter shall come againe But these are not so to be suffered to escape scotfree Let them be called vpon to come the next time They that were vncleane by the dead or in a iourney that they could not keepe the Passeouer were they exempted and freed vnto the next yeare No tâ—ey were commanded to come to it the next moneth and that vnder the paine and censure of excommunication as we see verse 12 13. of this chapter And so was the Church in former time wont to excommunicate all such wilfull and wicked offenders and neuer was there more need to take vp this course againe against such as seeke to slide away slily as it were in the darke that they might not be espied Vse 3 Thirdly it reproueth such as pretend their defects and imperfections as reasons and warrants to barre them from the Communion of whom we hope better things then of the former They espie many corruptions in themselues that they dare not presume to come and therefore think it best vtterly to abstaine They pretend the danger to come vnworthily and seeme afraid to offend by their comming But let not such deceiue themselues For first no man for his weaknesse must forbeare the Lords Table It was instituted for such as feel their wants If you feele no weaknesse of faith I charge you come not thither for you cannot be fit receiuers Come to me saith Christ all that are weary and are heauy laden and I will refresh you Matth. 11.28 Secondly the absenting of our selues from the Sacrament can be no good meanes to better our estate For no man can reap any good by abstaining â—â—e forbeaâ—â—â—g of the â—â—â—ds Supper 〈◊〉 make no â—â—â—better Do we find much euill in our selues that we connot come let vs perswade our selues of this as of a certain truth that forbearing the Lords Supper will make vs much worse Suppose we find much hypocrisie much selfe-loue much corruption and much hardnesse of heart in vs yet to keep our selues from this Sacrament is the ready way to encrease and nourish these in vs and so to make vs much worse then we were before but better it cannot make vs by any meanes Thirdly this corrupt practise doth closely and secretly accuse God of cruelty and seuerity as if he were a rigorous iudge that would accept of none but of such as had attained to absolute perfection or else with that euill seruant in the Gospel they say We knew thee to be an hard man reaping where thou hast not sowen gathering where thou hast not strewed Matth. 25.24 yea in effect they taxe him with hatred and enuy whereas he is wel pleased with sincerity of heart though it be accompanied with imperfection of the worke and accepteth the will for the deed 2 Cor. 8.12 When Hezekiah prayed for the people that the Lord would pardon euery one that prepared his heart to seeke the Lord God of his fathers though he were not cleansed according to the purification of the sanctuary the
and 3 6. 2 King 13 14. Neh. 2 5 Ester 5 4 8. 2 Sa. 24 3. 1 Sam. 25 24 c. Thus haue Gods children by the light of the word and the vngodly by the light of nature performed this duty And no maruell because superiours beare Gods image to inferiours are to them not by mans inuention or vsurpation but by the ordinance of God in Gods stead as Moses made Ruler and Gouernor was to Aaron Exod. 4 16. He shall be to thee in stead of a mouth and thou shalt be to him in stead of God Againe we haue the expresse law commandement of God binding the consciences of al Exod. 20 12. Psalm 82 6. Lastly they are sâ—t ouer inferiours not for their owne glory but for their good 1 Tim. 2 2. Rom. 13 4. He is the Minister of God to thee for good Vse 1 This principle offereth these vses first a reproofe of those that are so farre from yeelding them reuerence that they reiect their authority and cast off their yoke froÌ„ their necks they mutter at theÌ„ their commandements they reuile them and vse vnreuerent speaches to them and of them both before their faces and behind their backes which ought not to be Hence it is that Moses saith Exod. 22 28. Thou shalt not reuile the Gods nor curse the Ruler of thy people And Eccl. 10 20. Curse not the king no not in thy thought and curse not the rich in thy bed-chamber c. And the Apostle willeth Titus to exhort seruants to be obedient to their owne masters and to please them well in all things not answering againe Tit. 2 9. It falleth out for the most part that they haue least honour at their hands of whom they ought to haue greatest Fathers and masters haue many times more honour out of their owne doores then they haue within them of other mens seruants and children then they haue of their owne For as Christ saith A Prophet is not without honour but in his owne country among his owne kinne and in his owne house so is it for the most part with all parents and masters Mark 6 4. Secondly if this duty be to be performed vnto men much more must we hold it to bee due vnto God If reuerence and obedience be due to mortall men who haue the image of God vpon them and that darkly obscurely how much more may God iustly chalenge these duties who hath giuen power and authority vnto men Iohn 19 11. Hence it is that God saith by the Prophet If I bee a father where is mine honour and if I be a master where is my feare Mal. 1 6 8. If ye offer the lame and the sicke is it not euill Offer it now vnto thy Gouernour will he be pleased with thee or accept thy person Numb 12 verse 14 Heb. 12 verses 9 10. Lastly it belongeth to all superiours so to carry themselues that they may procure and deserue reuerence do not iustly bring contempt vpon themselues For this cause doth Paul teach Timothy to flye youthfull lusts 2 Tim. 2 22 and to beware that he giue not occasioÌ„ to make others despise his youth 1 Tim. 4 12. which he shall do if he be an example to the beleeuers in word in conuersation in charity in spirit in faith and in purity Forbid them Heere we see what Ioshua would haue Moses do he counselleth him to restraine them A young man young counsell The Doctrine from hence is Doctrine Young men are ordinarily rash in iudging of others that young men are commonly and ordinarily rash in iudging others yea more rash then elder men consequently more apt to iudge amisse and to giue euill counsell sentence of such things as are well done Such were Rehoboams green heads they gaue greene counsell and such as cost him the losse of the greatest part of his kingdome 1 Kings 12 verses 8 13 14. Grauity and sobriety are commended in elder men Titus 2 1 2. but young men follow the vanity of their young yeares Eccl. 11 9 10. The reasons are plaine First age yeares Reason 1 bring experience and ripenesse of iudgment and so wisedome Youth is as greene timber age as that which is seasoned Iob 32 7. I said Daies should speake and multitude of yeares should teach wisedome Againe their affections being hotter and stronger are more vnconstant and vnbrideled ready to runne into extremities as vntamed heiffers not vsed to the yoke Lastly they put farre from them the euill day they thinke themselues priuiledged by their age and make account they haue time enough hereafter to enter into better courses They liue for the most part as if they had made a couenant with death and with hell and are lesse carefull to be kept and guided within the compasse of Gods lawes Forasmuch as sentence is not executed speedily against an euill worke Eccl. 8 11. their hearts are fully set in them to do euill The vses First this teacheth vs not to rest Vse 1 in the iudgement nor to follow the counsell of yong men except they haue old mens gifts and graces in them For touching gifts it is true which Elihu testifieth Iob 32 9. Great men are not alwaies wise neither do the aged vnderstand iudgement Old men may be yong in gifts and young men may bee old in gifts Secondly let young men suffer their elders to speake before them especially in censuring things that are strange It is a point of wisedome for all especially for young men to suspect their owne iudgement and sentence concerning others their persons their gifts and their actions Thirdly it reproueth those that set vp in the Church promote to the office of teaching such as are young in yeares and gifts and not yet seasoned to build vp others but are light wanton rash not graue discreete and sober Adde vnto these such as aduance those that are planted newly conuerted to the truth of the Gospel before there be sufficient triall made of the soundnesse of their religion and the sincerity of their conuersation Paul teacheth Timothy that the Minister must not be a nouice or one newly come to the faith 1 Tim. 3 6. lest beeing lifted vp with pride he fall into the condemnation of the diuell It is a fault among vs that we many times giue too easie accesse to the Pulpit to such as beare themselues as conuerts among vs I meane such as haue beene fugitiues and forsaken our Church and returne home againe oftentimes worse then they went out and liue scandalously to the dishonour of God and the offence of many Such ought to bee thoroughly tried and proued let them liue in the place of common christians before they bee trusted with the place of Captaines and let them thereby purchase to themselues a good degree to farther promotion Lastly seeing rashnesse and vnaduisednesse are specially incident to youth let them learn to season their yeares with the word of God
nothing in the world shold trouble vs more then that the law is transgressed God is offended Dauid was not in person stricken with the pestilence thogh it did destroy at noon day and thousands fell at his right hand ten thousaÌ„ds at his left neither came it neere him yet he was no lesse humbled grieued in his soule 〈…〉 21. 〈…〉 â—g 20.6 〈…〉 â—o 32.25 then if his body had beene stricken with many running sores Hezekiah had an expresse promise from God of adding fifteene yeares vnto his dayes and when his heart was lifted vp glorying in his riches and treasures in his siluer and gold in his armour and ointments in his spices and iewels which he had shewed to the messengers of the king of Babylon the Lord threatned that in his sons dayes all those precious things should be caried to Babylon so that he had peace and truth in his daies 〈…〉 39.8 â—o 32.26 yet he humbled himselfe for the pride of his heart both he and the inhabitants of Ierusalem The reasons are plaine for first this is a Reason 1 signe of true humiliation repentance when we can mourne for sinne being free from the least touch of punishment it is a plaine token that we are touched with a conscience for sin it selfe If only we be cast downe for sin when Gods wrath lieth vpon vs we rather complain of the punishment then cry out for the sin Secondly Reason 2 sin is able to separate betweene God and vs whereby he is dishonoured and what ought to enter deeper vnto vs then to consider how God is dishonoured We may from hence lawfully and truely Vse 1 pronounce a fearefull woe vnto them that are no way humbled when the hand of God lyeth vpon them and writeth bitter things against them doubtlesse we need craue no pardon if we affirme constantly confidently that they are desperate sinners They feare neither God nor man nor hell nor death nor damnation it selfe Esay 1.6 They haue beene stricken from the soale of the foot euen vnto the head there is no soundnes in them but wounds and bruises putrifying sores yet they will not know nor vnderstand the hand that hath stricken them Thus doth the Lord complain by the Prophet that he hath giuen them cleannesse of teeth in all their cities Amos 4.6.7.9.10 11. and want of bread in all their places yet they had not returned vnto him he had withholden the raine from them and yet they returned not vnto him he had smitten them with blasting and mildew yet they returned not vnto him he had sent among them the pestilence after the manner of Egypt and ouerthrew some of them as God ouerthrew Sodome and Gomorrha and yet they returned not vnto him Thus did they run on from euill to worse filled vp the measure of their sins that they could not be reclaimed by any punishments though neuer so greeuous I will propound one famous or rather infamous example to this purpose very remarkable in the Scriptures and that is of Ahaz the Lord brought great affliction vpon him but he sought to the king of Assyria who helped him not but not to the Lord who could haue helped 2 Chro. 28.22 in the time of his distresse he did trespasse yet more against the Lord. This was king Ahaz Woe vnto vs if it be so with vs woe bee vnto vs if his iudgements doe not soften vs but harden vs not better vs but make vs worse The fire purifieth the gold maketh it more perfect but the drosse and refuse it maketh worse then it was before So is it with impenitent persons and all the reprobate whom the Lord will in the end sweep away as dung from the earth Secondly it is our duty to walke in obedience Vse 2 to God principally because he commandeth it not for reward sake chiefly for so doe hirelings who if once the hire ceasse wil work no longer We must be obedient for loue to God his law But is it not lawful to do good in hope of reward Obiect to propound to our selus that end It is lawfull â—nswer Heb. 11.26 but that must not be the chiefe and principal end Moses had respect to the recompence of the reward wherby he did shake off all drowsinesse encourage himselfe in well doing and quicken his zeale in the seruice of God and his people neuerthelesse he had other maine ends that he aimed at The loue of God must constrain vs his coÌ„mandement bear sway in our hearts far aboue all rewards So doth Paul encourage himselfe to preach the Gospel because hee should haue a reward if he did it willingly and a feareful woe hung ouer his head is he did it not 1 Cor. 9.16 17. howbeit in another place he telleth vs that the loue of God constrained him 2 Cor. 5.14 And the Apostle Peter stirreth vp the Elders of the Church to feede the flocke because when the chiefe Shepheard shall appeare they shall receiue a crowne of glory that fadeth not away 1 Pet. 5.4 yet himself was stirred vp by Christ our Sauiour to feed his sheepe and lambes if he loued him Ioh. 21.15 16. So then we must labour to do good though we see no reward euen in conscience of our duty to God And it is lawfull to abstaine from sinne for feare of punishment but chiefly because the righteous God hateth it and the iust Iudge condemneth it Vse 3 Lastly let vs hereby examine our selues what account we make of sinne whether it be greeuous vnto vs as it is sinne or not If it be we may comfort our selues that we haue receiued grace to humble our selues before the crosse commeth for then it is a free and voluntary humiliation If wee leaue sinne because sinne leaueth vs because we cannot follow after it because we must leaue the world because we grow weary of it because it bringeth shame and reproch because we waxe old and our youthfull yeeres are spent this repentance is not thanke-worthy but falleth out sildome to be true repentance This is a forced and constrained repentance and consequently oftentimes vnsound seeldome sincere If we yeeld obedience for conscience sake it is a token of sincerity We see the example of Peter after he had fearefully denyed his master and sworne that he neuer knew the man it pleased the Lord of life graciously to looke vpon him with an eye of mercy and to restore him by the spirit of meeknesse he had no punishment vpon him yet he went out of that place and separated himselfe from that vngodly crue and wept bitterly Matt. 26 75. Happy are we if we can doe the like This humiliation shall bring peace and comfort at the last It is a true note that we haue learned to know sinne â—f our souls can mourn in secret wheÌ„ we are in health peace at liberty and in prosperity it is a great mercy of God vouchsafed vnto vs and his Name
fall into the nets be caught in the snares which they lay for vs. Seeing then this is so necessary we learne Vse 1 that a wise and vnderstanding heart is a great blessing of God Indeed a simple minde and a single heart is good in godlinesse that so wee may be innocent as Doues Mat. 10 16. Neuerthelesse we must be wise also as Serpents So force and strength are great gifts howbeit the greatest ornament that GOD giueth which as salt seasoneth euery action is when he giueth a wise and vnderstanding heart so as he enableth vs to preuent euils and to disappoint our enemies as Christ promiseth Luke 21 14. and therefore Gods children haue asked this aboue other 1 Kin. 3 9. Vse 2 Secondly be wise in our generation that they goe not beyond vs. It is most true that he which maketh himselfe a body of Christal that all men may looke through him and discerne all the parts of his disposition doeth withall make himselfe a tame asse and thereby teacheth others either how to ride him or how to driue him But wise men though they haue single hearts in all that which is iust and honest yet they are like coffers with double bottomes which when others looke into beeing opened they see not all that they hold on the sodaine and at once For we haue enemies though they often make faire weather toward vs yet are full of subtilty and pollicy they are we see in their generation wiser then the children of light Luk. 16 8 They are euer watchfull dealing by meanes whether iust or vniust lawfull or vnlawfull and malice against Gods seruants carrieth them so farre that they make conscience of nothing so they may betray theÌ„ We may say of such as Paul doeth of Elimas the sorcerer Acts 13 10. O full of all subtilty all mischiefe thou childe of the diuell thou enemy of all righteousnesse wilt thou not ceasse to peruert the right waies of the Lord Especially let vs labour in things of the best nature to prouide things needfull to saluation The vniust steward is commended by his Lord for proceeding preparing wisely for himselfe If then there be any true wisedome in vs let vs prouide things honest heauenly in the sight of God for in vaine is he wise that is not wise toward God and for himselfe Lastly seeke to feare God for that is the Vse 3 beginning of wisedome Psal 111 10. Prou 1 7 and 9 10. and let vs haue his word dwelling in vs plentifully powerfully The word is the wisedome of God and it should be our wisedome because it is able to teach vs wisedome Psal 119 98 99. It is able to make vs wiser then our teachers then our enemies theÌ„ the ancient If this be not in vs to guide vs we shall vse vngodly and vnlawfull shifts wicked deuises and leud inuentions These cannot prosper long with vs for God will catch the crafty in their owne craft 1 Cor. 3 18 19 20. 26. And they went and came to Moses and to Aaron and to all the Congregation of the children of Israel vnto the wildernesse of Paran to Kadesh and brought backe word vnto them vnto all the Congregation and shewed them the fruite of the Land 27. And they told him and said We came vnto the Land whither thou sentest vs and surely it floweth with milke and hony and this is the fruite of it 28. Neuerthelesse the people bee strong that dwell in the Land and the Cities are walled and very great and moreouer wee saw the children of Anak there c. The second part of the chapter is the returne and report of the spies Albeit they went to search out the weaknesse of the land yet hauing warrant from Moses nay from God they prosper and his hand was with them in their going and in their returning Touching the report they make and the account they giue of their trauaile and perambulation it is double first to Moses and then to the people To Moses they dare not plainely deliuer the poison of their hearts For howsoeuer this report may seeme at the first The rep◠〈…〉 the 〈…〉 to be the generall speech of all the twelue yet by the words following both in this and the next chapt it will plainely appeare to be the report only of ten of them Caleb and Ioshua being excepted who spake better things and conuinced them For the other ten they vnder glorious and goodly words coloured and couered the wicked purpose and pretence of their prophane hearts thinking to corrupt the people with the leauen of their owne rebellion to turne them away from attempting to conquer the Land and to bring them to despaire of possessing the same Wherefore though they do not openly professedly disswade them yet they speake lies through hypocrisie they doe not deale faithfully and sincerely but hauing two tongues in their heads intended to stirre vp the people to mutiny and murmuring against Moses by laying before them the difficulty nay the impossibility of the enterprise Thus then we see they performe their Embassage subtilly not sincerely fraudulently not faithfully for they praise the Land with a loud voice but their hearts are hollow and they speake the truth to deceiue Their praise is short but the doubts that they cast into the mindes of the people are many The doctrine Wicked men do oftentimes then speak fairest Doctriâ—â— Wicked 〈◊〉 speake f◠〈…〉 when thâ— meane 〈…〉 2 Sam 2â— when they intend the greatest mischiefe and cloke their euill hearts with soft words Ezr. 4 2. Ps 12 2 they speake with a double hart So did Cain Gen. 4 8 so did Ioab 2 Sam. 3 17. For first they haue beene brought vp in the schoole of a very cunning master Satan Reason can transforme himselfe into an Angel of light as when he came to our first parents he wholly pretended their good and made himselfe carefull to aduance them to a better estate Gen. 3 4. 2 Cor 11 3. Secondly thereby they know they shall insinuate themselues more closely and deceiue more easily Open enemies are better preuented Ps 55 12. false brethren hardly discerned this is the way to catch the simple and vnwary in their snares Math. 22 16. Vse 1 Learne from hence a property of mans hart that it is very deceitfull Ier. 17 9 10. It is the nature of wicked men to suppresse the euill which they purpose vntill they can see their fit times according to the saying of the Prophet They will deceiue euery one his neighbour and will not speake the truth they haue taught their tongue to speake lies and weary themselues to commit iniquity Ier. 9 5. Herod pretended loue outwardly to the new borne King of the Iewes that he also would come worship him Mat. 2 8. but indeed he purposed in his heart to kill him albeit the wise men perceiued it not Thus do men dig deepe to hide their counsels and weaue the spiders
sorrow to see men drawn away from the faith and obedience of the Gospel Gal. 4.19 and 5.12 so it giueth great ioy and much comfort to see this zeale and care one of another The Prophet testifieth this Psal 122 12. I was glad when they saide vnto me Let vs go into the house of the Lord c. It would greatly reioyce vs to see a man pull the friend whom we loue out of a pit into which he was fallen but it ought more to cheere vp our hearts to behold a brother drawne out of the pit of hell destruction and made a Citizen of the kingdome of heauen 31 But the men that went vp with him saide We be not able to go vp against the people for they are stronger then we 32 And they brought vp an euill report of the land which they had searched vnto the children of Israel saying The land thorough which wee haue gone c. 33 And there we saw the Gyants the sonnes of Anak c. Here we haue the second report which they make to the people now they pull off their vizard and shew themselues in their colours For after that these turbulent spirits preuaile nothing before the Councell they flie to the people stirring vp the multitude to a tumult and commotion to which purpose they bring vp an euill report of the land as if it yeelded nothing without great labour and extreame paines so that when the inhabitants had spent themselues and wasted their strength yet it was scarse able to maintaine them wherein as Serpents they hisse with two tongues The report of the spies contradicteth it selfe for they falsifie their owne words they confound their owne practise and slander the trueth of God with a lye They belye themselues because they had confessed openly that it was a fruitfull land now their tongues are diuided they auouch that it cannot sufficiently nourish the inhabitants Againe they confound their owne practise for they did cut downe a vine branch with a cluster of Grapes and bare it vpon a staffe betweene two vpon their shoulders Lastly they slander the truth of God who promised vnto their Fathers to giue them a Land flowing with Milke and Hony Exod. 3 8. If then it were barren and vnfruitfull and not able sufficiently yea aboundantly to nourish the inhabitants God had failed of his promise and deceiued the hope and expectation of his people True it is these words are not literally to be taken for there is in them another trope or figure for first a part is taken for the whole so that the meaning is that the land abounded with the best fruites neuerthelesse such are named and expressed as needed least labour and trauel of their owne Againe there is an hyperbolicall or excessiue speech borrowed from the waters of the sea which ofteÌ„ flow out of their banks the meaning whereof is that there should bee great-store and plenty of these and such other necessary and profitable things so that they should haue abundance The commendation whereof is further set downe Deut. 8.8.9 and 11.11.12.14.15 Therefore Ierom is much deceiued Hieron Ep. 129 ad Dardan that vnderstandeth this flowing with milke and hony spiritually and it is true that the word of God is saide to be milke for such as are babes in Christ 1 Cor. 3 2. and learne the first principles of the oracles of God Heb. 5 12. Likewise to bee sweeter then the honie and the hony combe Psal 19 10. neuertheles in this place we must vnderstand it of the land it selfe and the fruitfulnesse of it and so it is saide to be euen while the Canaanites did inhabite it and when the Spies brought with them the commodities of it long before the word of God was published in it Moreouer they make report of great and mighty gyants in comparison of whom they thought themselues as grasse-hoppers Some thinke they are so called because they were tyrants oppressors not in regard of strength of bodye and eminency of stature But such there were both before and after the floode Gen. 6.4 and 14 5. Numb 15 34. Deut. 2 20.21 Amos 1. Deut. 3 11. Iudg. 14.6.19 16 3. 1 Sam. 17 4 2 Sam. 21 19. 1 Chron. 20.4 5 6 7 8. These exceeded the bulkes and bodies of men that are now borne in this withered quarter and winter of the world nature it self and the force of it as it were waxing old We see then how these hollow-hearted spies discourage the people and discouer their hypocrisie for they blow hot and cold almost with one breath and yet they would haue more vnderstood then themselues dare vtter For they say The people are strong but they meane too strong for them they say Their Cities are walled euen vp to heauen Deut. 1 28. but they mean they shall neuer be able to win them by scalado they say There were Gyants in the land but they meane they would bee able to eate them vp as Grashoppers they say The Land did deuoure the inhabitants but they meane that albeit they should haue no enemies yet the Land would in short time consume them They neuer once mention or remember the promise of God but as Infidels distrust and despaire and cause others to distrust and despaire and as Apostataes they slide backe from the couenant of God The doctrine Euil men Doctriâ—â— Hâ—pocriâ— though 〈◊〉 couered 〈◊〉 last vnâ— though they long dissemble and hide the euil and corruption of their hearts yet at last they lay theÌ„selues open and are often contrary to themselues Luke 9 59. and 19 22. and 4 22.29 Mat. 2 8 16. Herod sent and killed the infants of Bethlehem intending thereby to kill Christ whom he pretended to worship and 28 12. False witnesses came and said The Disciples stole him away while we slept But this tale did discredite it selfe The Disciples of Christ were few and vnarmed the watch were many and with weapons And if they were asleepe how knew they the disciples did it Wherefore we shold rather thinke that they do dreame when they are awake then suffer our selues to be perswaded that they were awake when indeede they did dreame So Prou. 26 26. Whose hatred is couered by deceite his wickednesse shall be shewed before the whole congregation Reason 1 For first hypocrisie is like a wound healed outwardly but festering inwardly and therefore at last the corruption cannot but breake out It is a true saying Nemo potest diu personam ferre fictam citò in naturam suam recidunt quibus veritas non subest that is No man can long continue masked in a counterfet behauiour the things that are forced for pretences hauing no ground of truth to stand vpoÌ„ cannot long dissemble their owne natures This is the iudgement of God vpon hypocrisie at the last it wil vncase and vncouer it selfe Force the water against the current at last it will breake out to his proper course like to the bow that being bent
and continuance in euill dooing haue quite lost the feeling of sinne in their conscience Euen as a man that is possessed with a frenzy receiuing blow after blow hurt after hurt and wound after wound yet still goeth away laughing because he hath no feeling of himselfe Marke 5. verse 5. Euen so is it with wicked men they haue no feeling of their sinnes their consciences are dead and benummed 1 Timothy 4.2 Thirdly God giueth not repentance vnto them and they can haue no heart to it at all to bewaile and greeue for their sinnes Vntill Christ did looke backe vpon Peter with his Spirit as well as with his eye he had no heart at all to mourne and weepe bitterly for his sinnes Math. 26 75. Thus doth God punish their want of conscience and the feare of his name Behold from hence the difference betweene Vse 1 the godly and the vngodly As there is in the manner of their sinning so likewise there is a difference in the measure of their sinnes The godly do not continually lye in them and adde vnto them from day to day as the Sow that walloweth in the mire It is a most miserable and fearfull condition when men are so farre left of GOD and forsaken in his iustice to multiply and increase their sinnes till they haue filled vp the heape and measure of them so that one sinne toucheth another Hosea chapter 4. verse 2. We haue need continually to seeke vnto GOD and to desire him to stoppe the passage that we doe not proceede in them and augment them after the manner of wicked men and multiply one sinne vppon another This therefore is a very dangerous estate euen neere vnto destruction Secondly this giueth good and sufficient Vse warrant when to iudge a man to be a wicked person If he adde sinne vnto sinne and wee doe finde that hee hath giuen himselfe ouer to remaine and continue in sinne to be euen a slaue to sinne and satan wee may pronounce sentence and giue our verdict vpon him that such a one is a prophane person This we may boldly auouch and auerre without crauing any pardon as one Swallow maketh not a summer so one sinne maketh not a sinner But as we may iudge a man to bee of such a trade if we see him follow it earnestly continually constantly and in a manner to busie himselfe in nothing else if he rise vp early and continue at it vntill night so we way iudge a man to be prophane and wicked if wee see him make a trade and occupation of sin if we see him follow his sinne with greedinesse rising betimes and pursuing the same till night if we see him to be a breaker of the Sabbath a beastly druÌ„kard an vncleane fornicator or an open contemner of the word if he delight in swearing lying and such like sinnes we may iudge him to be a wicked and wretched man such an one as hath giuen ouer himselfe to adde and multiply one sinne in the necke of another It may bee such prophane persons may refraine their sinnes for a time while the hand of God is vpon them yet they are still to be holden as euill men for let God once remooue his hand by and by they fall to sinne afresh declaring plainly thereby that the heart was wicked vnreformed and wholly bent to commit sin albeit they abstained for a short season We see this in the Sodomites which came to Lots house with an intent and ful purpose to commit filthinesse God smote them with blindenesse that they could not do it Genes 19 11. because they could not finde the house yet they were neuer awhit the lesse guilty of that vncleannesse The like we might say of Pharaoh who did take away Abrahams wife into his house the Lord plagued him and his house for it that he could not execute any wickednesse Gen. 12.17 yet he was no lesse a sinner So is it with all wicked persons though they bee restrained by the hand of GOD yet are they not reformed but remaine as euil as they were before Thirdly wee ought carefully to resist the Vse 3 beginnings of sinne and to take heede of entertaining a custome in it Custome becommeth as the Blacke-Moores skinne and the Leopards spots Ierem. 13 23. and turneth into a second nature True it is a man may be drawne by infirmitie to fall but this must admonish vs to beware of continuance in sinne for thereby in short time wee shall become senselesse Sinne cleaueth fast on no man liueth and sinneth not but let vs not harbour it let it not runne too farre or too fast Resist therefore the first motions A little sparke nourished maketh a great flame a little Leauen leaueneth the whole lumpe To giue way to it is as the opening of the flood-gates or as the rolling downe a mighty hill there is no stay of the passage of it Learne to represse euill thoughts before consent if wee haue consented yet let vs not put it in practise and if we haue practised yet repent betimes and lye not in it Iames 1 14. The Apostle Iames maketh many degrees of sinne a drawing away a conâ—eption then the birth lastly death One sinne draweth on another vntill man become abhominable Hence it is that many make no bones of sin but swallow as many as are offered vnto them The common swearer cannot tell whether he doth sweare or not hee vseth it so familiarly and ordinarily that he maketh no scruple of it Lastly let the faithfull grow better better Vse 4 and learne to proceede from grace to grace and from faith to faith Rom. 1 17. and adde vertue to vertue 2 Pet. 1 5 6. and as hee that is vniust becommeth more vniust and he that is filthy becommeth more filthy so let him that is righteous be more righteous and he that is holy let him become more holye Reuelation 22 11. This is a certaine note of continuance and persuerance also of trueth and sinceritie Philip. 3. verse 12. Iohn 15 2. Let vs therefore make a beginning and enter into the practise of godlinesse one good worke shall draw on another and the longer that we continue in the exercise of pietie the more easie shall it bee vnto vs 1 Iohn chap. 5. verse 3. 6 And Ioshua the sonne of Nun and Caleb the sonne of Iephunneh which were of them that searched the land rent their cloathes 7 And they spake vnto all the company of the children of Israel saying The land which we passed through to search it is a good land The sinne of these persons is further declared in these words and the rest that follow They are admonished but they will not bee admonished rather they grow more obstinate and hard-hearted verifying the saying of Salomon Though thou shouldest bray a Foole in a Mortar amongst wheate with a Pestle yet will not his foolishnesse depart from him Prouerb 27 22. Heere wee haue an excellent speech of Caleb and Ioshuah verses 7 8 9.
They put the people in minde of the goodnesse of the land and of the loue of God toward them and that the enemies should be bread for them that is they should be as easily consumed as a peece of bread is swallowed as if they should say Wee seemed Grashoppers vnto them but we say vnto you that they shall bee bread for vs we shall vtterly destroy them To conclude they will them not to feare the people of the Land because God was departed from them but hee was amongst his owne people Neuerthelesse they would not heare them they did sing a song to an heauie heart Prou. 25 verse 20. nay to an hard heart they had brazen foreheads and were ashamed of nothing and therefore for all the care of them and the loue shewed vnto them they went about to stone them to death had not God protected them that stoode in his cause Obserue first of all in that Caleb and Ioshuah rent their cloathes Doctrine The faithfull are greeued for the sinnes of others and fel downe before the Lord a gesture vsuall in these times when they heard the blasphemous words of these hypocrites that the faithful are much grieued euen for the sinnes and rebellions of others This hath alwayes bene the holy affection of Gods seruants they haue not onely mourned and lamented for their owne sinnes but they haue proceeded farther to take to heart the sinnes of other men as Lot 2 Pet. 2 7. and Dauid Psal 119 136. They that escaped out of the common destruction are described by this note they mourned and cried out for the abhominations that were committed in the land Ezek. 9 4. Christ our Sauiour wept for Ierusalem Luk. 19 41 42. Reason 1 The reasons First they know that Gods anger is prouoked for sinne and his curse falleth vpon the head of the sinner Ioshua had cause to mourne when he saw that Israel could not stand before their enemies Ioshua 7 8. For Achan had sinned against the Lord and the hoast could not prosper so long as hee remained among them No maruell therefore if they be greeued whensoeuer they behold the wrath and iudgements of God procured Secondly if we know their iniquities and Reason 2 do not mourne for them they become ours and we do thereby make them our own Thus we are made partakers of other mens sinnes If we mourne for them they are theirs not ours if we do not mourne they are both theirs and ours Hence it is that the Corinthians are reprooued that they sorrowed not for the incestuous person that was among them yea theÌ„selues were defiled by his sinne and became as one polluted lumpe with him as the leauen leaueneth three peckes of meale into which it is put And we see in the prophet Ezekiel 9 5. they are smitten that mourned not for the abhominations committed as well as they that did commit them Thirdly hereby much good and many benefites Reason 3 come vnto our selues Such are pronounced blessed by the mouth of Christ Mat. 5 4. that mourn whether it be for themselues or for others or both for they shall bee comforted When the heauens water the earth there followeth a fruitfull increase but when the earth watereth the heauens there shal follow a more plentifull haruest of all heauenly spirituall comfort If any aske when the heauens are watered by the earth Obiection forasmuch as this may seeme to be out of course and contrary to the nature of them I answer whensoeuer a sinner poureth out the teares of his penitent soule and broken heart into the bosome of God Answer then the earth may bee saide to water the heauens For the teares of the godly fall not to the ground Cooper vpon Psal 119. they ascend vpward they do not descend downward I vnderstand it of the fruite and benefite of them the Lord gathereth them when we shed them as precious pearles and putteth them in his bottle of remembrance Euery drop that falleth from a penitent soul is as a precious pearle The teares 〈◊〉 the gâ—theâ— precious pearles nay more worth then many Iewels of the world It shall little auaile vs to haue many pearles and Iewels hanging about vs and to want those that now we speak of These do not die and perish but are sowne as good seede in the earth the fruite whereof is very comfortable because they that sowe in teares shal reape in ioy Psal 126 5. Learne from hence the difference betweene Vse 1 the godly and vngodly The godly mourn for the sinnes of others as if they were their own whereas the vngodly make a mock of sin and can laugh hartily at it as if it were a matter of merriment and of pastime Prou. 14 9. Heere then is a note to know who are Gods Children and who are not When we cannot reforme and amend euill yet if God haue giuen vs hearts to mourne for it it is an happy thing for vs a great blessing and a good signe that we belong vnto him Lot dwelt among the Sodomites they were grieuous sinners against the Lord the cry of them was come vp to heauen he could do no good among them yet he was so farre from ioyning with them that hee vexed his soule for them If we do not follow his example in vaine we boast our selues to be the seruants of God This made Dauid say the zeale of thine house hath consumed me the reproaches of them that reproached thee are falne vpon me Ps 69 9 10. And the Israelites carried into captiuity wept when they heard the insultings and blasphemies of the wicked Psal 137 6. The godly must not say I will walke in the way of the multitude I wil ioyne with them and that it is in vaine to striue against them Secondly see the state of the faithful in this Vse 2 life somewhat there is alwaies to humble and afflict them in themselues or in others In this life 〈◊〉 and gâ—â—efe 〈◊〉 mingled toâ—â—ther The Prophet Dauid testifieth oftentimes his ioy of heart which God gaue him neuerthelesse this is not found without greefe and sorrow We haue no ioy without greefe in this world but they are tempered and mingled together bitter and sweete one with another lest in ioy we should be two ioyfull in sorrow we should be too sorrowfull the one seruing to allay the other and the one making the other profita-Howbeit after this life when God shall separate the sheep from the goats After this 〈◊〉 ioy and gâ— are seuereâ— these affections also shall bee separated the godly shall haue ioy without greefe the vngodly shal haue greef without ioy To haue ioy without any trouble is not to be looked for vpon the earth it is the condition of them that are glorified and perfected in heauen On the other side to haue greefe and anguish without ioy and comfort is the miserable condition of them that lye damned and tormented in hell where is weeping and gnashing
Sauiour of the world was valued esteemed by him The like we might say of the sin of the Iewes when they denied the holy one and the iust desired a murtherer to bee granted vnto them at such time as Pilate was determined to let him goe Acts 3 13 14. They weighed him Barrabas together in the ballance they preferred him that was a theefe a robber Iohn 18 40. a seditious fellow Lu. 23 25. who had also committed murder in the insurrection Mar. 15 6. Him I say they preferred before the Lord Iesus This might farther be proued out of other places which I onely point out Prou. 28 21. Ezek. 13 19. Amos 2 6. The reasons Reason 1 First this argueth plainly to their faces that such persons are destitute of the feare of God and man that they dare sinne and dishonour God for so small and abiect a thing The smaller the thing is the greater is the contempt There are commonly two things that draw men to sinne either the feare of some euil that they would auoid or else desire of some good that they would enioy Now doubtlesse there is but a small measure of the grace of GOD whensoeuer men are drawn to transgresse for such slight and slender occasions Secondly Reason 2 it argueth a mans heart to bee most corrupt when he will not sticke to sin and offend God for a small thing and it warranteth others to iudge the same man to be very wicked and to presume he will much rather sinne and much more offend for a greater thing that is so easily brought to commit sinne for euery triffle of little or no value He that will peruert iustice for a few morsels of bread will sooner do it for many peeces of gold and they that will sell the poore for a paire of shooes will make no bones to do it for a brace of angels The vses follow This conuinceth many that they liue vnder Vse 1 a greater guilt of sinne then they are aware of for they haue an erronious iudgment of themselues they thinke the lesse the matter is wherin they sinne the lesse is their sin whereas indeed it is for the most part the quite contrary for the lesse the thing is for which we chuse to sinne the greater is our sinne He that will lye and face sweare forsweare for a smal thing and vpon euery occasion certainely God will iudge him more seuerely for it then he will do those that haue had some greater cause to doe it albeit no cause can excuse it wholly So for a man to robbe another where are but small things to be had he offendeth more theÌ„ others that rob for great store of gold and siluer and the reason is because it argueth greater contempt of God and lesser regard of his displeasure and of his law it bewrayeth greater corruption of his heart and lesse loue of iustice and righteousnesse and besides though hee tooke but little yet he would haue takeÌ„ more if more had beene to be taken according to the saying of our Sauiour Hee that is faithfull in that which is least is faithfull also in much and he that is vniust in the least is vniust also in much Lu. 16 10. Againe many a man doth abuse the Sabbath day which is the point heere in question by walking abroad in the fields or by following his base pleasures perhaps he lieth asleepe at home or goeth to the alehouse or sitteth at cardes such a one worketh not with his hands in his calling hee goeth not to plough he doth not buy and sell nâ—â—ertheles he offendeth God more and his heart is more corrupt then he that walketh and worketh in his calling for his necessity But it may bee obiected Obiect that then a man were as good offend and transgresse for great things as for small To this I answer Answ that it is an euill and false consequent he that so reasoneth declareth himselfe to be most corrupt sinfull for whether a man sin for much or for litle he prouoketh God against himselfe both waies and therefore both are to be shunned Euery one in his seuerall place ought rather to reason thus I may sinne against God and offend him in a small thing as well as in a great and oftentimes moue him vnto anger more in a smaller then in a greater therefore I will make conscience of both I wil auoid all kind of euill I wil walke vprightly and work righteousnesse in his sight So shall we be sure to reape the benefit and comfort of it heere after in the life to come Vse 2 Secondly it admonisheth euery one of vs that wee should labour to haue such good hearts so sanctified that not the greatest prouocations of pleasure of profit of honour of sinne or any thing whatsoeuer should prouoke vs to sinne if not the greatest then not the lesse and if not the lesse then not the least of all For as he that withstandeth the greatest euils sheweth himselfe to haue the greatest measure of grace so he that is perswaded and prouoked by small things to sinne it argueth him to haue the greater corruption and hardnesse of heart and therefore though we cannot be without sin â—gs 8 4 8 for there is no man that sinneth not yet we should labour to make our sinnes the lesse sinfull and our selues the lesse sinners which we shall do if we take heed we be not prouoked to sinne by small things of little value Whosoeuer will sinne for a little hee may despaire with himselfe of any great matter and may well thinke that he shall neuer bee able to restraine himselfe to any purpose but in short time he shall be brought to sinne in farre greater things It is the policy of Satan to be content to draw men onely to little sinnes and to let them continue long in them for he is that olde and subtill serpent that knoweth there is more danger for the most part in little sinnes then in greater sinnes A mote is not perceiued in the eye wheÌ„ a great beame cannot be hid and though a mote be discerned yet because it is little it is let alone the danger of it is thought to be little or nothing Touching great sinnes all men will readily acknowledge and confesse them to bee sinnes whereas little sinnes make them think them to be no sins or that they may safely suffer them to remaine continue in them without any danger Hence it is that men are so much giuen to flatter themselues and to think all is wel with them because they finde others tainted with greater sinnes then themselues as it was with the Pharisie Luke 18 whereas an enemy neglected and contemned doth oftentimes more hurt then such a one as we are more watchfull ouer Vse 3 Lastly it reproueth those that giue scope and liberty to themselues to follow some sins because they are little in their eies Hence it is that Salomon bringeth in the sluggard saying A
God from the example of Christ and from the practise of the Apostles their hypocrisie is made open and euident to all they can now no longer hide it They teach and maintaine that heretical Princes especially being excommunicated shold not be obeyed Thus they blanch the matter whereas Paul taught and practised obedience for conscience sake Rom 13.2 5. and that such as resist purchase to themselues iudgement Vse 3 Thirdly we are to iudge no otherwise of all such as transgresse the Law of God whatsoeuer their allegations be How many men are there that thinke euen grosse and palpable sinnes to be no sinnes at all because they can blanch and colour them ouer How many thinke to excuse their ignorance as if it were no euill at all why is there no more store of knowlege in our dayes among masters and seruants why so much store of blindnesse in the matters of God O say they We are dull and forgetfull we haue our callings to follow we must prouide for wife and children This is a wilfull ignorance this shall excuse no man Such can finde and take time enough for the world but they lacke time to lay a good and sure foundation for the world to come Some pretend their age and infirmity which hinder them from comming so often to the house of God But many of them haue resorted no better to it in their youth and as yet they haue strength enough also to walke farther for their pleasure God knoweth their hypocrisie that they are able to doe more in ciuill things It is a common practise in the common sort to pray for the dead God bee with him the Lord rest his soule God haue mercy on him God send him a ioyfull resurrection and such like What say these ignorant persons this testifieth our loue and our charity This is a blanching of the matter and the casting of a new paint vpon a rotten post For who are these that pray for the dead but such as neuer prayed for them being aliue nay doe not indeed know which way to pray When the Scripture taxeth shewes of hypocrisie and reprooueth priuate prayers in publike places they haue their answere ready they doe it to stirre vp to deuotion and to fill and prepare themselues to performe holy duties 1 Cor. 11.21 22. Yea but this ought to be done at home priuate places are appointed for priuate actions and publike for such as are publike They kneele downe to their owne deuotions that sildome or neuer pray at home and haue no care to prepare themselues priuately before they come whereas GOD knoweth and man knoweth and the Minister knoweth that these men that are so deuoute at priuate prayer in open places sit most prophanely most vnreuerently and vnseemely at publike prayers Touching the Sabbath day it is notoriously knowne what blanches they haue to couer their vile blemishes or rather their sores as that a man may learne as much at one Sermon in the forenoone as he can wel meditate vpon in the afternoone and practise all the rest of the weeke O how doe these deceiue themselues God knoweth the heart of these hypocrites It is not the care they haue of meditation and practise that causeth them to speake this for how doe they spend that time but in pleasure and vanity So for the Sacraments they say they cannot come to communicate because they are not in charity with their neighbours they are not prepared as they ought to be Thus they thinke to creepe away in the darke and to bee holden excused But this is to excuse one sinne with another and to adde sinne vnto sinne Lastly this must teach vs on the contrary Vse 4 that we must not colour our actions like hypocrites and pretend to iustifie our selues when we know they are euill This is a signe of an euill heart and of a guilty conscience this is no better then to binde two euils together in one bundle first to dare them to doe euill and then to colour it And this latter is worse then the former it sheweth lesse grace and more corruption God cannot be deceiued by any pretence cunningly contriued though man may be because our most secret actions and imaginations are manifest before him This prouoketh Gods wrath the more and when we must appeare before his righteous iudgement all things shall appeare as they are and all colourable pretences shall vanish away as smoake and all things shall appeare as they are indeed God is a perfect light he dwelleth in light that none can attaine vnto 1 Tim. 6.16 and yet if he bee not light enough hee will take other lights to helpe him and search Ierusalem with candles that hee may punish the men that are setled on their lees that say in their hearts The Lord will not doe good neither will he doe euill Zephan 1.12 Then certainely he will discouer all euen the secret parts of thy heart which now thou goest about to hide and conceale Then he will make vs know that he knew all things which are written in this booke of remembrance 4 And when Moses heard it hee fell vpon his face 5 And he spake vnto Korah and vnto all his company saying Euen to morrow the Lord will shew who are his and who is holy and will cause him to come neere vnto him euen him whom hee hath chosen will hee cause to come neere vnto him 6 This doe Take your censers Korah and all his company 7 And put fire therein and put incense in them before the Lord to morrow and the man whom the Lord doth chuse the same shall be holy Ye take too much vpon you ye sonnes of Leui. Heere beginneth the proceeding against these seditious first by Moses and then by God himselfe The Lord first setteth his Ministers on worke to deale with this people if that will not serue then he will take the cause into his owne hand First Moses fell on his face a common gesture vsed in prayer thereby no doubt making supplication to God to appease the multitude Then hee turneth his speech to Korah and appealeth to the iust iudgement of God that it would please him to decide the question whom he had chosen to bee his Priests as Eliah did 1 King 18.24 in their halting betweene two opinions Then in the end he returneth their false accusation iustly vpon their owne heads and sheweth that hee was not afraide of their faces they had said to Moses and Aaron Ye take too much vpon you seeing all the Congregation are holy he payeth them home in their owne language Ye take too much vpon you ye sonnes of Leui Heere Moses setteth forth the dignity of the Ministery that there is a speciall couenant and agreement betweene God and his Ministers â—ctrine The doctrine It is a speciall fauour that God maketh a couenant with his Church â—e Miniâ—rs are in â—ciall grace 〈◊〉 fauour 〈◊〉 God that they shall bee a precious people in his sight
which in the end will faile them For albeit they be neuer so loose in their liues and prophane in their conuersations yet they trust by vertue of their good prayers and other good deedes to pacifie Gods wrath to escape his iudgements to make amends for their sinnes and to come to heauen by the string of their workes Of this sort are infinite numbers who as they satisfie themselues so they think to satisfie God with externall wordes and workes These are in deed holy in themselues if they were religiously performed but as they proceed from them they are hypocriticall and accursed These are such as shall say We haue eate and drunke in thy presence and thou hast taught in our streets but he shall say I tell you I know you not whence ye are depart from me all ye workers of iniquity Luke 13.26 27. And to all such the Prophet saith put away the euill of your workes Esa 1.16 Our plausible shewes be they neuer so great can doe vs no good God seeth the falsehood of our hearts and hateth the same as on the other side he commendeth and rewardeth the meanest seruice that the faithfull yeeld being offered in the vprightnesse of their mindes Vse 3 Lastly we must learne to come to God in an holy and right maner with a true faith a sincere affection and a purpose to performe obedience or else all is in vaine Hence it is that Christ saith Take heede not onely what you heare Mar. 4.24 but also how ye heare Luk. 8.18 If we looke as well to the manner as to the matter of our seruice we shall bee accepted and be well assured of happy and good successe Verse 16 18 19. Moses said vnto Korah Be thou and all thy company before the Lord c. In the words before hee protested his owne innocency that hee had giuen them no iust cause of this insurrection he had not taken an asse from them nor any way hurt them wherin he speaketh modestly of himselfe for hee had done them all good and preferred their safety before his owne life To teach vs Magistratâ— should be right in the gouernmeâ— that Magistrates should be vpright in their gouernment and seeke the good of those ouer whom they are set Such was the sincerity of Moses in this behalfe that he appealeth vnto God for the truth of it The like we see in Samuel 1 Sam. 12.3 he made protestation in the sight of the Lord and before his Annointed that he had not laid his hand vpon any mans goods so much as a shooe and no man could accuse him and in Paul Act. 20.18.33 34. So Exod. 18.21 They must be men fearing God and hating coueteousnesse which is the roote of all euill 1. Tim. 6 and no better then idolatry Ephe. 5. Gehazi coueted and obtained both money and rayment of Naaman but he procured from God the plague of leaprosie as the wages of his iniquitie 2 King 5. Achan dreamed of a golden day when he stole away the wedge of golde but he was stoned with stones for his labour Iosh 7. Iudas receiued thirtie peeces of siluer for betraying his master but it was not long before he brought them backe and hanged himselfe But to proceed consider the care Moses hath of the good of these men hee laboureth againe and againe to reforme them Hitherto hee saw no good of his labours yet he will not giue ouer vntill God command him to separate the people from them as desperate persons that could not bee recouered The Ministers Doctrine The Miâ—â— must not 〈◊〉 ouer thâ—â— they see 〈◊〉 fruit of thâ— labours though they see little or no fruite of their labours yet must continue in teaching and though they gaine vnto God few or none at all they must not giue ouer but bee constant in the worke of the Lord. The reasons follow First because wee Reason 1 know not when God may be pleased to blesse our labours and heare our prayers and saue the soules of those that are rebellious against him 2 Tim. 2.25 26. the man of God must be gentle vnto all in meekenesse instructing those that oppose themselues c. The husbandman knoweth not what profit he shall receiue of his labours when hee hath tilled his ground and though hee reape little profite the first yeere he will not giue ouer but still he hopeth for better increase so should it bee with the Ministers of God though we see little hope of gaining at the first yet we should be constant we know not how soone it may please him to blesse our labours to turne their hearts and to adde them vnto the Church Secondly we haue the example of God he Reason 2 is patient and beareth long with the vessels of wrath as Christ saith to Ierusalem hee would haue gathered them together but they would not Matth. 23.37 Thirdly albeit we gaine none and when we hearken we can heare no man repent of his wickednesse saying What haue I done Ierem. 8.8 yet we doe not altogether lose our labour and in this it is better with vs then the earthly husbandman if hee haue no encrease he loseth all his cost and labour It is not so with vs for we shall haue no lesse recompence if we be found faithfull in dispensing the word and Sacraments then if we had gained many thousand soules to God 2 Cor. 2.15 We are the sweet sauour of God to euery man we shall haue our reward with God The seruants â— 22.3 which our Sauiour sent out to inuite the ghests mooued none to come to the feast yet were they neuer a whit lesse welcome when they returned to the master of the feast he was indeed wroth with the ghests that were bidden not with the seruants that did bid them because they had done their deuoire So God will not be offended with his Ministers when they haue done their endeauour although they gaine none to him and therefore they haue reason to be faithfull and constant in their places Vse 1 This reprooueth many Ministers such as can be content to labour in their youth and in time of their strength and so long as they finde good entertainment among men but when once they grow old and are come to their gray haires and when they finde not so good entertainement as before they did or as they looked for they grow idle and negligent in their callings and as much as lyeth in them they betray and deliuer the people into the hands of their spirituall enemies But these men are willing in age to receiue the wages as well as in youth and whether their doctrine bee receiued or not they are ready to receiue their tithes There is no reason that while our hands are open our mouthes should be shut When we are no longer able to labour through weakenesse of body and the infirmities of age we ought to bee maintained of the Church euen for labours bestowed and strength spent in our youth A
iudgements vpon our families We see this with our eyes wee need not say we haue heard and our fathers haue told vs for wee haue seene and haue knowne the hand of GOD heauy vpon their wiues their children their seruants and yet they take no more notice of them then if they were in another world Sometimes God doth punish men with lesse iudgements when they haue deserued greater he doth but as it were touch them with the little finger when they haue deserued to bee striken with his whole hand and smiteth them with the backe of the sword that deserue to bee cut in peeces with the edge Take example in the sinne of drunkennesse and wonder at it How many drunkards hath God cast downe in a ditch from a bridge from an horse where peraduenture they haue broken arme or legge or face wheÌ„ God could as easily haue suffered theÌ„ to haue broken their neckes so to haue ended their sinfull daies wretchedly as they liued prophanely yet which of them hath beene bettered or admonished by it or who hath taken instruction from it to feare the Lord or to repent of the same sinne Many there are that are companions in sin and brethren in euill they ioyne together in the practise thereof God giueth warning sometimes by the death of one of these companions which dieth desperately in his sins yet will not the rest take warning but proceed in their wickednesse as if there were no GOD to take vengeance of their presumptuous sinnes Lastly it belongeth to euery one to take Vse 3 notice of the corruptions of his owne heart that he is very forgetful of Gods iudgements very vnwilling to be admonished of them but is ready to passe them ouer and to put theÌ„ from him as matters that no way concerne him This is a voluntary and wilful ignorance Let vs therefore learne to make good vse of them and to lay them vp in our hearts as wee would do a treasure in our coffers The consideration of these well digested may doe vs more good then all the gold and siluer in the world As Dauid said I will neuer forget thy precepts Psal 119 61. so let vs say I wil neuer forget thy iudgements And as he remembred his mercies of old so let vs remeÌ„ber his iudgments of old And whereas the greatest fort make a mocke both of their owne sinnes and of Gods punishments let vs say with the Prophet My flesh trembleth for feare of thee and I am afraid of thy iudgements Psal 119 120. He giueth warning of his iudgements before hee smiteth and he smiteth one to teach another that so we should not fall into his iudgments but might learne to preuent them by a timely care of auoiding sinne We are yet safe from his reuenging hand let vs not be secure nor abuse his patience Security is one of the last sinnes that shall be in the world For before the fearefull day of the Lord there shall be a generall security when all are ready to fall asleepe Let vs bee warned by other mens harmes lest we feele them vpon our selues Esay 28 15. Christ our Sauiour speaking of the last times saith When the Sonne of man cometh shall he finde faith on the earth Luk. 18 8 and therefore he compareth them to the daies of Noah and of Lot when they did eate drink build and plant marry and giue in marriage euen vntill his iudgements fell in the midst of them so shall the comming of the Sonne of man be Math. 24 37 The more common this sinne shall bee the more watchful we ought to be that so against this vniuersall slumber we may prepare a generall remedy 46 And Moses said vnto Aaron Take a censer and put fire therein from off the Altar and put on incense and goe quickly to the Congregation and make an attonement for them for there is wrath gone out from the Lord the plague is begun 47 And Aaron tooke as Moses commanded and ranne into the middest of the Congregation and behold the plague was begun among the people and he put on incense and made an attonement for the people 48 And hee stood betweene the dead and the liuing and the plague was staied 49 And they that died in the plague were fourteene thousand c. 50. And Aaron went againe c. We heard before the sinne or rather the many sinnes of these men now Moses setteth downe the punishment that fell vpon theÌ„ Albeit God at the intercession of Moses did not consume them in a moment yet he sent a fearefull plague and a deuouring pestilence among them that smote downe fourteene thousand and fiue hundred beside them that died about the matter of Korah And this plague had passed a great deale farther had not Moses and Aaron by their feruent praiers preuailed mightily with God to stay his hand so that we may say as it is in the Psalme He saide hee would destroy them had not Moses his chosen stood before him in the breach to turne away his wrath lest he should destroy them Psal 106 23. This is a borrowed speech from warrefare and the besieging of a City where the walles are battered with engines that make a breach in theÌ„ â—hat it is to â—nd in the â—each so that nothing remaineth but for the enemy to giue the assault and to make an entrance put all to the sword meaning thereby that the wrath of God is as the violent shaking of the walles of a City there can no strength hold out against him Now Moses and Aaron did as it were oppose theÌ„selues against Gods wrath and the peoples danger by earnest and hearty praier made on their behalfe that God would spare his people not destroy them with the pestilence For as in times of greatest danger and distresse the most valiant Captaines and Souldiers offer themselues to manifest perilles when a breach is made in the wall for the enemy to enter with all his forces that thereby they may driue backe such as are pressing forward to giue the assault so did Moses and Aaron stand betweene the liuing and the dead interposed body for body and life for life â—octrine We learne heereby that the necessity dignity 〈◊〉 the 〈◊〉 of Ministery and worthinesse of the Ministery is exceeding great in respect of the good of the people 1 Tim 3 1. Eph. 4 11 12 13. Acts 8 29 and 9 11 and 10 20 and 16 9 10 14.15 29.30 Math. 16 19. Reason 1 This is farther confirmed by the titles wherby they are called and adorned They are appointed to be Shepheards by the great Shepheard of the sheepe 1 Pet. 5. Eph. 4 11 12 to be Ouerseers of the Church of Christ Acts 20 28 to bee as fathers ouer their children Exod. 20 12. 1 Cor 3 to be as nurses ouer the infants and to be as stewards ouer the house to giue to euery one his portion Secondly they haue charge ouer mens Reason
the body of man euery member hath his proper function so that if one should vsurpe to doe all or all to doe one onely there would follow the destruction of the body for the hand laboureth for the whole the eye seeth and the eare heareth for the good of the rest of the parts the mouth receiueth meate and deliuereth it to the stomacke the stomacke employeth it to all the rest so should it bee in the Church euery member must doe his owne duty and employ himselfe to the common profit and edification of the whole But to omit these obserue that the Leuites are saide to be giuen of God to Aaron and his sonnes to assist them and consequently for the good of the whole congregation From whence learne this doctrine that a good Minister is a speciall gift of God Doctrine A good Minister is a speciall blessing of God and a speciall token of his fauour which hee bestoweth vpon his Church The Lord is many wayes gracious vnto his Church and powreth out many blessings vpon it howbeit none more excellent or worthy then to giue this blessing which now wee speake off to send faithfull teachers Deuteronomy chapter 18. verse 18. I will raise them a Prophet Esay chapter 66. verse 19 31. Ieremy chapter 3. verse 14 15. Matthew chapter 23. verse 34. When God beganne to plant a setled state of Religion among his people hee commanded that the Tribe of Leui should be sanctified to bee the publike teachers of the Church to instruct them in the will of God shewing thereby that Religion would not be vpholden without some speciall meanes and instruments to direct the people therein The reasons are euident First they are his onely gift because hee is Reason 1 the Lord of the haruest as also he is Lord of the Sabbath wherein they exercise their gifts Who then shall reape downe the corne when the fields are white vnto the haruest Iohn chapter 4. verse 35. and gather it into the barne but such labourers as hee shall set on worke Matth. 9.37 Secondly he onely is able to furnish them Reason 2 with sufficiens gifts for the worke of the Ministery Therefore when the Lord Iesus ascended vp on high he gaue gifts vnto men in the day of his triumph when he rode in his chariot as a glorious conquerour and led all his enemies euen captiuity captiue as it were in chaines of yron Ephes 4.11 12. Hence it is that the functions and gifts for the Ministery are particularly named in the most gracious promises which God hath made of the best things to bestow on the Church vnder the kingdome of Christ Esay 59.20 21. Ioel 2.28 29. Reason 3 Thirdly the Ministery is the ordinary meanes which God hath left to bring vs to saluation for how shall wee beleeue without a Preacher Roman 10.14 For the Apostle sheweth that hearing is necessary to faith faith to prayer and prayer to saluation and therfore also it is necessary that there be preaching that so men may heare Vse 1 The vses follow First as good Pastors are tokens of Gods loue to his people which doe good in their places and labour to turne many to righteousnesse so on the contrary to haue euill and ignorant Pastors are tokens of Gods wrath and iudgement as Saul was giuen to the Israelites in iudgement to bee a plague vnto them These win soules to Satan and encrease his kingdome For an euill Minister is the diuels collector An euill Minister is the diuels collectour he gathereth soules for him but he scattereth them from God Or else I may call them the diuels shepheards whom he hath appointed to keepe his sheepe For as God saith I will giue you Pastors according to my heart which shall feed you with knowledge and vnderstanding so the diuell saith I will giue you idoll Pastors according to my heart that shall fill you full of ignorance and blindnesse These supply the places of true Pastors but they can doe nothing for the sheepe of Christ cannot feede in their pastures they are so bare and so barren that they cannot liue vpon them and therefore they that liue vnder them cannot thriue Happy it were for the sheepe if either such sheepeheards were remooued from the sheepe or the sheepe from such shepheards Such drones seeke nothing but their owne ease who neuer consider that the Ministery is a calling of great worke and labour These may be Ministers for the diuels tooth or after mens hearts but they cannot be after Gods owne heart They are blinde guides which run before the Lord send them he taketh no pleasure either in these silly sheepeheards or in those foolish people that are contented with them These are such merchants as gaine many soules to the diuels coffers by doing nothing Other merchants gaine by compassing sea and land Matth. 23.24 and trauelling farre and neere by labouring and taking great paines but these sit idle all the day long they labour not in the Lords vineyard and yet by their ease and idlenesse they enrich the diuels kingdomes and bring him in many thousand soules These are the diuels factours Idle Ministers are the diuels factors by them he getteth and groweth rich The diuels trafficke is all for soules he careth for no other merchandise now the idle and ignorant Minister is his factour who sendeth them in these Wares by heapes and by throngs hee shippeth them with great pleasure and putteth himselfe in the same bottome and then ship and all go to the diuell who sitteth ready in his counting house to receiue them all and to giue them such entertainement as he hath to giue Woe vnto such factours woe vnto such people woe vnto such deceiuers woe vnto them that are so deceiued Neuerthelesse it is strange to consider now the greatest part of the people are enamored of them though they bee the greatest most dangerous enemies that they haue because howsoeuer they may otherwise make much of them yet indeed they withhold all succour and sustenance from them and consequently starue them and kill them Secondly there is great punishment attending Vse 2 vpon the contempt of this excellent gift Deut. 18.19.10 11. 2 Chro. 36.15 16. 2 Thes 1.7 8 9. and 2.9 10 11 12. This meeteth with sundry abuses that sauour rankely of the reiecting of this great mercy and therefore let such take heede that God doe not also reiect them Woe then to the Anabaptists the Family of loue and such like Enthusiastes who refuse the Ministery vnder the pretence of reuelations whereas the Lord hath reuealed vnto vs the dignity of the Ministery and therfore the word hath reuealed that their reuelations are diuellish delusions whereby they are seduced to bring them to destruction Woe also vnto the common sort of besotted Christians who thinke their home deuotions enough and their owne reading sufficient to bring them to heauen not considering that in their reading they want a guide to interprete The
the ordinance of God turned into an idoll Vse 4 Fourthly we learne from hence to strengthen our faith in the doctrine of the resurrection from the dead For buriall is a pledge of immortality a signe of the resurrection and as a glasse to behold the life to come and therefore the bodies of men are not contemptibly to be cast abroad but decently to be laide in the earth as the Corne is cast in the ground there rotteth groweth vp and beareth fruite We were not created of God to lie for euer in the graue and to end in corruption but our buriall preacheth to vs another life and sheweth that we shall bee restored into a new and better estate We are laid vp in the safe keeping of God vntill the day come that he shall raise the dead againe Let vs then stir vp our selues to vnderstand that we are not appointed to liue onely in this world but that there is another life prepared for vs. This the Apostle teacheth 1 Cor. 15 29. What shall they doe that are washed for dead If the dead rise not at all why are they then washed for dead It was an ancient custome both among Iewes Gentiles Acts 9 37. among Infidels and Christians to wash the bodies of the dead before they were buried by which all other ceremonies belonging thereunto as embalming mourning wrapping burying are signified as if he should say More hath beene spoken of this in ch 17. if there bee no resurrection why are the dead bodies costly annointed cleanly washed decently buried solemnly accompanied sorrowfully lamented for and carefully wrapped in Linnen Seeing then these rites commonly vsed shew that our bodies shall be renewed let vs labour to make them members of Christ and Temples of the holy Ghost Let vs abhorre all Atheists Epicures Libertines Acts 17 18. and such proud heretiques that mocke at all religion deny the faith of the resurrection which is the ground-worke and foundation of all our comfort Howsoeuer therefore the wicked heere flourish for a time and spread as the greene Bay-tree contrariwise the godly are destitute afflicted and tormented and accounted as sheepe to the slaughter yet it shall be well with them that feare the Lord Eccl. 8 12 â— and in the end he will reward the wicked according to their works 2 Thess 1 6. For it is a righteous thing with God to recompence tribulation to them that trouble you and to you which are troubled rest when the Lord Iesus shall shew himselfe from heauen with his mighty Angels This is it which Abraham saith to the rich man Sonne remember that thou in thy life time receiuedst thy pleasures and likewise Lazarus paines now therefore is hee comforted and thou art tormented Ver. 2 3 4 5. And there was not water for the Congregation The people had bin brought out of the Land of Egypt out of the yoke of bondage and out of the furnace of iron Deut. 4 20. Ieremy 11 â— they had seene the great workes and wonders of God they had promised to yeeld faithfull obedience they had tasted of the bountifull hand of God they had tried his power and presence in bringing waters out of the dry Rocke they had obserued many thousands slaine for their rebellion in the wildernes yet behold their fresh vnthankfulnesse they cast out diuers reproches as it were so many darts and speares not against Moses but against God The Doctrine from hence is this that in all wants and dangers wee are ready to murmure and repine against God Doctrine In the least miserie we are readie to murmure An example heereof we haue Exod. 14 11 17 1 2. WheÌ„ the people were come out of Egypt and saw the red sea before them the hoast of Pharaoh behinde them the mountaines on each side of them and no meanes to escape they repine against Moses as if he had brought them out to die in the wildernesse Heereunto accordeth that which is recorded chapter 17 when they came where no water was they contended with Moses saying Giue vs water that wee may drinke Tempting God distrusting his prouidence murmuring against his seruants not looking for succour and successe from God The like example we see Rahel Gen. 30 1 2. when she saw her selfe barren bare no children she enuied her sister and saide to Iacob Giue me children or else I die She went not to God who onely is able to open the wombe as Iacob teacheth her Am I in Gods stead which hath with-holden from thee the fruite of the wombe but complaineth against her husband enuieth her sister manifesteth the corruption of her owne heart Therefore the Apostle exhorteth 1 Cor. 10 10. Neither murmure ye as some of theÌ„ also murmured and were destroyed of the destroyer Reason 1 The reasons are first the bitter roote of infidelity For as the wickednes of man is great and al the imaginations of the thoughts of his heart are onely euill continually so the fountaine of all is an vnfaithfull heart to depart away from the liuing God and therefore the Apostle chargeth â— 3 12. that There be not in any of vs an euill heart and vnfaithfull Faith apprehending the mercies of God and applying the merites of Christ is the mother of all graces and the well spring of all obedience And if we were acquainted with our corruptions the force of tentations we would know the comfortable vse and the great necessity therof and magnifie it aboue all other graces The capitall sinne of vnbeleefe striketh at the very heart of God and what do we leaue vnto him if we deny his truth who is truth it selfe This reason is expresly set downe Psal 78 18 22. They tempted God in their harts in requiring meat for their lust because they beleeued not in God and trusted not in his helpe Reason 2 Againe present things for the most part are wearisome and loathsome vnto vs be they neuer so excellent This we see in our first parents What estate could be wished and desired more goodly more glorious more gracious theÌ„ their estate in the blessed time of their innocency resembling and representing most liuely the image of God in perfection of their Nature in excellency of their gifts and in preheminence of their place Yet they were not content with this condition they restrained not themselues within the bounds of their owne calling but presumed aboue that they ought to vnderstand and would bee as Gods knowing good and euill â—n 3 4. What is the cause of tumults and troubles in families in Churches in Commonwealths and in all Societies Surely euen this â—yd lib 1. Pelopon we loathe and like not the present estate of things but seek chaÌ„ges alterations Vse 1 Let vs apply this point to our vses We are ready to accuse and condemne the Israelites to be a rebellious and stiffe-necked people euer tempting God prouoking the holy one to anger In like
punishment lying euen at the doore Because ye sanctified not my Name before the children of Israel yee shall not bring this congregation into the land which I haue giuen them Hee doth not onely accuse and conuince them of sinne but amplifieth it by the effect that thereby hee was robbed of his glory and so excludeth them out of the land of promise We learne from hence that God chastiseth his owne children sinning against him â—trine chasti â—is owne â—on When his children forsake his lawes and walke not in his iudgements although he take not his louing kindnesse from them neither falsifie his trueth yet he will visit their transgressions with the rod and their iniquities with strokes This we see throughly strengthened thoroughout the whole booke of the Iudges as chap. 4.1.2 When the people of Israel proceeded to doe euill in the sight of the Lord hee sold them into the hand of Iabin king of Canaan c. So when Ionah disobeyed the voyce of the Lord calling him to preach to Nineueh that great Citie and to cry against it for their wickednesse hee was cast into the Sea as an vnprofitable burthen of the ship â— 2 3 15 and swallowed of a Whale so that albeit he fled from the presence of the Lord yet his hand followed after him and ouertooke him When Dauid had trespassed in the matter of Vriah by adultery and murther though he were a man after Gods owne heart yet the Lord raised euill against him out of his house â—m 12.9 the sword of the enemy was shaken against him and his own wiues were defiled in the sight of the Sun â—b 12.10 When Miriam the sister of Moses withstood him in the pride of her heart through ambition and vaineglory albeit he accused her not but in meekenesse of spirit put vp the wrong being lowly in his owne eyes yet shee was striken with leprosie by the hand of God and shut for a season out of the hoast The like we might say of Salomon Asa Iehoshaphat Iosiah Hezekiah and many others all which seale vp this trueth to our hearts that GOD spareth not his owne people when they sinne against him Reason 1 The Reasons of this iust dealing of God are first to cleare his iudgement and iustice that we should know him to bee no respecter of persons but to hate sinne whensoeuer wheresoeuer and in whomsoeuer he findeth it He is not a God that loueth wickednesse neither shall euill dwell with him for he hateth all them that worke iniquity This the Prophet Dauid acknowledgeth 51.4 Against thee against thee onely haue I sinned and done euill in thy sight that thou maiest be iust when thou speakest and pure when thou iudgest If then we breake his statutes and keepe not his commandements when he searcheth with lights and findeth out our sinnes we must giue glory to God and make confession vnto him wee must pronounce righteousnesse to belong vnto him and vnto our selues open shame yea if he should destroy vs we must acknowledge him to be holy in all his waies and iust in all his workes who giueth vs to eate the fruite of our owne labours As then he is iust and righteous so he must punish sinne in whomsoeuer he taketh it and as he denounceth sore iudgements and greeuous plagues of great continuance and long durance so he executeth theÌ„ to manifest the truth of his owne word and maketh good his owne threatnings gone out of his owne mouth Againe God chastiseth his owne children Reason 2 lest they sinning with the men of this world whose portion is in this life should be condemned with the world For as in punishing of vs he respecteth his own iustice so he doth it in respect of our owne good and the great profite which thereby is brought vnto vs. If we should alwaies enioy health wealth liberty peace plenty and other good blessings of God according to our hearts desire we would waxe fat and spurne with the heele Deut. 32.15 forsaking God that made vs refusing the strong God of our saluation ioyning hand in hand with wicked men reserued to destruction Wherefore affliction is as the messenger of God to call vs backe from sinne to weane vs from the world to kindle in vs a desire of the world to come This the Apostle aimeth at 1 Cor. 11 31 32. If we would iudge our selues wee should not be iudged but when we are iudged wee are chastened of the Lord because we should not bee condemned with the world The vses of this Doctrine are many First Vse 1 consider with me the cause why they keep the word and turne vnto him with all their harts why they run not on in euill as the horse rusheth into the battell as the vngodly do the reason is God calleth them backe by his hand his afflictions are remembrances vnto them and his corrections are their instructions This the Prophet Dauid found true in his owne comfortable experience Psal 119 67 71. Before I was afflicted I went astray but now I keepe thy word It is good for me that I haue beene afflicted that I may learne thy statutes The Children of Israel liuing vnder the Iudges and sinning against God making a couenant with the inhabitants of the land Iudg. 2. and 4. Deu. 4.29.30 taking their daughters to be their wiues giuing their daughters to their sonnes seruing their idols forgetting the true God and doing worse then their fathers the Lord sold them into the hand of their enemies whom they serued then they lift vp their voyces and wept then they called and cryed vnto the Lord in their afflictions and he deliuered them out of their distresse The same we see in Manasseh who for his euils that he commited like the abominations of the heathen was carryed away captiue put in fetters 2 Chro. 33.2 11 12 13. and bound in chaines and when he was in tribulation hee prayed to the Lord his God and humbled himselfe greatly before the God of his father and prayed vnto him and God was intreated of him and heard his praier and brought him againe to Ierusalem into his kingdome Then Manasseh knew that the Lord was God But of this we shall speake more in the chapter following Vse 2 Secondly confesse from hence that great is the wrath and anger of God for sinne seeing he punisheth it so sharpely and seuerely in his children whom he hath engrauen as a Signet in the palme of his hand and whom he tendreth as the apple of his eye Marke how hee hath many times schooled his owne seruants offending When Miriam murmured against Moses and made other to murmure shee was striken by the hand of God with leprosie and albeit Moses made supplication for her yet the Lord answered Numb 12.10 13 14. If her father had spit in her face should she not haue beene ashamed seuen dayes Let her be shut out of the hoast seuen dayes and after she shall be
Patriarkes and Prophets that by faith receiued a good report concludeth that we must rather looke to the example of Christ the Author finisher of our faith who endured the Crosse and despised the shame for the ioy that was set before him If theÌ„ the example of God be to be followed of vs we must be moued to shew mercy where we see the bountiful hand of God opened before vs. Reason 2 Secondly we are the children of God wee are the seruants of God we are the subiects of his kingdome we must therefore seeke to be like to him resemble him in our obedience to his Commandements as the Apostle Peter sheweth 1 Pet. 1.14.15.16 As obedient children fashion not your selues vnto the former lustes of your ignorance but as he which hath called you is holy so bee ye holy in all manner of conuersation because it is written Be ye holy for I am holy And thus saith the Lord by Malachy the Prophet ch 1 6. A sonne honoreth his father and a seruant his master If then I be a Father where is mine honour If I be a Master where is my feare Hereunto accordeth and agreeth the exhortation of Christ Ioh. 13 12 13 14. Know ye what I haue done to you Yee call me Master and Lord and ye say well for so I am If I then your Lord and Master haue washed your feete ye ought also to wash one anothers feet For I haue giuen you an example that ye should do euen as I haue done to you Vse 1 The vses First let vs learne to acknowledge from hence this truth that great is Gods mercy who neuer faileth nor forsaketh those that are his For assuredly his mercy and compassion should neuer be propounded to vs as a rule to direct vs and as an example to guide vs if there were not infinite loue in him and in our God plentifull redemption Wherefore we may safely conclude this principle of our faith and teach it to others that the mercies of God are sure and certaine to his Church This the Prophet handleth at large Psal 103 8 11 13. The Lord is full of compassion and mercy slowe to anger and of great kindnesse as high as the heauen is aboue the earth so great is his mercy toward theÌ„ that feare him As a father hath compassion on his children so hath the Lord compassion on them that feare him There is no end no measure no limitation of his mercy compassion The height of it is not to be taken the depth of it is not to be found the length and bredth of it is not to be comprehended It is higher then the heauens it is deeper then the graue it is longer then the earth it is broader then the sea Who is it that by searching can finde out God Iob 11 7 8 9. or search out the Almighty to his perfection For loue and mercy pitty are not in God as they are in men In vs they are such graces of the Spirit of God as wee are qualified withall througâ— his gift they are streames flowing from his Fountaine and as light drawne from his Candle But in God are no qualities or accidents he is of none but hath his being of himselfe giueth being to all other things Therefore the Apostle saith God is loue it selfe not onely the Fountaine and well-spring of loue 1 Iohn 4 16. but loue it selfe And one saith truely and properly Bernard in de d. l g. Deo God is not wise but wisedome it selfe not iust but iustice it selfe not pittifull but pitty it selfe not mercifull but mercy it selfe not good but goodnesse it selfe This is a great comfort and refreshing to vs in all afflictions be they neuer so great be they neuer so greeuous there is no infirmitie and weaknesse in God his mercy is ouer al his works he is infinite in compassion he can no more ceasse to bee mercifull then ceasse to be God and therefore it being essentiall to him our misery can neuer exceed or counteruaile his mercy Secondly we must Vse 2 learne from hence to loue all the creatures of God albeit not all equally after the example of God We reade euery where in the Scripture of the loue of God louing not onely his Sonne his Church his Elect Zanch denâ— dei lib. 4 â—ap quest 2. Acts 14 17 but the rest of the world the reprobate and all his creatures Giuing them raine and fruitefull seasons filling their hearts with ioy and gladnesse Let vs therefore first see what the loue of God is He loueth all his creatures euen all the works of his hands He saw all that he had made and loe Gen. 1 31. they were exceeding good Yea he doth good to all in him they moue liue breathe and haue their being Notwithstanding he loueth his elect and chosen people ordained to eternall life more then the rest of mankinde whom he leaueth in their sinne to worke out their owne confusion as the Apostle teacheth Iacob haue I loued but Esau haue I hated For touching the faithfull Rom. 9 14 Rom â— 3â— Rom 3 2â— 1 Thess 5 â— Iohn 14 2â— Math. 25 â— he calleth them effectually he iustifieth theÌ„ freely he sanctifieth them throughly in soule and body yea as the faithfull increase in grace the exercises of piety so they more and more feele the loue of God toward them as Christ speaketh He that keepeth my Commandements is he that loueth me and he that loueth me shall bee loued of my Father Heere then we haue an example before vs for our continuall instruction to guide vs in the matter and measure of our loue For first the meanest of the creatures are to be loued none of them are to be abused of vs. Hereunto tend the lawes giueÌ„ to the Iewes not to oppresse our Cattell not to musle the mouth of the Oxe nor to take the dam with the young to helpe vp the Asse sinking falling vnder his burthen and such like Secondly we must much more loue mankinde made after the Image of God yea euen our enemies according to the commandement of our Lord and Master Christ Math. 5 44 45. This is not a counsell but a Commandement charging vs to loue our enemies seeking their good thirsting after their saluation ouercomming euill with goodnesse heaping coales of fire vpon their head and thereby gathering an assurance to our owne hearts that wee are the children of God Thirdly it belongeth to the faithfull to loue the faithfull with an especiall loue as children with them of the selfe same Father heyres with them of the same kingdome for heereby we shall know that we are translated from death to life â—hn 3 14. because wee loue the brethren This the Apostle teacheth Gal. 6 10. While we haue time let vs do good to all men but especially vnto them that are of the houshold of faith So that in the duties of loue we must preferre our godly
of God because they follow righteousnesse and do not follow them in all excesse of riot so that Whosoeuer refraineth from euill maketh himselfe a prey Esay 59 15. For albeit when GOD setteth vp mercifull Princes that rule in peace and quietnes they dare not shew the inward malice of their hearts yet hatred euermore boyleth and burneth within and in the late daies of the greeuous afflictions of the Church in the memory of many yet liuing they shewed it to the full striking many innocents with the sword that deserued not to bee touched with the scabberd They raged against yong and old learned and vnlearned rich and poore men and women children and sucklings against the liuing the dead They beate them with rods they cut out their tongues they smote them with Halberts Acts and Monuments of the Church they burned their hands with torches and their whole bodies with fire and the poore babe breaking out of the mothers belly they cast into the fire again as the brood of hereticks This is the reason added by the Prophet Psal 38 19 20 where hee sheweth wherefore the seruants of God are so much maligned not because they had holden vppe their hands to a strange god not because they had raised any tumult Psal 44 20. not because they were found in any wickednes but because they follow goodnesse A liuely image and picture of this persecuting Church we haue in Cain who slew his brother and wherefore slew he him Because his owne workes were euill and his Brothers good 1 Ioh. 3 12. And this hath bene the estate of the Church euen from righteous Abel whose blood cryed for vengeance vnto this present time Againe as their hearts are inflamed with Reason 2 rage and fury so the diuell is the bellowes to blow the coales he mooueth their minds to madnesse and mischiefe albeit they perceiue it not He is compared in Scripture to a Lyon to a Dragon to the old Serpent Reuel 12 9. Iohn 8 44. He was a murtherer from the beginning and therefore no maruell if his instruments thirst after the shedding of blood being no better then a wretched generation of cruell beasts There is nothing so sweet and pleasant to the Wolfe as to sucke the blood of the Lambes This they haue learned of him that is the father of all mischiefe murther This is noted by the Apostle Iohn Reuel 2 10. Behold it shall come to passe that the deuill shal cast some into Prison that ye may be tried For in all persecutions although the deuill bee not seene to worke and contriue the plot yet he is the grand Captaine and cheefe agent It was Cain that lifted vp his hand against his brother but it was the diuel that set him on worke It was Iudas one of the twelue that with a kisse betrayed his master but it was the diuel that first Put it into his heart Lu. 22 3. Here then is a great mystery and deepe secret to be considered We thinke men to bee Actors of all mischiefe but indeed it is the diuell in them Ahabs false Prophets bad him go vp against Ramoth Gilead and prosper 1 Kings 22.6 22. but it was a false and lying spirit in the mouth of all his Prophets that inticed him and them to theyr destruction Ananias and Sapphira sold a possession and kept away part of the price but it was Satan that had filled their heart that they should lye vnto the holy Ghost Act. 5 2 3. Elymas the sorcerer withstoode the Ministers of God and hindred the course of the Gospel neyther embracing the faith him selfe nor suffering them that would imbrace it but it was because hee was an enemy of all righteousnesse and the childe of the diuell Act. 13 10. The Sabeans tooke away the Oxen the Chaldeans fel vpon the Camels the fire of God burned vp the sheep of Iob his sons daughters were eating and drinking in their elder brothers house and loe a vehement and violent winde smote the foure corners thereof that it fell vpon all of them and slew them but Satan had an Oare in this boat he was the master workman that gaue to euery one his task Iob 1 12. For whosoeuer is the instrument the diuell is the principall mouer and procurer of all euill and trouble vnto the Church of God Vse 1 The Vses are these First maruell not at all if the Church ly vnder many great crosses and afflictions insomuch that the ploughers plough vpon their backes and make long furrowes For they haue many and mighty enemies that plot crafty counsels against them and seeke to sucke out their heart blood and to draw out their last breath Many Controuersies and contentions arise in the world for things of this life for houses for lands for possessions and inheritances for slanders and trespasses whereby many actions are brought and many suites commenced betweene party party from whence much hatred and great hartburning oftentimes ensueth but there is no hatred like to that which commeth for matters of religion no bands of affinity or of consanguinity can tie them together as our Sauiour teacheth Matth. 10 34 35 36. I came not to send peace into the earth but the sword for I am come to set a man at variance against his Father and the daughter against the mother and a mans enemies shall be they of his owne houshold Yee shall be betrayed also of your parents and of your bretheren and kinsmen and friends and some of you shall they put to death and ye shall be hated of all men for my names sake All questions and quarrels among men for temporal and transitory things finde easie meanes of reconcilement either the Iudge doth iudge them or Arbitrators determine them or friends do end them or the parties themselues wearied with costs and charges in suites of Law doe grow to an agreement composition but the rage of the vngodly set on fire of hell is vnappeaseable no boundes of reason no bands of nature no chaines of Law can tye them or tame them whence once they haue set themselues against the truth of God The cause of this hurly burly and of these persecutions is not properly in Christ or in the Gospel of Christ For hee is the Prince of peace and his Gospel is the Gospel of peace preached vnto them that were a farre off and to them that were neere Ephe. 2 17. But the true cause of al these dissentions and troubles in the world is the malice of the diuell and the hatred of that world against Christ and against his Gospel Here is the cause of diuision and disagreement that the wicked man is abhomination to the iust and he that is vpright in his way is abhomination to the wicked Here is the right and proper cause of mortall hatred that the wicked beareth and breatheth out against the godly Hence came the Popish Canon and conclusion Concil Const That faith is not to bee
see in the booke of Kings 1 Kings 1â— in Hiel the Betheliâ—e according to the word of the Lord which hee spake by Ioshua the sonne of Nun. The like we see in Zachariah when resting in the power of nature and the strength of his owne body he beleeued not the Angel be was striken dumbe and could not speake vnto the people Luke 1 20. A memorable example also we haue in the streight siege of Samaria where a Prince answered the man of God and saide Though the Lord would make Windowes in the heauen could it come so to passe 2 Kings â— 19 20. And hee saide Behold thou shalt see it with thine eyes but thou shalt not eate thereof and so it came vnto him for the people trod vpon him in the gate and he dyed The Reasons heere of are euident For first Reason the Nature of GOD is true and vnchangeable Heauen and earth shall passe but one iote or tittle of his word shall not passe but shall bee fulfilled This is that which is vrged afterward in this booke Chapter 23.19 1 Sam. 1â— God is not as man that he should lie nor as the son of man that he shold repent Hath he said and shall it not bee done hath he spoken and shal he not accomplish it Seeing therefore God is vnchangeable with whom is no variablenesse or shadow of turning hee will let none of his words fall to the ground he is in one mind and who can turne him yea he doth what his minde desireth Reason 2 Again who can hinder him or say vnto him Why doest thou thus No might no power no policy can withstand him in his workes albeit men rebell neuer so much and resist neuer so mightily against him There is great power in Princes they are able to bring mighty things to passe and to crosse the attempts of others yet sometimes they are crossed and resisted themselues It is not so with the Lord our God 〈◊〉 33. Who is in the heauens and doth whatsoeuer he will He hath the hearts of all euen of Princes in his own hand â—â—b 21 1 as the Riuers of waters he turneth them about as pleaseth him This made the Apostle cry out 〈◊〉 11.33 â—5 â—9 19 O the deepnesse of the riches both of the wisedome and knowledge of God! How vnsearchable are his iudgements and his wayes past finding out For who hath knowne the minde of the Lord Or who was his Counsellor Or who hath giuen him first and he shall be recompenced And who hath resisted his will So then whether wee consider the nature of God without change or the weaknesse of man without power wee may safely and truely conclude that all the threatnings which haue bene pronounced and denounced by the mouth of God shal be verified and performed without any altering or diminishing of them Vse 1 Let vs apply this to our selues and gather assuredly from hence the wofull estate of all wicked and vngodly men For seeing he doth not dally with vs or scare vs without cause so that all his threatnings faithfully denounced shall be vndoubtedly accomplished how shal they escape so great condemnation as lyeth at the doore and hangeth ouer their head Howsoeuer therefore they put away the euill day farre from them and liue as if God sate idle in heauen beholding all things but punishing nothing knowing all hearts and thoghts but not regarding the workes of men saying We haue made a couenant with death and with hell we are at agreement 〈…〉 16. though a scourge run ouer and passe thorough it shal not come at vs for wee haue made falshood our refuge and vnder vanity are we hid yet hee that dwelleth in the heauen shall laugh the Lord shall haue them in derision For what followeth Your couenant with death shal be disanulled and your agreement with hel shal not stand when a scourge shal run ouer and passe through then shal ye be troden down by it This is that which the wise man saith Eccles 8.11 12 13. Because sentence against an euil worke is not speedily executed therefore the heart of the children of men is full set in them to do euill Though a sinner do euil an hundred times and God prolongeth his dayes yet I know that it shal be well with them that feare the Lord but it shall not be well with the wicked neither shall he prolong his dayes he shall bee like a shadow because he feareth not before GOD. And to the same purpose the Prophet Ezekiel speaketh Chap. 12 22 23 24 25 26 27 28. where the Prophet reprooueth two sorts of persons open deriders of Gods word as if it should neuer be performed and such as prolong the euill daies as if the plagues were for many yeares and should not come in their dayes But God expressely and directly meeteth with them both and bindeth them together in one bundle declaring and making it plaine to their consciences that when he speaketh the word it shall be done and when hee pronounceth a decree it shall stand Thus in all ages of the Church satâ—n preuaileth with the children of disobedience and draweth more to destruction by presumption then he is able to do by desperation Let vs not harden our hearts thorough the deceitfulnesse of sinne Esay 55 6. Let vs seeke the Lord while hee may bee found and cal vpon him while he is neere Secondly let vs ground our faith in the vndoubted Vse 2 performance of those iudgements that are yet to come as that the Lord Iesus at the appointed time will breake the heauens and will come to iudge the quicke and the dead at his appearance and in his Kingdome that the wicked shall rise againe and stand before the barre of Gods throne These things we see not yet accomplished for all things continue alike from the beginning of the creation HeÌ„ce it is that Mockers arise which walke after their lusts and say Where is the promise of his coming 2 Pet. 3 3.4 10. But the day of the Lord will come as a theefe in the night in the which the heauens shall passe away with a noise and the Elements shall melt with heate and the earth with the workes that are therein shall be burnt vp Yea When they shal say peace and safety 1 Thess 5 3. then shall come vpon them sodaine destruction as the trauaile vpon a woman with child and they shall not escape Thus the Prophet Malachi prophesieth Behold the day commeth that shall burne as an Ouen and all the proud Malachy 4 1. and all the wicked doers shall be stubble and the day that commeth shall burne them vp and shal leaue them neither roote nor branch Thus then we see a day of iudgement is decreed and determined and remaineth for the appointed time but at last it shall come and not lye though it tarry wait for it shall surely come and not stay Thirdly wee must not be dismayed when Vse
trauell by sea and occupie by the great waters that the windes and stormes tosse them vp and downe so that all their cunning is gone Then they cry vnto the Lord in their trouble and he deliuereth theÌ„ out of their distresse So immediately before their captiuity â—on 36 â— 7. they mocked the messengers of God despised his words misused his Prophets which spake vnto them rising early and late and abused their peace when they dwelled in their Cities and abode in their houses but in the daies of their affliction when the enemies insulted vpon them their hearts were smitten they could not sing the songs of the Lord in a strange land â— 37 4. â—5 26 27. then they remembred Ierusalem and the Temple the sacrifices and seruice of God in the Temple which they had frequented and too much prophanened verifying that sentence in the Prouerbes chap. 27 7. The person that is full despiseth an Hony-combe but vnto the hungry soule euery bitter thing is sweete This the Prophet Esay setteth downe in the song of the faithfull chap. 26 16. Lord in trouble haue they visited thee they poured out a praier wheÌ„ thy chastening was vpon them Now let vs come to the reasons Reason 1 For from whence come they or who is the author of them Are they not from GOD There is no euil in the city which the Lord hath not done Amos 3 6. He hath his quiuer full of arrowes Hath he not the sword to strike vs Hath hee not the pestilence to consume vs Hath he not the famine to pinch vs and pine vs away Hath he not all creatures in his owne hand to send out against vs If then afflictions be the work of his hand there is great reason and cause the church should turne to him that sendeth them that by returning to him the iudgement may be remoued put away This the Prophet teacheth Lam. 3 37 38 39 40. Who is it then that saith and it cometh to passe and the Lord commandeth it not Out of the mouth of the most High proceedeth not euill and good Let vs search and trie our waies and turne againe to the Lord let vs lift vp our hearts and our hands to God in the heauens saying we haue sinned and rebelled therefore thou hast not spared Seeing therfore afflictions are from God not from men from heauen not from the earth they must needs be of necessary and profitable vse to the children of God to whose good all things tend and fall out Againe none else in heauen or earth can Reason 2 helpe vs. To whom then should we turne but to the Lord Can any other releeue vs or deliuer vs Is there any helpe on the right hand or on the left hand Can any take away that which GOD hath laide vpon the children of men He is God and there is none beside him he killeth and giueth life neither is there any that can deliuer out of his hand This is that which the Prophet vrgeth Psal 142 4 5. I looked vpon my right hand and beheld but there was none that would know me all refuge failed me and none cared for my soule then I cryed vnto the Lord c. If then God be the author of afflictions and if none can take from vs the smallest crosse and the least touch of his little finger that lieth vpon vs there is great cause that in all our troubles we should flie vnto God and draw neere vnto him Now let vs consider the vses of this Doctrine Vse 1 First seeing the Church is brought to the Lord by afflictions obserue heerein the mighty power of God that hath many waies and sundry meanes to turne the hearts of men to humble them and bring them home vnto himselfe to call them and cast them downe at his footstoole Indeed among all meanes that God hath sanctified to further our saluation the cheefest is his messenger one of a thousand to speak to them out of his word to preach vnto them his truth which is the power of God to saluation to all that beleeue But hee hath also many other waies that he vseth when it pleaseth him as he saith by the Prophet Esay chap. 5 4. What could I haue done any more to my Vineyard that I haue not done vnto it He hedged it he gathered out the stones of it he planted it with the best Plants he built a Tower in the midst therof and made a wine-presse therein He beseecheth vs by his sweete mercies and when no faire meanes will serue yet affliction is often made powerful to turne our harts to prepare the way for repentance as the needle doth for the thred This vse is made in Iob 33 16 17 23. God speaketh once or twice in dreames and visions by his Messenger and Interpreter euen by their corrections which he hath sealed that hee might cause man to turne away from his enterprise and that he might hide the pride of man Let vs therefore heereby all of vs learne to acknowledge the greatnesse both of the mercy and power of God in working out our saluation effectually by so many means who being infinitely good Aug. Enchir. ad Laur. cap. 101. is able to bring good out of euill as hee did light of darknesse Secondly we see that albeit afflictions bee Vse 2 greeuous and bitter yet they are not vnprofitable to those whom God hath chosen to better graces Albeit tribulation and anguish perill and the sword nakednesse and famine fall vpon vs And though we be slaine all day long and counted as sheepe to the slaughter Rom. 8 36. yet in all these we are more then Conquerors there is a sweet issue and a comfortable end of them that therby we are made better This appeareth by the confession and experience of the Prophet Dauid Psal 119 67 71 94 12 13. Before I was afflicted I went astray but now I keepe thy word And againe It is good for me that I haue bin afflicted that I may learne thy Statutes And in another place Blessed is the man whom thou chastenest O Lord and teachest him in thy Law that thou maist giue him rest from the daies of euill whiles the pit is digged for the wicked True it is we ought to make vse of the mercies and patience of God to be led forward vnto repentance that so where grace aboundeth our obedience may abound also But because wee make his blessings and benefits an occasion of euill and turne the grace of God into wantonnesse I am perswaded it were a great deale better for many of vs in respect of our soules and saluation that we were in affliction and in persecution that the enemies were at our backes and their swords at our throtes that the pestilence did walke among vs that the sicknesse destroyed vs at noone-day that a thousand did fall at our right hand ten thousand at our left hand that we heard the sound of the Trumpet the roring of
mocke to our enemy 4 After they departed from mount Hor by the way of the red sea to compasse the land of Edom and the soule of the people was sore greeued because of the way 5 For the people spake against God and against Moses saying Wherefore haue ye brought vs out of Egypt to die in this wildernesse for heere is neither bread nor water c. 6 Wherefore the Lord sent fiery serpents c. 7 Then the people came to Moses and saide We haue sinned c. 8 And the Lord said vnto Moses Make thee a fiery serpent c. 9 So Moses made a serpent of Brasse c. Hitherto of the first part of the Chapter containing the encounter betweene the Canaanites and the Israelites now we come to the second part handling the eight and last murmuring of the people through wearinesse of their way and compasse they were compelled to fetch through the vnmercifulnesse of the Edomites wherby they offended God againe In this history we are to consider sundry circumstances setting downe their sinne who fal againe into their former faults and offences As the dog returneth to his vomite 2 Pet. 2.22 and the Sow vnto the wallowing in the myre First the place and occasion hereof is described Secondly the manner of their sinne Thirdly the matter and substance thereof wherein it consisteth is set downe Fourthly the punishment and iudgement of God inflicted vpon them for their sinne Lastly the euents and effects following the punishment First touching the circumstances of the place and occasion of the sinne obserue that the Israelites departing from Hor and crossed in their purpose weree constrained to trauell all along the coasts of Edom and to passe ouer a most perilous and dangerous desert as it is set forth Deut. 8.15 Where the hearts of the people failed and fainted where the fiery serpents stung and destroyed them and where thirst pined them away It was no small greefe and vexation vnto them hauing onely a short cut into Canaan by crossing ouer the countrey of the Edomites to wander vp and downe to trauerse the ragged rockes the high mountaines and the vaste wildernesse and thereupon they brake out through impatiency of spirit to murmure against Moses They thinke themselues in the high pride of their hauty hearts able to match and to meete with the king of Edom in the field to giue him battell and to worke their owne peace and passage by dint of the sword as they had ouerthrowne Harad a king of the Canaanites and destroyed his cities and therefore needed not to stand at the mercy and courtisie of others nor fetch such compasses as Moses made them to doe in the wildernesse Secondly the manner of their murmuring is remembred verse 5. where the hand of God being heauy vpon them in that great and terrible wildernesse they do not cry to him they doe not call to mind that blessed experience of his helping hand which they had found euer ready to succour and sustaine them Exo. 14.13 14 they consider not the reuenge and punishment that God from time to time had taken of their murmurings but they flye vpon him as a mad dog in the face of his master that feedeth and fostereth him that breedeth and bringeth him vp they reuile and raile vpon his seruant Moses Such is the slippery place of gouernement such is the nature of the multitude and such is the lot of Gods Ministers Thirdly the summe and substance of their mutiny and murmuring is two-fold First a very vehement expostulation with Moses for bringing them out of Egypt wherein they disgorge their malice with full or rather foule mouthes Exod. 14.11 As if he had aduisedly and purposely brought them into the wildernesse to destroy them Secondly obserue the reasons of that expostulation which are two first because at this present no bread no water no foode appeared vnto them who measured the strength of God by the length of their bellies now they account themselues ready to bee famished Which kind of death proceeding from hunger and famine of all other kinds that can be thought vpon is most wretched and miserable it hath driuen men and women to this exigent to eate their owne flesh Deu. 28.53 2 king 6.29 and the flesh of their children Secondly because they were weary of Manna which they call a light a sight or vile meate such as no reckoning or account was to be made thereof Wherein they slander God bring vp an euill name and report of his miraculous work and complaine of their necessity where no want was and of hunger where no hunger was and so their vnbridled tongues testifie their vnthankefull hearts saying That they were weary of their liues for this light meat which God notwithstanding had sent them from heauen Psal 78.25 and fed them with Angels foode in great aboundance verifying the saying of the Wiseman Prou 19.3 The foolishnesse of man perverteth his way and his heart fretteth against the Lord. The fourth point followeth namely the punishment which God inflicted without any communication had with Moses or denouncing of it before it fell as God had done before when he hid not from Moses what he was determined to doe before he hid it but presently punished them to shew the greeuousnesse of their sinne and the greatnesse of his wrath conceiued against them The punishment was Psal 140.3 That whereas they had sharpned their tongues like Serpents so as the poison of adders and astes was vnder their lippes he sent among them a kind of Scorpions and Serpents which with their biting infused their venome and poison which immediately being shed dispersed it selfe into all their body whereby they were inflamed with such extraordinary heate that they endured great drought and suffered a great thirst whereof they complained before They thought they complained of thirst iustly but now they feele it indeed to the full so that such are were stung with this venemous byting dyed the death The last circumstances to bee considered are the effects following For first the people in this great extremity and anguish of spirit come in haste to Moses against whom before they maliciously murmured to whom they confesse their offence â—n 5.16 that now began to lie sore vpon their conciences and desire earnestly his prayers that they might bee preserued and deliuered from the venemous bytings of those stinging serpents which Moses doth willingly faithfully performe being mindfull of his owne duty and vnmindfull of their wrongs Secondly the Lord hauing brought the people to a sight of their sinnes by a feeling of his iudgments that they humble themselues before him confesse their offences and call for mercy he heareth the prayer of Moses For the prayer of a faithfull man preuaileth much if it be feruent 〈◊〉 5.15 is reconciled vnto them and witnesseth the same by giuing them a true token and shewing the meanes and remedy of their present malady commanding a
Vineyard his Corn or Pasture hee shall make recompence of the best of his owne Fielde or Vineyard or Corne or Pasture Likewise in Deut. 19 14. Moses chargeth them not to remoue their neighbors marke which they of old time haue set in their inheritance that they might peaceably inherit the Land which God had mercifully giuen vnto them This Christ teacheth the yong man in the Gospel Marke 10 19. Thou shalt hurt no man meaning by force or fraud or by any other meane whatsoeuer in his goods Thus Iohn Baptist instructeth the souldiers that came vnto his baptisme demanding what they should doe Luke 3. verses 13 14. Doe violence to no man neyther accuse any falsely and be content with your Wages And hereunto commeth the generall rule being the law of Nature and Nations Matth. 7 verse 12. Whatsoeuer ye would that men should do to you euen so do ye to them for this is the Law the Prophets The reasons of this doctrine are many First in respect of God who is an auenger of all such dealings Oftentimes it falleth out that men cannot right their owne causes and Magistrates to whom they should flye will not For who are they that for the most part lye open to violence and oppression but the poore and fatherlesse the widow and stranger and such as are destitute of friends to helpe them in their good and lawfull causes But God both can right the causes of such distressed persons because he is Almighty and he will remedy them because he is mercifull He is God of Gods and Lord of Lords a great God mighty and terrible which accepteth no persons nor taketh reward Who doth right vnto the Fatherlesse and Widdow and loueth the stranger giuing him food and raiment Deut. 10 ver 17 18. This reason the Apostle vrgeth 1 Thess 4 6. To this purpose Moses speaketh Exod. 22 21 22 23 24. So the Lord threatneth in the Prophet Habbakkuk chap. 2. This ought to preuaile with vs to teach vs equity forasmuch as GOD threateneth to bee reuenged of all iniquity Reason 2 Againe God is the God of righteousnesse and iudgement therefore he commandeth and commendeth vnto his people that which is iust and equall and forbiddeth them the contrary Hee hath the Soueraigne right of all things in his owne hand and hath in most excellent wisedome distributed and disposed to euery man his seuerall portion If this then be the nature of God to deale iustly and righteously toward euery one that no man can cōplaine of wrong and iniury done of God toward him then such as are the Children of God must resemble their heauenly Father in doing the works of righteousnesse and equity This the Prophet in many places teacheth Thou art not a God that loueth wickednesse ◠4 and ◠neither shall euill dwell with thee the foolish shall not stand in thy sight for thou hatest all them that worke iniquity Seeing therefore God loueth righteousnesse hateth wickednesse he must needs detest and abhorre whatsoeuer is contrary to his nature to wit all vnrighteousnesse and iniustice Reason 3 Thirdly we are brethren we pr fesse the same faith we worship the same God wee looke for the same inheritance we are sealed with the same baptisme we are nourished at the same Table we liue by the same faith wee waite for a better life by the same hope and therefore being called with such an heauenly calling oppression and deceit stand not with our holy profession as Moses speaketh to the Israelites when it came in his heart to visit his brethren to ioyne himselfe to the Church and to forsake the treasures and pleasures of Egypt Exod. 2 13. Sirs ye are brethren why doe ye wrong one another ◠6. This is the reason that Abraham vsed to Lot to take vp the contention begun among their seruants as it were a fire kindled in their houses threatning to consume them with the Timber thereof stones thereof Let there be no strife I pray thee between thee and me neither betweene thy Heard-men and my Heard-men for wee are brethren Gen. 13 verse 8. Let vs see what may be the vses and applications Vse 1 of this point First all community maintained by the Anabaptists and Family of loue is ouerthrowne being contrary to the direct Law of God To possesse goods in priuate as proper to one is approued by the examples of the christian Churches planted by the Apostles and therfore to hold and teach that nothing doeth or ought peculiarly and properly to belong vnto another is reproued and reiected by the doctrine of the Apostles The eight Commandement being morall and perpetuall Exod. 20. forbiddeth vs to hurt and annoy our neighbours goods and establisheth a distinction of goods and a propriety of possessions They are therefore greatly and grosly deceiued and doe notoriously deceiue others that imagine the difference and distinction of lands and goods to be brought in by tyranny not by law by violence not by iustice by force and feare not by right and reason because as children of the same Father haue the same right and interest in the goods of their Father so all men haue equall right and iurisdiction in the earth and in all things that are vpon the face of the earth and for this cause they suppose all things common nothing proper by the Law of God But this opinion falleth to the ground Answer and shall fall so long as the Commandement standeth in full force strength and vertue as a Bond and Obligation that bindeth vs and our posterity for euer For if all were a Commons and nothing inclosed if the hedge of propriety were pulled vp and all lay wide and waste as a Wildernesse without inclosure then there could bee no stealing no iniury or wrong offered euery man should take his owne by his owne right and God should forbid that by Law which cannot bee committed As if a Law were made that man should not flye in the ayre nor climbe vp into Heauen nor walke vpon his head nor be in many places at once which things are vnpossible to humane Nature But God forbiddeth nothing in vaine Againe if propriety of goods were not ordained of God but deuised of man God by precept and commandement should establish and confirme the violence and vsurpation of men and as it were giue them a free Charter and his broad Seale to haue and to hold all goods wrongfully gotten as if a Prince shold make a Law that whatsoeuer theeues robbers catch by hooke or crooke they shall possesse them by a good and rightfull title then which what can be thought more vnreasonable or spoken more absurdly Besides what need were there to set bounds and markes in Lands and possessions Deut. 27 17. And wherfore are they accursed of God and men that remoue ancient bounds and markes if there were no propriety Now where theft is restrained where wrong is condemned where abstaining from the goods of others
possession To this Moses answereth that albeit it could not be denied and gain-sayed but that the Cities were in former time within the Borders and Territories of Moab yet Sihon had taken them away by right of warre and conquest of the sword so that now they were alienated from the Moabites and appropriated to the Amorites who possessed them and dwelt in them So then the Israelites offered no wrong to the Moabites but recouered the places to their owne vse out of the hand of the Amorites Neither did Moab lay any claime to them for many generations as Iephtah declareth Iudg. 11. And this is the right that Israel had to these Cities Thus we see what dealings passed betweene the Moabites and the Amorites before Israel came to these places both of them were idolaters both wicked men both grosly ignorant of the true worship of God and desperate enemies to the true Church one is ready to cut the throat of another and killeth one another in battell We learne from hence Doctrine God often punisheth one euill man by the hand of another as euil that God punisheth oftentimes one wicked man by the hand of another He raiseth vp and armeth one of them to destroy another to eate vp and consume another This truth appeareth in many other places of holy Scripture Chedor-laomer vsurping dominion ouer other Nations made warre against them Gen. 14 5 6.7 8. and tooke away all the substance as a prey booty out of Sodome and Gomorrha God in his prouidence causeth one euill man to slay another The Sodomites were exceeding sinners against the Lord. He raised vp an enemy not much better then themselues for their destruction The like we see in the example of the Midianites Who sheathed their swords in their owne bowels Iudg. 7 20 22 Indeed Gideon gaue his men at armes that went with him to that seruice Lampes Trumpets and Pitchers and thus he marched against his enemies they sounded their Trumpets they brake their Pitchers they lighted their Lampes then the hoast of the Midianites fled euery mans sword was set against his neighbour their own weapons were their owne bane their owne men were their owne murtherers and so they destroyed one another This the Prophet Habbakkuk Hab. 1 6. sheweth when the Law was dissolued Iustice oppressed cruelty practised and all wickednes was aduanced among them the LORD would worke a wonder among them He wold raise vp the Chaldeans against them a bitter and furious Nation to destroy them a people worse then themselues This is that which Esay the Prophet pointeth vnto when he saith Euery one shall eate the flesh of his owne arme Manasseh Ephraim and Ephraim Manasseh and they both shall be against Iudah Esay 9 21. Likewise he prophesieth the destruction of Babylon by the Medes and Persians chap. 13 17. The destruction of the Egyptians by the Assyrians chap. 19. Yea he would set the Egiptians against the Egiptians so that euery one should fight against his brother and euery one against his neighbour City against City and Kingdom against Kingdom The reasons of this order and manner of Gods working are not hard to finde For first Reason 1 who shall limit him what meanes to vse and what persons to imploy in his seruice Dare any Subiect prescribe vnto his Prince whom he shall send Or shall a seruant teach appoint his master whom he shall entertaine to performe his busines Or will any Magistrate master take well such pride presumption Shall God then the King of Kings the master ouer all men be stinted and limited whom he shal vse As none can appoint him what he shall do or when he shall punish or whom he shall correct no more can we decree or determine the meanes and manner of his proceedings He appointeth the times and seasons of punishing he singleth out the persons to bee punished For who hath knowne the minde of the Lord Or who was his Counseller Hee will finde out his enemies in their sinnes and he will chuse out the instruments of his owne iudgements He armeth many times men of euill hearts and of vncleane hands to doe his works diligently and to accomplish his waies feruently When the Lord would smite the house of Ahab and auenge the blood of his seruants the Prophets Iehu is annointed King ouer Israel made the Rod of the Lord who performed his word and will to the full hee slew Iehoram 2 King 9 7. 10 31. cast downe Iezabel and slew the Priests of Baal yet notwithstanding all his zeale which he pretended for the Lord his heart was not vpright before him neither regarded hee to walke in the Law of the Lord God of Israel neither departed hee from the sinnes of Ieroboam which made Israel to sinne As then the worke is the Lords so is the workman and as the iudgement is his so is the instrument which hee chuseth and fitteth to effect the same without the prescription appointment of any other Reason 2 Againe albeit they be wicked and vngodly men infidels and idolaters that hee imploieth to finish his worke to bring his decree determination to passe yet he frameth their harts to serue his prouidence as seemeth good in his heauenly wisedome He hath the hearts of all men in his hand euen of Kings to turne them about to be instruments of his will If then he can change the hearts of enemies no maruaile if he vse them as his seruants So he vseth the seruice of the diuels and euill spirits and maketh them to do his will and against their will further the saluation of his children whō they purposed to bring to despaire and damnation as appeareth in the History of Iobs Iob 1 and 2. tentations Albeit they be not his faithfull seruants to do his wil cheerefully yet they are his slaues to serue him by constraint and compulsion This the Apostle Iohn declareth in the destruction of that great whore which is drunke with the blood of the Saints with whom the Kings of the earth committed fornication namely that they gaue their power and authority to the Beast but they shall hate the whore make her desolate eate her flesh and burne her with fire for God hath put in their hearts to fulfill his will and to doe with one consent for to giue their kingdome vnto the Beast vntil the words of God be fulfilled Reu. 17 15 16 17. Nothing is done without the will of God He holdeth in his hands the hearts and purposes of Princes and great men vpon earth and directeth them by a secret motion to worke what hee pleaseth whether they know his will or know it not the whole action commeth of him and from him For howsoeuer it might seeme hard and harsh that the Angel saith it was GOD that put it into the harts of Kings to aduance the Papacy which was the work of the diuell to seduce the world yet after
our Sauiour addeth Math. 6 27. Which of you by taking care is able to adde one cubite vnto his stature This the wise man teacheth in the Prouerbs chap 12 27. The deceitfull man roasteth not that he tooke in hunting but the riches of the diligent man are precious Wherfore it standeth vs vpon not to be immoderately pensiue and distrustfully carefull for the profits and commodities of this life nor trust in the labours of our owne hands but pray to God to send vs his blessing to poure down the riches of his grace vpon vs as the showre vpon the herbes and as the great raine vpon the grasse It is not our owne worke that can giue vs wealth or our owne labour can make vs rich Except the Lord builde the house they labour in vaine that build it except the LORD watch the City the keeper watcheth in vaine it is vaine for you to rise early and to lie downe late and eate the bread of sorrow but he wil surely giue rest to hiâ— beloued So theÌ„ we must confesse that nothing in house or City nothing in Church or Common-wealth can be enterprized finished aright except God be the directer and guider of it To the end therefore the blessings of God may euer concur with our lawfull labors let vs sanctifie theÌ„ with prayer craue of God his special fauour to blesse the works of our hands to his glory and our comfort Vse 3 Thirdly seeing wicked men after all their paines and labours doe lay vp in store for the faithfull both the one and rhe other sort must lay this vnto their hearts Let the vngodly lament and howle their folly and not trust in their owne strength It is a great greefe for a naturall and carnall man to depart from his substance and treasure vpon which hee hath set his heart but this doubleth his griefe and increaseth his sorrow to see such as hee holdeth his enemies to enter vpon them quietly to enioy them What can more humble them then to take from them the comfort wherein they rested and the staffe whereon they leaned and the confidence wherein they trusted so bereauing them of the fruit of their hands which was the ioy of their hearts the hope of their liues and the key of all their comfort This vse is directly concluded by the Prophet Ieremy chap. 42 3. Behold the dayes come saith the Lord that I wil cause a noise of war to be heard in Rabbah of the Amonites and it shall be a desolate heape and her daughters shall be burnt with fire then shall Israel possesse those that possessed him saith the Lord. Howle O Heshbon for Ai is wasted cry ye daughters of Rabbah gird you with sackcloath mourne turn too and fro by the hedges c. Wherefore let vs not put our affiance and confidence in these earthly â—n 6 17. â— 23 5. transitory and vncertaine things which take their wings as an Eagle and flie into the heauen On the other side this shold comfort the faithful in the vprightnesse of their harts and teach all persons to labour to bee truely godly and religious For this is the fruite and aduantage that righteousnesse bringeth with it it causeth a mans owne goods to bee stable and continue in his family and draweth vnto it the riches of others by the free gift of God Thus we see Deut. 28 30 31. that whereas in the law it is denounced as a curse that a man should builde an house and another should dwell in it plant a vineyard and yet shal not eate the fruite haue his Oxe slaine before his eyes and not eate thereof it sheweth the wofull condition of the vngodly that he shal not reape the fruite of his labours nor attaine to the end he expecteth Contrarywise the godly are comforted and haue their bowelles refreshed forasmuch as they learne by this dealing of God that the wicked man is so farre from leauing his goods to his posteritie that they are oftentimes stripped from him put vpon the righteous who by the prouidence of God is made heyre against his wil. Wherefore if wee desire to leaue our posterities in good estate wee can no way better prouide for them secure their persons and settle their estates to continue then if wee leade a godly life and keep a good conscience toward God and men Vse 4 Lastly this Doctrine declaring how God translateth the substance and possession of the vngodly to the godly ministreth matter vnto them to praise the Lord who is the giuer of euery good giuing and of euery perfect gifâ— This the Prophet teacheth Israel to acknowledge Psal 44 3. 105 2 3 44 45. 136 1 21. that they inherited not the Land of Promise by dint of the sword by the strength of their arme by the multitude of their men but confesse the power of Gods right hand the light of his countenance and the comfort of his fauour Heereupon he stirreth vp the people to praise him to call vpon his name and to declare his workes to their posterity Sing vnto him sing praise vnto him and talke of all his wondrous workes reioyce in his holy name and let the heart of them that seeke the Lord reioyce We are vnworthy of these exceeding mercies not onely to finde the comfort of our own labors but to inherit the possessions of others if wee do not endeuour to stirre vp our hearts and al that is within vs to praise his holy name Therefore Moses putteth the people of Israel in remembrance of this duty of thanksgiuing wheÌ„ they should come vnto the land of Canaan to Cities and houses builded by their enemies they should take heede they forgate not that good God that should bring them thither This sacrifice was offered willingly and ioyfully by the Israelites Ester 8 7. when they sawe their desire vpon their enemies and their goods giuen to the members of the Church they reioyced and were glad ioy and gladnesse arose among them Verse 27. Wherefore they that speake in Prouerbes Heere is mention of a peece of Poetry and an ancient song made by some skilful Poet as Moses or some other among the people of God containing Sihons inuading of the Moabites his possessing their Cities with the cause to wit their idolatry and the Israelites recouering and regaining them out of his hand to their proper vse This Poem was made in verse both for the better remeÌ„brance of the singers and for the more effectuall setting downe of these victors to moue attention admiration and other affections Doctrine Poetry is ancient commendable Wee learn from this practise of the people of God that Poetry is ancient in the Church of God and commendable among the godly The setting forth of the workes of God not onely truly soundly and simply in a plaine forme frame of words but strictly poetically artificially is worthy of praise and commendation This appeareth by the manifolde practise of
sword and trouble of war to be thankfull for our long peace and prosperity and pray for the continuance thereof among vs. We may sit euery one vnder his Vine and vnder his Figge-tree we may rest in peace in our gardens and Orchards reasoning of the wayes and conferring of the word of the Lord whilst manie of our neighbor-Nations are shaken and tossed with the tempest of wars and all things round about vs are in an vprore Let vs desire God to spare them and bee touched with a feeling of their sorrowes And if there be such fearefulnes and deuouring in the sword let vs cast off all dissentions and debates let vs cut the cords of all contention and liue peaceably as brethren one with another Hereunto the Apostle Iames perswadeth ch 3 15 16. 4 1 2 This wisedome descendeth not from aboue but is earthly sensuall and diuellish for where enuying strife is there is sedition all maner of euil work From whence are warres and contentions among you Are they not hence euen of your pleasures that fight in your members Let vs take heed we giue no occasion of contention nor sow the seedes of diuision which in time to come may yeelde a comfortlesse croppe of cares and conf sions Let vs not go forth hastily to strife lest thou know not what to doe in the end therof when thy Neighbor hath put thee to shame Pro. 25 8. It is in vain to desire considerations and conditions of peace when we haue layde the foundations of warre like as the bow being drawne and the Arrow discharged it is too late to wish it may doe no hurt where it falleth For after that the coales of contention be once kindled there is no long expectation for the fire to flame and burne amaine with a swift course euen as when a cloud is gathered to his thicknesse the storme of raine that hath bene long in breeding is ready to fal and disperse it selfe It belongeth to all wisemen to foresee a mischiefe before it happeneth â—â—iard hist â—â—b 4. et 10 it is the reward of men vnhappie to lament it when it is once felt The counsell is without fruite that commeth after the fact it is too late to apply the remedy when the euil is hapned The souldier serueth to no turn that beginneth to march when the battell is done The Medicine that is ministred out of time worketh not to the benefite of the Patient It is too dangerous to broach a vessel of poison and haue the vertue of the Antidote or counter-poyson vncertaine or farre to seeke A smoke suffered long to continue conceiueth a sparke a sparke of fire let alone ingendreth a flame and the flame burneth without mercy and measure Let vs therefore resist the first beginnings as it were the first motions of malice and strife Small things increase by concord great things fall and come to ruine by discord and disunion We must therefore desire peace and follow after it albeit it seeme to flye from vs let vs pursue it with all our strength vntâ—l we ouertake it bring it home as a blessing into our owne houses and habitations as a man of warre concludeth 2 Sam. 2 26. Shall the sword deuoure for euer knowest thou not that it will be bitternesse in the latter end how long then shall it bee ere you bid the people returne from following their brethren As if hee should say If we shall ioyne army against army and forces against forces wee shall fall downe on euery side one brother shall deuoure and destroy another without pitty and compassion This serueth to reprooue those that prouoke to baâ—tell without cause and delight in warre as in a matter of sport and play who delight to shed blood as water Thus speaketh Abner Captaine of the hoast 2 Sam. 2 14. Let the yong men now rise and play before vs. Whereby we see that murther is made as a game pastime to laugh at Let euery man liue contented with his owne estate Great is the benefit of contentation Beware of ambition and aspiring thoughts The power of many rising suddenly to heighth and Soueraignty 〈◊〉 â—â—st Hal. 〈◊〉 taketh end with a ruine more suddaine They are like to a tree that groweth till he commeth to his height and then is plucked vp by the roots in a moment The heauy stone commonly ouerwhelmeth it selfe with his own waight Whosoeuer coueteth the fruite and neuer considereth the height of the tree whereon it groweth let him take heed that whiles he laboreth to climbe to the top he fal not with the boughs which he clasps and embraceth with both his armes It is the part and property of a wise man to consider alwayes his owne estate whereas the vaine ambitious man liueth for the most part in the remembrance contemplation of those things which make him to forget himselfe Let vs therefore all labour in our places to quench this thirst before it doe grow to be as a dropsie that can neuer be cured especially it standeth great men of high callings vpon euen the greatest men of highest callings in hand to looke to this swelling of the heart an euill whereunto they aboue all other are most inclined that they lift not vp their hearts against their Brethren Deut. 17 10. neyther forget that they are mortall and fraile men Lastly seeing the sword respecteth no person neither old nor yong neither learned nor Vse 3 vnlearned but destroyeth father and son maketh the wise widdow and the childe fatherlesse it is our parts when we see such iudgements present or imminent to humble our selues vnto God to desire him to remoue the fearfull noise and rumor of warre and in the meane season to pray that wee may vse our peace aright lest he bend his Bow and shoote his Arrowes and draw his glittering sword vpon vs. We see how Hezekiah when he saw the hoast of the King of Ashur sought the Lord carefully and prayed vnto him to fight their battels 2 Chro. 32 20. 20 3. so Iehoshaphat when a great multitude banding themselues together came against him set himselfe to seeke the Lord reconciled himselfe to him asked counsell of him proclaimed a Fast thoroughout all Iudah Thus the Prophet Lam. 5 20. considering that the strong men were troden down and the enemy reioyced at their trouble prayeth vnto God because the sword deuoured without and the people were ledde into captiuity Behold O Lord how I am troubled my bowels swell mine heart is turned within me for I am full of heauinesse the sword spoyleth abroad as death doth at home VVe liue as yet in great plenty and prosperity we enioy life and liberty we sleepe quietly in our beds and rest in our houses in peace we heare not the sound of the trumpet the clattering â—f armour the fury of the enemy the noise of gunshot the cry of the wounded we see not the blood of the slaine on the right hand and
2 20. Because this people hath transgressed my couenant which I commanded their Fathers hath not obeyed my voice therefore will I no more cast out before them any of the Nations which Ioshua left when he died that through them I may proue Israel whether they will keepe the way of the Lord to walke therein or not So the Lord left those Nations and droue them not out immediately neither deliuered them into the hand of Ioshua Reason 2 Secondly the people of God trespasse against him so as the Lord cannot roote out their enemies together but leaueth some among them 〈◊〉 20. â—â— 13. as we saw before the Nations were left among the Israelites to be as snares in their paths whips in their sides and thorns in their eyes because they transgressed the Couenant that God had made with their fathers So the Prophet speaketh Psal 81 13 14. Oh that my people had hearkened vnto mee and Israel had walked in my waies I would soone haue humbled their enemies and turned mine hand against their aduersaries Likewise Moses among the curses and iudgments denounced against such as are disobedient to the lawes of God Leu. 26 18 21 24 28 sheweth that when he hath chastened and corrected vs for our sinnes yet if we go forward to despise his ordinances our soule abhorre his lawes he will punish vs seuen times more according to our sins And if wee proceed to walke stubbornely against him hee will then bring seuen times more plagues vpon vs walke stubbornly against vs in his anger The Vses of this Doctrine remaine to bee considered are not to be passed ouer First Vse 1 this teacheth that the prosperity of the wicked cannot assure them of the fauour of God nor secure theÌ„ from his punishments It sheweth indeed the patience and long-suffering of God toward the vessels prepared to wrath to make them without excuse but when they haue filled vp the measure of their sinnes they shall know that GOD hath not forgiuen or forgotten them This the Prophet teacheth Psalm 50 19 20 21 and 73 6 7 18. When thou seest a theefe thou runnest with him thou art partaker with the adulterers thou giuest thy mouth to euill and with thy tongue thou forgest deceit thou sittest and speakest against thy brother and slanderest thy mothers sonne These things thou hast done and I held my tongue therfore thou thoughtst that I was like thee but I will reprooue thee and set them in order before thee O consider this ye that forget God lest I teare you in peeces and there be none that can deliuer you And in another place it is declared that albeit the wicked be malicious speaking wickedly talking presumptuously and setting their mouth despitefully against heauen yet GOD hath set them in slippery places and cast them downe into desolation Wherefore whensoeuer we see the wicked prosper and flourish and the glory of his house to encrease let vs not conceiue euill of God as though he loued vnrighteousnes or fauoured the sinnes of men nor thinke that the wicked shall escape therfore Elihu saith Iob 35 15 16. Although thou saiest to God thou wilt not regard it yet iudgement is before him trust thou in him yet his anger shall visite the euill and call them to an account with great extremity Secondly let them not set their hearts vpon Vse 2 euill But let them seeke the Lord while he may be found let them forsake their wickednesse vngodlinesse and returne vnto the Lord that he may haue mercy vpon them who is very ready to forgiue Esay 55 6 7. What maketh many sinne against God but a vaine confidence and presumption to escape the iudgement of God What maketh them to put off the euill day to make a league and couenant with death but the abuse of Gods patience who doth not presently punish them This the wise man teacheth Eccl. 8 11 13. Because sentence against an euill worke is not executed speedily therefore the heart of the children of men is fully set in them to do euill but it shall not goe well with them hee shall be as a shadow because hee feareth not before God Albeit therefore they seeme to sinne scot-free and without punishment yet the greater patience appeareth to be in God the greater destruction is reserued for them Euen as wheÌ„ the shadow groweth to be longest then the light fadeth and departeth soonest and the night approcheth neerest so when God hath waited a long time for our conuersion the vngodly flatter themselues in their sinnes theÌ„ sodainely is the wrath of God reuealed from heauen against all vngodlines and vnrighteousnes of men so that the greater the stay delay of his iudgements hath beene the heauier will the stroke fall vpon them The punishment is prolonged it is not forgotten Their iudgement is comming and sleepeth not it gathereth force in going The higher the axe is lifted vp the slower it striketh but the deeper it pierceth into the wood If then God do not by and by smite the offender and strike him in the prophanenesse of his wicked heart let vs not be secure and continue in sinne God doth not at once make hauock of his enemies but bringeth them to iudgement one after another Wherefore let vs conclude with the saying of the Prophet Say ye surely it shall bee well with the iust Esay 3 10 11. for they shall eate the fruite of their works woe be to the wicked it shall bee euill with him for the reward of his hands shall bee giuen him Vse 3 Lastly as the bodily enemies of the Church shall be wasted with lingring long lasting iudgements so shall it be with the enemies of our soules The spiritual enemies of our soules and of our saluation are not brought vnder our feet at once to trample vpon them and to triumph ouer them they are brought in subiection by little litle For as these enemies are cast down so our sanctification ariseth As the Corne which the husbandman soweth before it can come to ripenesse and yeeld a plentifull encrease must first take roote shoote into a blade and spring vp by little and little till it bring foorth an eare so is it with the grace of sanctification and newnesse of life The kingdome of heauen is like to a graine of mustardseed which a man taketh and soweth in his field Mat. 1â— 31 32 33. which indeed is the least of all seed but when it is growne it is the greatest among Herbes and it is a Tree so that the Birds of heauen come and build in the branches thereof Againe the Kingdome of heauen is like vnto Leauen which a woman taketh hideth in three peckes of Meale till all be leauened So is the worke of God little and small in the beginning it is as a building that goeth slowly forward there must be much sweating and toyling about it there must be great laboring and hammering before we can
they would not enter into their fieldes they would not meddle with their vineyards they would not drinke of their water freely yet see with what a terror and trembling they were stricken at the approch of the Israelites neere their borders And this was the heauy hand of God vpon them as Moses declareth Deut. 2. This day will I begin to send thy feare and thy dread vpon all people vnder the whol heauen which shall heare thy fame and shall tremble and quake before thee Heereby we learne for our instruction That the enemies of God and his people are many times afraid where no true cause of any feare is Doctrine Euil men fear where no feare is Euill men are often afrayd of the people of God that faine would liue in peace So Saul liued in continual feare of Dauid 1 Sam. 18 15 29 he was vexed disquieted in heart and neuer in rest although hee weâ—e harmlesse though he sought peace and ensued after it yea the more Dauid prospered the more Saul feared him So did Pharaoh and the Egyptians feare the Israelites when they began to multiply and increase in abundance Exod. 1.12 Thus Herod feared Iohn knowing that he was a iust and holy man reuerencing him greatly hearing him gladly doing many things at his preaching Mark 6 20. Thus the high Priest feared the Apostles and the officers of the people Acts 5 26. WheÌ„ Herod and the rest of Ierusalem heard of the birth of a new King they were greatly troubled and perplexed in mind Mat 2.3 Al these things confirme the truth of this doctrine verifie the saying of the wise man The wicked flye when none pursueth but the righteous are bold as a Lion Prou. 28 1. Reason 1 The Reasons are these First because an euill man carrieth in his owne bosome a conscience for sinne which striketh and accuseth him which citeth and summoneth him before the barre of Gods iudgement seate Albeit no man can bee deposed against him albeit none can giue sentence and iudgement against him yet hee carrieth that about him which is instead of all Mala mens Tert. 〈…〉 1. sc 2. malus animus as the Poet sayth An euill minde an euill meaning an euill conscience arraigning him at the Tribunall of the eternall Iudge who shall giue to euery one according to his workes It shall serue as plaintiffe witnesse iudge and executioner against him This is confirmed vnto vs by many examples in the word of God When Cain had slaine his owne brother shed his innocent bloode which cryed for vengeance vnto heauen the reuenging hand of God pursued him Gen. 4 10 12 17. liuing as a runnagate and vagabond vpon the earth and fearing the sight of euery creature to bee armed against him he began to build a City to hide his head to yeelde him comfort to prouide for his safety and to defend him from iniury but there also the iustice of God ouertooke him the vengeance of his hand followd him and he was driuen from that enterprize The like we see in Belteshazzer Dan. 5.56 when there appeared fingers of a mans hand which wrote ouer against the Candlesticke vpon the plaister of the wall of the Kings Palace albeit hee knew not the substance and signification of the miracle whether it fore-shewed good or euill yet he carryed his witnesse with him that could not be bribed or corrupted so that his countenance was changed his thoughts were troubled the ioynts of his loynes were loosed and his knees smote one agaynst the other This terror of conscience the Lord fortold as the punishment of sinne Leu. 26 17 36 37. and Deuteronomy 28. verses 65 66 67. Againe no maruel if the wicked be oftentimes Reason 2 smitten with feare as with the spirit of giddynesse because they want the shielde of Fayth and the helmet of Hope which are as two strong Anchors to hold the shippe that it be not shaken in peeces with the stormes or dashed on rockes or drowned in the water or swallowed in quicke-sands A liuely fayth in the Sonne of God is the mother of all true comfort the peace of the soule the life of good workes the key of heauen for beeing iustified by Fayth Rom. 5 1. We haue peace toward God through our Lord Iesus Christ and reioyce vnder the hope of the glory of God Wee haue not receiued the spirit of bondage to feare againe but we haue receiued the spirit of adoption whereby we cry Abba Father Ro. 8 15. We haue boldnesse against the day of Iudgment there is no feare in loue but perfect loue casteth out feare for feare hath painfulnesse and he that feareth is not perfect in loue 1 Iohn 4 17 18. The stronger our faith is the lesse is our feare as one increaseth the other decreaseth If our faith bee little our feare is great as our Sauiour sheweth in the example of his disciples tossed with a tempest on the sea crying vnto Christ saying Master saue vs we perish Mat. 8 25 26. who saide vnto them Why are yee fearefull O ye of little Faith Now let vs come to the Vses If this be the Vse 1 nature of the wicked that he carrieth about with him a troubled and trembling conscience then a wicked man is a very coward faint-hearted being afraide of euery thing True it is there are many who neyther feare God nor the diuell who seeme to be valiant to aduenture their flesh and to expose themselues to desperate dangers in fighting and quarrelling as the manner of sundry Ruffians and swashbucklers is who feare not to meete any man in the field at any weapon and for euery crosse word are ready to giue the stab yet bring these ventrous and foole hardy fellowes to encounter hand to hand with the enemies of our soules to wrastle against spirituall wickednesses in high places and to striue as for life and death against pride prophanenesse against concupiscence of the flesh and contempt of the word against idle games of euill report against our lustes and sins which fight against our owne soules we shall see no childe so weake and willing to turn his heeles as these Ruffian-like spirits who albeit they walke with long blades by their sides or long poles on their neckes and iet vp and downe as â—ords of the earth ready alwayes to lay the hand vpon the dagger and to pick a quarrell at euery word yet they haue not the hand or the heart to strike one stroke to conquer sin and the tyrany of the diuell in themselues but yeeld themselues like slaues and captiues to do his will and are led away to destruction as an Oxe to the slaughter Notwithstanding this is true valour and manhoode to wound more and more the corruption of the old man He is stronger that conquereth himself then he that winneth a City Prou. 16 32. He is a better man of his hands that ouercommeth his own concupiscence then he that hath the vpper hand
in battell Let vs euery one learne this vse and apply it to our hearts that the wicked man what face soeuer hee set on the matter can neuer haue a good heart but standeth in feare of euery creature in heauen and earth Genes 4 14. like Cain affrighted at the sight of euery thing and thinking whosoeuer findeth them will slay them Doe they looke vp to heauen there they haue God their enemy Do they looke downe to hell there they see Satan their tormenter and his angelles their executioners Would they take the wings of the morning and dwell in the vttermost parts of the sea they shall finde euerie creature to fight against them and to conspire their death and euen to grone to bee deliuered from such an vnprofitable burthen â—â—â—eaâ— caâ—iâ—â—â—cked The heauen saith Why do I couer him The aire saith Why do I yeelde him life and breath The water saith Why doe I not drowne him as Pharaoh his hoast The fire saith Why do I not consume him as Sodom and Gomorrha as the Captaine and his fifty The earth saith Why do I beare him and sustaine him and not swallow him vp as Dathan and Abiram His food saith Why do I nourish not choake him His apparrell saith Why doe I warme him The ground saith Why doe I yeeld him increase and bring forth any other crop then thornes and briars then nettles and thistles Death saith Why do I spare him not strike him Hell saith Why do I not receiue him The sword cryeth Why do I not smite him Famine Why do I not pine him The Pestilence Why do I not waste him and make hauocke of him The Sun and Moone say Why do I giue him light His bed saith Why do I giue him rest Thus euery creature is vp in armes and rebelleth against him that rebelleth against God they sound defiance vnto vs and proclaime open warre against vs wheÌ„ we are not at peace with our God What then Shall he looke homeward turne his eyes toward himselfe There hee findeth and feeleth an accusing conscience as a thousand witnesses against him to whip terrify him Howsoeuer the euill man reioyceth in his wickednesse and glorieth in his owne shame Deut. 29 19. Deut. 29.19 howsoeuer he put away the euil day farre from him and promise peace vnto himselfe yet a man would not haue the heart of a wicked man for a thousand worldes nor possesse his pleasures to haue his paines Thou knowest not the torments of his conscience when he feeleth the strength of the Law the terrors of the Almighty the tentations of the diuel the gripings of death and the flashings of hell fire howsoeuer he seemeth to make a mocke of sinne and foolish men as vaine as himselfe doe flatter him in his sinnes Yet in laughter the heart is sorrowfull Pro. 14 13 14 and the end of that mirth is heauinesse There is a way that seemeth right to a man but the issues thereof are the wayes of death Wherefore seeing the euill man feareth oftentimes where no feare is trembling at the fall of a leafe starting at his owne thought and shaking at his owne shadow we conclude that hee can haue no true might and manhood in him but is a dastard and a coward in regard of true manhood and fortitude which are far from him Seconâ— y it standeth vs vpon to be at peace with God and learne to leade a godly life For so long as wee liue in our sinnes wee are as a lothsome carkasse and carrion casting out a filthy fauour and stinking in the nosthrils of God A wretched and prophane man lying rotting and rioting in his sinnes is more lothsome to God then any dead body is lothsome vnto our senses So long as wee corrupt our wayes before him the Lord hath a controuersie with vs and will commence an action against vs. And we shal neuer haue true peace with men nor true peace with our selues but shall feele the terrors of our own consciences and be at deadly and dangerous warre with our owne hearts vntill we be reconciled to God But if we be truely godly and religious and be indeed at peace with God we shall be at peace with others and with our selues nothing shall bee able to hurt vs. For whom should we feare or whereof should we be afraid God is become our Father Whom haue we in heauen but him and whom can we desire on earth with him Psal 73 25. The Angels are our attendants they pitch their Tents round about vs to deliuer vs they are charged to keepe vs in all our wayes and to beare vs in their hands that we dash not our foot against a stone Psal 34 7 and 91 11. For are they not all ministring spirits set and sent out to minister for their sakes which shall be heires of saluation Heb. 1 14. The Saints in heauen and earth are our fellow-brethren so that we are Citizens with â—hem of the same kingdome and of the houshold of God Eph. 2 19. The Lord Iesus to whom all iudgement is committed who shall iudge the world with thousands of his Angels is become our Sauiour So that wee shall neuer come into condemation but shall passe from death to life Ioh. 5 24. The creatures are our friends nay as our sworne seruants by the law of their creation to doe vs good and not euill all their dayes The stones of the field are in league with vs Hosea 2 18 and the Beasts of the fielde shall be at peace with vs Iob 5 23. Death shall not be able to hinder or to hurt vs though it be a Scorpion or Serpent the poison is dispersed the sting is pulled out 1 Cor. 15 54 55. The diuels and all the powers of darknesse shall not destroy vs Christ hath spoiled Principalities and Powers and hath made a shew of them openly and hath triumphed ouer them vpon the Crosse as a mighty conqueror in a chariot of triumph Col. 2 15. He hath bruised his head he hath crushed him at the heart so that the Prince of the world is cast out Iohn 12 31. What then Shall tribulations and afflictions or anguish or persecution or famine or nakednesse or perill or the sword separate vs from the loue of Christ and peace with our God Rom. 8 28.35 37. Nay these proceed from a louing Father and end at our own good who sanctifieth all things and maketh them worke together for the best to them that loue God He will couer them vnder his wings and they shall be sure vnder his feathers they shall not be afraid of the feare of the night nor of the arrow that flyeth by day nor of the pestilence that walketh in the darknes nor of the plague that destroyeth at noone-day a thousand shall fall at their side ten thousand at their right hand but it shall not come neare vnto them Psal 91 4.5 6 7. Lastly as they shall feare no danger that can hurt
them so they shall not be afraid of themselues their owne hearts shall minister comfort vnto them for they shall be at peace with themselues so that Howsoeuer all the daies of the afflicted person are euill yet a good conscience is a continuall feast Prou. 15 15. Behold what a blessed and comfortable thing it is to bee a true christian in whose heart is no guile O consider this yee sonnes of men that such as haue a sound faith in Christ and leade a godly life are at peace with God! Wherefore let vs conclude with the saying of the Prophet Psal 31 11. Be glad ye righteous and reioyce in the Lord and be ioyfull all ye that are vpright in heart seeing that neither life nor death nor Angels nor Principalities nor powers nor things present nor things to come nor height nor depth nor any creature shall be able to separate vs from the loue of God which is in Christ Iesus our Lord. Rom. 8 38 39. Thirdly see the difference betweene the Vse 3 godly and vngodly betweene a good and an euill man Nothing can make the faithfull man wretched and miserable nothing shall be able to daunt him or dismay him He shall not be afraid of euill tydings for his heart is fixed and beleeueth in the Lord who in his good time will deliuer him Psal 112 7. He reposeth himselfe on the heauenly prouidence of God and casteth all his care vpon him that careth for him being bold as a Lyon like the childe that in danger runneth to the lap of his father This the wise man further declareth Prou. 3 21 23 24 25 26. This is the condition of the godly both at home and abroad with themselues and with others in the day time and in the night season when terrors most trouble the heart and enemies most practise mischiefe conceiue malice they shall be safe and secure without trouble and perplexity of spirit But the wicked man is neuer at rest he knoweth not what the peace of conscience meaneth which indeed passeth all vnderstanding hee feareth where no feare is euery creature helpeth to encrease his misery yea the things that are not trouble him no lesse then things that are and the greatest terrour that he can neuer shake off is his owne conscience WheÌ„ Felix onely heard the Apostle reasoning and disputing of the iudgement to come he trembled and commanded him to depart out of his sight Acts 24 25. When they take themselues to be most sure and speake peace vnto their owne soules then they shall bee taken with feare Psal 14.5 and 53 5 because God is in the generation and assembly of the iust This the Prophet Esay teacheth chap. 57 20 21. The wicked are like the raging sea that cannot rest whose waters cast vp myre and dirt there is no peace saith my God to the wicked I create the fruite of the lippes to be peace peace vnto them that be farre off and to them that are neere saieth the Lord for I will heale him Where the Prophet maketh a flat opposition betweene the faithfull and vnfaithfull he calleth the elect by the preaching of the Gospel which is the power of God to saluation 2 Cor. 5 20. So that they breake out into this admiration of the mercy of God and into a ioyfull imbracing of the Messengers sent vnto them How beautifull are the feete of them whish bring glad tydings of peace and bring glad tydings of good things Rom. 10 15. Contrarywise the vnfaithfull and impenitent are neuer at rest and quyet but as a troubled sea tossed with the violence of the windes And howsoeuer they seeme to them selues and to others to be happy and sleepe securely in sinne yet the terrors of the night and the troubles of their owne Conscience shall awake them and rouze them out of this security Prou. 23 34. So that they shall bee as one that sleepeth in the middest of the sea and as he that sleepeth in the top of the Mast that is alwayes in danger Thus we see that the feares of prophane persons are not rightly ordered but euilly placed For what doe they feare Not God not his heauy displeasure who is able to destroy soule and body in hell and cast them into vtter darknesse where shall bee weeping and gnashing of teeth Matth. 10 28. nor to commit sinne for that is their delight So that they eate the fruite of their owne way and be filled with their owne deuices 〈◊〉 31. The things that they cheefely feare are afflictions troubles crosses losses and temporal calamities like those that dread their friends and familiars They are more troubled for outward damages of this life then for the losse of Gods fauor like prophane Esau who preferred a messe of pottâ—ge before the blessing and like the carnall Gadarens who preferred their filthy Swine before Christ the Lord of life The Lord Iesus compareth the Iewes to children sitting in the Market place Luke 7 â—2 so are wicked men in the bestowing their feare like vnto litle children Tell them of bugs or beggars of goblins or shadowes that are nothing and cannot hurt they are greatly afraide but of fire and water of candle or knife such like edge-tooles which are hurtfull and dangerous they are bolde fearing no harme or perill Thus it is with all the vngodly Tell them of sinne of hell of death of damnation of eternall separation from the most sweet and comfortable presence of God and of the fellowship with the diuell and his angelles they are not mooued at all but dally with their owne soules But if they heare of afflictions feare any losses to come vpon them which cannot hurt or hinder our saluation if we be in Christ they are oftentimes brought to their wits end and breake out into all impatiency of spirit But the godly feare nothing more then to offend God their merciful Father nothing is more bitter vnto them then to feele his anger and the turning of his louing countenance from them and therefore there is as great a difference betweene the feare of the one and the feare of the other as betweene heauen and earth as betweene good and euill as betweene light and darkenesse Vse 4 Lastly seeing euill men feare whereas no feare is this ouerthroweth all Atheists Epicures Libertines and loose liuers which do thinke there is no God at all teaching euery man to doe what seemeth best in his owne eyes and hold Religion to bee nothing else but a pollicy and inuention of man to keepe the people in order and obedience This prophanenesse and Atheisme is a greeuous sinne it is the very top and height of all impiety and iniquity committed of those that aâ—e forsaken of God and giuen ouer to worke all vncleannesse with greedynesse The Apostle speaking of one onely part of religion sayeth If there be no resurrection of the dead then Christ is not risen and if Christ be not raised then is our preaching vain and your
pressed sore vpon him he sought to the witch at Endor which had a familiar Spirit raysed vp the diuell in the likenes of Samuel The like is approoued vnto vs by the practise of Amaziah King of Israel in the second book of the Kings the first chapter and the second verse When hee was fallen thorough the Lattice window in his vpper Chamber which was in Samaria and thereof grew sicke vnto the death hee directed Messengers to goe and enquire of Baallzebub the god of Ekron whether hee should recouer of this his disease So did Haman likewise an enemy of the Iewes and one of the race of the Amalekites thirsting after the blood of Mordecai and the destruction of the whole Church dealt by Sorcerie for to effect his intended purpose Ester chap. 3 verse 7. And cast Pur that is a Lot to know when hee might haue a luckie and prosperous time to enterprize this businesse Moreouer it is noted by the Prophet that when Nebuchadnezzar King of Babell was come out of his kingdome with a mightie hoast and stoode at the parting of the way doubting vnto what place he should go whether against the Ammonites or against the Tribe of Iudah as in the one and twentieth chapter of Ezekiel and the eleuenth verse He consulted by Diuination and made his Arrowes bright he consulted with Idolles and looked in the Liuer Heereunto commeth the threatning denounced against the Egyptians by the Prophet Esay in chapt 19. verses 3 4. The spirit of Egypt shall faile in the middest of her and I will destroy their counsell and they shall seeke at the Idolles and at the Sorcerers and of them that haue spirits of Diuination and at the Soothsayers And I will deliuer the Egiptians into the hand of cruell Lords and a mightie King shall rule ouer them saith the Lord God of hoastes Thus wee see it was very vsuall with the wicked when they saw no other helpe at hand to seeke vnto witches and to resort vnto enchanters The Reasons hereof are these first Reasoâ— because they want Fayth and beleefe in God they trust not in him they looke not for saluation from him they dare not repose theyr confidence in him This we see in Saul when he had once forsaken God in breaking his commandement by sparing the Amalekites in offering sacrifice in killing the Priests in persecuting the Saints in refusing to consult with God as a needlesse thing and proceeding from one degree of wickednesse to another in the end he sayde vnto his seruants 1. Sam. chap. 28. verse 3. Seeke me a woman that hath a familiar spirit that I may goe to her and aske of her This is that reason which the Spirit of God poynteth out in the first booke of the Chronicles and the tenth chapter Saul dyed for his transgression that he committed agaynst the Lord euen against the word of the Lord which he kept not and in that hee sought and asked counsell of a familiar spirit and asked not of the Lord therefore hee slew him and turned the kingdome vnto Dauid the son of Ishai True it is wee reade in the first of Samuel chapter 28. verse 6. that he asked counsell of the Lord and heere we heare hee asked not counsell of the Lord these are not repugnant and contrary one to another no more then these words in the eleuenth Chapter of S. Matthew and the fourteenth verse Iohn Baptist is Elias and Iohn Baptist is not Elias Christ sayde of Iohn Baptist This is Elias Iohn Baptist sayd of himselfe I am not Elias Iohn 1 21. Notwithstanding heere is no contradiction for Christ vnderstoode it one way Iohn another Christ meant he was Elias in spirit Luke 1 17. as comming in the spirit and power of Elias Iohn meant hee was not Elias in person which the Pharisies thought and imagined So these words seeme contrary in shew but are not in substance and in deed In deed he asked of the Lord but not in faith nor with a purpose to cast himselfe vpon God but in hypocrisie and with resolution to goe to the witch As Ahab consulted with the Prophet of the Lord 〈◊〉 â—2 15. but he was before determined what he would do whatsoeuer the Prophet should say Wherefore that which was not done rightly and religiously is as it were not done at all as the Apostle speaking of vnreuerent comming to the Lords Table saith This is not to eate the Lords Supper 1 Cor. 11 20. Where he denyeth that absolutely which many did corruptly Againe no maruaile if the wicked forsake God in their troubles 〈◊〉 2. betake themselues to Sorcerers and Wizards which are the enemies of God seeing sorcery is the inuention of the diuell and a manifest worke of the flesh If then it came from the father of lyes and be a fruite of our owne corrupt nature it is not strange or to be wondred at that carnall and corrupt men giue themselues ouer to this practise This the Apostle teacheth Gal. 5 19 20. The works of the flesh are manifest which are adultery fornication vncleannesse wantonnesse idolatry witchcraft and such like Seeing therefore euill men want faith ioyning to God purifying the heart working by loue making vp the marriage betweene God our soules and seeing witchcraft is a worke of the flesh it is naturall to naturall men in their distresses to vse vnlawfull meanes as charming figure-casting and such curious actes and artes as are wrought by the deuice of the diuell Now let vs make vse of this Doctrine First Vse 1 this condemneth the common custome and practise of the people in our dayes who when the hand of God is any way on them or theirs when they be strangely visited or their children greeuously afflicted or their Cattle eyther lost or languish with any extraordinary disease at which time especially they should acknowledge Gods ouer-ruling and ouer-swaying prouidence that not a silly Sparrow falleth to the ground without the will of our heauenly Father by and by they send out to that cunning man or that cunning woman so forget God that made them These men will not tarry the Lords leysure nor waite vpon his mercy for ease and comfort they will haue present helpe or else they will runne to the diuell resort to witches and fetch health out of hell it selfe This is the folly and vanity of such as know not God neither acknowledge that all things are disposed according to his purpose and good pleasure Let vs beware of this sinne which is a forsaking of the true God a renouncing of helpe from his holy place and an entertainment of familiarity with the diuell which is the very height and top of all iniquity This the Lord himselfe teacheth Leuit. 20 6 7. If any turne after such as worke with spirits and after soothsayers to go a whoring after them then will I set my face against that person and will cut him off from among his people Sanctifie your selues
therefore and be holy for I am the Lord your God Now what a foule shame and reproch is it for those who professe Iesus Christ haue solemnly vowed in baptisme to renounce the diuell and the works of the diuell yet in their trials and tentations to consult with the diuell to abiure the Lord of life and to resort to witches and wizards the very instruments of the diuell then which nothing can be imagined more horrible Let vs therefore all take heed of this practise let vs beware of all compact and society with the diuell let such as hate it learne yet more to hate it and flye further from it and such as haue followed this way and followed after these abhominations craue pardon of God and confesse their owne wickednesse Secondly acknowledge heereby the difference Vse 2 betweene the godly and the vngodly So soone as the sonnes and daughters of God are smitten they cast their care on God and quiet their hearts in his will They turne vnto God by true and vnfained repentance and bring foorth fruites worthy amendment of life They beleeue in God and trust in him for helpe they say vnto him Thou art my saluation As for the vngodly when they are visited with any iudgement are punished in soule or body or goods or children or seruants or cattell they do imagine that they are hurt by witches and presently chalenge and charge some one or other of witchcraft then by and by they send out without delay for feare lest they should come too late to some cunning man in whom they repose al their confidence and so they make the diuell their God Furthermore this is their common practise to foretel things to come by chattring of Birds by crying of Râ—uens by turning down of Salt by hauing a Hare crosse him in the way by sudden bleeding and such like which are accounted vnlucky and ominous signes Thus doth the diuell craftily creepe and cunningly conueigh himselfe into the ignorant mindes of vnbeleeuing people by making them retaine the remnants of the olde superstition when hee cannot preuaile to bring in the diuellish diuination practised in former times Therefore the Lord saith by Moses Deut. 18 10 11.12 Let none be found among you that vseth witchcraft c. This also the Prophet reproueth Esay 8 19 20. The children of God must in all their afflictions aske counsell of God by his word and by his Ministers They do not waite vpon lying vanity nor forsake the mercy of God They say Though the Lord would kill me yet will I trust in him Iob 13 15. Though they be brought to the gates of hell they will not ceasse to depend vpon him Thirdly we learne in all our dangers to Vse 3 seeke comfort at Gods hand while he may be found This is the vse that we ought to make of all our troubles and tribulations thereby to be drawne and driuen nearer vnto God vnto his word and to stoop downe vnder his mighty hand This humiliation we see in Iob he did not seeke to Gods sworne enemies for helpe he sought not to cunning men and women he did not aske counsell of Coniurers he knew he must seeke to the Lord and lift his eyes to him that had made the wound saying The Lord hath giuen and the Lord hath taken blessed be the Name of the Lord. Iob 1 21. We must not therefore renounce the Lord in the day of our calamities but cleaue vnto him with full purpose of heart Let vs say with the Prophet Why art thou cast downe my soule and why art thou disquieted within me Waite on God for I will yet giue him thanks hee is my present helpe and my God Psalm 42 5 11 and 43 5. Wherefore if it be the practise of the wicked in their troubles to seeke to the diuell let vs on the other side goe vnto God Who killeth maketh aliue who woundeth and maketh whole who bringeth low and exalteth neyther is there any that can deliuer out of his hand Deut. 32 39. 1 Sam. 2 6. Let vs make the word of God our chiefe stay and comfort This was the practise of the Prophet Dauid Psal 119 29. Except thy Law had beene my delight I should now haue perished in mine affliction And this is the end for which the Scriptures were penned by the Prophets and Apostles that in our distresses we should not be left destitute as the Apostle declareth Roman 15 4. Whatsoeuer things are written afore time are written for our learning that we through patience and comfort of Scriptures might haue hope Though God for a small season bring troubles vpon his dearest seruants yet he will not alway keepe them in heauinesse he will returne againe in compassion at his appointed time For he endureth but a while in his anger but in his fauour is life weeping may abide at Euening but ioy commeth in the Morning Psalm 30 5. So then afflictions shall not alwayes claspe and compasse the loyns of the godly the daies and yeares the houres and moneths of their sorrowes are numbred and determined And albeit we as euill measurers of times seasons do iudge euery houre a day and euery day bee reckoned with vs a yeare of affliction yet if we had wise hearts to number our dayes aright eyther in respect of Gods eternity or in respect of the due desart of our sinnes or in respect of the glory of immortality reserued for vs in the heauens it would make vs rest in God and to possesse our soules with patience to consider whatsoeuer our crosses and losses are yet he is able to recompence them another way and render them an hundred sold into our bosomes This we see in the example of Iob before remembred vpon whom the Apostle Iames willeth vs to looke saying Take my brethren the Prophets for an example of suffering aduersity and of long patience Iam 5 10 11. which haue spoken in the Name of the Lord Ye haue heard of the patience of Iob haue knowne what end the Lord made For the Lord is very pittifull and mercifull For albeit he did drinke deepely of the cup of afflictions God for a season did hide his face from him yet with euerlasting mercy hee had compassion vpon him his substance was encreased his cattell were doubled other sonnes daughters were granted his honor was augmented and his dayes were prolonged vpon the earth The like mercy of God we see in the words of the Prophet to Amaziah he had hyred Israelitish souldiers for an hundred Talents of siluer he was commanded to dismisse and cashire them 2 Chron. 25 9. Because the Lord was not with Israel nor with all the house of Ephraim Then the King saide to the man of God What shall wee doe then for the hundreth Talents which I haue giuen to the host of Israel Then the man of God answered The Lord is able to giue thee more then this This is that which Christ
of all euill which while some lusted after they erred from the faith and pierced themselues through with many sorrowes Where Paul teacheth That there is no euill which couetousnesse cannot bring foorth It is a monster of many heads and a fruitfull mother of many bad children From hence oftentimes come hatred contention enuy vnthankfulnes treasons treacheries periury poysoning deceit couzenage oppression and what not It bringeth in as a violent streame contempt of God it turneth God into an abhominable Idoll It worketh a wretched trust in earthly possessions treasures more then in the liuing God It is a bottomlesse pit of all iniquity Secondly there is a contrariety betweene Reason 2 God and the world and they draw contrary wayes there is no affinity or agreement betweene them This Christ our Sâ—uiâ—ur setteth downe No man can serue two masters for either he shall hate the one and loue the other or else hee shall leane to the one and despise the other yee cannot serue God and riches Mat. 6 24. Heereunto cometh the exhortation of the Apostle Iohn 1 Iohn 2 15. The vses are now to bee thought and entred Vse 1 vpon First consider from hence the dangerous estate of the men of this world how hard it is for them to enioy eternall life and to enter into the kingdome of heauen See therefore how riches are often reserued to the hurt of the possessors wrack of the owners thereof Many seeking to enriâ—h themselues and to scrape much together for thâ—â— posterities do lose the fauour of GOD the quiet peace of a good conscience and heape to themselues wrath against the day of wrath This the Apostle Iames leadeth vs to consider Chap. 5 1.2 3. Goe too now ye rich men Weepe and howle for your miseries that shall come vpon you your riches are corrupt and your Garments are moth-eaten your gold and siluer is cankered and the rust of them shall be a witnesse against you and shall eate your flesh as it were fire ye haue heaped vp treasures for the last dayes If therefore outward things pull away from God hinder the duties of godlinesse then assuredly men whose heart is glued vnto them and gouerned by them they being made their chiefe treasures and the god of their hope cannot yeeld to the power of godlinesse but by a speciall and extraordinary worke of God in their hearts True it is they may hold the profession they may receiue baptisme they may partake of the Lords Supper they may heare y word they may hold saluation by Christ alone yet vnlesse they feele a peculiar sanctifying grace of Gods Spirit they shall finde an hard entrance into life and the way leading vnto the kingdome of heauen hedged stopped vp This our Sauiour teacheth his disciples vpon the occasion of the yong mans sorrowfull departure from him hauing great possessions Matth. 19 23 24. Verily I say vnto you That a rich man shall hardly enter into the Kingdome of heauen It is easier for a Camel to go through the eye of a Needle then for a rich man to enter into the kingdome of God Wherefore it behoueth all rich men that haue this worldes good to pray vnto God beeing compassed with such dangers and clogged with such cares to gouerne them by his Spirit and to preserue theÌ„ that they bee not ouercome with the tentations of the world and to teach them what it is to abound Phil. 4 12. which is farre harder to know and practise then to learne what it is to want Vse 2 Secondly seeing honors and riches choke good things follow not them that walk that way and be not drawne away by the euil examples of others but follow the examples of the godly according to the exhortation of the Apostle Phil. 3 17 18 19. Many walke of whom I haue told you often and now tell you weeping that they are the enemies of the crosse of Christ whose end is damnation whose god is their belly and whose glory is their shame which minde earthly things Hereupon followeth the vse before remembred Brethren be followers of mee and looke on them which walke so as yee haue vs for an ensample How many bee there in the Church that liue of the Gospel and therefore in reason sâ—ould preach the Gospel who corâ—upt their owne consciences and wound their owne soules by hunting after promotion and â—ignity who for money sell their master with Iudas and are carried away afâ—er the wages of iniquity with Balaam and gape after gaine onely like hyrelings who ioyne Liuing to liuing as it were house to house and fielde to field eating the fat and cloathing themselues with the wooll But they strengthen not the weake they heale not the sicke they binde not vppe the broken they seeke not that which is lost they raise not such as are fallen Woe be vnto such ydle sheepheards that feede themselues Should not the sheepheards feede the flockes Ezek. 34 2 3 4. Let not vs walke after such examples which in the iust iudgement of God are reserued to death shame who albeit they regard their pleasures aboue all yet as they walke inordinately so the things they reioyce in shall bee their confusion but let vs propound to our selues the examples of the godly for our instruction and imitation in wel-doing Heb. 6 12. That we be not slothfull but followers of them which through faith and patience inherit the promises Lastly let vs not be immoderately carefull Vse for them The more carefull wee are for these things the more carelesse wee are in better things The more our affections are set on the earth the lesse care we haue of heauen immortality It is no profit to winne the whole world with the losse of our owne soules It is an incomparable losse greater then the losse of a kingdome Iob had a great losse when he lost his Sheepe and Asses his Oxen and Camels his Seruants and his Children Iob 1 14.15 But all this is scarse to bee mentioned or spoken of beeing compared and layde in the ballance with the losse of the soule Let vs therefore be contented and rest satisfied with the estate wherein God hath set vs. A little with a good conscience and with peace is better then a stalled Oxe Prou. 15 17. Godlynesse is great gaine with contentation 1 Tim. 6 6. Let vs vse this world as though we vsed it not 1. Cor. 7 31. All is vanity nay misery if we depart not hence in the feare and fauour of God Let vs so liue that in life and death wee may be the Lords Affect not onely or chiefly the things of this life but let vs haue before vs the example of Lots wife made vnto vs as a fearefull spectacle and terrible monument of carnall and carefull thoughts whose hart was wholly set vpon those things which shee left behinde and therefore was turned into a pillar of salt We are borne againe vnto a better life If a Princes children should giue
obstinate offenders True it is the man of God should be patient toward all men 2 Tim. 2 25 suffering the euill instructing the ignorant and waiting for the repentance of such as are falne but when they refuse to hearken or pull away their shoulder and stop their eares and make their harts as an Adamant stone it is both lawfull requisit after a sort to insult ouer them not that their persons should be scorned and contemned but that their prophanenesse should bee corrected and amended Thus doth Salomon deale Eccl. 11 9 when hee hath to deale with proude and insolent young men that thinke themselues priuiledged by their age to runne riot with all greedinesse and without all controllment Reioyce O yong man in thy youth and let thy heart cheare thee in the daies of thy youth and walke in the wayes of thine heart and in the sight of thine eies but know that for all these things God will bring thee to iudgement This we see practised by the Apostle 1 Cor. 24 38. If any man be ignorant let him be ignorant And the Apostle Iohn speaketh after the same manner Reuel 22 11. He that is vniust let him be vniust still and hee that is filthy let him be filthy still Whereby we see that the Spirit of God doeth not giue leaue neyther doth encourage or command men to be filthy or vniust but seeing them in a setled rage and wilfull course obstinately bent and resolued to go forward that they will not be hindred nor hearken vnto any wholesome counsell he telleth them they may proceede but they shall smart for it in the end If the Ministers in the zeale of Gods Spirit treade in these steps follow the example of God of Christ of the Prophets and Apostles they haue a faire warrant set before them cannot bee reprooued for this imitation They may say vnto the stubborne and stiffe-necked contemners of the word If ye will needes be ignorant be ignorant still but God wil finde you out in your blindnesse and ignorance If yee haue the light and yet will willingly and wilfully shut your eyes go forward yet God wil open them in the day of his visitation that ye shall see your owne misery If ye haue the bread of life and foode of saluation brought vnto you and yet ye will needs sterue and famish what remedy Pine away your soules and sterue them but know that it will be bitter in the lâ—tter end Vse 2 Secondly seeing this scoffing at euill is lawfull let men take heede they deserue not thus to be dealt withall When wee haue the word of God in all meeknesse and gentlenes with all patience and long suffering offered vnto vs let vs rest in it and not reiect it from vs let vs beleeue it and obey it and grow euery day from faith to faith When Micaiah the Prophet saw Ahab addicted to flatterers and false informers two very dangerous plagues to Princes hee iudged him not worthy to haue the truth reuealed vnto him and therefore in derision he sayth vnto him Go vp and prosper and the Lord shall deliuer it into the hand of the King 2 Kings 22 15. It is a greeuous thing to be scorned and derided and we hardly brooke that indignity If then wee would not be so roughly and tantingly handled in the ministery of the world let vs heare the voyce of God while it is called to day lest being hardned through the deceitfulnesse of sinne the Lord be compelled so to deale with vs. It is vsed for our benefit and saluation albeit it be bitter and sharpe But many times bitter things be most wholesome and healthfull And this answereth the obiection of carnall men when they are admonished to turne to the Lord with all their hearts to attend to the ministery of the word and to walke before the Lord with a perfect minde they answer If I shall come to bee a professor and make profession of the word I shall be mocked euery one will deride and flout at mee I shall be a laughing stocke to the world I shal become a Prouerbe vnto them and the drunkards will sing songs against me But choose whether thou wilt indure a reproch here for a season or be mocked of the Lord for euer It is better for thee here to suffer affliction with the people of God then to haue the Lord scorne thy folly for euer Therefore the wise man teacheth vs this doctrine Prou. 1 25 26. Because ye refused my counsell and would none of my correction I will also laugh at your destruction and mocke when your feare commeth And the Prophet Dauid declareth that when the wicked band themselues against the Lord and against Christ Hee that dwelleth in the Heauens shall laugh the Lord shall haue them in derision Psal 2 3 4. True it is this is spoken according to our capacity and vnderstanding not that there is any disposition of laughing or affection of scorning in God but he leaueth men in their miseries and maketh them oftentimes a mocking stocke to the world They shall haue no comfort from his presence he shall reioyce in the day of their calamity which shall bee to them as bitter as death and as hard to be born as hell it selfe Lastly Vse heereby a doore is not set open to fleering and flouting one of another which proceedeth from the scum and froth of many mens wits For as all deriding is not vnlawfull so all taunting is not lawfull Wherefore whatsoeuer mocking proceedeth from the gall of our hearts from the contempt of our brethren from pride disdain lightnesse bitternesse biting disgracing and reproaching of others cannot stand with our holy profession but is a fruite of the flesh a corruption of the old man which must bee pulled vppe Therefore the Apostle writing to the Ephesians and instructing them to walke in loue as Christ hath loued vs saith Ephes â— Fornication and all vncleannesse or couetousnesse let them not be once named among you as it becommeth Saints neyther filthinesse neither foolish talking neither iesting which are things not comely but rather giuing of thankes Where hee doth not simply forbid all mirth and iesting but the peeuish humour of many men that delight in iesting and gibing against others who regard not what iests they breake vpon their brethren so they may reuenge their owne malice and disgorge the venome of their owne hearts These men seek to build vp their owne names by the ruine of others and desire to grace themselues by the disgrace of others Such persons may wel be in loue with their owne wits but all discreete men may espy the want of much wisedome in them This biting and bitternesse one toward another cannot stand with our calling to the truth and profession of the faith We haue not so learned Iesus Christ We must account the good name of our brethren as their chiefest Iewell The credite and reputation of many men is as their chiefest
blindnes as hee did Elymas with crookednes deformity as the woman in the Gospel with foolishnes as hee did Achitophel with want of reason vnderstanding as he did Nebucadnezzar to teach vs to take heed to our selues and our senses lest we abuse them to our destruction Lastly seeing God can blinde the eyes and Vse 3 bind vp the senses when it pleaseth him let vs go forward walk boldly in the duties of our calling let vs not feare any enemies seeing the Lord hath so many wayes to helpe his chosen people to succour them to saue them harmlesse Let vs commit commend our selues to his prouidence who albeit hee suffer vs to fall into many dangers yet hee can smite his enemies with many suddain iudgments He can visit them oftentimes in sundry manners Euery thing serueth to his wll therfore if we serue God let vs be assured he wil make it serue to our benefit They shal not stir a foot or moue any member or lift vp an hand but at his beck and appointment Ieroboam stretched out his hand from the Altar to lay holde on the Prophet but immediatly it dried vp 1. King 1â— and he could not pull it in again vnto him Ananias Sapphira his wife were among the Apostles and seemed to be in perfect health far from death yet suddainly they fell down were caried out Olde Eli whose sons walked not in the steps of their father sate vpon a seat by the way side waiting for the successe of the battel fought against the Philistims A man would haue thought he sate safely and surely at his owne pleasure and no doubt he iudged no lesse himselfe of himselfe but when hee heard that the Arke was taken suddainly hee fell from his seate backward 2 Sam. 4. â— and his neck was broken When Vzziah King of Iudah presumed to burne incense vpon the Altar of incense lift vp his heart to his owne destruction while he waxed wroth against the Priests of the Lord had the incense in his hand to burne it 2. Chroâ—â— 19. suddainly the leprosie arose in his forehead he was compelled to depant out of the Temple We are able to do nothing of our selues as of our selues seeing that in him we liue moue Act. 17 2â— and haue our being Let vs in all our sufferings comfort our selues heerein that the Lord holdeth the wicked in his owne hand turneth their wisdome into foolishnes Absalom rebelled against his father and was assisted by Achitophel Dauids companion and chiefe counseller for the counsell which hee counselled in those dayes was like as one had asked counsell at the oracle of God Dauid prayed vnto God to turne his counsell into foolishnes 2 Sam. 1â— God heard his prayer and confounded the deep wisdome of this great Polititian so that he set his house in order hanged himselfe 1 Cor. 3â— 20 Hee catcheth the wise in their owne craftinesse for the wisdome of this world is foolishnes with God the Lord knoweth that the thoughts of the wise be vain If any therefore seeme to be wise in this world let him bee a foole that hee may be wise All humane wisdome in the vnregenerate is oftentimes turned into extreme folly Iezabel enemy against the Church hated Eliah vnto the death but sending him this word by a messenger The Gods do so to me and more also if I make not thy life like one of theirs whom thou hast slaine by to morrow this time 1 Kings 19 2.3 hereby he had fit occasion and opportunity to flye away and to shift for himselfe receiuing warning and learning wisedome by his enemy Herod a subtle Fox and withall a bloody Lyon and wise in his generation might haue sent one of his Courtiers with the wise men for his greater assurance yet hee sendeth them alone and appointeth not one to goe with them Mat. 2 8. Thus the Lord striketh his enemies with the spirit of giddinesse and turneth all their deuices into sottishnesse he circumuenteth the wise in their owne pollicies and the counsell of the wicked is made foolish They meete with darknesse in the day time and grope at noone day as in the night but he saueth the poore from the sword from their mouth and from the hand of the violent man so that the poore hath his hope but iniquity shall stoppe her mouth Iob 5 12 13 14 15. Indeed they seeke wayes imagine meanes to destroy the godly but they cannot finde them out they are endued with wisedome iudgement counsell they are very subtle and deceitfull but that which happened to the eyes of the Sodomites falleth vpon their mindes They are smitten with blindnesse and madnesse are smitten with astonying of heart c. Deut. 28 28 29. Verse 34. Then Balaam saide to the Angel of the Lord I haue sinned Heere is offered to our considerations the corrupt conscience of an euill man So soone as the Lord charged him with his sinne by and by his heart smote him and he confessed his offence Heere was no true sanctificatioÌ„ of the conscience which indeed did checke and condemne him for his disobedience and couetousnesse but did not bridle suppresse the inclination of his heart vnto euill neyther could testifie that his transgression was pardoned We learne in this example â—â—â—ine 〈◊〉 are 〈◊〉 â—â—â—traiâ—â—â—â—onâ—â—â—â—innes that euill men are oftentimes compelled to confesse their owne sinnes God wanteth not many wayes and sundry meanes to draw from men a confession of their owne iniquities This wee see in Pharaoh when the hand of God was heauy vpon him and his plagues pressed sore against him he called for Moses and Aaron and said vnto them I haue now sinned the Lord is righteous but I my people are wicked Exod. 9 27. Albeit he could not beleeue to obtaine remission yet he confessed his sinnes to his condemnation The like we see in Saul who persecuted Dauid and sinned against his owne conscience yet when he saw that Dauid had saued his life when some willed and cryed to kill him he saide Thou art more righteous then I for thou hast rendred mee good and I haue rendred thee euill I haue sinned come againe my sonne Dauid for I will do thee no more harme because my soule was precious in thine eies c. 1 Sa. 24 18. and 26 21. So then howsoeuer the vngodly delight in sin and regard not to prouoke God to wrath yet theyr owne mouthes are made witnesses against theÌ„selues and they publish theyr owne shame as with the blast of a Trumpet The Reasons are these First the wrath of Reason 1 God is gone out against them and their owne consciences summon them vnto iudgement to answer for their sins before the high Iudge of heauen and earth so that the more they seeke to couer and smother them in the ashes of their owne corruptions that the flame of them breake not out the more
pollices of euill men so that the gates of hell shall not preuaile against it This is it which Christ teacheth Mat. 3 8 9. He can draw the strong and flinty hearts of the aduersaries to bee his Church albeit all the Iewes were scattered destroyed God is not bound to continue his Church among theÌ„ and the priuiledges which in mercy he vouchsafed vnto them if hee remoue his standard and take away his Candlesticke and breake off the succession they boasted of he can call a people vnto himselfe whensoeuer he pleaseth As then we are not to feare the falling away of the Church so wee are not to presume of our selues because wee haue present testimonies of Gods fauour and visible markes of the Church amongst vs but labour to finde out our owne sinnes and turne vnto the Lord assuring our selues that euery Tree which bringeth not foorth good fruite is hewen downe and cast into the fire Lastly seeing prophane persons bee enforced Vse to speake the truth of God let vs know that it is our part who are enlightned with more knowledge and endued with better graces in a more willing and cheerefull sort then they do to testifie the praises of God for conscience sake with care and comfort not grudgingly nor vnwillingly nor enforced vnto it This the Prophet Malachi setteth downe ch 1 11. Where hee sheweth that the Gentiles knew the excellency of his Name and were not ignorant of his greatnesse and therefore if we be the true children of God our righteousnesse and obedience must exceed the righteousnesse and obedience of others For what a shame is it that strangers from the couenant should acknowledge him and those of his family and as it were his houshold seruants come behind them Let vs be like the Angels that be in heauen Mat. 6 10 who obey him readily willingly cheerefully perfectly If we obey him grudgingly and by constraint the reprobates yea the diuels do him as good seruice as we do They performe his secret will against their will Let vs accomplish his will reuealed in his word with the full desire of our hearts otherwise we shall neuer finde true comfort to our selues in that we do If wee would haue God to accept reward our seruice performed vnto him we must not doe it by constraint as Balaam did nor to halfes as Saul did 1 Sam. 15 21 22 23 nor to merit as the Pharisies did but in conscience of our duty as children to their fathers that we may receiue the inheritance of sonnes Verse 9 Loe the people dwell by themselues and shall not bee reckoned among the Nations Now we come to the Prophesie it selfe wherin he confesseth the blessed estate of the church so that nothing can make them miserable or separate them from the fauour of God This wee shall haue fitter occasion to shew afterward Heere let vs consider the reason whereon he groundeth the happines of the Church In the description of the Church he saith they are a people cleauing to God alone beleeuing in him and seuered from other Nations in religion and lawes â—â—ctrine 〈◊〉 Church â—â—elected 〈◊〉 any froÌ„â—e rest of â—he 〈◊〉 From hence we learne That the Church of God is an holy people called and gathered by the word to heare and obey God separated from the prophane of the world in life and conuersation This we see euidently when the posterity of Caine began to multiply and replenish the earth by many generations who were the malignant Church the true Church encreasing later began to diuide themselues from theÌ„ to restore the purity of Gods worship and to meet apart by themselues for the publike seruice of God which the Scripture meaneth when it saith 〈◊〉 4 25. Then men began to call vpon the Name of the Lord. The like we see afterward in Abraham whom the Lord called beyond the flood from seruing other Gods 〈◊〉 11 1 2. 〈◊〉 1â— 2 3. 〈◊〉 23 7 8. to serue him purely apart from the superstitions of his forefathers This was figured in the vow of the Nazarites the intention whereof is expressed in the description of the ceremony of it To be separated to the Lord. Numb 6 2. Thus Moses describeth the common condition of al that people to be separated to the Lord as God himselfe giueth them to vnderstand I am the Lord your God which haue separated you from other people c. Leuit. 20 24 26. This is it which Christ our Sauiour saith to his Disciples That they are not of the world but he hath chosen them out of the world Iohn 15 19. Hereunto cometh the exhortation of Peter preaching repentance amendment of life to those that had crucified the Lord of glory With many other words he besought and exhorted theÌ„ saying Saue your selues from this froward generation Acts 2 ver 40 41. Hereunto cometh the practise of the Apostle Saint Paul Acts 19 9 when the aduersaries were conuinced and their hearts hardened they disobeying and speaking euill of the way of God before the multitude he departed from them and separated the Disciples and disputed dayly in the Schoole of one Tyrannus Reason 1 The Reasons hereof are these First there is an opposition betweene God the world The Gouernour thereof is Satan who is the Prince of this world 〈◊〉 and 〈◊〉 and hath set vp his throne in it it persecuted Christ and slew him Neyther do the children of God finde any better entertainment then Christ did as it hateth him so it hateth them Iohn 14 17 30. Againe The amity of this world is enmity with God the wisedome of this world is foolishnesse with God 2 Cor. 4 4. Iam. 4 4. And Christ testifieth That the works thereof are euill Iohn 7 7. Seeing then it is euill in respect of the gouernor which is Satan euil in respect of Christ whom it hated and persecuted euill in respect of the Spirit of truth whoÌ„ it neyther seeth nor knoweth nor receiueth in respect of the Children of God whom it abhorreth euill in respect of the friendship thereof which is enmity euill in respect of the wisedome thereof which is folly and lastly euill in respect of the works thereof which are impiety howsoeuer the beauty of it be glorious and the shew gorgeous and glistering yet the Church is to come out of it is clean contrary vnto it For if the friendship of the world be the enmity of God then the friends of the world are the enemies of God And as there is an agreement betweene the diuell and the world so is there an vnion between God and his Church And as God and the world are opposed so are the Church and the world contrary one to another so that whilst wee are parts of this world wee cannot be members of his Church and when we are called out of the world we are gathered into the bosome of the Church Secondly God hath chosen the Church to Reason 2 himselfe before the foundation of
is added vnto it is the ioy of the seuerall parts and the multiplying of many members is matter of great reioycing to the whole body and cause of stirring of vs vp to the praise of God who quickeneth theÌ„ that are dead and maketh them to bee found that were lost In the naturall body found deformed or defectiue if sight were giuen to the blinde or hearing to the deafe or speech to the dumb if life or limb were restored where it was wanting 〈◊〉 3 7 8. 〈◊〉 â— 24. what great comfort would this bring what great reioycing would it worke So in the mysticall body of Christ when any part or when many parts are added as ornaments of the body and helping to accomplish the number of the elect let vs break foorth into ioy of heart and reioyce that wee haue part and fellowship in this company Thirdly let vs not measure the Church by Vse 3 our owne outward senses When Idolatry and open wickednesse when superstition cruell persecutions ouer-spread all as an vniuersall darknesse couering the earth let vs not suffer our selues to be deceiued nor iudge rashly of Gods people We thinke the Church oftentimes like to perish and to be rooted out of the earth but the foundation of God alwaies remaineth sure and hath this seale the Lord knoweth who are his Therefore the Apostle teacheth That the Lord hath not cast away his people Rom. 11 1 2 3 4 5. When Elias saw the Prophets of God killed and the Altars digged downe God said vnto him I haue reserued vnto my selfe seuen thousand men which haue not bowed their knee to Baal Euen so then at this present time there is a remnant according to the election of grace Wherefore let vs not iudge rashly of priuate persons whether they be in the number of the elect or not much lesse of whole Nations and kingdomes We say commonly he runneth farre that neuer returneth Paul was a persecuter of the Church 1 Tim 1 13 but Christ appearing vnto him made him a Preacher of the Gospel Manasseh was an Idolater a sorcerer and shedder of much innocent blood when hee sate in his Throne and kingdome but hee remembred God afterward in the dayes of his affliction 2 Chron. 33 12. Mary Magdalen who led a wicked life out of whom Christ cast seuen diuels Mark 16 9 had her sinnes forgiuen and loued him much of whom she had receiued so great mercy The theefe that all his life had runne astray Luc. 23.40 and hunted after the goods of other men was vpon the Crosse conuerted to the faith he abhoâ—red his former life confessed his sinnes craued pardon blamed his fellow and longed after the kingdome of God This the Apostle auoucheth concerning the Corinthians when he had taught That neither fornicaters nor idolaters nor adulterers nor wantons nor buggerers nor theeues nor couetous nor drunkards nor raylers nor extortioners shall inherite the kingdome of God he addeth Such were some of you but yee are washed but yee are sanctified but ye are iustified in the Name of the Lord Iesus by the Spirit of our God 1 Cor. 6 9 10. So theÌ„ we must iudge nothing before the time vntill the Lord come who shall lighten things that are hidde in darknesse and make the counselles of the heart manifest 1 Cor. 4 5. and then shall euery man haue praise of GOD. And let vs not be daunted and dismayed at the great number of the wicked of Atheists Libertines Epicures Idolaters Hypocrites Scorners Blasphemers seeing there is an vniuersality of the elect and faithfull though few appeare to our senses as did to the eyes of Eliah who in heart soule ioyne with vs of whose prayers we are partakers Lastly seeing there are many elected vnto Vse 4 life and saluation let vs vse all meanes to draw others to faith in Christ and repentance from dead works Let vs exhort one another while it is called to day lest any be hardened through the deceitfulnesse of sinne Heb 3 13. Let vs prouoke to good workes and so much the more seeing the day of the Lord draweth neere Heb. 10 25. For what knowest thou O man whether thou shalt win thy brother The husbandman planteth and watereth 1 Cor. 3 7 he tilleth soweth and when he hath done he committeth the successe to God looking with patience for early and latter rayne So must all the Ministers of God which are his laborers preach in season and out of season diuide the word of truth aright and take all occasions to win soules to God And this is that vse which the Lord himselfe teacheth and prescribeth Acts 18 9 10. Feare not but speake and hold not thy peace For I am with thee and no man shall lay hands on thee for I haue much people in this City Where wee see that howsoeuer Paul found much opposition against him at Corinth some resisting and others blaspheming himselfe ready to depart yet the Lord appeareth vnto him and encourageth him to continue his labours with promise of a plentifull haruest a rich recompence of reward that hee should not labour in vaine but be the Minister of life vnto many This is the greatest comfort to the Ministers of God to turne many to righteousnesse This shall be our Crowne and glory in the great day of account when the cheefe Shepheard of the sheepe shall appeare Therefore the Apostle chargeth the man of God to be of a patient spirit gentle towards all men 2 Tim. 2 24 25. suffering the euill instructing them with meekenesse that are contrary minded prouing if God at any time will giue them repentance that they may acknowledge the truth and come to amendment out of the snare of the diuel of whom they are taken prisoners to do his will To conclude let vs remember the saying of the Apostles Iames chap. 5 19 20. Brethren if any of you haue erred from the truth and some man haue conuerted him let him know that he which hath conuerted the sinner from going astray out of his way shall saue a soule from death and shall hide a multitude of sins Where the Apostle teacheth that so manie of vs as haue receyued any gifts at the handes of God it is our duty not onely to vse them to our owne comfort but to labour diligently to profit others that so we may gaine glorie and winne soules to God by furthering the saluation of our brethren It followeth in the Text. Let mee dye the death of the righteous In these wordes is contained the second part of the conclusion of this first prophesie which is Balaams demand and desire that after the end of this temporall and mortall life hee may rest with the Saints and obtaine the blessed estate reserued for them This had bene a good and godly prayer if it had not proceeded from an euill heart and beene stained with a wicked life This desire of his was not constant and followed vnto the end but
because their Redeemer draweth nere So thē as Balaam wished that he might dye the death of the righteous and his last end might be like his so let vs all craue and desire of God that we may not dye the death of the vnrighteous nor our last end be like his Vse 6 Lastly let vs care for it more then for the body bestow more labot paines in adorning garnishing of it For what is the body what is this mortal life but a litle blast Stop his mouth hold his nostrils but a while what is he but a carkasse But the soule albeit it haue time of beginning yet shall neuer die or cease to be but remaineth eternall without an ending and shall neuer be extinguished It standeth vs thereupon in regard of the diuine nature of the soule and the excellency thereof aboue the body to imploy more time and to bestow more paines in beautifying the soule with heauenly graces then trimming attiring the body with outward ornaments For as the body hath his garnishings so hath the soule likewise her proper deckings And yet alas if we should enter into a suruey and examination of the deeds of men and marke what their behauiour is concerning their soul and compare it with the care they haue of their vile bodies and rotten carkasses we shall quickly perceiue and discerne that the prouision of the one destroyeth and swalloweth vp the preparation for the other Wee see how men toile and moile all their life long rising early watching long and late faring hardly labouring continually and sweating exceedingly to prouide for the body and for the belly the things of this life that must fade perish according as the Apostle saith 1. Cor. 6 13. Meates are ordained for the belly and the belly for meates but God shall destroy both it and them But the soule lyeth vnprouided and vnregarded of the greatest number they passe not greatly whether it sinke or swimme whether it starue or prosper whether it goe to hell or to heauen If a man or woman haue a small spot in their garment or a blemish in their face wee see how carefull they are to correct and amend it but if their soules lye full of sores and corruption full of boyles and blisters full of wounds and grieuous swellings they neuer regard it they haue no feeling of it they are neuer grieued at it or troubled with it Marke the practice and common behauiour of most persons on the Lords day which is the market day of the soule do they not bestow greater time moe houres in the day in trimming of the body prouiding for the belly then in the exercises of Religion Which ouermuch care of the body argueth a carelesnes for the soule Doth not this bewray our contempt of the food of our soules a lamentable loathing of the heauenly Manna of the word of God following after our worldly profit running madde after our vaine pleasures And yet these men if they were asked are not ashamed to say they take more care for their soules then for their bodies Wee see how farre men will trauaile what tedious iourneyes they will take to encrease their wealth if a litle famine pinch hungerbite them they wil compasse sea land wander farre neere to serue the body fill the belly If the care for the nourishment of thy soule were answerable to this diligence thou woldst not doubt for the euerlasting good of thy soule to take at least as great paines to prouide for the food of thy soule that endureth to eternall life For what shall it profite a man if he winne the whole world and then lose his own soule Or what shall a man giue for the recompence of his soule Mat. 16 26. First therefore seeke the kingdome of God and his righteousnesse c Math. 6 33. Verse 11. Then Balak said vnto Balaam What hast thou done vnto mee I tooke thee to curse mine enemies and behold thou hast blessed them altogether Hitherto we haue spoken of the prophecie which God constrained the false Prophet to vtter now let vs see the effect thereof We cannot be ignorant that the purpose both of Balak and Balaam was malicious and full of cruelty they looked for a glorious successe and euent of their labours but al their practices are defeated and disappointed Balak hoped through Balaam to preuaile against Israel he comforted himselfe in this wizard he carried him to an high mountain to see them hee said before him as we heard in the former chapter Numb 22.3 I know that hee whom thou blessest is blessed and he that thou cursest shal be cursed yet this hope is built vpon the sand or standeth in the ayre and fayleth him that trusteth in it From hence we learne Doctrine The hope of the wicked is vaine that the expectation hope and confidence of the wicked come to nothing in the end Albeit they comfort themselues in euil and promise to themselues an happy end yet the issue is vaine and the snare is broken Esau in the prophanenesse of his heart hauing sold his birthright promiseth to himselfe a golden day to recouer againe both blessing birth-right and therefore thought in his minde and vttered with his mouth Gen. 27 41. The dayes of mourning for my father will come shortly then wil I slay my brother Iacob But notwithstanding this diuelish drift and purpose of his the blessing tooke place and this hypocrite was disappointed The Canaanites comforted themselues in Sisera and promised themselues victory ouer the Israelites The mother of Sisera looked out of a window and cryed through the lattesse Iudg. 5 28 29 30. Why is his chariot so long a comming Why tarry the wheeles of his charriot They haue gotten and diuided the spoyle euery man hath a mayde or two Sisera hath a prey of diuers coloured garments a prey of sundry colours made of needle worke for the chiefe of the spoile See how the e-enemies of the Church glory and oftentimes triumph before the victory and putting on their armour boast as if they were putting it off This wee see in Rabshakeh rayling against the people of God and boasting in his owne strength Let not thy GOD deceiue thee in whom thou trustest saying 2 Kings 19 11. Ierusalem shall not be deliuered into the hand of the King of Ashur Hereunto commeth the saying of the Prophet Hosea Hosea 12 15. Ephraim is fed with the winde and followeth after the East winde hee encreaseth daylie lies and destruction Thus they flattered themselues with vain confidence and rested vpon deceitfull hope Thus likewise the Prophet bringeth in the enemies of Christ of the Church conspiring against God and encouraging one another in wickednesse Psal 2 3 4. Let vs breake their bands and cast their cords from vs but hee that dwelleth in the heauen shall laugh the Lord shall haue them in derision and breake them in pieces like a
Abel in Saul toward Dauid in the Scribes and Pharisies toward Christ in Haman and his sonnes toward Israel in the chiefe Priests toward Paul Albeit they be ouermamastered their counsels detected their purposes defeated and themselues be disappointed that they may see how they fight not against men but against God yet their diligence is vnweariable and their rage vnspeakable This truth will further appeare vnto vs by Reason sundry reasons drawn from the person of God and from the conditions of the enemies of the Church God seeth the wickednesse of their hearts heareth the groanes afflictions of his elect yet he suffereth the vngodly to whet their tongues sharpen their swords against them to the end hee may gaine glory to his great Name in the confusion destruction of them Pharaoh contriued sundry plots fetching deuices to subuert the Church in Egypt some secret some open Exo. 1.17 9 16. Rom 9.17 He commanded the midwiues to stifle strangle the young infants comming out of their mothers wombe which are the spawn fry of Religion the hope of the succeeding Church When this diuellish deuice was discouered and disappointed because the midwiues feared God did not as the King charged them but preserued aliue the men children then he attempteth another way commanding by publique edict to drown and destroy their children afterward vexeth them by making bricks and carrying burdens Thus he proceedeth from one euill to another God setteth him vp as a marke and appointed him to shew his power in him and to declare his Name throughout all the world Thus GOD draweth good out of euil and manifesteth his owne glory in confounding the malice of mischieuous enemies Secondly the enemies of the Church run Reason 2 on in malicious courses to vndermine the good estate of the Church because they are led by the spirit of the diuell as his vassals and slaues to do his will Why did Cain burst with enuy against his brother hanging down his head drawing his weapon Because he was led by that euil one the prince god of the vngodly 2. Cor. 4 4 who blindeth their minds worketh in their hearts holdeth them in ful power possession The greatest deuouring beasts in the wildernesse alwayes keepe their courses recourses Psal 104 2◠12 23. either wearinesse constraineth them to cease or the light of the Sunne affrighteth them whereby the silly prey getteth some respite and refreshing But Satan the Prince of this world is neuer at rest he is euer greedy and neuer weary alwayes plotting practising catching destroying and deuouring The light of the day and darkenesse of the night are both alike to him Iob 1 7. Who compasseth the whole earth and walketh in it too and fro 1 Pet. 5.8 like a ramping and roaring Lyon seeking whom hee may surprize and subuert The end of one tentation is the beginning of another Hee will neuer make peace with vs vnlesse wee deliuer our soules vnto him in hostage Nahash the Ammonite is noted of extreme cruelty that would no otherwise make a couenant with the men of Iabesh Gilead but on this condition that he might thrust out all their right eyes and bring the shame vpon all Israel 1. Sam. 11. But Satan as he is more mighty so is he more malicious he will haue both eyes and hands he wil haue both head and heart hee will haue possession both of soule and body And therefore no maruaile if the sonnes of Belial bee stamped with his Image and resemble him in an vnweariable desire of mischiefe plotting and performing day and night one mischieuous attempt or other against the children of GOD. Vse 1 Let vs now carefully apply this doctrine to our vses First consider from hence the cause of the confusion of the enemies of the Gospel and of the godly They deuise crafty counsels and conspiracies against the faithful but withall they worke out their owne death and destruction and ouerthrow themselues in their malice mischiefe For of al such the Prophet saith Psal 7 15 16. He hath made a pit digged it for another and is fallen himselfe into the pit that he made his mischiefe shall returne vpon his owne head and his cruelty shall fall vpon his owne pate The hatred of the vngodly goeth before and the iudgements of God follow immediately after who hath prepared him deadly weapons will ordain his arrowes for them that persecute his seruants This the Prophet pronounceth against y◠enemies of the Church Esai 8 9 10. Gather together on heapes ye shall be broken in pieces gird your selues and ye shall be broken in pieces take counsell together yet it shall be brought to nought pronounce a Decree yet it shall not stand for God is with vs Behold the horrible down-fall of Haman an Arch-enemy of the people of God 〈◊〉 7 9 10. raised vp from the highest degree of honor and dignity who thought it too little to lay hands on Mordecai alone but sought to destroy all the Iewes that were throughout the whole kingdome he fell into the lowest step of shame reproach was hanged on the tree that hee had prepared for Mordecai The aduancement of the wicked is but for a momēt their destruction commeth suddainly according to the saying of the Prophet Dauid Psa 37 35 36 58 6 7 8 in Iob 20.4 Thus we see that the malice of the wicked turneth to their own calamity and confusion so that when they haue raked ransacked all the corners of their heart to contriue meanes to ouer-throw the Church they shall find by woful experience that God hath many moe meanes and wayes to turne their owne deuices to their owne destruction Secondly see hereby Gods almighty power Vse 2 and abundant kindnesse in sauing and preseruing the Church among so many enemies as it were a little flocke of sheepe among so many wolues For we may behold a part of his chastisements vpon his Church by setting them in the world as in a wildernesse and that among the wicked as it were among so many beasts whereby their faith is tried their obedience manifested and their patience proued so wee see his maruailous mercy in their deliuerance from them as out of the denne of Lyons inasmuch as we know to our endlesse comfort that notwithstanding all the pollicies and practices of the diuelish and damned crew of most spiteful and desperate enemies yet God holdeth vp the heads of his people that they are not drowned like the Arke that floated on the waters Reu. 12 15. Howsoeuer the serpent cast out of his mouth water after the woman like a floud that he might cause her to bee carried away of the floud Let vs therfore confesse before the Lord his louing kindnesse and acknowledge surely that saluation is of the Lord and not of our selues of his mercy and not of our own merit This the Prophet professeth at large Psal 114 1
2 2 3. If the Lord had not bene on our side may Israel now say if the Lord had not bene on our side when men rose vp against vs then had they swallowed vs vp quicke when their wrath was kindled against vs. Then the waters had drowned vs the streame had gone ouer our soule then had the swelling waters gone ouer our soule Praised be the Lord c. Lastly let vs lay vp these things in our Vse 3 hearts and know the nature of our enemies and the greatnesse of our own danger Let vs consider the present perill and estate of the Church and looke for such enemies Let vs all watch ouer our selues and weigh our calling and condition It is not a calling to outward peace and prosperity neither must wee looke here to find carnall ease and delight but when one trouble and tempest is ouer-blowne and the griefe of one affliction is ended wee must not then grow carelesse and secure wee must not lull our selues asleepe in the cradle of sensuality but in the end of one affliction wee must looke for another to beginne alwaies to keepe watch and ward knowing the frailty of our owne flesh remembring Satan to be an enemy of our peace and happinesse and considering our life to be as a continuall warfare so long as we tarry in this Tabernacle If wee be compassed about with many enemies and to be put into the furnace of affliction made exceeding hot let vs still haue comfort and consolation God will make the end glorious the issue happy Dan 7 28. This vse is taught and practised by the Prophet Daniel where a vision of foure beasts is shewed vnto Daniel and the calamities to come successiuely vpon the Church of the Iewes thereby fore-shewed he apprehended this doctrine by faith and kept it in his memory to remaine with him for his comfort and instruction for euer Wherefore let vs not promise rest to our selues after one deliuerance the enemies will gather themselues together againe and when wee haue victory ouer one tentation let vs prepare our selues for a new combat and make ready our armour for another assault Luke 4.13 Iob 1. and 2. This wee see in Christ the head of the faithful This wee see in Iob a man that feared God and eschewed euill who hauing vanquished Satan in one tentation hee returned eftsoones and redoubled his forces vpon him with another If this practice of the diuel were well pondered and throughly considered it would not onely preuent and redresse much impatiency but worke much peace and contentment in our hearts For what is the cause that we are so impatient vnder the crosse murmuring against God in our trials and tentations accounting them heauy and intollerable burthens vnto vs but because we promise to our selues peace and pleasure in the dayes of our pilgrimage and wee dreame of an heauen here vpon earth But if wee will profite aright in affliction whereby our faith is tryed 1 Pet. 1 7. and made much more precious then gold that perisheth wee must looke continually to be assaulted if we would not suddainly be surprised so come as a prey into the iawes of Sathan Verse 13.14 Thou shalt not see them all So hee brought him into the field of the Watchmen c. We haue heard before how the enterprises of Balaam were disappointed of God and so the wisedome of the wise confounded Now the King seeing himselfe crossed in his purpose and desiring to make an end of this matter carrieth him vp to another place where he might onely see a part of the Israelites his enemies Why doth hee take this course â—urely because he thought he feared the sight of that great multitude and considereth not the vanity of his sorcery Howsoeuer therefore they might see with their eyes and as it were feele with their hands God fighting against them yet both of them proceede in their purposeâ— the King in prouoking the false Prophet in hearkning and obeying Loe how obstinate the wicked are in euill setled with a full resolution to continue in their course so that albeit they change the place yet abide in their former purpose and cannot be brought to acknowledge their own folly From hence we learne Doctrine Wicked men in their euil successes lay the fault vpon second causes that wicked men when they haue euill successe neuer look vp to God whom they haue offended nor consider their sinnes whereby hee is prouoked but lay the fault in second causes and in anything rather then vpon themselues This corruption appeared in our first Parents immediately after their transgression For when they saw the filthinesse of their nakednesse and the miserable experience which they had gotten losing the good Gen 3.12 13 and enioying the euill Adam laide the fault vpon the woman as the woman did vppon the serpent and could not be brought to acknowledge their owne offence When the Philistims were plagued and the hand of God was sore vpon them for abusing the Arke they did not strike their hand vpoÌ„ their thigh and confesse they had sinned but doe ascribe all things to blinde-chance and vncertain fortune whereas nothing is done without the decree and prouidence of God Therefore determining to send backe the Arke they reason thus 1. Sam. 6.9 If it goe vp by the way of his owne coast it is the God of Israel that did vs this great euill but if not wee shall know then that it is not the hand that smote vs but it was a chance that happened vs. This like wee see in the Aramites when they had ill successe in the battell against the Israelites they said 1. Kings 20.23 Their gods are gods of the mountaines and therefore they ouercame vs but let vs fight against them in the plaine and doubtlesse wee shall ouercome them Heereunto accordeth the saying of the Wise man Prou. 19.3 The foolishnesse of a man peruerteth his way and his heart fretteth against the Lord that is when the scourge of God lyeth sore vpon the transgressours for despising the Word for abusing the Sacraments or for practising any wickednesse they learne not by his plagues and iudgements to accuse and iudge themselues but accuse God as the authour of their euils and aduersities and murmure against him for dealing so rigorously sharply with them like to the dogge that byteth the stone but looketh not after him that casteth it The reasons First wicked men want the Reason 1 knowledge of the true God to iudge of their crosses and afflictions and therefore no maruaile if they bee disquieted and fret through the euill successe they haue in their enterprises This made the wise Salomon to say Prou. 19.3 They sâ—et against the Lord. The want of sound iudgment and a right vnderstanding is the mother of all the corruptions which are in vs and of the sinne which we commit For we should ascribe to our owne folly the things that goe not well with vs
they could finde in their hearts not to pray at all not to heare at all not to partake the Sacraments at all yea to breake out into open blasphemy and say with the Atheists and vngodly men Iob 21.15 Who is the Almighty that we should serue him and what profite haue we if we should pray vnto him Many are carried away with dulnesse and heauinesse of body mind an ordinary and dangerous abuse hindering the sauing knowledge of the Gospel This is a subtle slight and suggestion of Sathan whereof many complaine but few striue against and therefore spend the greatest time allotted and allowed for hearing the word in drowsinesse and sleeping and whereas they should raise and rouze vp themselues they hang downe theis heads and lay them on their seates and frame thâ—mselues to snort and sleepe rather then to heare and attend An vnfit and very vnseemely gesture for so high an worke If thou shouldst so behaue thy selfe to thy father or Prince speaking vnto thee wold they not take themselues â—â—e abused at thy hands Balaam chargeth Balak to rise vp and heare but these lye along vnciuilly or turne their backes vndecently or lay them downe vnreuerently contrary to the religious practice of the people when Christ preached at Nazareth on the Sabbaâ—th day Luke 4 20. The eyes of all that were in the Synagogue were fastened on him Many are talking and speaking to others when they should heare God speake and talke vnto them they remooue out of their places to place others and bring them in their sâ—â—tes True it is kindnesse and curtesie are commendable vertues But it is cursed curtesie which is so dearely bought euen with the losse of rhe least sentence and saying of the word of God Others are reading in the Church and bring with them books besides the Scriptures peraduenture of prayers or sermons or such like godly treatises if not of vnprofitable matters in them they exercise themselues spend the time whereas they should hearken to helpe their instruction and not reade to hinder their attention 〈…〉 But do you condemne reading will some say Is it not a good and godly exercise Do not men rather need to be encouraged then discouraged from that duty 〈…〉 I answer that reading is not to be condemned and no man ought to be discouraged from reading We do not reproue the worke done but the time wherein it is done A good thing done in season is twice done A thing done out of season is euilly done To al things there is an appointed time 〈◊〉 3 1 7. and a time to euery purpose vnder the heauen there is a time to keepe silence and a time to speake there is a time to reade and a time to heare a time to pray and a time to receiue the Sacraments To pray by our selues 〈◊〉 6 5 6. or reade by our selues wheÌ„ we should heare together with others in the Congregation or to exercise the tongue wheÌ„ we should vse the eare or to speake to God when we should heare him speaking vnto vs cannot stand with the generall rules of Scripture appointed to direct vs in our publike assemblies Let all things be done to edifying Let all things be done honestly and in order 1 Cor. 14 5 40. The Apostle reprouing the disorders crept into the Lords Supper that when they should eate the Lords Supper euery man took his owne supper afore and tarried not for his brethren whereby it came to passe that some were hungry and others full saith Haue yee not houses to eate and drinke in Despise yee the Church of God and shame them that haue not 1. Cor. 11 21 22. Where he doth not simply coÌ„demne eating and drinking no more then Christ 〈◊〉 11 15. when he whipped out of the Temple such as made the house of prayer a denne of theeues condemned buying and selling but vsing them at an vnfit time Thus we see how it standeth vs all vpon to beware take heed of all abuses that take away reuerence hinder attention to the end we may with meeknesse receiue the word engrafted in vs that is able to saue our foules Vse 3 Thirdly this duty directeth vs vnto another duty namely to prepare our selues before we come ordring the affections of our minds and disposing the powers of our soules in such sort that they may be fitted and furnished for that worke When the people of Israel were to receiue the Law on Mount Sinai â—â—od 19 10 they sanctified themselues purged their conscience from dead works The Apostle hauing set downe the institution of the Lords Supper to the Corinthians and taught them that vnworthy receiuers eate to themselues iudgement and make themselues guilty of the body and blood of Christ â—hat is reâ—â—ed to fit 〈◊〉 prepare â—â—â—eâ—â—es to 〈◊〉 exercises 〈◊〉 our religioÌ„ willeth them to examine themselues and so eate of this bread drinke of this cup 1 Cor. 11 28 29 and not to come hand ouer head in prophane manner Now to this preparation sundry things are required First wee must bring with vs diligence to marke earnestly and obserue carefully the word of God deliuered which auaileth and aduantageth vs much for profiting thereby in knowledge and obedience Diligence maketh a rough way plaine bitter things sweet and hard things easie This Salomon prescribeth to the sonnes of God Prou. 2 1 2 3 4. My sonne if thou wilt receiue my words and hide my commandements within thee and cause thine heart to hearken vnto wisedome encline thine heart to vnderstanding if thou seekest her as siluer and searchest for her as for treasures then shalt thou vnderstand the feare of the Lord finde the knowledge of God This Christ commandeth Iohn 5 39. This also the Apostle requireth Iam. chap. 1 verse 19. We must vse labour and industry not vpon some sudden motion and pang nor by reason of some good company only or for feare of danger but in a continuall course earnest manner as worldlings vse to take paines to attain treasure and riches inasmuch as the heauenly treasures of a better life do farre surpasse all earthly riches that carnall men make their greatest happinesse We see how artificers and handy-crafts men follow theyr Trades who rise early and sit vp late who labour night and day who endure cold and heat to earne a little of this worlds good but where shall wee finde that Christian who so eagerly and earnestly followeth after the kingdome of God and his righteousnes Behold how Merchants compasse Sea and Land and sayle to the furthest parts of the world with danger of theyr liues to get the goods of the earth But greater is the gaine of godlinesse and heauenly wisedome and therefore we should redeeme the time to procure it and sell al that we haue of our owne to purchase it Mat. 13 44 45. Secondly wee must be touched with the feare and dread of Gods Maiesty for feare engendereth
he shall not preuaile ouer them for there is no condemnation to them that are in Christ Iesus Indeed God is able to foyle him and destroy him at once and to giue vs a full and finall conquest ouer all the powers of darknesse in a moment if it pleased him but lest we should bee puffed vp in pride and forget our selues lest wee should leaue calling vpon the Name of almighty GOD and the sorrowing and sighing for our owne weaknesse lest we should be besotted with selfe-loue fall asleepe in security the Lord will worke by little and little he will proceed as it were by liâ—â—â— and leuell he will roote out our spirituall enemies by degrees Let vs not therefore looke to be freed wholly from tentations but know that it is profitable for vs to be exercised vnder them And let vs be sober and watch seeing our aduersary the diuell as a roaring Lyon walketh about seeking whom he may deuoure whoÌ„ if we resist stedfast in the faith he will flie from vs 1 Pet. 5 8 9. Iam. 4 7. Let vs put on the whole armour of God that we may be able to stand against all the assaults of the diuell And let vs remember that he is resisted and driuen away not by any superstitious crossing of our selues which is no armor of proofe but by faith by prayer proceeding from faith which are of great force and effect 25 Then Balak said vnto Balaam Neither curse nor blesse them at all 26 But Balaam answered and saide vnto Balak Told I not thee saying All that the Lord speaketh that must I do 27 Againe Balak saide vnto Balaam Come I pray thee I will bring thee vnto another place if so bee it will please that God that thou maiest thence curse them for my sake 28 So Balak brought Balaam vnto the top of Peor that looketh toward the wildernesse 29 Then Balaam saide vnto Balak Make me heere seuen Altars and prepare me heere seuen Bullocks and seuen Rammes 30 And Balak did as Balaam had saide and offered a Bullocke and a Ram on euery Altar Thus much touching the Prophesie it selfe now followeth the last part to wit the issue and effect therof both in Balak and in Balaam For heere we see the King chafing the Sorcerer excusing hee commanding and the King obeying First of al when Balak perceiued that hee was deceiued of his hope and expectation his wrath is kindled and he chargeth the hyreling that if he will not curse the people as he appointed yet he should not blesse them as he had enterprised For the wicked had rather haue the truth of God smothered buried in silence then themselues offended and disappointed The mercenary Prophet excuseth himselfe that he was vniustly accused hauing foreshewed that it was not at his choise to hold his peace or to speak what he would but was constrained by a superior power to open his mouth and to vtter that which was deliuered vnto him After this answer the king taketh him vp into another place to Peor in which Mountaine their Idoll had a Temple hoping that at the last the God of Israel would change his minde and grant his request Behold the peruersenesse of vnbeleeuers who albeit they be crossed in their euill intentions inuentions yet they proceed in their purposes and betweene voide hope and vaine feare hold on their courses in the blindnesse of their hearts Therefore Balaam seeking to keepe his credite and entertaining the King in an expectation of better successe to come reneweth his former practise commanding seuen Altars to be builded and seuen Bullocks and Rams to be prepared to whom the credulous King obeyeth and suffereth himselfe to be deluded by the diuellish sorceries and idolatrous sacrifices of that false Prophet These particular points haue beene before considered and the principall Doctrines arising from hence likewise opened Ierom lib. 2. apolo aduers Ruffin For heereby we see the rage and fury of the enemies to be vnsatiable and vnappeaseable albeit their might be not answerable to their malice nor their power so great as their desire to hurt they are like the sea that neuer resteth but casteth vp mire and grauell No malice or cruelty can be comparable to the malice and cruelty of a naturall man vndertaken for religion or rather against religion and the truth of God The father in this case hath not spared the son Math. 10 35. the brother hath betrayed the brother to death a mans enemies haue beene they of his owne house and they haue beene as wolues one to another Againe we see how euill men albeit they be crossed in their attempts yet will not giue ouer but returne to their former sinnes As the dogge to his owne vomite So deceitfull a bayte is sinne ensnaring the conscience that hardly they returne that are holden in the chaines thereof hauing satan at their elbow to tempt them and their owne corruptions within theÌ„ to helpe them forward Notwithstanding it shal not be amisse for vs to obserue the points laide before our eyes one in the person of Balaam the other in respect of Balak the third in respect of them both Verse 26. Balaam answered and saide vnto Balak Told I not thee saying All that the Lord speaketh that must I do We haue oftentimes noted before that the words which Balaam deliuered he spake as moued and inspired by the Spirit of God his prophesies are not mingled with his owne dreames and deuices as drosse with pure gold as chaffe with cleane wheate or as saw-dust with wholesome meat these came not from the will of man nor proceeded from any priuate motion and interpretation he was guided and directed by the holy Ghost and therefore he saith in this place All that the Lord speaketh that must I do and in the chapter following If Balak would giue me his house full of siluer and gold I cannot passe the commandement of the Lord to do either good or bad of mine owne minde what the Lord shall command that same will I speake Numb 24 13. So then he declareth that in vttering pronouncing these prophesies he was limited and restrained his tongue tyed vp to that which God should put in his mouth Numb 22 38. He was not left at liberty to speake at randon what he would he must speake onely that which the LORD would haue him Doctrine It belongs to the Ministers to deliuer Gods word onely and wholly From hence we learne that it is a duty belonging to all the Ministers whom God hath separated and called to that Office to deliuer the will of God fully perfectly as they haue receiued it of God without adding to it or detracting from it True it is the Ministers of the Gospel haue now no extraordinary reuelations or immediate inspirations God doth not appeare or reueale his word vnto them eyther by dreames in the night or by visions in the day neither do they heare his voyce froÌ„ heauen
if there were no witches Secondly the diuell cannot kill man or beast at his pleasure to gratifie a witch Thirdly the sending of the diuell by a witch cannot giue him any power and commission to do any thing Fourthly he is more forward and ready to do euill then the witch can be and therefore it were peeuish and preposterous to imagine that the lesse forward vnto wickednesse should set on him and procure him to euill that is more forward so that the witch doth not prouoke forward the diuell but the diuell bearing sway in her heart setteth her on Fiftly the diuell is the commander the witch is but his seruant hee ruleth with power in the children of disobedience and is the god of the world she by the righteous iudgement of God is seruant and subiect vnto him Can any then be so silly and simple to beleeue that the lesse can giue power vnto the greater the weaker to the stronger Lastly as the diuell cannot hurt a poore Fly before hee haue power granted vnto him by a greater power then his owne so when he hath liberty is he so sottish that he will not execute his power vnlesse some witch or sorcerer send him So then wee conclude that witches sorcerers enchanters are the bond-slaues of Satan and haue themselues no power to doe or to authorize him to doe any thing But whensoeuer God giueth him power to afflict as the executioner of his vengeance he vseth them as his instruments not to receiue helpe by them but onely for a colour that he may draw multitudes into sinne and carry them he along into condemnation Let vs not therefore stand in feare of any sorcerers but of God from whom al chastisements come whether such as he inflicteth with his owne hand or such as hee giueth the diuell power to lay vpon men as we see in the history of Iob chap. 1 and 2. and therefore they should humble vs and bring vs vnto repentance The vngodly look no further then to the witch they fret against her they neuer looke vp to God nor consider the cause why the diuell hath power ouer them they seeke not to appease Gods wrath But the godly seeke to take away the cause that they may remoue the effects If our sinnes haue prouoked God and the enemy touch our bodies or goods we must fal down before his Throne humble our selues in prayer entreate the Lord to turne away his displeasure stand fast in faith and patience and waite vpon God for our deliuerance If we endure tentation we are blessed and shall be crowned with the crowne of life Iam. 1 12. And thus much touching the vaine attempt of Balaams sorcery CHAP. XXV 1 NOW whilst Israel abode in Shittim the people began to commit whoredome with the daughters of Moab 2 Which called the people vnto the sacrifice of their gods and the people eate and bowed downe c. 3 And Israel coupled himselfe vnto Baal-Peor wherefore the wrath of the Lord was kindled c. 4 And the Lord saide vnto Moses Take all the heads of this people and hang vp to the Lord before this Sunne 〈◊〉 21 6. that the indignation of the Lords wrath may be turned from Israel 5 Then Moses said to the Iudges of Israel Euery one slay his men that were ioyned to Baal-Peor 6 And behold one of the children of Israel came and brought vnto his brethren a Midianitish woman in the sight of Moses and in the sight of all the Congregation of the children of Israel who wept before the doore of the Tabernacle of the Congregation WEe heard in the last verse of the former chapter how Balaam arose and went his way from Balak the King of Moab A man would now in reason suppose that the danger were past and the storme cleane ouerblowne after his departure and the Israelites wholly set at liberty But euen as a piece of Ordinance being discharged it is too late and in vaine to wish it may not hurt where it lighteth so Balaam had put that in the head of Balak before hee departed and tooke his farewell which was a snare vnto the people of God whereby it came to passe that he hurt more being absent then he could hurt present and wounded them being further off whom he could not strike neere at hand For he annoyed theÌ„ with this counsell that could not touch them with his coniuring sowed that seed whereof sprung vp so plentifull an haruest that albeit he were gone yet his aduice remained and cast forth such a stinking breath and filthy sauour as smelled rankly in the nostrhils of God and infected greatly the people against whom it was plotted and contriued Now wee haue noted before chap. 24 14. that this was the crafty and diuellish deuice of this sorcerer when hee saw hee could not curse and bewitch them to entice them to whoredome to eate of things sacrificed to Idols reproued by the Apostle 1 Corinth 10 14. and after to worship their false gods and the Idols of their owne inuention Balaam knew that Gods fauour was a sure defence against all inuasion of enemies hee knew that sinne leaueth vs naked of Gods protection bringeth in the flouds of his vengeance vpon vs. This wicked wretch knew that they could not be plagued and brought vnder vnlesse theyr God were offended with them whose fauour and friendship is a wall of brasse and as armor of proofe that no weapon can pierce it no engine can batter it no force can make a breach to enter vpon it But when we sinne against him we are stripped of our armour and are left open to all violence Exod. 32 25. This is such a principle as was not vnknowne to the vnbeleeuers Iudith 5 20 21. And thus did Balaam teach Balak to lay a stumbling blocke before Israel to prouoke and entice them to sinne against God by setting before them the beautifull women which might allure them to fornication and draw them to Idolatry by inuiting them to theyr Idoll-feasts and bringing them into theyr Idoll-temples which thing we see heere to come to passe For the childreÌ„ of Israel did commit fornication with the daughters of Moab they went to theyr sacrifices worshipped Baal-Peor Psal 106 28 29. did eate the sacrifices of the dead and prouoked God with theyr owne inuentions as t e Psalmist teacheth In the former part of this booke we haue seene how through famine and wearinesse and want of waters they fell to murmuring impatiently and vnthankfully against God Now hauing passed ouer all these disaduantages discommodities and being entred into part of the Country where some of the Tribes had â—heyr habitation Possessing Cities that they builded not Fields that they sowed not Vineyards that they planted not houses that they filled not they fall from God through lustes and pleasures committing bodily and spirituall fornication with the daughters of Moab Deut. 6 10 11. Thus they are ouercome by allurements and enticements of
the other side we are to shun the euill company of euil men lest we learne their wayes True it is if we would abstaine altogether from the acquaintance and familiarity of fornicators Idolaters extortioners railers drunkards and such like We must go out of the world 1 Cor. 6 10. But albeit we cannot wholly auoide them yet wee must not thrust our selues into them nor delight in them but bee greeued at them so soone as we can winde our selues out of thē We shall learne no good by their society Therefore Salomon saith Hee that walketh with the wise shall be the wiser but a companion of fooles shall learne foolishnes Prou. 13.20 Now albeit we cannot at all times forsake the familiarity of the vnfaithfull yet wee must euer abandon and abiure their vnfaithfulnes and vngodlines we cannot euer refuse their company but wee must euermore renounce their impiety Let vs take heed we embrace none of their sinnes He that standeth farthest from a raging flame is frees◠and farthest off from burning hee that walketh a great distance from the banke of the Riuer is safest from drowning He that commeth not neere places of infection is surest to escape the danger And as wee are to beware of all their sinnes so especially it behoueth vs to be suspicious and fearefull of those sinnes vnto which wee know our selues most prone enclined For they do most of all delight vs and those are they which will soonest ouerturne vs and bring vpon vs destruction of soule and body Secondly it serueth to reproue condemne Vse 2 all such as are companions with prophane men The shrowding of our selues into such company argueth a conformity in affections howsoeuer wee would haue it thought to be otherwise We see in the course of nature that like will to like and birds of a feather will flie and flocke together And if they be not yet made like vnto them and corrupted by them it is greatly to be feared they will be allured and enticed Iehoshaphat was reproued for his friendship and aliance with Ahab and in the end it was the ruine of his owne house The Prophet came vnto him and said Wouldst thou helpe the wicked loue them that hate the Lord Therefore for this thing the wrath of the Lord is vpon thee 2 Chron. 19 2. Happy is their estate whose abode is continually amongst Gods people as the Prophet saith Psal 65 3. Blessed is he whom thou choosest and causest to come to thee he shall dwell in thy Courts and he shall bee satisfied with the pleasures of thine house euen of thine holy Temple On the other side wee must confesse it to bee a wofull and heauy condition to endure the company of the wicked It is a part of our greefe and sorrow to be in their society being alwayes ioyned with sinne and to the dishonour of God This made the Prophet cry out with great perplexity while hee liued amongst the vngodly and to acknowledge his case to be pittifull and miserable Wo is me that I remaine in Mesech and dwell in the Tents of Kedar Psal 120 5. There is nothing that more discouereth what lyeth in the hart then the company with whom we ordinarily resort and the places to which we commonly resort The heart of man is deceitfull and the secret corners of it are past finding out but the company which we vse shall try what is in it If the heart be set vpon goodnesse we will not delight in those that are enclined to leudnesse The Prophet Dauid testifieth heereby the vprightnesse of his heart that all his delight was in the Saints Psal 16 3 And Psalm 119 63. I am a companion of all them that feare thee and keepe thy precepts And Psal 26. I haue not haunted with vaine persons neither kept company with the dissemblers I haue hated the assembly of the euill and haue not accompanied with the wicked Such therfore as make themselues merry with lewd company and can laugh most heartily at their sinnes declare that they haue corrupt and sinfull hearts and haue not yet giuen them vnto God Thirdly wee must learne in regard of the Vse 3 danger of euill company to cast out euery foule spirit out of our societies Wee haue heard much of some places that haue beene haunted with euill spirits and indeed it is most true for there are few places or Parishes that are not frequented and pestered with many euill spirits There is no house or family almost to be found that doth not hold boulstersome euill spirit In the family of Adam was Caine in the family of Noah was Ham in the family of Abraham was Ishmael in the family of Isaac was Esau in the family of Dauid was Absolon and these were foule spirits The children of God that labour to direct their wayes aright and to haue their families purged from grosse corruptions as Iacob cleansed his house from Idolatry cannot so sanctifie and reforme them 〈◊〉 35 2. but some vncleane spirit or other will winde in himselfe infecting infesting the family with his presence and corrupting the rest by his example and poysoning them by his euill suggestions Achan must be found out vnlesse we would haue the whole hoast of God to be discomfited Iosh 7 11. Ionah must be cast out into the sea vnlesse we would haue the Ship drowned Ion. 1 12. It was an expresse commandement of God giuen vnto Abraham Gen. 21 10. To cast out the bond-woman her sonne because he should not be heire of the inheritance with Isaac It was an expresse charge giuen to the Church by the Apostle 1 Cor. 5 13. To purge away from among themselues that wicked man and to deliuer him vnto Satan for the destruction of the flesh that the spirit might be saued in the day of the Lord Iesus To these commandements and precepts ioyne the practise of the Prophet Dauid where he promiseth to God how hee will order his family I will do wisely in the perfect way till thou commest to me I will walke in the vprightnesse of my heart in the midst of mine house there shall no deceitfull person dwell within mine house he that telleth lies shall not remaine in my sight betimes will I destroy all the wicked of the land that I may cut off all the workers of iniquity from the City of the Lord Psal 101 2 7. We see heereby whom we should entertaine in our houses and suffer to dwell vnder our roofe to wit the godly for he saith Mine eyes shall be vpon the faithfull of the Land that they may dwell with me he that walketh in a perfect way he shall serue me and therefore we must keep none such as are sturdy and stubborne that are incorrigible and scorne to serue the Lord. Many there are that make a mocke of all religion and despise all meanes that can bee taken for amendment these are a burden to the family and must bee cast out We see in the
of man shall bee humbled and the loftinesse of men shall be abased and the Lord onely shall be exalted in that day Esay 2 11. And if we would enter into the consideration of examples we haue plentifull testimonies in the word of God of Abimelech the King of Gerar Pharaoh the King of Egypt Sancherib the King of Ashur Herod King of Iudea and sundry Princes and Nobles who haue tasted of the iudgements of God punishing them for their sins and rewarding them according to their iniquities Reason 1 Neyther can wee maruaile at this dealing of GOD finding out euen superiors in their sinnes if we consider that he is no accepter of any mans person hee is sufficient and able to make al men stoope vnder his hand For howsoeuer many of high place blinded with the glory of the world puffed vp with the vanity of earthly things stored with abundance of riches and magnified with the applause of the world thinke themselues priuiledged and exempted from the order and ranke of all other men yet their places cannot deliuer their persons from punishments when they prouoke the Lord to wrath against them What priuiledge to sinne hath the Prince more then the subiect or the rich more then the poore or what promise hath one more then another to be freed from the iudgements of God when he hath sinned seeing destruction is threatned alike to come vpon thigh and low So then howsoeuer respecting of men for their places and callings for their riches and friends and such like outward dignities bee common among men yet there is no such acceptance in the Almighty Hence it is that Iob saith With him is strength and wisedome he that is deceiued and that deceiueth are his he causeth the Counsellers to go as spoiled maketh the Iudges fooles he looseth the collar of Kings and girdeth their lomes with a girdle he leadeth away the Princes as a prey and ouerthroweth the mighty Iob 12 17. To this purpose doth Samuel exhort the Israelites Feare you the Lord 1 Sa. 12 2â— and serue him in the truth with all your hearts and consider how great things hee hath done for you but if yee doe wickedly ye shall perish both ye and your King Secondly euen Princes are by nature but Reason 2 men We allow them the chiefest place among men and honour them as the Lieutenants of God yet they are not to be exempted from the number of men and the creatures of God but are subiect to him and his iudgments as well as the rest of the sonnes of men This is it which the Lord speaketh vnto them I haue said ye are gods and yee are all children of the most High but ye shall die as a man and yee Princes shall fall like others Psal 82 6 7. Ioh. 10 34 35. The Prophet Esay speaketh in likâ— manner Esay 31 3. To like purpose speaketh another Prophet against the King of Tyrus who had his heart exalted and thought himselfe equall with God Ezek. 28 9. Wilt thou say before him that slayeth thee I am God But thou shalt be a man and no God in the hands of him that slayeth thee We are now come to make vse and application Vse 1 of this doctrine First it condemneth such as flatter Princes in their sinnes and perswade them that they are exempted and freed from the common condition of men that they may doe what they list and are not to be reproued of any And indeede it is true that Princes haue and ought to haue a royall prerogatiue howbeit no prerogatiue to sinne and if they can claime no prerogatiue to sinne they can challenge no priuiledge from the punishment of God Therefore this kinde of people setting vp to Princes a freedome to offend against God and giuing them immunity and impunity from the iudgement seate of God are indeed the greatest most dangerous enemies to Princes and great men It is well saide of one that it were better to light among carrion Crowes Diogenes then among flatterers because they can spoyle the body alone but these corrupt the minde foster the sinnes of those whom they do flatter colour them with the names of vertue consequently harden the hearts of such as hearken vnto them There are few men of note and account in the word but are tryed and troubled with these enchanters that bewitch them with their sweete wordes and will speake any thing for their aduantage When the foolish people heard the eloquent oration of Herod and saw his pompe and glory they gaue him this appâ—â—â—se The voyce of God and not of man Acts 12 22 23 but immediately the Angel of the Lord smote him because he was delighted with these Sycophants and returned not the glory vnto God So then it standeth all great men in hand to banish such dissembling clawbackes from them to stoppe their eares against their base and abiect flatteries and fooleries and to suffer themselues to bee admonished of their duties reproued for their sinnes taught by the word and informed in the wayes of godlinesse Vse 2 Secondly it serueth to instruct Princes to bee subiect to GOD and to obey him in all things seeing GOD will require the breach of his Law at their hands All superiors and gouernors ouer others must looke for Gods wrath to fall vpon them and his punishments to ouertake them whensoeuer they walke in euill wayes and transgresse against Gods commandements For as Princes punish such as transgresse their statutes so will God execute vengeance against those that breake his Lawes Princes haue rule ouer their subiects but God ruleth ouer Princes themselues and maketh them lyable to his iudgments Dauid was a man after Gods heart yet the Lord brought many corrections and chasticements vpon him to hold him in obedience It belongeth therefore as a speciall duty to men of high place and dignity to turne to the Lord lest they prouoke him to wrath and so they perish according as the Psalmist spaeketh Bee wise now therefore yee Kings be learned ye Iudges of the earth serue the Lord in feare and reioyce with trembling Kisse the Sonne lest he be angry and ye perish in the way when his wrath shall suddenly burne blessed are all that trust in him Psal 2 10 11 So the Lord hauing threatned in the Prophet Zephaniah to visite the Princes and the Kings children he exhorteth all to repentance before the decree come forth and they be as chaffe that passeth away in a day and before the fierce wrath of the Lord come vpon them Zeph. 1 8 and 2 2. Likewise the Prophet Ieremy declaring that the Lord would powre out the viole of his vengeance vpon the inhabitants of the land euen the Kings that sit vpon the throne of Dauid the Priests and the Prophets he commeth to vrge this vse vnto them Say vnto the King and the Queene Humble your selues sit downe for the crowne of your glory shall come downe from your heads Ier 13 13 18.
diuels Fish in the sea that is all soules in Purgatory Moreouer as this course of interpretation turneth the Scripture into Allegories so it ouerturneth the rules of Interpretation Saint Augustine in his famous bookes of Christian Doctrine handleth at large the manner how to expound the Scripture and what wayes are to be taken to find out the true meaning therof De doct chri lib. 1. 2 3 Hieron in Esai cap. 19 Where he teacheth that seeing the loue of God and of our neighbour is the end of the whole Scripture that must be a false interpretation which doth not build vp in this loue that we must expound the darke places by the plaine the fewer by the greater number that the study of artes knowledge of the toongs is necessary that we must expound Scripture by Scripture that wee must distinguish betweene precepts precepts betweene those that are giuen to all and those that were particularly directed to certaine persons that we must diligently marke all circumstances what goeth before and what followeth after that we must pray vnto him that is the Author of the Scriptures who onely is able to reueale the meaning of his owne word These rules are diligently to be considered of al those that come to expound the Scriptures As for hidden and secret sences we know them not we acknowledge them not we beleeue them not but leaue them to those that seeke an hidden diuinity and a secret religion deuised in their owne braines which will not abide the tryall of the light And thus much touching the true vnderstanding of this diuision and of ouerthrowing the false interpretation thereof now let vs come to the Doctrines that arise out of the same Verse 16. Againe the Lord spake vnto Moses saying c. We heard before the heauy wrath of God that fell vpon the Israelites the heads of thē were hanged the rest of the people were plagued with a sore plague there died in one day foure and twenty thousand But did the Midianites escape the hand of God that were the enticers of them who offered theyr daughters that they should commit fornication with them No they did not escape God giueth Moses charge to draw the sword against them and to destroy them Heere then we are to obserue the order which God obserueth in punishing The Midianites sinned first but the Israelites are first punished The Israelites sinned after the Midianites but the Midianites are punished after them From this course of Gods iudgements Doctrine God doth first chasten his owne people wee learne this Doctrine that God first chasteneth his owne people Howsoeuer he will not suffer the vngodly to escape nor to goe away without punishment but executeth his iust iudgments against them yet he will begin with his owne Church lay the rod vpon them in the first place He could if it had pleased him haue punished these Midianites first as the principal authors of all this mischiefe but he beginneth in iustice with his Church which were drawne to idolatry and adultery by them Thus the Lord dealt with Moses and Aaron when the people murmured through want of water repented of their going out of Egypt and rebelling against God assembling themselues in tumultuous manner against the seruants of GOD that had led them in the wildernesse and carried them in safety as vpon Eagles wings These were the first and chiefe in the offence yet because Moses and Aaron beleeued not the Lord to sanctifie him in the presence of the children of Israel they were first punished and not suffered to bring the congregation into the land which hee had giuen them Num. 20 12. This wee see further confirmed vnto vs in the latter end of the booke of Iob he had indeed offended God and spoken vnaduisedly with his lippes but his three friends had offended much more grossely then he for the wrath of God was kindled against them because they had not spoken of him the thing that is right like his seruant Iob Iob 42 7. Neuerthelesse Iob is rebuked first albeit he were the party that had lesse offended First God findeth fault with Iob and secondly hee findeth fault with his companions The holy history teacheth vs that Iehoshaphat ioyned in affinity with Ahab and went into the battell with him True it is he sinned grieuously in helping the wicked and louing them that hated the Lord for the which he is reproued of the Prophet yet many good things were found in him and he was righteous in respect of Ahab 2. Chron. 19 1 notwithstanding the wrath of the Lord began first to fal vpon him and he had perished in the fight being compassed by his enemies vnlesse hee had cryed vnto the Lord to helpe him who moued them to depart from him 2 Chron. 18.31 This is it which the Prophet Ieremy declareth at large shewing the order of the Lords proceeding in punishing such as sinne against him first he will rayse vp the Caldeans to chastice his Church and then the Caldeans themselues shall not escape I will send and take to me all the families of the North and I will bring them against this Land against the inhabitants therof and this whole land shall bee desolate and an astonishment and these nations shall serue the King of Babel seuenty yeeres when the seuenty yeares are accomplished c. Ier. 25 9 11 12. This is it which the Prophet complaineth of in the Psalme These are the wicked yet prosper they alwayes and encrease in riches Certainely I haue cleansed my heart in vaine washed mine hands in innocency c. Psal 73 12 13. And if we consider eyther the state of the Church generally or the condition of the members of the Church particularly we may in all times and ages see the truth of this doctrine and conclude with the Apostle Peter The time is come that iudgment must begin with the house of God 1. Pet. 4 17. Reason 1 The reasons will further open vnto vs the certainty of this truth and serue to cleare the iustice of God in obseruing this order For first as hee that honoureth the Lord shall bee honoured so they that despise the Lord shall be despised 2. Sam. 2 30. But none more dishonour GOD then his seruants offending against him whose sinnes presse him downe as the sheaues do a cart They open the mouthes of the vngodly to speake euil of God and his trueth If then Gods owne people the lot of his inheritance doe despise him and cause his Name to be blasphemed if they neglect his honour and turne his mercies vnto security and his grace into wantonnesse and so with a proud heart and an high hand set themselues against it can he beare it and wil hee not be reuenged on such a nation as this 1. Sam. 12.14 Rom. 2 24. There can be no greater despite done vnto a man then when his owne children rise against him and offer all villany vnto him So
foretell that in the time of the Gospel they shall breake theyr Swords into Mattocks and their Speares into Sythes Esay 2 4. Micah 4 3. Nation shall not lift vp a sword against Nation neyther shall they learne to fight any more These are the cheefest and choysest arguments drawne out of the new Testament and produced out of the old partly from the instructions of Christ partly from the precepts of the Apostle and partly from the Prophesies of the Prophets Touching the obiections alledged out of the words of Christ when hee willeth vs to turne the left cheeke being smitten on the right it is a figuratiue speech Aug. epist 5. ad Matellinum as Augustine obserueth for literally it was not obserued by Iesus Christ nor by the Apostles nor by the Prophets whē they were stroken on the eare For what if one smite vs on the left cheeke we haue now no other left to turne vnto him or shall wee restraine his words onely to the cheeke His purpose is to forbid priuate reuenge to recompence iniury with iniury and to teach vs rather to prepare our selues to endure another wrong then to giue like for like but he doth not disanull the office and calling of the Magistrate nor take away publike reuenge by him Peter was Christs Disciple not a publike Magistrate Touching suffering the tares to grow hee teacheth vs the perpetuall state of the Church what it shall be He speaketh not of the office of the Minister or Magistrate 〈◊〉 Mart in 2. 〈◊〉 cap 2. 〈◊〉 Gen cap. 14. but of the future condition of the Church that it shall neuer be perfect in this life but wee shall haue tares with the wheate bad fish with the good foolish virgins with the wise and hypocrites with true beleeuers therefore he comforteth the godly against the troubles which they sustaine by conuersing with them Hereunto also referre the precepts of the Apostle Paul The Prophesies of the Prophets touching the turning of the weapons of warre into instruments of peace and tooles of husbandry are obiected against vs also by the Iewes that deny the comming of the true Messiah The Prophets heereby commend the Doctrine of Christ If we were all such as Christ chargeth vs to bee there should be no need of the sword Such as are true Christians do liue soberly righteously and godly for conscience sake to the commandement of Christ At the comming of Christ in glory wee shall see the full accomplishment thereof to our endlesse comfort In the meane season such as truely beleeue in Christ do so walke as that no warres are raised through theyr default True it is our weapons are spirituall but wee must vnderstand this as we are Christians But we are not onely Christian men but also men not onely spirit but also flesh and therefore as we are men and cloathed with flesh neyther the Apostle nor Christ that called the Apostles do take away weapons from the Magistrate Rom. 13 4 but put a sword into his hand to take vengeance on him that doth euill And when the Apostle saith Ephes chap. 6 verse 12 We wrestle not with flesh and blood he speaketh not simply but comparatiuely as when hee sayth Christ sent him not to baptize but to preach the Gospell that is chiefly and especially to publish the glad tidings of saluation 1. Cor. 1 17 so in this place hee meaneth that our greatest and mightiest enemies are inuisible wee must not thinke that our chiefest conflict is with men which are fraile and feeble This fight is nothing at all if it bee compared with the other which is spirituall Thus we see the obiections of the Anabaptists answered and their doubts dissolued who would banish away all lawfull vse of sword and weapon contrary to infinite euidences that may be broght to iustifie the lawfulnesse of warre God hath made many lawes touching the vndertaking beginning and waging of warres but such things as are euill are wholly to be condemned not to be ordered by Law The Lord swore that the Israelites shold haue war with Amalek for euer Salomon prayeth vnto God when his people shall go out to battel against their enemies to heare them and their prayer and supplication and to iudge their cause 2. Chron. 6 34. When any citty shall fall into idolatry draw away the inhabitants thereof to serue strange gods he commandeth that they should be slaine with the edge of the sword all that is within it be destroyed Deut 13 15. When the Israelites asked counsell of GOD after the death of Ioshua who should goe vp against the Canaanites to fight first against them the Lord said Iudah shall goe vp because I haue giuen the Land into his hand Iudg. 1 1 2. It is God that teacheth our fingers to fight and our hands to battaile Psal 144 1 but God is no Lord of misrule he teacheth nothing that is euill They are the words of Dauid a man after Gods owne heart yet he saith God had taught his hands his fingers Besides they are called the warres and battels of the Lord so Dauid is oftentimes saide to haue fought the battels of the Lord 1 Samuel 17 18 and 25 verse 28. When many enemies armed themselues against Iehoshaphat Iahaziel inspired by the Spirit of God saide Thus saith the Lord vnto you Feare you not neither be afraid for this great multitude for the battell is not yours but the Lords 2 Chron. 20 15. When the souldiers that were conuerted to the faith and repented of theyr offences enquired of Iohn what they should do he did not bid them to lay away theyr weapons or throw away their swords or renounce their oathes or forsake theyr Captaines or giue ouer theyr places callings of life wherein they abode but charged them to do violence to no man Luke 3 14 to accuse no man falsely to be content with theyr wages So the Euangelist commendeth the faithfull Centurion and Cornelius to be a deuout man fearing God with all his houshold Paul vsed the helpe of a band of men to be rescued out of the hands of the Iewes and to bee brought safe vnto the Gouernor For the Captaine out of the Garrison gathered a selected company of two hundred souldiers and deliuered him from them that lay in wayte to kil him Acts 23 27. The Apostle noteth in the Epistle to the Hebrewes ch 11 33. that the godly throgh faith subdued kingdomes so that warre may bee an exercise of faith And lest any should apply this to fighting against spirituall enemies hee addeth immediately after They waxed valiant in battaile and turned to flight the Armies of the aliants By all these testimonies wee are taught to receiue this truth that the making of warre is necessary and to maintaine it against all the aduersaries that seeke to oppugne and contradict the same Verse 18. For they trouble you with their wiles wherewith they haue beguiled you as concerning Peor In these words
iniquity hath gotten the vpper hand Exod. 33 32 33. Deut. 7 2 3 4. 2 King 8 18. Reason 1 The grounds are because sin is a cunning Orator able to moue much so is euery sinner though otherwise neuer so simple a cunning Rhetoritian speaking in the enticing words of mans wisedome or rather of the diuels eloquence and therefore they seldome plead but they perswade they sildom come but they ouercome They compasse sea and land they spare no time or place or meanes to win whomsoeuer they can to themselues Prou. 7 21. Secondly our nature is prone to decline vnto euil for as sin is strong twisted as a cartrope to draw others so we are of our selues weake and feeble ready to yeeld and to giue ouer vpon euery occasion euen of our selues through our inbred corruption thogh none do entice or intrap vs much more then when we are proued and prouoked We see it by the Israelites that suffered the Heathen to liue among them they soon learned their waies and serued their idols which were a snare to them Psal 106 35 36. Vse 1 This reproueth all such as enter into league with such persons they euen offer their hands and feet to be bound as it were in chaines and they become afterward as prisoners and vassals to them The chaines of sin are small and subtle in the beginning they are not easie to be espied while they are more easie to be passed ouer or to be broken and so much lesse easie they are to bee discerned because they promise pleasure or profit liberty or life howbeit afterward hauing taken hold they do so claspe and inclose the poore prisoner that he can hardly free himselfe This is the ruine and downfall of many If wee make much of the sinner we cannot long hate the sin and therefore the Apostle ioyneth them both together and chargeth vs to auoyd both the one the other Eph. 5 7 11. Be ye not partakers with theÌ„ and afterward he addeth Haue no fellowshippe with the vnfruitfull works of darknesse but rather reproue them If then we be continualy in company with euill doers the continuall custome of seeing and hearing euil dimmeth our fight and stoppeth our eares and hardeneth our hearts and taketh away out feeling that wee can neither see the vglines of sin nor heare the cry of it nor feele the foulnes of it yea it stoppeth our mouths that we cannot nor dare not for feare of offence reproue any of theyr euill wayes but first we winke at them and afterward we ioyne with them Secondly we see hereby the error vaine Vse 2 perswasion of many men that for pleasure or profit or such like carnal respects yoke themselues with prophane persons who glorie and boast that they can easily and quickly breake off society with them whensoeuer they list leaue their company at their owne pleasure or leysure But these men are much deceiued know neither the deceitfulnesse of sinne nor cunning of a sinner nor the iudgment of God For marke when we list we shall finde by experience few examples of such as haue returned from carnall and corrupt company And heereby it appeareth to be true because when as such as delighted to stand in the way of sinners once went seriously about it to shake off their fellowes and to leaue their folly they haue bene discouraged with the difficultie of the worke and found it as hard as for a prisoner to shake off his fetters that are made fast about him When Peter lay in prison he could not with all his might free himselfe from his irons it was the hand of the Angel that deliuered him from those chaines Acts 12 7 so all the power and strength that we haue is not great enough to set vs at liberty from the snares of sinne it must be a superiour and supernaturall worke that we may confesse and say This is the finger of God The strong man keepeth vs vnder lock and key Till a stronger then he commeth and taketh from him all his Armor wherein he trusted and diuideth the spoyles Luk. chapter 11 verse 22. Nay the more strength a man thinketh he hath to withstand any sin or to resist the sinner the sooner he is ouertaken with the one the other For this perswasion ariseth from presumption in himselfe of his owne giftes and this breedeth in him security and so in the end thorough a proud opinion he hath of his great strength hee groweth so retchlesse and carelesse that he feareth not to commit any sinne whatsoeuer This wee might expresse and enlarge by the example of Peter Math. 26. The Scripture setteth him downe as a glasse before vs that so often as we looke vpon him we should take notice of our owne frailty and weaknesse And doubtlesse this is the cause why God oftentimes in his iust iudgement forsaketh men and leaueth them vnto themselues because they make flesh their arme and presume vpon their own strength Hence it is that they are oftâ—n ouertaken with those sinnes which otherwise if they had feared with a godly iealousie their owne hearts he would haue kept them from the pit of them So then it is a vaine thing for men to vse the company of those that are prophane and wicked vnder an euill-grounded conceit and foolish imagination of their own ability to stand fast seeing it is so hard a thing to forsake and shake off their society Vse 3 Lastly it admonisheth euery one that there is required great warinesse and watchfulnesse of him to forsake the company and abandon the society of those that are wicked men For the hardnesse of this duty should stirre vs vp to be so much more carefull and fearful of our selues Therefore we ought to labour after a sound faith that we may beleeue this to bee true for this is the foundation of the whole building Faith is that which wil beget feare and feare will beget diligence and circumspection to auoyde that which is euill Thus it was with Noah hee did beleeue that GOD would destroy the world or else he had himselfe beene destroyed with the vnbeleeuing world therefore also he feared knowing that hee who had threatned would performe And what did this feare work in him was it idle No it caused him To prepare the Arke to saue himselfe and to enter into it going from the rest of the world and separating himselfe and his family from them Heb. 11 7. So then these three go together faith feare and diligence Faith breedeth feare and feare bringeth carefulnesse If we haue faith to beleeue the danger of euill company and how hard it is to separate from them and to touch nothing of theirs as we heard chap. 16 26 where Moses saith Depart I pray you from the Tents of these wicked men and touch nothing of theirs lest ye bee consumed in all their sinnes this will make vs beginne to be fearefull to feare our owne estate lest we be suddenly surprized and
much are yet desirous of more and they that are full thinke themselues empty Hence it is that though they haue much laide vp in store for many yeeres Luke 12. yet they haue no vse at all of it no benefit by it no comfort in it As it is a great blessing of God to giue riches and an heart to vse them nay it is a twofold blessing so on the other side it is a great iudgement to haue this worlds good and to bee a slaue vnto it to serue it as his master and to worship it as his god For first of all these men do wonderfully fret and fume The euils of couetousne◠vex torment themselues especially when any thing crosseth their desire and the least occasion wil do it the want of contentation setteth the minde vpon the Racke that they haue lesse peace of heart and comfort of theyr life then the poore man For when his labour is done which thorough custome and continuance is made light and easie his sleepe is sweete and his rest is pleasant whereas the other disorder disquiet and distemper themselues in heaping vppe riches and cannot tell who shall inioy them or whether their heyre wil prooue a wise man or a foole Eccles 2 19. 1 Tim. 6 9 10. Secondly they bewray much impiety and infidelity that their hearts are destitute of true godlinesse whatsoeuer shew they make to the contrary 1 Tim. 6 6. Psal 119 36. Iames 1 27 for the immoderate desire of riches ouerturneth the order and course of nature and maketh the soul which is heauenly to be altogether earthly Thirdly there is no sinne which a couetous man will not commit for his gaine and therefore the Apostle calleth it the roote of all euill 1 Tim 6 10. It is in effect the breach of the whole law It setteth vp a strange or false god in the heart and therefore is called The worshipping of Images Col. 3 5. and the couetous person an Idolater Ephes 5.5 Hee will sweare and stare hee will curse and blaspheme to get an halfepeny Prouerb 30 9 he regardeth the Sabbath no more then his old shooes will damne his owne soule to fill his purse and to feede his belly Amos 8 5. It is therfore a mother sinne and a capitall euill It was the cause of lying in Gehazi 2 Kings 5 25. of murther in Ahab 1 Kings 21 19 of treachery in Iudas Matth. 26 15. of theft in Achan Iosh 7 21. of Apostacy in Demas 2 Tim. 4 10. Lastly it worketh a distrust for the things of this life in the goodnesse and prouidence of God that they dare not trust him for their daily bread who notwithstanding prouideth for all his creatures that they might haue what to suffice them and learne to depend vpon him Vse 2 Secondly it is the office of God to prouide for all liuing things that haue life and breath in them he hath enough to sustaine them all but we are more worth then thousands ten thousands of them and hee maketh them to feed vs as he commanded the rauens to feede Eliah who brought him bread and flesh in the morning and in the euening 1 Kings 17 4 6. Do wee then at any time want prouision so that wee know not what to do or where to become or which way to turne our selues It is as much as if God tolde vs it is his charge to giue vs whatsoeuer is meete and sufficient for vs as a faithfull Steward that prouideth for all his family be it neuer so great And seeing hee feedeth the wilde beasts which houle and bray without knowing that there is a maker which should nourish them how then ought we to depend vpon him who are sure that hee hath set vs in the world to maintain vs as his creatures and to feed vs as his children in it This is after a sort natures prayer to make suite to God for succor and sustenance as Iob 38 41. He prouided for the Rauen his food when his yong ones cry vnto God Their crying is as it were a confession of their neede which cannot bee supplyed and releeued but by God onely and therefore he will not leaue vs destitute Math. 6.26 But some may say how doth the crying of the Rauens Obiect and the roaring of the Lyons tend to God or how do they aske their food of him Alas they know nothing concerning God the swine that grunteth vnder the tree neuer lifteth vp his eyes so much as to the tree from whence the Mast falleth How thē shold they seeke their meate at the hands of God Or how should they vnderstand the things of God who vnderstand not the things of men but as vnreasonable creatures are led onely by sense and appetite Answ I answer there is no more ascribed to the Rauens and Lyons then is to be vnderstood of all other creatures But it importeth these two things first that it is God who through his prouidence prouideth and through his goodnesse giueth meate vnto the Lyons and all other creatures It is he that vpholdeth all the workes of his hands that none perisheth that was formed in the beginning Psal 111 4. Secondly the crying and yelling of brute beasts wrung from them by the force of famine and hunger is instead of a calling on him and hath after a sort the nature of a prayer for meate maintenance As if one should say that the yong childe the infant and suckling that hangeth at the mothers brests when it crieth seeketh to the mother for foode and sustenance albeit it haue no knowledge of the mother neither of the mothers duty or tender care ouer it but because the necessitie of the childe doth properly belong vnto the care of the mother Now then to apply these things if the cry of the vnreasonable creatures haue the force and power of a calling vppon him how much more are wee to beleeue that the prayers and groanes of the faithfull haue indeed the force of a feruent and earnest prayer yea albeit sometimes they speake nothing distinctly and directly vnto him Thirdly it is our duty to praise the name Vse 3 of God and to giue thankes to him humbly and heartily when he hath fed vs with his blessings euery day Psal 104 1. 103 1.5 wher he prouoketh his soule to offer vp this sacrifice and all that is within him to blesse his name who redeemed his life from destruction and satisfieth his mouth with good things Let vs not therefore be vnthankfull for his mercies nor forget any of his benefites The naturall man taketh his daily bread as a fruite of his owne labour not as the gift of God therefore no maruell if he do ascribe the praise and glory to himselfe But if wee consider aright that it is God who feedeth vs and that wee haue not so much as a bit of bread or a drop of water to do vs good but we must aske it receiue it at his hands it
our selues True it is he is mindfull of a few that serue him and ready to shew mercy to one of a City and two of a Tribe that feare his Name Though they be contemned derided of the vnthankfull world yet they are deare to him and they come vp in remembrance before him When all flesh had corrupted their waies he remembred Noah and his family saued eight persons when he destroyed all the rest Gen. 7 1. So he deliuered righteous Lot 2 Pet. 2.7 when hee ouerthrew the cities of the plaine and would haue spared Sodome if ten righteous persons had beene found in it Ge. 18 32. On the other side if multitudes trespasse against him and rush on in euil as the horse into the battell he will not spare them for their multitude sake It is a great encouragement vnto many to walk in the broad way Math. 7.13 because many there are that go in thereat they are much discouraged and terrified from entring into the strait gate narrow way because there be few that finde it they shal haue litle company to go with them but if wee would consider the end both of the one of the other it were sufficient to make vs wise vnto saluation It is a very notable remarkeable iudgment that is remembred vnto vs that fell vpō this multitude the exceeding goodnes kindnes of the Lord onely toward two persons of those sixe hundred thousand that were brought out of the land of Egypt forasmuch as albeit he saued them from the hands of Pharaoh yet afterward he destroyed them that beleeued not Iude 5. Who doth not desire rather like Caleb Ioshuah to be had in euerlasting remembrance Psa 112 6 to haue our names written in the booke of life then to perish with the multitude and to be cast into destruction Vse 2 Secondly it warneth and warranteth the Ministers of God to be bold to reproue sinne in all though they be neuer so great and gracious in the world though they be many yea a whole multitude yet if they be a sinful company they haue a commandement and commission giuen vnto them to reprooue them without respect of persons without care of the multitude and without feare of their faces This is a certaine rule a multitude may not stoppe our mouthes from reprouing sinne and it serueth as a shield and sure defence for the Ministers against those that vpbraid them for their faithfulnesse in their callings asking them what they need to trouble themselues and the people by reproouing these and these things doe you not see that all men practise them It is no matter who or what they are that offend whether they be many or few al or some he is not to be silent because of the multitude but is rather to open his mouth the wider and to lift vp his voyce the louder For if Gods hand will not be stayed when great cities are sinfull when the whole world corrupted their wayes but his iudgements will certainely come according to our sinnes the Minister ought not to be dumbe and tongue-tyed though a whole land be corrupt and sinfull In the dayes of Noah all flesh became obstinate and disobedient stiff-necked and abominable yet he is made a Preacher of righteousnesse to reproue the world of sinne 1 Pet. 3 20. If a Prince send forth his Herald to proclaime warre against a company of rebels shall the Herald because he findeth them to be a great multitude returne backe and not pronounce the sentence and yet thinke himselfe discharged No certainly hee may not do so but rather he should doe it the more speedily and earnestly and boldly because they are a multitude how then should the Minister hold his peace and haue his mouth stopped because generally the times are corrupt and the dayes are euill whereas he should consider that the moe doe sinne the more God is offended dishonored and prouoked In the time of a generall plague or infectious sicknesse will any well in his wits or in his right minde say to the Physician Take no care to cure or recouer any it is a vaine labour to goe about it for the plague is generall Is it not rather the honour of a Physician that will still stay and do his endeauor euen then when the disease is dispersed and scattered farre and neare And shall it bee thought the dishonour of the Minister of God when the plague of sin is spread as a leprosie ouer all that from the sole of the foote euen vnto the head there is no soundnesse but wounds and bruises putrifying sores if he shall then lift vp his voyce as a Trumpet and reproue sin with zeale and boldnesse No doubtles he ought to do it if he be faithfull and painefull in his place hee will do it yea though he see little hope when the euill is growne common and hath preuailed the hearts of the multitude through custome are hardened For if the blood of one soule that perisheth be a burden too heauy to be borne how then shall he bee able to beare the weight and the cry of the blood of many soules If the blood of Abel which was but the blood of the body and that but of one only Gen. 4 10. did notwithstanding cry for vengeance against him that shed it doubtlesse the blood of the soule much more of many soules redeemed by the precious blood of Christ shall cry vnto God and bring wrath vpon their heads that shed it as water vpon the earth Forasmuch as they must answer for them if they perish through their negligence and ydlenesse What though no repentance or reformation follow our reproofes yet we must not giue ouer but continue constant in our caling knowing that our labour shall not be in vaine in the Lord but our reward is layde vp with God in the life to come to remaine for euer Vse 3 Lastly it must teach and admonish vs to take heed that we doe not follow a multitude to do euil nor be caried with the time as with a streame to commit wickednes as if we must needs be safe and out of gun-shot because we follow the multitude and do as the most doe For it is neuer a whit the lesse sin neyther are lesse iudgements to be looked for In the gouernment of a priuate family if al the seruants and children should conspire together against the gouernor of the houshold shall their multitude ioyning in one euer a whit excuse or lessen their conspiracy No certainely rather it will make the master of the family to bee far more angry and displeased with them so is it in this point thogh they be many that rebell rise vp against God yet they shall therby nothing at all protect themselues from his wrath and displeasure Iude ver 4. There are many thousands in hell ordained of old to this condemnation yet none of them hath the lesse torment or the
thus regard the people and happy are the people that haue such magistrates The blessing of such as are ready to perish shall come vpon the heads of such magistrates and the loynes of the distressed shall call for and bring downe mercy vpon them theirs that thus doe shew mercy Let all that haue the calling of Iob and sit in the gate and in the place of iustice and iudgment bee like vnto him and let them not feare the faces of men but be bold in the cause of the poore or rather in the cause of God And let mee say to them as God doth to Ioshua Be strong and of a good courage be not afraid neyther be dismayed for the Lord your God is with you whithersoeuer you goe Iosh 1 9. Hence it is that the Scripture teacheth how such as are set ouer the people should be qualified and with what vertues they ought to be adorned Exod. 18 21 first they must be such as feare God this is the beginning and fountaine of all other graces where this is once rooted and grounded in the heart it is as a banke that keepeth out all euill and maketh them not to feare the faces of men wheresoeuer and in whomsoeuer it is not yet planted there is roome for a legion of all impieties to enter as Abraham sheweth Gen. 20 11 The feare of God is not in this place and they will slay me for my wiues sake Secondly they must bee men of truth wherein they resemble the God of truth the contrary will transforme them into the image of Satan who was a lyar from the beginning and the father thereof Ioh. 8.44 This should bee the end of all their hearing and determining this is the marke they ought to shoot at that truth may be brought to light which is sought to be couered and smothered in darknes Euery false sentence in iudgement is an open and publike lye and turneth the seate of iustice into a sinke of iniquity and ouerturneth the ordinance of God Thirdly they must be men hating couetousnesse for the desire of money is the root of all euill and a bribe blindeth the eyes of the wise and casteth dust or rather dung in their faces that they cannot iudge righteously betweene a man and his brother nor pronounce sentence without partiality But they ought to haue cleane hands and a pure heart that they may doe no vnrighteousnesse in iudgment forasmuch as they must not respect the person of the poore nor honour the person of the mighty Leuit. 19 15. Psal 82 3 4. 2 Chron 19 6.7 These things must be learned and practised of them Thirdly from this ground we may be assured Vse 3 that it is not in it selfe vnlawfull to goe to Law and to sue euen a brother if iust cause require if hee may bee accounted a brother that giueth iust cause of prosecuting the Law against him I say it is in it selfe lawfull because the best things may bee abused and corrupted and lawfull things may be peruerted if they be vsed vnlawfully To try our right is a right thing and to vse the Law is nothing else but to appeale to the magistrate and to appeale to the magistrate is to seeke helpe of God Obiect It will be obiected that Paul reproueth the Corinthians in that a brother goeth to Law with a brother 1 Cor. 6 6 and againe I speake it to your shame is it so that there is not a wise man among you no not one that shall bee able to iudge betweene his brethren Answ verse 5. I answere hee reproueth not the thing it selfe but the corrupt affection and practice of those that vsed or rather abused the Lawes whose sinne was hereby also aggrauated that they did it before the infidels who thereby tooke occasion to mocke at Christ and to contemne the Christian Religion to see the professors therof to bee giuen so eagerly to prosecute their profits that for euery toy and trifle yea for the wagging of a straw would trouble the courts and seates of iudgment This doth discouer a contentious spirit and a minde altogether giuen to cauil and contend a custome too common in many howbeit nothing beseeming the Christian Faith and holy Religion which they seeme to embrace Againe it argueth an heart set vpon reuenge which ought to bee farre from all the faithfull who ought rather to be ready to forgiue as they haue receiued forgiuenesse Obiection Secondly it may be obiected that Christ saith Math. 5 40. If any man will sue thee at the Law and take away thy coate let him haue thy cloake also Answ I answere as before hee onely condemneth the vsuall dealing of men where they go to Law and sue one another in splene and desire of reuenge for trifles and things of no value and besides he speaketh comparatiuely rather then we should seek a priuate reuenge we should be ready to suffer a new wrong and be furnished with patience as with armour of proofe not onely to be stripped of one garment but to endure the losse of other temporall goods To conclude therefore we must be assured that as it is lawfull to seeke helpe of the magistrate so it is lawfull to seeke the benefit of the Law prouided that we vse it lawfully 〈◊〉 the Law 〈◊〉 be vsed â—â—â—fully To this end we must know how the Law may bee vsed lawfully First wee must not vse it of pleasure or wantonnesse or of custome as the manner of many is who are neuer well but when they are in Law but we must vse it sparingly as we vse Physicke not as meat and drinke No man will vse Physicke euery day but he keepeth a better dyet It is meat and drinke to some to goe to Law and they are neuer quiet till they haue quenched their thirst by vndoing others and themselues Secondly it must be vsed vppon necessity when the case cannot otherwise be decided They say commonly a bad end is better then the Law If then wee may end our controuersies without troubling the magistrat we ought not to refuse that means Thirdly we must not propound to our selues as the end of our suites to be reuenged of our neighbour for then we shall neuer carry vpright hearts in that which we doe Fourthly wee must not goe to Law for trifles the matters must be of moment and importance for which we contend Fiftly our end must not be to vndoe one another but to obtaine our owne right Lastly we must not be giuen to strife and contention and in an humour seeke occasions to begin and breed quarrels 1 Cor. 3 3. Phil. 2.2 It must bee our wisedome to cut off occasions from them that seeke after them and to stope the flood-gates where the waters seeke their passage For when contention is once raised it is not easily stopped and therefore ere it bee begunne let vs preuent it Lastly from hence all persons haue direction Vse 4 what to do that liue vnder the gouernment of
iustly destroy thē They remember not to cast themselues vpon his protection they consider not that he may make their bed their graue and neuer bring them to see the light and the Sunne againe They neuer yet truely learned that in him wee liue and moue and haue our being Acts 17 28. Howbeit we that should continually remember the kindnes of the Lord and pray to him and praise him at all times doe for the most part forget him from morning to euening from euening to morning and one day and weeke and moneth after another and therefore it often falleth out that God giueth vs little rest and quiet Deut. 28 67. But in the morning thou shalt say would God it were euen and at euen thou shalt say would God it were morning for the feare of thine heart wherewith thou shalt feare and for the sight of thine eyes which thou shalt see 9 And on the Sabbath day two Lambs of the first yeare without spot and two tenth deales of flower for a meate offering mingled with oyle and the drinke offiring thereof 10 This is the burnt offering of euery Sabbath beside the continuall burnt offering and his drinke offering Heere is the law set downe touching the solemnity of the Sabbath before we had the daily burnt offering in these words wee haue the weekely offering wherein all things are doubled Euery day wee should set aside a part of it to God and cut off somewhat from our owne businesse to lift vp our hearts to him but the seuenth day should wholly bee spent to his glory Before they offered one Lambe now two Lambes before one tenth deale of flower now two tenth deales c. So then we are to speake of the Iewish Sabbath Doctrine The Ievvish Sabbath and the vses therof to our selves and the vses thereof to our selues This was first prescribed and appointed to Adam in the time of his innocency Gen. 2 2 this was the seuenth day from creation It is repeated in sundry other places of the word of God Exod. 16 26 they might not gather Manna vpon this day Exod. 35 2 3. and 34.21 and 31 13. Reason 1 Many reasons are rendred Exod. 31 why they must obserue this Sabbath First it is a signe betweene God and them that it is hee that doth sanctifie them Secondly it is ordained for theyr benefit and commodity and therfore should be holy to them as Christ farther teacheth Mark 2 27. The Sabbath was made for man not man for the Sabbath Thirdly the necessity of keeping it appeareth because they that did not keepe it should surely dye Fourthly it is consecrated to God it is a Sabbath of rest vnto him verse 15. Fiftly the Lord propounded his owne example for hee created the world in sixe dayes then rested the seuenth See more to this purpose in the vses afterward First this rest prescribed in the law that Vse 1 they must do no manner of worke was mysticall pointing out our spirituall and internall rest and cessation from the works of sinne Esay 58 14 and 66 27. We must not do our owne wayes nor seek our own will we must ceasse from our owne workes to follow after the works of God Thus wee begin a spirituall Sabbath in this life or else we shall neuer enioy the eternall Sabbath in heauen We must begin our Sabbath here we shal finish it hereafter Therefore the Apostle saith Hebr. 4 10 11. Hee that entred into his rest hee hath also ceased from his owne workes as God did from his let vs labour therefore to enter into that rest lest any man fall after the same example of vnbeliefe All sinnes are truly and properly our owne workes because we naturally do them and can doe nothing else and we are Satans house wherein he inhabiteth Math. 12 44 we cannot please God but bring vpon our selues by them all miseries and calamities yea death it selfe So then we keepe a true Sabbath when we abstaine from our euill wayes when wee mortifie the deeds of the flesh when wee are quickned by the Spirit to leade a new life when we do those things that are well-pleasing in his sight For what shall it auaile or aduantage a man to abstaine from the works of his hands and the labour of his calling and in the meane season to nourish sinne and all euill in his heart What comfort on the Sabbath can the day-labourer find in resting from his worldly labours if hee labour nothing at all to deny vngodlinesse and all worldly and sinfull lusts What fruite shall the tradesman finde to cease from the workes of his calling when he maketh a trade and occupation of sin vpon that day to cease from making garments for others and not himselfe to learne to put on Christ What benefit hath the Physician to cease his prescriptions and to abstaine from giuing his receipts for bodily health if himselfe seeke not after the health of his owne soule may it not bee truly said to him Physician heale thy selfe Luke 4 23. What shall it auaile the traueiler to cease his trauell and yet neuer require seeke after the kingdome of Heauen What good shall the Inne-keeper or Tauerner receiue by ceasing from their ordinary victualling if they prouide not for themselues the meat that neuer perisheth and the bread that came downe from heauen but famish and pine away their owne soules Or what profit shal arise to such as wil neither buy nor sell vpon the Sabbath day when in the meane season they neuer go about to buy the truth of Gods word Pro. 23 23 not to sell away of their owne corruptions that hinder them from the best things To what end and purpose do we abstain from mustring training of souldiers if we do not learn on the lords day to fight the lords battels against the world the flesh and the diuell which are the most capital and deadly enemies that we haue not to our bodies onely but to our soules And why do we cease to put on our bodily armour our shield our head-peece our sword if wee doe not put on the whole armour of Goe the helmet of saluation the shield of faith the brestplate of righteousnesse and the sword of the spirit that we may stand fast in the day of tryall Eph. 6 16 17. Thus then wee see who they bee that keepe a good Sabbath euen they that learne to rest from sinne and cease from all their euill wayes Secondly the Sabbath also is Symbolicall Vse 2 in that it is a pledge vnto vs of our euerlasting rest in the kingdome of almighty God as the Apostle sheweth in the Epistle to the Colossians chapter 2 verse 17. The Sabbath dayes are a shadow of things to come and Heb. chap. 4 verse 9. There remaineth a rest for the people of God and farther he proueth it out of the Prophet in Psalme 95 where God promiseth not an outward such as was the ceremoniall rest of the Sabbath
it bee knowne that they doe it for conscience sake except they make conscience of the holy exercises of the Sabbath So then euery man ought to examine himselfe and see whether he be not guilty of some euill euen while he abstayneth from euill and heereby wee may finde out the truth If wee make conscience of the contrary good commanded and required then our hearts are right For this is a certaine rule that neuer fayleth and we shall alwayes finde it true that he neuer had any true feare of sinne or of displeasing God that had not withall a care to please God Thirdly this Doctrine conuinceth vs as Vse 3 guilty of sinne euen from our mothers womb we haue all gone astray and are culpable in the sight of God For all that men can boast off is nothing but the abstayning from euill they can say nothing touching any good that they haue done They can alledge for themselues they haue not beene corrupt Idolaters scoffing Ismaelites or prophane Esaues they cannot challenge vnto themselues that they haue beene zealous worshippers or faithfull and carefull professors of the truth But what shall it profit vs not to be prophane as Esau except we haue laboured to be like Dauid a man after Gods owne heart What shall it profite vs not to be scoffing Ishmaelites except also we labour to preserue the good name of our brethren Or what shall it auayle vs not to be oppressors and such as are full of cruelty except we be also louers of mercy and full of good works Certainly except this be in vs we cannot free our selues from the iust imputation of sinne and wickednesse Would any man account that a good hand which is not able to do any good to the body and to be able onely to say it did neuer cut out the tongue out of the mouth or pull the eyes out of the head or draw the heart out of the body The like wee might say of other members For would any praise and commend the mouth to be fitte and profitable to the body that could onely say thus much for it selfe that it did neuer teare the flesh from the body or swallow poyson to the end to destroy the body If then it be euill that the members should not doe those good duties and functions about the body that is required of them we may reason after the same manner for our purpose why should not a man bee iustly condemned that can onely boast that hee hath not done euill when in the meane season he cannot shew any good that he hath done doubtlesse such a one is no true member of Iesus Christ For wee make God our aduersary when hee findeth vs a barren fielde without good Corne as well as when wee bring forth nothing but thornes and thistles and our house is fit to lodge and entertayne Satan and other vncleane spirits Math. 12 verse 44 when they finde it swept and empty of Gods graces If wee had neuer actually committed any sinne yet because we omit such duties as almighty God looketh for at our hands it is sufficient to worke our condemnation and destruction Wherefore is Meroz cursed in the song of Debora Is it because they fought against Gods people and ioyned with the enemy No it is because they did not assist them and helpe them against the mighty Iudg. 5 verse 23. And the vnprofitable and vnfaithfull seruant was cast into vtter darknesse not for mispending his masters talent or for wasting it on harlots or riotous liuing but because he did not vse it well nor employ it to his masters aduantage Math. 25 verses 27 33. And wherefore shall many reprobates be condemned at the day of iudgment shall it be for taking foode from the hungry or drinke from the thirsty or garments from the needy or lodging from the stranger or comfort from the sicke or releefe from the prisoner No because they did not feed them nor cloathe them nor visite them nor harbour them He that is a true and loyall subiect it is not enough for him not to serue his Princes enemies but he must serue his Prince also so if we will be the Lords seruants and subiects we must not thinke it sufficient to liue ydlely and to serue no body but we must do faithfull seruice to him that hath created redeemed called iustified and sanctified vs otherwise there will alwayes be sufficient matter for our endightment and iust condemnation when we shall appeare before the Throne of God For euery Tree that bringeth not foorth good fruit shall be hewen downe and cast into the fire Math. 3 verse 10. Will a man accept of such a seruant that contenteth himselfe to doe him no hurt or no euill when in the meane season hee doth him no good Shall the bryer or thistle onely bee cut downe in the Wildernesse No the fruitlesse Tree also shall goe with it though it grow in the midst of Paradise To conclude the word of exhortation arising from hence is thus much for euery one of vs that we should labour to ioyne these two together knowing that the one cannot be profitable without the other and therefore wee must labour to performe the good required as well as to abstaine from the euill forbidden so shall we find almighty God to be gracious vnto vs and we shall please him in our obedience Verses 15 16. And Moses saide vnto them Haue yee saued all the women aliue now therefore kill euery male and euery woman c. A man would thinke at the first that this sexe should moue commiseration and pitty in the hearts of men and stay the hand from execution The wrath of Moses may seeme to be too seuere Obiect and to sauour of barbarousnes in that he willeth the men of warre to commit such carnage not onely vpon the women but vpon the little ones that could not be guilty of the sinne of theyr parents neyther were able to discerne betweene good and euill neyther knew the right hand from the left The women perished iustly who had laide a stumbling blocke before Israel but the poore infants and sucklings what had they done Answ I answer they were by nature sinners and as a brood of serpents And albeit the sonne shall not beare the iniquity of the father Ezek 18 yet who can accuse God of iniustice seeing all are guilty of originall sinne which deserueth death but of this we haue spoken before Now to apply this the women that had knowne man are commanded to bee destroyed because they had worthily brought that generall iudgement by theyr horrible sin They transgressed against GOD and GOD brought this iudgement vpon them Doctrine Euery mans death destruction cōmeth from himselfe This teacheth that the cause of a mans ruine the procurer of his plagues and of destruction is none other but himselfe let vs neuer seeke the cause out of our selues but within vs. The cause of the destruction of these Midianitish women was not in
were spared as it is thought not for theyr virginity Pelarg in Num but that they might serue the people of GOD to encrease theyr owne number and to multiply vnto many generations But obserue farther that Moses speaking of the manner of the generation of man vseth a terme and phrase of speaking which is cleanly and comely no way foule or offensiue to the eares of any Doctrine Things vnseemely in themselues must be modestly spoken of The Doctrine from hence is that things in themselues vnseemely to be vttered are to be deliuered in such words as are honest and modest and may no way offend Genesis chapter 4 verses 1 2 25. 2 Samuel chapter 12 verse 21. Iudg. chapter 3 verse 24. Psalm 51 in the title Esay chapter 7 verse 30 1 Cor. chap. 7 verse 3. Gen. chapter 19 verse 5. and chapter 16 verse 4. Iudges chapter 2 verse 24. 1. Sam. 24 4. Rom. 1 verses 26 27 28. So then it is the part of Gods children to carry chastity and modesty in al parts of shamefastnes not to be seers hearers or acquainters of our selues with any thing vncomely There are many things euill in themselues Cicer. de offic lib. 1. which are spoken of without any euill or offence as to steale to kill which are wicked to be practised not wicked to be vttered On the other side there are some things lawfull to be done but vnhonest and vnlawfull to be spoken of A modest heart ought to shew it selfe in word and in deed and in all the parts of the body Gen. 9 21 23. It is remembred of Noah that he planted a vineyard and became drunk and in his drunkennesse disclosed himselfe in his Tent his shame was discouered C ham scoffed at it but Shem and Iapheth are exceedingly commended in his Prophesie They went backward and saw not the nakednesse of their father The Apostle sheweth that wee haue many parts dishonourable in themselues and vnseemely through our sinne heerein the wisedome of a man sheweth it selfe that hee putteth more honour vpon them 1 Cor. 12 verse 23. The hands the head we shew to all other parts we couer as nature it selfe teacheth Hab. chapter 2 verse 15. The reasons are euident First we should be silent and secret in matters Reason 1 that are vncleane and expresse the same with reuerent choyse and modest words because it is not seemely for those that professe holinesse to shew themselues light in any condition Now whatsoeuer is seemely it is our parts to thinke vpon Ephes chapter 5 verse 3. Fornication and all vncleannesse let it not bee once named among you as becommeth Saints Such broad or rather beastly speaking therefore is no way sightly or seemely for the people of God Secondly God would walke in the middest of vs and be euermore among vs so that it is not fitte or seemely that wee should bee seene in any vnseemely manner Deuter. chapter 23 verse 14. Thirdly euill words corrupt good manners 1 Corinthians chapter 15 verse 33. We are soone corrupted through our inbred corruption but much more when we heare vnchaste words see vnchaste workes Fourthly there should be no filthy speech in our mouthes but that which is good to the vse of edifying That it may minister grace to the hearers Ephes 4 29 otherwise we shall greeue the Spirit of God and cause him touching his comfortable and defensiue presence to depart from vs Eph. 4 30. Deut. 23 14. Reason 1 The Vses follow This reprooueth such as with delight please thēselues in spewing out filthy speech out of their mouth let such also take heed lest the most pure and holy God do spew them out of his mouth Reu. 3 16. How many are therein our dayes in all places that do make it their sport and pastime to talke of vncleane things and that in a filthy and beastly manner which no doubt proceedeth from the filthinesse of the heart Esay 3. verse 9. Matth. 12 34. Esay 32 6. Corrupt and rotten speech is a token of a corrupt and rotten heart for from the abundance of the heart the mouth speaketh Secondly it reproueth those that doe take pleasure and delight to look on filthy things For if to speak filthily and giue our tongues to filthinesse bee wicked how much more to delight to behold filthinesse Cham and Canaan beholding their fathers nakednesse are reproued nay accursed Gen. 9 22. And if Dauid pray vnto God to turne away his eies from beholding vanity Psa 119 37 what cause haue we to desire him to keepe vs from beholding impurity Thirdly it meeteth manifestly and iustly with those which are not ashamed to commit that openly in the sight and light of the sun which a true christian heart blusheth once to speake of These are not only not ashamed to commit euill secretly of which the Apostle sayth It is a shame euen to speake of those things which are done of them in secret Eph. 5 12. 1 Cor 5 1. but make shew of them publikely and glory in their owne shame and confusion 2. Sam. 16 ver 22. whereas modesty should be maintained touching the eyes the eares the tongue the gesture and the whole body Fourthly it condemneth all loue-songs light enterludes amorous bookes lasciuious representations of loue-matters in playes and Comedies vndecent and vnseemely pictures lasciuious dancing of men and women together 1 Thess 5 22. Marke 6 22. All these fauor of wantonnesse and filthinesse which are not comely or conuenient Lastly acknowledge from hence that it is greeuous to Gods children to haue their abiding among a wanton scurrilous prophan people which in all speeches are lewd broad open and offensiue I say to haue our habitation among such is irkesome to an honest and godly heart It is noted of Lot That hee greeued his righteous soule from day to day euen for the things which he saw and heard amongst the Sodomites 2 Peter 2 8. As it was with him so it is vnto all the faithfull a great torment and vexation of spirit to be tyed vnto and to be tyred with the company of such as vse ribaldry and delight in filthy speeches and vncleane deeds 25 And the Lord spake vnto Moses saying 26 Take the summe of the prey that was taken both of the man and of the beast thou and Eleazar the Priest and the cheefe fathers of the Congregation 27 And diuide the prey into two parts between them that tooke the Warre vpon them who went out vnto battaile and betweene all the Congregation 28 And leuy a Tribute vnto the Lord c. 29 Take it of their halfe c. 30 And of the children of Israels halfe c. Heere Moses beginneth to handle what was done after the men that went out to the battell came to the hoast wherein wee must consider two things first the distribution of the prey and then the oblation of the Captaines The diuiding of the prey taken in the warre reacheth to the 31. verse
and contayneth the commandement of God in these verses and the execution of it in those that follow In the commandement it may seeme very strange Obiection why God would haue the prey and booty diuided betweene the souldiers that had taken it and the rest of the Israelites that went not out to battell For what reason is it may some say that such as sate still in theyr tents should haue as much as they that aduētured their liues or should they that did nothing be made equall vnto them which haue borne the burthen and heate of the battell I answer Answer such as went not forth did not hang backe of purpose or slip their neck out of the coller thorough feare or faintnesse but because they were not appointed to the worke And no doubt while their brethren were fighting Moses and Eleazar and the rest of the people were earnest with God in prayer as we see vpon like occasion Exod. 17. For God will haue equity and iustice obserued among his people Againe a reason is rendred of this 1 Sam. 30 24 where the prey taken from the Amalekites is diuided by Dauid betweene those that went downe to the battell and others that abode by the stuffe and he teacheth it to be a part of common charity equity to reward such as stayed by the stuffe who do no lesse intend the common good then others that fought the battell Now heere wee may consider the greatnesse of the battell and victory by the rich booty which they obtained with no losse at all as appeareth verse 49. God therefore for the sin of these Midianites dealt most seuerely with them wherein they lost their goodes and themselues This teacheth vs That the Lord as he will destroy the wicked that prouoke him Doctrine Gods iudgements are full of seuerity so when hee doth it he wil doe it fearfully and seuerely Psalme 50 22. To this purpose hee oftentimes vseth two mercilesse elements and enemies which hee armeth to execute his will the fire and water which are without pitty and compassion they spare neither yong nor old as hee destroyed the olde world with water Gen. 7 Iude 4 so hee destroyed Sodome by fire and will destroy the world againe by fire 2 Pet. 3 thereby making it manifest that hee can destroy sharpely and fiercely Psal 21 9. 97 3. And no maruell if we consider the grounds thereof Reason 1 For first the Lord layeth euen vpon his owne children very strange and fearful iudgments as we see how he visited his seruāt Dauid Psal 32 4 yea sometimes hee bringeth such heauy things vpon them that the vngodly take occasion to triumph ouer them If then he do it to his owne what will he doe to the wicked and the reprobate Prouerbs 11 31. Luke 23 31. 1 Pet 4 17. A seruant may well gather that if the master of the family bee so rough and rigorous to the children then hee will be more sharpe and seuere towards him Reason 2 Secondly the wicked grow obstinate desperate they harden their hearts and depriue themselues of all meanes that might do them good They leaue the Lord and therefore hee leaueth them is it then any maruell if GOD deale sharpely with them Christ our Sauiour putteth forth a Parable vnto the Scribes and Pharisies Mat. 21 35 that the owner of a vineyard sent foorth his seruants to his tenants that they might receiue the fruite of it but they abused and killed them and his sonne also and then demandeth of them what will the Lord do vnto those seruants They answer that it is iust that he should cruelly destroy them Thus they giue sentence against themselues shew that such as grow obstinate against the Lord and his people abusing his Ministers contemning his word and resisting his ordinances can expect nothing at his hands but this that hee should destroy them in his wrath and sweep them away in his fury Thirdly this is the nature of God he is as Reason 3 a mighty and consuming fire Heb. 12 verse 29. Deut. 4 29. Now we know that fire hath two qualities to purge and to consume He is as a consuming fire to the good and bad to the godly and vngodly Hee is a fire vnto the good but a purging or purifying fire to consume their drosse as golde is purified in the fire 1 Pet 1. But when he commeth to deale with the wicked he setteth aside his mercie and alwaies giueth them iudgement without mercy when he commeth to his owne hee commeth with iudgement and mercy So then the point is very manifest that when God entreth into iudgement with the vngodly hee will destroy them vtterly fearfully finally and fully Vse 1 This reproueth those that walke on boldly and presumptuously in their sins and yet neuer feare his iudgments but dreame of a God altogether framed of mercy and thereby flatter themselues in their sinnes and then run on in euill till iudgement take hold of them And therefore Moses exhorting the people to obedience by the remembrance of the workes which they had seene sheweth that such as do blesse themselues in their heart saying I shal haue peace though I walke in the imagination of mine heart c. The Lord will not spare him but his anger and iealousie shal smoke against that man c Deut. 29 19. It behooueth vs therefore to beware of abusing Gods mercies lest the curses written in the booke of God fall vpon vs and he blot out our name from vnder heauen And let vs take heede of impenitency hardening our selues in our sinnes because thereby wee dishonor God we deface his image we make our selues like to satan whom by sin and disobedience wee resemble Our sinnes are as a thicke cloud that separate betweene the Lords mercy and vs and hide the comfortable light of his countenance they prouoke the anger of God against vs 1 Cor. 10 22 they bring distrust of Gods prouidence and fatherly protection and weaken our faith in all his promises They bring temporall scourges in our bodies in our goods in our name in our labours and greeue Gods Spirit to cause him to depart they bring a wounded conscience and weaken our assurance of his fauour and therefore let vs not be encoraged to proceed in euill because God is mercifull Secondly let no man fret at the prosperity of the wicked and obstinate sinners for albeit Vse 2 God do long beare them with patience yet a fearfull destruction shall bee their end and reward If they were to bee destroyed after an easie and gentle manner as the grasse that fadeth away yet euen then there were no cause to enuy at them Ps 37 1 much lesse therfore those that shal cruelly fearfully be destroied If a man should haue sentence to dye the most honorable death that a State can afford as to haue his head stricken off yet for this no man is so foolish as to enuy him though hee bee not burned or
hanged by the necke yet none I say would repine at such a man so what ground hath any man to fret or fume or enuy at the flourishing estate of any wicked man especially when it is knowne that GOD hath decreed that he shall perish and that not by an honourable death but perish like Haman shamefully in his owne house and after that shall haue all shame and contempt powred vpon him and go to the place of the damned there to suffer torments with the diuel his angels where is weeping and gnashing of teeth Lastly this being well learned will serue Vse 3 as an admonition for euery one to take heede of euery euill way that he be not obstinate in sinne It is one thing to sinne and another to be obstinate in sinne to withstand the word and rod of God and to abuse his patience It is incident to all to sinne but obstinacy in sinning hardnesse of heart and casting off Repentance are the forerunners of destruction Let vs thinke thus with our selues what can a short or fading pleasure profit vs when God shall come with his fearfull destruction Nay what can all the pleasures or profites in the world recompence for the losse of that comfort and peace that otherwise we may enioy What did Esaus red pottage so pleasing vnto his eye profit him in the end when hee lost thereby not onely his fathers blessing but also the blessed life to come What good got Achan by his wedge of Gold when it proued to be the wracke and ruine both of himselfe of his family And therefore doth Christ our Sauiour teach vs Mat. 16 26. What is a man profited if he shall gaine the whole world then lose his owne soule Againe this fearfulnesse of iudgement should make a man thinke of the difficulty of repentance and what fearfull things hee shall suffer if he practise it not If it be a hard thing to breake off sinne we shall find it much harder to be broken with the iudgments of God and the fiercenesse of his wrath It is a fearfull thing to fall into the handes of an earthly Prince Prou. 19 10 but more fearefull to fall into the hands of the liuing God especially when he is inraged and incensed by the sinnes of men and therefore we ought to meete him with repentance lest we feele his vengeance to our condemnation A notable mediation to moue to break off â—he course of sinne And let vs labor to set the hardnesse of bearing the iudgements of God against the breaking off of sinne the one will easily counteruaile and ouercom the other If we finde it an hard and harsh saying to repent and breake off our sins we shall find it more hard when it shall be saide Goe ye cursed into euerlasting fire prepared for the diuell and his Angels Mat. 25. Let a man seriously and throughly consider what an hard and vnpossible thing it will be to vndergo the wrath of God which maketh the diuels and damned spirits to tremble Iames 2 19 he wil think it an easie and light thing to forsake sinne although it were more deere then all things in the world whatsoeuer What if it were as hard a thing to renounce thy sin and to take vp the practice of true repentance as to pluck out a mans eye or to cut off his arme yet it must be done he hath pronounced it with his owne mouth that must be thy Iudge that is if there be any one sinne as deere vnto thee as thy right eye thou must pull it out or els thou shalt neuer come to the kingdome of heauen or if there be any sin as deere vnto thee as thy right arme by which thou gettest thy liuing if thou canst not be content to cut it off and dost not constantly and confidently resolue to cast it from thee thou canst haue no entrance giuen thee into Gods kingdome We see by common experience daily that men will endure very hard and bitter things from the hand of the Physitian that they may recouer health and escape death and yet it is not to put away death vtterly it is onely to prolong life for a time for they may deferre death they are not able to take it away If then such sharpe and bitter things seeme easie to auoid a temporall death then what ought a man to doe and to suffer to auoid the bitternesse and sharpnesse of eternall destruction and the fierce wrath of God which indeede is nothing but this To forsake sinne and to take vp repentance and the performance of religious and holy duties But alas alas how many are there euery wherin the world that haue bene content to lose many ounces of blood out of the veins for the good of the body that haue neuer shed a few drops of teares out of their eyes for the recouery of their soules To take bitter pilles and potions to purge the grosse humors that distemper vs that haue neuer purged or cleansed themselues from the filthinesse of the flesh and spirit perfecting holinesse in the feare of GOD 2 Cor. chap. 7 verse 1. Nay we see men are willing to be seared that caÌ„not abide to haue the wounds of their soule searched by Gods holy Word yea to haue one member cut off to saue the whole bodie who notwithstanding will not leaue one pleasure of sinne for a season to saue both body and soule This is no better then folly and madnesse Heere is wisedome therefore to thinke of this betimes 31 And Moses and Eleazar the Priest did as the Lord commanded Moses 32 And the booty beeing the rest of the prey which the men of warre had caught was six hundred thousand and seuenty thousand and fiue thousand sheepe 33 And threescore c. 34 And threescore and one thousand Asses c 35 And thirty and two thousand persons in all of women that had not knowne man by lying with him c. 37 And the Lords tribute of the Sheepe was sixe hundred and threescore fifteene c. 41 And Moses gaue the tribute which was the Lords heaue-offering vnto Eleazar the priest c. 47 Euen of the children of Israels halfe c. Wee haue heard before the commandement of God touching the diuiding of the prey Now followeth the execution of it by Moses and Eleazar It is worth the obseruation to consider that as before the death of Aaron Moses and Aaron are alwaies ioyned together so after his death Moses and Eleazar The Magistrate and the minister shold ioyne togethâ—r the Magistrate and the Minister as the hand and the eye are in the body Then doth the church and the conmmonwealth flourish when these two go together and on the other side they go to wrack when they are separated draw seuerall wayes The greatnesse of the victorie and conquest that God gaue to his people appeareth further in these wordes by the distribution of the people and by the reseruation of the
as wee haue receiued from forraine enemies and domesticall And what blessings wee haue all receiued in particular what tongue can expresse what heart can comprehend Doth not GOD on the other side requyre much at our hands O let vs beware and take heede lest these blessings bee turned into curses and his mercies into iudgments CHAP. XXXII 1 NOw the children of Reuben and the children of Gad had a very great multitude of cattell tand when they saw the land of Iaazer and the land of Gilead that behold the place was a place for cattell 2 The children of Gad and the children of Reuben came and spake vnto Moses and to Eleazar the Priest and vnto the Princes of the congregation saying 3 At aroth and Dibon c. 4 Euen the countrey which the Lord smote before the congregation of Israel is a land for cattell thy seruants haue cattel 5 Wherefore said they if we haue found grace in thy sight let this land be giuen vnto thy seruants for a possession and bring vs not ouer Iordan COncerning the great victory giuen ouer the enemies of Israel wee haue already spoken now wee come to the diuiding of the inheritance among the Conquerors according to their estate and condition wherein consider three things The contents of this chapt First the occasion of distributing the land of the Midianites the victory being obtained Secondly the conditions of this distribution Thirdly the agreement and sending of them into the possession The occasion is in these verses the two tribes and the halfe had many cattel vpon which occasion they come to Moses and request this land which they had lately seazed into their hands the chiefe townes whereof are reckoned vp that they might sit down there not bee compelled to passe ouer Iordan they thought they might speed themselues nearer home and neuer trouble themselues to goe so farre The sons of Reuben are in the first verse set before the sonnes of Gad because Reuben was the eldest and first borne and yet oftentimes in this Chapter the sons of Gad are set before them the cause whereof seemeth to be this Why the sons of Gad are set before the sonnes of Manasseh because they were the authors of this counsell to shift and prouide for themselues and to aske of Moses the land of the Midianites From hence sundry doctrines may bee pointed out Doubtlesse euery tribe had store of cattell for Gen. 46 32 they are said to bee shepheards men of cattell and Exod. 12 38 there went vp with them out of Egypt flockes and heardes euen very much cattell yet the tribes heere mentioned did especially and aboue the rest abound with cattell We learne heereby that God doth distribute his blessings differently hee giueth things temporall to one more and to another lesse as in his owne wisdome he seeth to be expedient and profitable for them He would haue vs stand in need one of another one nation of another one land of another one person of another that we might hold a communion among our selues al depend vpon him as vpon our soueraigne Lord. It is therefore the duty of one member to help another and to do good one to another euen as it is in the members of the body al haue not one office but euery one his speciall function but for the good comfort of the whole And as it is in temporall blessings so also it is in spirituall God giueth disperseth them variably These tribes do come to Moses to obtain their suit They attempt not by force or by fraud to get it they vse lawfull meanes they haue recourse to the Magistrate It is our duty therfore to go to the Magistrat to obtaine our right to make petition of lawfull things to him Again albeit the children of Israel smote this land of the Midianites yet it is said the Lord smote it because the labors endeauors of men come to nought of euery good action God is the principal agent the creature only the instrument is supported by his power From hence this ariseth that all good actions of the second cause are to be ascribed to the first cause as the chiefe worker therof See also the maner of their speech if we haue found grace in thy sight thus they speake to the Magistrate which teacheth that we ought to vse shew all reuerence humility both in word gesture to Magistrates and to our superiours Al these things are good serue for imitation but there is one thing more also must serue for our instruction though it be euil These tribes do seek their own profit altogether forget their brethren their mind was more vpō their own cattel then the procuring of the good estate of the rest Wee learne heereby Doctrine The loue of this world draweth from duties to God and man that the immoderate loue of this world is dangerous drawing to sin against God and to breake the bonds of nature Where the loue of the world of our selues is throughly settled it worketh a carelesse neglect of all others Abraham Lot loued as natural brethren nothing could separat them they went out of their countrey and from their kindred together Gen. 11 31 what seuered these but matters of the world when Lot looked on Sodome saw it fruitful as Eden he left Abraham and dwelled there which brought great trouble vpon himself Gen. 13. And afterward what caused Lots wife to looke backward c. was it not the loue of the things which he had left behind Gen. 19. Luke 17. Saul looked vpon the fattest of the sheep fel into disobedience lost his kingdom Achan looked vpō the wedge of gold the Babylonish garment set his hart vpon thē prouoked God against himself the host of Israel Ios 7 The like we might manifest by sūdry other examples of the yong man that came to Christ Ma. 19 of Iudas that betrayed his Master Math 26 of Demas that forsooke Paul and embraced this present world 2. Tim. 4. Reason 1 And no marueile For the loue of God the loue of the world are contrary the one to the other there is no affinity betweene them they are enemies and one cannot abide the other These can neuer looke each other in the face but by and by they turne their backs 1. Iohn 2 15 If any man loue the world the loue of the Father is not in him These two are as two contrary Masters no man therfore can serue them both for both require the whole seruice of a man both command contrary things Mat. 6 24. Secondly the desire of these worldly things is a ranke thorne Luke 8 and is the roote of all euill 1. Tim. 6. The hearts of men are hardened by it when once they are ensnared and taken in loue with it The world is a very harlot it speaketh faire promiseth much good it hath a painted
11 13 They died in faith and receiued not the promises but saw them afarre off and beleeued them and receiued them thankefully and confessed that they were strangers and pilgrims on the earth Strangers be not inhabitants and trauailers bee not liegers and continuers in one place This should teach vs to vse this world as though wee vsed it not to buy as though wee possessed not considering that the fashion of this world goeth away and the glory of man fadeth as the flower Wee must cast off all lettes that may stay and hinder vs in our iourney like vnto trauellers who will carry nothing with them in the way but that which may helpe and further them to their iourneyes end If they finde by experience any thing to clogge them they wil cast it from them as the blinde man cast away his cloke Marke 10 50 that he might runne with speed to him that called him and rather lose their present profite then lacke the place of blessednesse to which wee are going For our light affliction which is but for a moment causeth vnto vs a farre more excellent and an eternall waight of glory while we looke not on the things which are seene but on the things which are not seene for the things which are seene are temporall but the things which are not seene are eternall Let vs therefore learne contentation of heart in euery estate of life which GOD will bring vpon vs. Let vs while wee conuerse vpon the earth haue our conuersation in Heauen and liue as citizens of that kingdome accounting our selues heere to bee from home esteeming this life a place of banishment and sighing to bee deliuered from the bondage of corruption and restored to the glorious liberty of the sonnes of God Wee all desire to inherite Gods kingdome as Balaam desired to dye the death of the righteous but we would not willingly bee soiourners heere Soiourning importeth a temporary abode not a setled life but a passing forward in hope of translatiō to a better estate we must all embrace and receiue this as a ruled case A citizen of heauen is a pilgrim on the earth that euery citizen of Heauen is a pilgrim on earth Genes 47 9. 1 Chronic. 29 15. 1 Peter 1 17 and 2 11 12. If then we desire to be citizens of Gods kingdome we must behaue our selues as pilgrims on the earth Wee are as it were exiles and banished men in a forreine land ought we not then to desire earnestly and heartily to come into our owne countrey and among our own people Whosoeuer hath a rich patrimony in his own country great wealth much honour noble friends and is forced for a season to soiourne in a strange land among strangers nay enemies where he is euilly intreated reproched reuiled disturbed and persecuted on euery side certainely he will set his heart and affections vpon nothing there but all his mInde is set vpon his countrey desiring aboue all things to returne and come againe thither Thus it ought to be with vs our countrey is in heauen where wee haue an euerlasting inheritance and an incorruptible treasure and are pilgrims vpon the earth where wee are hated and assaulted by Satan the world and the flesh and are dayly subiect to sundry troubles and infirmities What folly therefore is it to place our happinesse and felicity vpon the earth and to set our hearts vpon earthly things Vse 3 Thirdly the people of God during their abode in the wildernesse after they were called out of the bondage of Egypt did not go forward toward the land of Canaan with a constant and a setled course but made many stayes and delayes sometimes they marched forward with a couragious resolution vnder the banner of God and his seruant Moses and sometimes they retired backward by the way of the red sea toward Egypt and often wished themselues againe in Egypt When they remembred the fish which they did eate in Egypt freely the cucumbers and the melons and the leekes the onions and the garlicke Numb 14 25 and 11 5. These doe the Iewes delight in to this day which maketh them loathsome and vnsauory which dyet theyr fathers learned in Egypt So it is with vs being called with an holy calling to the knowledge of the Gospel True it is we doe heere runne for a prize this life is the race the runner in it is euery true Christian the Angels are the beholders eternall life is the Crown for which we striue the high Iudge of all is God the enemies that seeke to subuert and supplant vs are Satan the world and our corruptions against which wee are to wrastle with might and maine as for life and death yet we beginne slowly and set forward faintly and being entred into the way wee make many starting-holes that stay vs in our course that we do not proceed with such a good courage and setled resolution as becommeth vs. The truth hereof we may behold in all the faithfull throughout all ages of the Church who haue found hard beginnings in their first calling an vnwillingnes to yeeld a difficulty to resolue an vntowardnesse to enter a backwardnesse to proceede and a dulnesse to perseuere The Lord appeared vnto Moses in a flame of fire out of the midst of a bush and called him to speake to Pharaoh and to bring his people the children of Israel out of Egypt Exodus 3 2 and 4 1 but he maketh many exceptions and replyes to the call of God And to the end to pull his necke out of the yoke sometimes hee alledged theit infidelity that they will not beleeue that GOD appeared vnto him sometimes he obiecteth his owne infirmity that he was not eloquent but slow of speach slow of tongue and sometimes he breaketh out into open obstinacy denying to yeeld vnto the voyce of God saying Send by the hand of him whom thou shouldest send So Ieremy had many excuses and exceptions when the word of the Lord came vnto him that hee had sanctified and ordayned him to bee a Prophet vnto the Nations for he replyed by and by O Lord God behold I cannot speake for I am a childe Ier 1 3 The like we see in Ionah who fledde from the presence of God because of the charge enioyned to him to go to Nineue Ionah 1 3. Lot albeit a righteous man whose heart was grieued for the vncleane conuersation of the Sodomites yet being called to depart out of Sodome did linger and loyter behinde in his departure his pleasures whispered him in one eare and his profits rounded him in the other so that he prolonged the time and the Angels caught him his wife and two daughters by the hand the Lord being merciful vnto him they brought him forth and set him without the city Gen. 19 16. The disciples that were called of Christ made sundry delayes one would first goe and bury his father and afterward hee would returne and attend vpon Christ Luke 9 39 another would first
Corne yet suffereth the poore to famish for want of food deserueth iustly the curse of God and man Prou. 11 26. Wheras blessing shall be vpon the head of him that selleth it In like manner the Ministers that are rich in grace and well stored with knowledge who seeke nothing but to ingrosse more into their hands but will part from nothing at all haue cause to feare to be accursed of God man whereas they shall be blessed praised in the gate that make others partakers of their store Wherefore let all such consider the commandement of God to preach the word oftentimes repeated and vrged to the Prophets Es 58 1. Motiues to perswade the Ministers to diligence in their Calling and to the Apostles and other Ministers of the word Math. 28 19. If then we regard what the Lord saith vnto vs we must hearken to his voyce Secondly hereby we testifie our loue to Christ who hath deerely loued vs Iohn 21 15. God hath so loued vs that he spared not his onely begotten Sonne but gaue him to the death for vs and therefore wee are most vnthankfull wretches if we doe not loue him againe but we cannot testifie our loue to him more then by feeding his Sheepe and his Lambes Thirdly we haue committed to our charge the price of the blood of Christ the soules of mē which he bought at a deare rate Acts 20 28. Fourthly the Ministery of the word is the ordinary meanes ordayned for the building planting the enlarging strengthening the vpholding and continuing of the Church of God 1 Pet. 1 ver 23 25. Fiftly there is a gracious promise of a very great reward made vnto those men that are faithfull and gaine soules to their master for they shall shine as the Starres for euer and euer Dan. chap. 12. verse 3 and when the great sheepheard of the sheepe appeareth they shall appeare with him in glory 1 Peter chap. 5. verse 4. and be made heires of al their masters riches Mat. chap. 24 verses 45 46 1 Tim. 4 16. 2 Tim. 4 7 8. Sixtly all such as are negligent watchmen haue a fearefull woe denounced against them because while they feede themselues vnto the full they suffer the flocke to starue Ezek. 34 2. 1 Cor. 9.16 Seuenthly such as haue gifts and doe not vse them haue them in Gods iust iudgment taken from them Matth. 25 28 Zach. 11 17. For as such as vse and employ the talent that God hath giuen them haue his gifts increased in a plentifull measure so they that burie theyr knowledge and zeale and neuer bring them forth they are so weakned and wasted in them that in the end they vanish away as smoke and come to nothing as is too too euident in many of our times Lastly they bring destruction and damnation vpon themselues and the people Ezech. 34 8 10. Matth. 25 10. 9 And the Lord spake vnto Moses saying 10 Speake vnto the children of Israel and say vnto them when ye bee come ouer Iordan into the land of Canaan 11 Then yee shall appoint you Cities to bee Cities of refuge for you that the Man-slayer may flee thither which killeth any person at vnawares 12 And they shall be vnto you Citties for refuge from the auenger that the man-slayer dye not c. 13 And of these c. 14 Yee shall giue three Cities on this side Iordan and three Cities shall yee giue in the land of Canaan c. 15 These six Cities shall be for refuge The commandement of God touching the setting apart of Cities for the Leuites hath before bene considered in general now he speaketh in particular of the Cities of refuge taken out of the former Cities wherein wee see the number of them the end wherefore they were appointed and the places where they are to be taken Of murther voluntarily and wilfully committed Moses speaketh in the words following such persons must be pulled from the Altar Deut. 19 and put to death but when blood is shed at vnawares there is libertie to flye to one of these Cities of refuge Whereby we see that there is difference between sinne and sinne betweene such as are committed ignorantly and those that are done voluntarily And therefore wee may conclude from hence that all sinnes are not equall Touching the auenger of blood we shal speak more afterward howbeit here we see that he which had killed another at vnawares was in danger to be pursued ouer-taken and slaine by the next of kinne as wel as he that had shed mans blood wilfully True it is God alloweth not that the kinsman of him that is slaine should take away the life of him that was guilty but such was the malice and corruption of men that they would be ready to adde murther to murther that blood should touch blood vnlesse some place of safety had beene prouided This teacheth vs Doctrine All men by nature are prone to reuenge That howsoeuer God hath made vs keepers of the liues one of another yet by nature we thirst after reuenge and are neuer quiet vntill it bee satisfied Heereunto come the many precepts which God giueth to forbid reuenge which hee would neuer so often repeate were it not that hee knoweth the inclination of our hearts Deutero chap. 32 35. Rom. 12 17 19 and 1 29 31. 1 Thes 2 15 16. Prous 12 10. Such an one was Cain Iudas Saul Herod Pharaoh yea such are all persecuters and all heretikes And not onely men vnregenerate are of an hatefull and malicious disposition but such as otherwise haue receyued the spirit of adoption and the grace of sanctification do yet carry about them the body of sinne and the corruptions of the olde Adam as we see in the brethren of Ioseph who for enuy sold him into Egypt Gen. 37 28. Acts 7 ver 9. And in Dauid otherwise a man after Gods heart for when hee had receyued euill words for his good deedes at the hands of Nabal 1 Sam. 25 22. he sware God do so more also to the enemies of Dauid If I leaue any aliue of all that pertaine to him by the morning light and so hee prepared himselfe his men for present and speedy reuenge And no maruell seeing the nature of man Reason 1 is prone to all euill and all the imaginations of his heart are onely euill continually Gen. 6 verse 5. and 8. verse 21. For malice aboue other things is a naturall fruite of the flesh delighting and pleasing our corruption Galat. 5 21. Iames 4 5. Hence it is that we are sayd to serue our lustes and diuers pleasures liuing in maliciousnesse and enuy hateful hating one another Tit. 3 3. Secondly by nature satan getteth the possession of vs who hath bene a fierce dragon a mercilesse Lyon a cruell murtherer from the beginning Iohn 8 44. Our Sauiour remembereth vnto the Iewes why they were a murtherous generation and telleth them They were of their father the diuell And
Priests seruant if he had called to minde that the sword was not put into his hands Math. 26 51. Let euery man labour to see what God hath called him vnto and looke to the things commanded vnto him priuate men may not take vpon them to reforme euery thing that is amisse hauing no authority thereunto and if they should come to suffer for such things they shall finde but little comfort in theyr sufferings because this is to suffer as euill doers albeit not for doing of euill Vse 3 Lastly if it be vnlawfull to do good sometimes when it is done vnlawfully then how much more is it vnlawfull to do that which in it selfe and in it owne nature is vnlawful And if God reiect the actions of men when they are done in an euill manner how much more doth hee abhorre the workes of carnall men when they are wicked vngodly in the very substance And if he accept not those actions which might be don wel if they were done by another how much lesse those that can be wel done by none Of which wee may say with Salomon Behold the righteous shall bee recompenced in the earth how much more the wicked and the sinner Prou. 11 31. If the faithfull offend in doing lawfull things much more doe the vngodly that neuer regard to doe any good And if they sinne against God that heare his word amisse how much more sinfull are they that will not heare it at all And if they prouoke the wrath of God that doe good in an euill manner much more doe they that sinne in an euill matter and most of all when the heart is euill also as Prou. 21 27 The sacrifice of the wicked is abomination how much more when he bringeth it with a wicked minde The faithfull haue many times a good intent when they thinke to doe God good seruice and yet are not accepted because they faile in the maner woe then to those whose very hearts are set vpon euill and haue no delight in that which is good at any time 30 Whoso killeth any person Deut. 17 6 19 15 Math 18 16 2 Cor. 13 1. Heb 10 28 1 Tim. 5.19 the murtherer shal be put to death by the mouth of witnesses but one witnesse shall not testifie against any person to cause him to die 31 Moreouer ye shall take no satisfaction for the life of a murtherer which is guilty of death but he shal be surely put to death 33 And yee shall take no satisfaction for him that is fled to the citty of his refuge that hee should come againe to dwell in the land vntill the death of the Priest 33 So yee shall not pollute the land wherein yee are for blood it defileth the land and the land cannot be cleansed of the blood that is shed therein but by the blood of him that shed it 34 Defile not therefore the land which ye shal inhabite wherein I dwel for I the Lord dwell among the children of Israel The third and last part remaineth laying forth the office of the Iudges touching slaughter wherein obserue two things first the Law of putting the murtherer to death which must passe by the verdict of two or three witnesses verse 30. Secondly the Iudges are forbidden to take any satisfaction for the life of a murtherer because innocent blood shed defileth the Land yea in such an horrible manner and measure that all the water in the sea cannot wash it away for the Land cannot be clensed of the blood that is shedde but by the blood of him that shedde it And no maruaile seeing they might take no satisfaction for him that bad killed a man at vnawares to deliuer him from the city of his refuge before the death of the high Priest From these words we learne how heynous a sin murther is Againe that wilful murtherers are not to be spared the eie of the Magistrate must not pitty thē if they be desirous to reuenge the dishonour done vnto God or to clense their own Land or to saue their own liues But marke farther how GOD will haue such proceeded against they shall not dye by the mouth of one witnes he requireth in iudiciall courts that euery matter should be tryed by two or three witnesses that the guilty should not be acquited and that the innocent might not be condemned Doctrine God wil haue no innocent person put to death So then the point from hence is this that God will haue no innocent person put to death but that euery one should receiue according to his owne works Deut. 13 14 and 17 4 Thou shalt enquire and make search and aske diligently whether it be a truth and the thing certaine hee will haue no man condemned vpon accusations suspitions and presumptions Esay 5 13 Psal 37 6 Pro. 24 23. This was the sin of Saul who commanded to kill the Priests of the Lord 1 Sam. 22 16 as if they had conspired agaynst him Iob 29 16. Reason 1 The grounds are these first from the nature of God he is a iust and righteous God the Iudge of all the earth and hee respecteth no mans person therefore they that sit in his place and execute his iudgment and haue his Name communicated vnto them ought to deale vprightly Deuter. 1 16 17. Secondly wrong iudgement is abominable in the sight of God Pro. 17 15 whether it be to iustifie the wicked or to condemne the innocent Thirdly it kindleth the Lords wrath against the land when innocent blood is shedde Ier. 26 14 15 As for mee behold I am in your hand doe with me as seemeth good and meete vnto you but know ye for certaine that if ye put me to death yee shall surely bring innocent blood vpon your selues and vpon this citty and vpon the inhabitants thereof as 1 Kings 21 19. Vse 1 The vses follow First this serueth for instruction to all that are in authority to take heed to themselues that they walke with a right foot and turne neyther to the right hand nor to the left according as God requireth Leuit. 19 15 Thou shalt doe no vnrighteousnes in iudgment thou shalt not respect the person of the poore nor honour the person of the mighty but in righteousnesse shalt thou iudge thy neighbour Against this they offend many wayes when they giue false iudgment and cause the same to be executed when they deferre iudgment put it off as Felix did from day to day Acts 24 25 for while iudgment hangeth thus in suspense the iust is often taken for the vniust and contrarywise the vniust fot the iust lastly when the sentence rightly pronounced is delayed and sometimes not at all executed The Scripture expresseth the fault and the punishment by one and the same word Gen 4 7 13 Esay 24 20 1 Peter 2 24 to teach that they should be ioyned together and not seuered and that hee should be holden for innocent and vnblameable that hath no punishment inflicted
Exod. 20 7 and therefore the errour of the Romanists is blasphemous who lay this iniustice vpon God that he forgiueth the faithfull theyr offences but retayneth the punishment All men doe very willingly confesse that it is a very haynous crime to condemne the iust man but they doe not in like manner and with like zeale abhorre from iustifying the vngodly but the Spirit of God testifyeth that they are both abhominable in his sight he abhorreth the one no lesse then the other Why the guilty ought not to bee spated and so it ought to bee with those that sit in place of iudgment otherwise they transgresse the Law of God which commandeth that his blood should be vpon his owne head Againe such persons are for the most part made worse and worse and are neuer brought to repentance as experience commonly teacheth Besides by this sparing and winking at euill the godly are often grieued and sometimes are emboldened to euill Lastly other wicked men by their example are encouraged and theyr hearts are hardned Hence it is that Salomon sayth Prou. 24 24 Hee that saith vnto the wicked Thou art righteous him shal the people curse nations shall abhorre him This equity doth Moses also propound in the Law If there bee a controuersie betweene men and they come vnto iudgement that the Iudges may iudge them then they shal iustifie the righteous and condemne the wicked Deut. 25 2. But it will be said Obiect that the Scripture teacheth that God iustifieth the vngodly Rom. 4 5 and therefore hee that executeth iudgement may do the like also I answere first Answ that is lawfull for God to do which is not lawfull for man Againe God in iustifying the vngodly of vnrighteous maketh him righteous and by paying a deare price for him cleanseth and washeth away his impiety and giueth vnto him another minde then he had before which no mortall man is able to do and therefore it is vnreasonable to pretend the example of God or to alledge it to iustifie themselues when they iustifie the vngodly This corruption must needes be euill because it proceedeth from euill fountaines for iudgment is stayed or peruerted eyther through feare or couetousnesse or hope or hatred or fauour or malice or letters or such like affections which blinde the eyes and stoppe the eares and peruert the wise 2 Chron. 19 6 7. But in the meane season they displease the Lord and by winking at the wicked they make thēselues abominable to the chiefe Iudge of heauen and earth before whom they must come to be iudged and in sparing of greeuous transgressours which ought to be punished they make themselues accessaries to theyr transgressiōs many times like Saul Ahab Pilate they beare a part of the punishment Secondly this admonisheth all Iurers that Vse 2 they take great heed whom they acquit and whom they condemne If they condemne the innocent theyr blood will be required at their hands And if they iustifie any that are guilty of blood which is a crying sinne or other haynous enormities labour the rest of their fellowes companions to ioyne with them they are brethren in euill and stayne the iudgment seat with vnrighteous proceeding which is worse then if they should cast dust and doung in the Iudges face These doe often forget that they are sworne men and giue theyr verdict vpon theyr oth for if they did they would not so lightly set theyr soules to sale These for the most part thinke themselues excused by the Iudge and hang more vpon his mouth then hold themselues to the matter Such persons ought not to be simple men but such as should be able to iudge and to discerne betweene right and wrong Vse 3 Lastly let vs come to witnesses which are other parties in the matter of iudgment and are especially aymed at in this place it directeth and informeth them to know what they do and where they stand Let them take heed what they depose lest by forswearing themselues they renounce the liuing God and bring damnation vpon theyr soules A man would thinke that an oth were such a weight and burden vpon the conscience that no man would dare to steppe forth and lay his hand vpon the booke and afterward sell himselfe to the diuell There is nothing so vile wretched but some will bee found as vile to set it on foot If Ahab be sicke for Naboths vineyard Iezabel can quickly by her letters procure two false varlets and vnthrifts in Samaria to beare false witnesse against him 1 Kings 21 10. So when the malice and enuy of the Pharisees grew to be extreme against Christ and that they feared the fall of theyr kingdome though he were innocency it selfe yet there were found false witnesses to condemne the innocent Math. 26 60 61. Hence it is that the Ecclesiasticall Lawes haue not hand ouer head admitted all without difference and discretion to be brought and allowed as witnesses but haue set downe seuen iust considerations of exceptions against witnesses in this manner Aetas conditio sexus discretio fama Fortuna fides The first point to be respected in witnesses is that they be of age for such as are infants children or yonglings know not the depth of the cause nor the validity of an oth nor the distinction of matters whereupon they are to be produced and therefore they may stand by while the iury is impanelled And to these we may ioyne the old doting age which decayeth in vnderstanding no lesse then it doth in strength of body Secondly the condition of the persons whether they be bond or free The tenant for his land-lord the seruant for his Master the father and sonne one for another are worthily esteemed to be partiall witnesses Thirdly the sexe whether it be man or woman for a womans testimony wanteth much of the weight of the other because many of them are partiall and passionate light creatures if it be opposed against the testimony of a wise and considerate man They are soone ledde aside by affection by pitty or fauor and therefore neuer any of them were admitted to sit in place of iudgement where the Iudge should know neyther father nor mother Fourthly discretion for idiots and lunatike persons or mad men would prooue but mad witnesses to be admitted in tryals of truth who cannot discerne aright of themselues and of theyr owne estate For how should they be able to diue into the causes of other men that haue not the vse of reason or vnderstanding Fiftly fame is not to be contemned in this case for they should bee men of good report and credit in the places of theyr abode not common swearers not lyers not drunkards and ruffians for such as sweare commonly make no more conscience of an oth taken before a Iudge then of an oth sitting vpon theyr ale-bench and such as are tainted and stayned with the reproch of many euils will easily bee drawne to adde one sin of periury
weake man full of infirmities though otherwise godly and diligent in his office For when he saw how onely her lippes mooued 1 Sam. 1.13 14. but her voyce was not heard because she spake in her heart to God by prayer he thought she had beene drunken and he said vnto her How long wilt thou be drunken put away thy wine from thee See how ready he was to iudge amisse of her action and to call good euill This was also the sin of Iobs wife and of his friends they thought him to be an hollow hypocrite and a deep dissembler because they saw him strangely visited by so strange a visitation Iob 4.7 Thus did the wicked Iewes vsurpe authority ouer the Gentiles and censured them at their owne pleasures they said vnto them Esay 65.5 Stand apart come not neere me for I am holier then thou and yet they were greeuous sinners themselues as a smoake in Gods eyes and as fire that burneth continually So when the Apostles were filled with the holy Ghost and began to speake with other tongues as the spirit gaue them vtterance others mocked them and said They are full of new wine Acts 2.13 This iudgement is iustly condemned being quite contrary to the rule of loue which doth interpret all things in the best part and is in nothing suspicious and therefore we ought not to iudge wrongfully corruptly and maliciously of those godly actions which we see the children of God to doe And if it shal fal out at any time as it may fall out many times that we be laden with the burden of such surmises and sinister suspicions of hypocrisie and a double heart yet we are not to be daunted and dismayed by them or to giue ouer our hold in the faith but know assuredly that this is no new thing and therefore no strange matter is befallen vnto vs. The dearest Saints and seruants of God haue felt this euill and haue had experience of this mischiefe of the tongue We must not looke for an higher estate or better condition then Christ and his Apostles had When he sought to destroy the kingdome of Satan and cast out diuels by the finger of God they charged him to doe it by the power of Satan Matth. 12.24 It were intolerable pride and presumption for the seruant to climbe higher then his Lord or the disciple to striue to be aboue his Master The second kind of iudging â—â—e second â—â—d of iudgeâ—ent is when men haue committed euill things which of themselues are worthy to be condemned and wee iudge them that haue so offended to be without all hope of repentance or recouery and to be cast off for euer to be out of Gods fauour and to be reprobates This is not onely to arrogate a mastership ouer them but to step vp into the seat and secrets of God For who hath reuealed that vnto vs or who hath been of his counsell The things reuealed in the word belong vnto vs and to our children but secret things to the Lord Deut. 29.29 That this iudgement is altogether forbidden may appeare both by precepts that restraine it by examples that condemne it Euill men must be instructed with meekenesse not condemned with rigour and rashnesse proouing if God peraduenture will giue them repentance to the acknowledging of the trueth and that they may recouer themselues out of the snare of the diuell who are taken captiue by him to do his will 2 Tim. 2.25 26. Likewise the Apostle setteth down the like commandement 1 Cor. 4.5 Iudge nothing before the time vntill the Lord come who both will bring to light the hidden things of darkenesse and will make manifest the counsels of the hearts and then shall euery man haue praise of God Let vs to these precepts adde such examples as wee find in Scripture and out of many select and sort out some few Manasseh king of Israel is one of the most memorable obiects of Gods mercy he was a sorcerer and coniurer an idolater and murtherer he made his sonnes passe through the fire he dealt with a familiar spirit and vsed witchcraft he made Iudah and the inhabitants of Ierusalem to erre and to doe worse then the heathen whom the Lord had destroyed before the children of Israel 2 Chro. 33.6.9 yet when he humbled himselfe and prayed vnto God he was pardoned Mary Magdalene was a woman defamed and defiled with much sin out of whom were cast seuen diuels yet shee was conuerted and accepted Paul acknowledgeth himselfe not worthy to be called an Apostle or disciple of Christ he had beene an oppressour a blasphemer and a persecuter of the Church of God yet he was receiued to mercy because he did it ignorantly through vnbeleefe 1 Tim. 1.13 The Iailer mentioned in the Acts of the Apostles dealt very roughly with Paul and Silas and cast them into the inner prison and made their feet fast in the stockes but when God once touched his heart suddainely he called for a light and came leaping in and trembled saying Sirs Acts 16.30 what must I doe to be saued I will conclude this point with the example of the theefe that was condemned for theft and crucified with Christ he had spent all his dayes in his wicked and vngodly courses he was no better then his fellow they had one purse and determined to fill their houses with spoile and priuily laid wait for the innocent without cause and continued thus vntill the end of their liues yet God in mercy looked vpon one of them and called him to the state of grace as it were at the last gaspe and pulled him as a brand out of the fire saying vnto him This day shalt thou be with me in Paradise Luke 23.43 A man would haue thought that these at least some of them had bene desperate persons forlorne men without hope of repentance or likelihood of saluation and yet behold how God that hath the hearts of all men in his owne hand turneth whom hee pleaseth into the right way and when it pleaseth him like the housholder in the Gospel in who called labourers into his vineyard at all houres of the day Mat. 20. The meditation of these things ought to stay vs from corrupt iudgement which argueth that we are destitute of true loue toward our brethreÌ„ to guide vs in all our dealings with them The third kinde of iudgement The third kind of iudgement is occupied about things indifferent The first was touching good things the second touching euil things The first is when good men are made hypocrites the second is when euill men are made reprobates The first is when good actions are made bad the second when bad actions are made worse then they are as if they separated and secluded from heauen The third is concerning indifferent things that in themselues and their owne nature are neither good nor euill In this we offend when men doe things indifferent which being things Lawfull may bee done either in faith
or without faith either with a cleane heart or an vncleane and we iudge such an action to be wicked which notwithstanding cannot be so censured but is to be accounted good or euill according to the intention or affection of the doer Our Sauiour Christ did conuerse much with Publicans and sinners to the end hee might doe them good by drawing them to God from the kingdome of Satan and making them inheritors of the kingdome of his Father A worke which in all respects was most righteous and holy yet they iudged him to be a friend and fauourer of wicked men as Luke 7.33 34. Iohn Baptist came neither eating bread nor drinking wine and ye say He hath the diuell the Sonne of man is come and eateth and drinketh and ye say Behold a man which is a glutton and a wine-bibber a friend of Publicanes and sinners So when we speake louingly and kindly we are censured to be flatterers Thus was Dauids kindnesse ill accepted and worse rewarded of Hanun king of the Ammonites for when he sent his seruants to comfort him after the death of his father 2 Sam. 10.3.4 his Nobles perswaded him that he sent not his seruants to shew him any kindnesse but to be as spies to search the citie and to seeke meanes to ouerthrow it This kinde of iudgement the Apostle forbiddeth Rom. 14.3.4 Let not him that eateth despise him that eateth not and let not him that eateth not iudge him that eateth for God hath receiued him who art thou that iudgest another mans seruant to his owne master he standeth or falleth yea he shall be holden vp for God is able to make him stand Eating or not eating is a thing indiffrent therfore free to do or not to do so that it be without offence Wherefore it is a breach of charity which cannot iudge of the secrets of the heart to make a rent in the Church for so small a matter as it were of a sparke to kindle a great fire Such as were strong in faith and did eate all things without difference knowing that they are sanctified by the word of God and prayer 1. Tim. 4.5 did despise the weak that did not eate and were perswaded they ought not freely without difference to eate all things they called them to vse their liberty and eat of all that is sold in the shambles and such as refused they laughed them to scorne as Iewes by imitation not Christians by profession On the otherside these weake ones not instructed in the liberty that Christ had purchased did disdaine them as prophane persons as enemies of Moses and transgressors of the Law of God and made scruple of conscience to eat that which they accounted vncleane Thus did both sorts sinne and offend against God and their brethren The like we might say touching difference of dayes which we spake before of diuersitie of meates Rom. 14.5 This man esteemeth one day aboue another day another man counteth euery day alike let euery man be fully perswaded in his mind Thus we see that in things indifferent Conteâ— alwayes about theâ— in diffeâ—enâ— euen in the Apostles times the Church hath beene oftentimes shaken and in a manner rent and torne in peeces like a ship that is riuen and in danger of drowning For it hath so bitterly contended about ceremonies that it hath beene like almost to lose the substance as if the seruants in a house should wrangle so long whether it be swept cleane enough vntill euery one in a manner forget to doe his duty And if such contention arose while the master builders were yet aliue and the chiefe pillars of the house of God remained to beare vp the building and to put them to silence that sought to vndermine it alasse how may wee thinke it went with the Church after their departure It is needlesse heere to remember what a trouble and Tragedy Victor Euseb 〈◊〉 5. cap. 14. sometimes Bishop of Rome stirred vp in the Church about the keeping of Easter and touching vnleauened bread as men should contend and go together by the eares about the shadow of an asse or the haire of a goate Erasâ—◠〈◊〉 cent 3. 〈◊〉 1. or striue about smoake and matter of no value And yet this controuersie occupied the heads and pennes and tongues of the learned almost in all places where the Gospel was preached and Christianity professed yea they proceeded in bitternesse of spirit so farre that some were ready to excommunicate others But we need not fetch examples so farre from home I would we had not lamentable experience of the trueth heereof among our selues these stirres and hurly-burlies remaining in remembrance and as it were freshly bleeding before our eyes the which euery one should carry water to quench rather then poure oyle into the fire to make the flame greater and bring a garment to couer the nakednesse of those that haue raised them rather then lay them more bare The peace of the Church ought to bee so deare vnto vs that we should buy it though at an vnreasonable rate and albeit it fly from vs wee ought to pursue after it so that it should not be forsaken through vs neither should brethren contemne or condemne one another for trifles Let the strong yeeld and condescend to the weake and this is to their praise and glory God receiueth both the strong and weake as his children so that they are partakers of the adoption of sonnes and therefore it is a great shame and reproach to despise or despite one another forasmuch as that dishonour returneth vpon God their Master Let vs account those as the sonnes of God as the members of Christ and as parts of the Church which professe the faith and ioyne with vs in the word and Sacraments and professe the same communion of Saints Rom. 1. â—â— Let vs not condemne another mans seruant as if we had iurisdiction and authoritie ouer him but the strong haue no power ouer the weake nor these haue no power ouer them for neither of them are masters ouer other both of them beeing seruants of one common Lord and Master who accepteth and receiueth theÌ„ for his owne seruants Both of them then are another mans seruants both of them are fellow-seruants subiect alike to their Master before whose iudgment seat we must appeare Rom. 14 10 12. and euery one of vs giue an account of himselfe to God Wherefore it is an vniust thing for one seruant to iudge another seruant much more to condemne him Let euery man be perswaded of his worke in his owne heart and doe nothing with a doubtfull conscience whether it please God or not Let the word of God be the rule of our faith whereby his will is fully knowne and sufficiently proued Let vs in all things giue thankes vnto God whether we be strong or weake young or olde in the faith and let this be the end of all our actions and of our whole life
Son of God was smitten for the vnnaturall the onely begotten for the adopted the beloued for the enemy greater loue then this could no man shew then to die for his enemies But God setteth out his loue toward vs Rom. 5 8. seeing that while we were yet sinners Vse 1 Christ dyed for vs. The vses follow First we may conclude from hence that no creature shal be able to hurt his people If he haue takeÌ„ them into his protection loued them with an euerlasting loue who shall by the hatred of theÌ„ procure their harme If he be on our side who shall be against vs If he be our friend who shall shew himselfe our enemy What seruant feareth the face of his fellow seruant that hath the good wil of his master Or what maÌ„ feareth the hatred of any subiect that hath the loue of his Prince So then the consideration of Gods loue toward vs assureth vs of our blessed condition and of our safety defence from all dangers that may surprize vs. Whosoeuer dwelleth in the secret of the most High Psal 91 1 2 3. shal abide in the shadow of the Almighty hee will deliuer him from the snare of the hunter and from the noisome pestilence This the Prophet concludes Psal 36.10 11. Extend thy louing kindnesse vnto them that know thee and thy righteousnesse vnto them that are vpright in heart Let not the foote of pride come against me and let not the hand of the wicked moue me Let vs labor to haue a true feeling of the loue of God shed in our hearts by the holy Ghost then will he couer vs vnder his wings and we shall be sure vnder his feathers The cause why we feare him that can kill the body is because we are not rooted grounded in the loue of God Vse 2 Secondly hereby we receiue another comfort to our faith for as the wicked shall not hurt vs so we are assured to haue our prayers heard granted Why because God loueth vs as his deare children Comes not that child with boldnesse vnto his father that loueth him in al his need So if once we haue this perswasion setled in vs that God will shew himselfe gracious vnto vs we may aske in faith and not wauer but be assured of the promise of God that he will giue to them that aske and open the gate of mercy to them that knocke This Christ our Sauiour affirmeth Verily verily Iohn 16 23 24 27. I say vnto you whatsoeuer ye shall aske the Father in my Name he will giue it you Aske and yee shall receiue that your ioy may be full for the Father himselfe loueth you because ye haue loued me and haue beleeued that I came from God What greater comfort can there be then this that God will heare our prayers that we may vnlade al our cares and troubles into his bosome There cannot bee a greater daunting and dismaying vnto any then when God will not respect and regard them though they poure out many praiers yet he wil not heare them as he threateneth those that will not heare his voice speking and crying vnto them in the ministery of his word They shall cry and not be heard Prou. 1 28. Zach. 7 13. So of all comforts that can befall vs in this life this is one of the greatest which cannot be taken from vs though our mouthes should be stopped yet we may safely lift vp our hearts and soules vnto the Lord from whence our helpe cometh Thirdly it is our duty to loue one another Vse 3 as euery one of vs hath a blessed experience of Gods mercy fauour toward vs let vs deale in like measure toward our brethren This the Apostle Iohn exhorteth vnto 1 Ioh 4 1â— Heerein is that loue not that we loued God but that he loued vs sent his Sonne to be a reconciliation for our sinnes Beloued if God so loued vs wee ought also to loue one another Iohn 13 3â— and 15.12 for heereby shall all men know that we are his Disciples if we loue one another This is my Commandement that ye loue one another as I haue loued you greater loue then this hath no man when any man bestoweth his life for his friends Great was the loue of God toward vs as appeareth by many circumstances considerations For he loued vs first not we him 1 Iohn 4 â— Iohn 15 1â— as Christ chose his Disciples not they him Heereby God coÌ„mendeth setteth foorth his loue toward vs that he loued vs first and not we him Againe he loued vs when we were not wheÌ„ we had not our birth or being he chose vs to be a peculiar people vnto himselfe before the foundations of the world as Rom. 9. Rom. 5 12 Before the children were borne and when they had done neither good nor euill it was said Iacob haue I loued Thirdly he loued vs when we were enemies vnto him he was found of vs when we sought not after him nay when we fled from him and rebelled against him as Ro. 5 6. 10. Christ when we were yet of no strength at his time died for the vngodly so as God setteth out his loue toward vs seeing that while we were yet sinners Christ dyed for vs. Fourthly he loued vs frankly and freely without any merits or desarts of our owne Ferus Anâ— 1 Iohn 4. but of his owne meere grace and fauour onely Our saluation is wholly of grace We are elected according to the good pleasure of his will Ephes 1 â— Wee are called with an holy calling not according to our works but according to his owne purpose and grace 2 Tim. 1 9. Wee are iustified freely by his grace without the works of the Law Rom. 3 24 28. We haue saluation of grace not of our selues It is the gift of God not of works lest any man should boast Eph. 2 8 9. Lastly the loue of God is so great that he spared not his owne Sonne but gaue him to the death That whosoeuer beleeued in him should not perish â—â—hn 3 16. but haue euerlasting life If then the loue of God bee such and so great to his seruants that he loued them first freely when they were not when they were his enemies spared not his well-beloued Sonne for them how great should our christian loue be one to another to promote the good one of another and to releeue the necessities one of another We know the grace of our Lord Iesus Christ that he being rich Cor. 8 9. for our sakes became poore that we thorough his pouerty might be made rich Whosoeuer therefore hath this worlds good and seeth his brother haue neede and shutteth vp his compassion froÌ„ him how dwelleth the loue of God in him Wherefore let vs not loue in word neither in tongue onely as Caine which was of that euill one and slew his brother Iohn 3 17 〈◊〉 19. but in deed and
in truth for heereby wee know that we are of the truth and shall before him assure our hearts It is not enough if we hurt no man it is required of vs to do good from the hart to feed the hungry to cloathe the naked to visite the sicke and to seeke all occasions of shewing our compassion vnto them Verse 17. We will not goe through the fields This is the fourth and last reason yeelded to the King of Edome to obtaine their purpose and passage through his country Wherein the Israelites promise a peaceable marching without doing wrong to any As if they should say We do not desire that our selues should be benefited The strength â—f the reason and you hindered our selues eased and you burdened our selues comforted and you greeued our selues to gaine and you to liue by the losse we couet no mans siluer nor gold we gape after no mans goods we will not take any possession of your country wee will not enter your fields we will not drink of your wels we will not inuade your vineyards we will not stay to take vp your places as our owne dwelling we will only make a thorow-fare among you keeping the Kings high way and not taking so much as a thread or shooe-latchet from any man to enrich our selues hauing learned not to do that to another which we would not haue done to our selues So theÌ„ the strength of the reason to mooue them to grant them free passage standeth in propounding laying before them their iust dealing toward them â—s good men â—eaâ—e with vs 〈◊〉 must our â—â—â—ng be toâ—â—â—â— them This may teach vs that as good men in loue and kindnes deale with vs so must we deale with them againe and with what measure they measure to vs it must be measured to them againe The Apostle describing the properties and effects of true loue affirmeth that It doth nothing vncomely it seeketh not her owne things it is not prouoked to anger it thinketh no euill Cor. 3 13 5 So our Sauiour hauing expounded the Commandements of the second Table compriseth the summe of them all in this saying Math. 7 12. Whatsoeuer ye would that men should do to you euen so do ye to them for this is the Law and the Prophets And there is good vse to bee made of this point that we learne to be so affected to others as we wish and desire in our hearts to haue others minded toward our selues Now there is no man but seeketh his owne good and desireth to be respected when hee wanteth the helpe of others therefore let vs doe good to other men let vs abstaine from wrongs and iniuries let vs hurt no man but procure the profite and safety one of another and euery man be a rule to himselfe of iust and vpright dealing toward his neighbours performing that to others which we require to be done to our selues We will not goe through the fields nor the vineyards c. We will goe vp by the high way Hauing in the former Doctrine pointed out the strength of the reason The truth of the reason let vs now proceede to consider the words themselues by themselues wherein we see the solemne promise the people make to obserue the rule of charity law of equity to know their owne froÌ„ other mens goods to medle nothing with that which belonged to others We learne from hence that Gods people must offer no wrong Doctrine Gods people must abstaine from wrongs and iniuries nor violently intrude themselues vpon the possessions of other men In that the Israelites shew their innocency and harmelesse purpose the seruants of God must learne to abstaine from all iniuries fraud and oppression Hereunto cometh the commandement Deut. 24 17. Thou shalt not peruert the right of the stranger nor of the fatherlesse nor take a widowes raiment to pledge So Zeph. 1 â— I will visite all those that dance vpon the threshold so proudly which fill their masters houses with cruelty and deceit Likewise when the souldiers demaunded of Iohn the Baptist what they should do he said vnto them Do violence to no man neither accuse any falsly Luke 3 14. and be content with your wages Thus the Apostle also teacheth shewing that loue suffereth long 1 Cor. 13 4 6. is bountifull enuieth not boasteth not it selfe is not puffed vp reioyceth not in iniquity but reioyceth in the truth And in another place Let him that hath stole steale no more but let him rather labour Eph. 4 28. and worke with his hands the thing which is good that he may haue to giue vnto him that needeth Thus we see this is a plaine and euident truth that no deceit defrauding of our brethren whether openly or closely whether in bargaining or out of bargaining must be vsed among the people of God And no maruaile For first we are called to better things It standeth not therefore with Reason 1 our profession to intrude vpon other mens substance and to vse vniust dealing in heart or deed being forbidden to steale or to hurt any man This the Apostle vrgeth 1 Thessalonians chapter 4 verse 7. Let no man oppresse or defraud his brother in any matter for God hath not called vs to vncleannesse but vnto holinesse We must euery one know the end of our calling which is that we should be holy vnblameable before him that hath called vs out of darknesse into his maruailous light Therefore brethren partakers of the heauenly vocation let vs walke so as we may adorne the Gospel of Christ and beautifie our profession of the doctrine of Christ If then any that is called a brother or a christian walke inordinately and liue wickedly if he circumuent any man if he oppresse his brother this must be charged vpon his person not vpon his calling be imputed to the man not to his profession as the manner of some is who are ready to catch the least aduantage to speake euill of the truth of God For our calling is heauenly and our profession is holy it will not beare out any vniust practise Reason 2 Againe God is a iust Iudge an auenger of all wrongfull dealing betweene man man It is God that distributeth this worlds good and the things of this life to whomsoeuer hee pleaseth He is the generall Lord of the whole world he hath the souereigne right in his own hand and hath in most excellent wisedome distributed and disposed to euery man his seuerall portion and no man lawfully enioyeth any thing but by the gift and giuing of God So theâ— whosoeuer circumuenteth his brother getteth any thing from him by fraud impaireth any way his wealth crosseth Gods ordinance inuerteth his order and will bring in a new and another diuision of the earth theÌ„ God hath made For whereas God hath saide This man shall haue this portion he shall haue this house this horse this land this money this corne this cattell the theefe