then God hath not left vs as it were to the wide world to shift for our selues but he hath appointed the Magistrate to be his Lieutenant As in the priuate family where many seruants are he hath not left one seruant to quarrell with another and to draw vpon another he hath set the master ouer them all for the punishment of euil doers for the praise of them that do well 〈◊〉 â— 14. If any of thy fellow seruants do wrong thee giue not hurt for hurt or blow for blow or taunt for taunt for that will make thee guilty of sin though otherwise thou be innocent and thy cause be iust and righteous ye haue one common master that is set ouer you goe vnto him plead your cause before him accuse him in whoÌ„ any wickednes is found Euery man is presumed to be partiall in his cause let the master be iudge betwene you who is no way interessed in the businesse And as the master is iudge within the walles of his owne house and appointed to decide the controuersies that arise therein so the Magistrate is his ordinance to end the matters that fal out betweene neighbor and neighbor and therefore we must not think our selues wiser to determine our cause then he or God himselfe So theÌ„ we must practise two points first we must beare wrongs patiently and put away all reuenge far from vs whereby we hurt our selues much more then we doe our enemies for we may annoy them in their bodies or goods but we make a deep and dangerous wound in our owne soules And therfore Christ saith I say vnto you 〈◊〉 6.39 Resist not euill but whosoeuer shal smite thee on the right cheek turne to him the other also c. Secondly we are to vse the Magistrates helpe when we are wronged For alwayes to suffer the rod of the malefactour vpon our backe neuer to seek redresse were to make our selues Asses to receiue euery burden that will be laid vpon vs. Albeit therefore we are not to resist euill but if any man will sue vs at the law and take away our coat 〈◊〉 â—0 41 we should giue him our cloake also and whosoeuer will compell vs to go a mile we must go with him twaine to wit rather then we should reuenge our selues for this is to be vnderstood as spoken by comparison yet we are not forbidden hereby to haue recourse to the Magistrate who beareth not the sword in vaine to whom euery soule ought to be subiect 〈◊〉 3.1 For as it is a fault to suffer nothing so it may bee our fault as well to suffer too much namely when we will beare all things whereby we shal be gulled and forbeare to craue and call for the help of the Magistrate God is offended as well when lawfull meanes are not vsed as when vnlawfull means are practised 〈◊〉 3. Thirdly the question may be asked what if a man be violently assaulted either in the priuate house or in the high way whether by theeues that would rob vs or by quarrellers that would wound vs may we not resist reuenge Obiect to saue our liues or our goods I answer this is a case of necessity wherin a man cannot haue the benefit of Magistracy but is himselfe a Magistrate vnto himselfe A man being thus assaulted must vse the sword as the last remedy and refuge Wherein we must obserue these cautions conditions First we must not thirst after blood nor be willing to take away either life or limme if we can chuse Secondly we ought to the vtmost of our power to striue to free our selues from them their assaults and inuasion that there be no blood shed if it be possible vsing all good and lawfull meanes we may in fauour of life Thirdly we are so to behaue our selues that we rather defend then offend and seek more to saue our own liues then to take away another mans Fourthly if wee can no way escape the hands of the oppresser by flying or calling for the help of the Magistrate it is lawfull so farre to stand in our iust defence as that we should chuse to kill rather then to be killed for now God calleth vs to be a Magistrate to our selues puts a sword into our hands to execute reuenge vpon our aduersary Hence it is that albeit God saith vnto priuate men resist not euill yet might they lawfully kil a theefe in the night season without breach of law guilt of blood Exod. 22.2 If a theefe be found breaking vp and be smitten that hee die there shall no blood be shed for him This is to be vnderstood of the night theefe when a man being assaulted cannot run to the Magistrate and therefore God alloweth him to be an officer minister of iustice euen in his own cause wherin necessity pleadeth for his defeÌ„ce Lastly if a man in this case be compelled to take away life to shed blood he must be greeued and mourne for it that he hath defaced an image of God These conditions being obserued a man may lawfully withstand force by force and violence by violence defend the goods that God hath giuen him euen with the sword if it be vsed as the last remedy and in the last place Fourthly others will say it is a commendable Obiect 4 thing to put vp wrongs patiently I would I could do it I wish it with all my hart but we are flesh and blood we are not able to beare the iniuries that are offered vnto vs they are so great I answer Answer neuer lay the blame vpon flesh blood neuer acuse theÌ„ of this fault For thou makest them in such sort a common pack-horse to beare the burden of all thy sins as that thou art resolued to be flesh blood still Thou neuer desirest God to giue thee grace and to guide thee by his spirit thou neuer labourest with thine owne heart to pull out the root of reuenge Answer me one question which I will demaund of thee Thou saist thou art flesh and blood and flesh and blood cannot put vp these things but art thou flesh and blood onely or in part art thou nothing but a lumpe of flesh or else art thou partly flesh and partly spirit One of these two thou must needs be both of theÌ„ thou canst not be Tell me thy meaning and expresse more plainly what thou art Such as are onely flesh are not yet the Lords If thou be nothing else but flesh blood then woe be to thee Thou confessest against thy self that thou art yet carnal vnregenerate dead in sinnes and trespasses the bondslaue of Satan the heire of destruction without Christ Ephes 2.12 without hope without God in the world an alien from the Commonwealth of Israel and a stranger from the couenants of promise For flesh blood shall not inherit the kingdome of God and if euer we looke to be saued and to be partakers of
him that ruleth all things Vse 3 Lastly it reprooueth such as are contrary minded who neuer came neere where this grace groweth These offend diuers waies first by anger hatred cruelty and reuenge directly against the precept of the Apostle Ro. 12 19. Secondly by reioycing at the calamity of good men as Shemei insulted ouer Dauid when he fled from his sonne Absolon and was constrained to passe ouer Iordan for safety of his life So was it with the Babylonians Edomites ouer the Israelites Psal 137 7. Obad 12 13. Thirdly by enuying and grudging to see others prosper and to greeue at the sight of it But it will be said If we put vp iniuries Obiect we shall be accounted no better then fooles and cowards and be laughed at for our labor Answ Answer We must not regard the corrupt iudgment of man 1 Cor. 4 3. These that are wise in their owne eyes loue the praise of mē more then the praise of God Ioh. 12 48. Let vs seeke the praise of God which is indeed the true praise as for other estimation without this it is but a shadow of true glory if it bee so much And this is a certaine rule that it is no cowardize at all to obey God and to follow his commandements neither is it any point of wisedome to bee ready to reuenge Ier. 8 9. And tell me to what end serue Magistrates in the commonwealth to what ende serue masters in the family are they not set vp of God to end controuersies betweene man and man and quarrels betweene seruant and seruant It is no want of manhood for a subiect to complaine to the Magistrate and to say as the poore widow did in the Gospel Auenge me of mine aduersary Lu. 18 3. It is no part of a coward for the seruant to acquaint his master with the wrongs that are offered vnto him by his fellow seruant Obiection But it is hard for flesh and blood to put vp wrongs and to digest the iniuries which are measured vnto vs. Answ I will say more then that it is vnpossible for flesh and blood to do it Answer if we bee no more then a lumpe of flesh but withall I adde that flesh and blood in the matters of God are euill counsellers and if we haue no more in vs then these and no farther worke begunne in vs it is certaine we are not Gods children neither shall inherite Gods kingdome If we be not spirit as well as flesh wee are none of his 4. And the Lord spake suddenly vnto Moses vnto Aaron and vnto Miriam Come out ye three vnto the Tabernacle of the Congregation they three came out 5. And the Lord came downe in the pillar of the cloud and stood in the doore of the Tabernacle and called Aaron and Miriam and they both came foorth Hitherto of their sinne now wee come to Gods proceeding against them consisting partly in a citation partly in a conuiction and partly in the execution of punishment vpon the principall offender First we see how the offenders are cited and summoned to appeare before the Iudge for GOD doth as it were send a processe for Miriam and Aaron to appeare and hold vp their hands at his barre to plead guilty or not guilty He calleth the parties offending and the party offended and wronged before him Albeit the Lord know all things yet he will proceed iudicially against them The doctrine from hence is plain that God neuer bringeth iudgements vpon any people or person Doctrine God neuer bringeth iudgment vpon any but hee searcheth and findeth sufficient cause but he doth first search and finde sufficient cause why hee doeth so Whensoeuer he cometh to iudgement hee will proceed vpon a manifest ground and vpon a iust and knowne cause he neuer doth it rashly but vpon deliberation Gen 3 13 14 and 11 6 7. and 18 31. Zeph. 1 12. The reasons are euident For first heereby Reason 1 the iustice of God is cleered for heereby it appeareth that whatsoeuer he doth inflict he doth it not through any malice to their persons but because they haue iustly prouoked him by their sinnes he doth it in loue to iustice and in hatred to sinne He that hateth a man will smite him before hee make any enquiry of the matter as they dealt with Paul they scourged him to know what hee had done and what was the matter of which hee was accused Acts 22 ver 24. It is not so with God Secondly the Lord requireth that all Magistrates should obserue this course Deut. 13 14. If then he charge them to enquire before they proceed to iudgement much more wil the Lord himselfe obserue the same order This teacheth vs that the iudgements of Vse 1 God must needs be acknowledged to bee alwaies iust though they be sharpe and greeuous yet they are euer righteous For we see he proceedeth vpon knowne causes he goeth not vpon vncertainties but seeth knoweth all things which appeare naked and open before him The heart of man is shut vp from the sight of men and they cannot possibly discerne what lieth and lurketh therein onely it is the Lord that discerneth the heart Psal 33 15 1 Iohn 3 20. The workman must needs know the worke and whatsoeuer is in the work much better then the worke it selfe God is the maker of the heart of man therfore cannot but proceed vpon iust knowne causes Secondly this stoppeth the mouthes of wicked Vse 2 men which are ready to accuse God of iniustice as those in Esay 58 3. where they complaine as if GOD did not see or regard them and Ezek. 18 2 3. they tooke vp a prouerbe saying The fathers haue eaten sowre grapes the childrens teeth are set on edge These thought that God punished without measure or rather without cause But as he knoweth all things so he neuer doth any thing but hee goeth vpon a sure ground he maketh enquiry first of all and afterward proceedeth to iudgment Many do so harden their hearts forget their owne waies that they cannot perceiue the iust proceedings and punishments of God If God once open their hearts to see the order which he obserueth they will confesse his iustice condemne their own folly Thirdly it teacheth and instructeth euery Vse 3 man that he should search his owne waies diligently when the hand of God is any way vpon him and consider that God proceedeth in all his iudgements iustly and vpon a sure and tried ground And if a man by searching and sifting his owne waies finde somewhat in himselfe worthy of such iudgement he must know that God knoweth much more by him then himselfe doth 1 Ioh. 3 ver 20. If the patient knoweth somewhat of his own disease the Physition knoweth much more then hee doth so is it in this case he that is a patient vnder Gods hand if he know any thing by himselfe he may well know that God knoweth much more if men by examining
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
arise from hence we haue considered diuers things before We see how Balak and Balaam proceede in their diuellish purposes if God had suffeted them and not crossed them Hee reuealed his wil to Balaam who spake moued by Gods Spirit and thereby declareth that he speaketh not onely to his owne children but sometimes teacheth wicked men to make them without excuse and therefore he wil not leaue his owne people destitute of instruction that desire to feare his name But of this wee haue spoken before chap. 22 9. Verse 2. Balaam lift vp his eyes looked vpon Israel and the spirit of God came vpon him Moses shewing the prophesie that Balaam vttered describeth it by the author thereof the Spirit of God came vpon him In this part of the title he saith That the things deliuered in this prophesie which were vttered for the Churches sake were hid kept secret before they were reuealed and manifested by God This prophesie containeth not a doctrine that is common or communicated by the light of nature to men but a declaration of such secrets as God reserueth hid to himselfe in his owne counsel which no liuing creature could knowe otherwise then as it pleaseth God to disclose it by a gracious participation of it This teacheth vs this truth That the things of God can no man know but by the Spirite of God Doctrine The things of God are vnknowne til he reueale them The mysteries of saluation and doctrine of godlynesse are secret and vnknown of men and Angels before they be of God reuealed This our Sauiour teacheth Peter hauing made a confession of Christ Blessed art thou Simon the sonne of Ionas for flesh and blood hath not reuealed it vnto thee but my Father which is in heauen Matth. 16 17. And expounding the parable of the Sower to his disciples he sayth To you it is giuen to know the mystery of the kingdome of God but vnto them that are without all things are done in Parables Mark 4 11. The Apostle teacheth that the naturall man perceiueth not the things of the Spirit of God for they are foolishnes vnto him neyther can hee know them because they are spiritually discerned And the same Apostle speaking of the gospel Rom. 16 25. Eph 3 9. calleth it A mystery reuealed which was kept secret from the beginning of the world So the Apostle Iohn handling hidden visions and teaching the Church the things that must come to passe hereafter called that Booke The Reuelation of Iesus Christ which God gaue vnto him Reuel 1 1. The truth of this appeareth because they Reason 1 were hid in the treasury of Gods wisedome which is vnsearchable and not to be sounded by any creature and therefore the Apostle calleth them A secret hid in God Ephe. 3 9 so that the Apostles and holy Prophets of God could deliuer nothing of his counsell before he had reuealed it to them So the Lord speaketh Numb 12 6. Heare now my words If there be a Prophet of the Lord among you I wil be known vnto him by a vision and will speake vnto him by dreame The calling of the Gentiles seemed strange to the very Apostles before it was reuealed to Peter Who would euer haue imagined that God would haue redeemed man by such a wonderfull meanes the greatest wonder that euer came into the world by giuing his Son and that vnto the death to ransome and redeem a church by his own blood Acts 20. This no creature in heauen or earth would euer haue thought vpon if God had not reuealed it by his word and assured it by his Spirit Secondly this receyueth further strength Reason 2 for the confirmation of it because the wisest and subtilest that were in the world were herein ouertaken and proued fooles for by al their wisedome though neuer so great they were not able to reach vnto it nor to looke into any the least part of it The Apostle speaking of the mystery of the Gospel reuealed by his ministery alledgeth the prophesie of Esay where the Lord threatneth to destroy the wisedome of the wise and to cast away the vnderstanding of the prudent and after he saith Where is the wise hath not God made the wisedom of the world foolishnes 1 Cor 1 18 19. The Vses remaine to be learned of vs. First Vse 1 for knowledge wee see that the mysterie of godlines reuealed to the world by God in the Gospel is a most worthy glorious mystery greatly to be admired and reuerenced vnto vs that are called it is the wisedome of God and the power of God So the Apostle saith 1 Cor. 1 2◠Great is the mystery of godlines which is God manifested in the flesh 1 Tim. 3 16. It seemeth farre otherwise to the foolish world it appeareth to thē a base and vile thing as Paul complaineth in his time We preach the Gospel euen Christ crucified vnto the Iewes a stumbling blocke vnto the Grecians foolishnes 1 Cor. 1 23. A stumbling blocke to the Iewes because they dreaming of an earthly king of this world to free them from the bondage of the Romanes and thinking they should be Lords of the earth were offended at the low estate of Christ comming in the shape of a seruant foolishnesse to the Grecians because it seemed foolishnes to the wise Philosophers among the heathē to look for life from death to beleeue in him that rose from the dead and that such as are dead shall rise againe How many are there amongst our selues that are offended at the simplicity of the Gospel that it is not accompanyed with miracles that it is brought vnto vs in earthen vessels These are they that esteeme the Manna as light meate and therefore loathe it But let them alone to loathe this Manna that loathe faith Christ and heauen it selfe yea their owne saluation Secondly for obedience wee must obserue Vse 2 that when these secret things be reuealed vnto vs of God we ought to endeuour to learne them to vnderstand them to publish them speake of them to others Whensoeuer God hath a mouth to speake we must haue an eare to heare Therefore Moses saith Deut. 29 29. Secret things belong vnto the Lord but the things reuealed belong to vs and our children to do them So the Apostle Paul when God had reuealed Christ vnto him and ordained him a teacher vnto the Gentiles saith I was not disobedient to the heauenly vision but shewed to Iewes and Gentiles that they should repent and turne to God and do works worthy amendment of life Acts 26 19 20. This serueth to reprooue all such as refuse to looke into these reuealed things of God but dwell in blindnesse and ignorance Of this sort are the greatest number in our assemblies They are wise enough to look into their own profit but they care not for the wisedome that is of God They are brought vp in the church but know not the Doctrine of the Church They are alwayes learning
for the greater among which this is one of the greatest The Prophet praying for the prosperous estate of the Kingdom of Salomon saith Giue thy iudgements to the King O God Psal 72 1 2. and thy righteousnesse vnto the Kings sonne Then shall he iudge thy people in righteousnesse and thy poore with equity This duty belongeth to vs and this ought to bee our prayer and petition and as God hath blessed vs with a gracious Prince his hopefull issue contrary to the expectation of many male-contents and hollow-hearted enemies of vs and our Religion so we are often to cal to remembrance the ioyfull and happy time when GOD in his great goodnesse brought him to this Kingdome and to sitte vpon the Throne lineally descended vnto him so that we may say with the Psalmist Psal 118 23 24. This was the Lords doing it is maruellous in our eyes this is the day which the Lord hath made let vs reioyce be glad in it Heereby did God allay the bitternesse of sorrow worthily conceiued for the decease of our late Soueraigne so that the setting as it were of the Moone was recompenced with the bright shining of the Sunne and the closing of the eyes as it were shutting the windowes of declining age with a greater perfection of age of sexe of gifts and many other prerogatiues Thus doth one and the same day minister matter and occasion both of sorrow and of gladnesse The 24. day of March Anno Domini 1603. of discomfort yet of comfort of weeping yet of reioycing as a medicine composed of contrary ingredients so that we may say sing with the Poet Iamque dies nisi fallor adest quē semper acerbū Semper honorandum sic dij voluistis habebo Virgil. Eneid lib. 3. Hunc ego Getulis agerem si Syrtibus exul Argolicoue mari deprensus vrbe Mycenae Annua vota tamen solennesque ordine pompas Exequerer strueremqque suis altaria donis That is This this day euer-dolefull shall and euer ioyfull be Yea merry-sad and bitter sweet thus God did it decree If I were cast among the Moores and liued a captiue slaue Yet yearely vowes and duties due the Altars high should haue Thus may we and a great deale more iustly say of the day aboue named which is heauy and yet happy threatning a storme and yet shining cleerely Who did not greatly feare and whose hearts were not full of perplexed thoughts to consider what dangers were likely to fall vpon our heads when God should call vnto himselfe Queene Elizabeth and gather her vnto her Fathers But behold Gods great prouidence dealing in mercy toward vs who shut vp the mouth of the Lyons and put vp the sword of the enemy and quenched the violence of the fire so that no noyse no tumult no crying was heard in our streetes no sacking of Cities no tumbling of garments in blood was seene no alarme of battell was discerned of any not a dog lifted vp his tongue Esay 9 5. but all things were submisse and quiet Thus God brought King Iames vnto the kingdome with a traine of all estates degrees callings companies and conditions with Oliue branches of peace in their hands sinesudore sanguine that is without sweating and blood-shedding No man lost his goods no man lost his life no Babilonish cōfusion followed but euery one held his owne with greater certainty and security then before whereat the enemies of our peace and religion fret and rage and gnash their teeth for anger and are like to burst for enuy seeing their expectation is frustated all theyr hopes are defeated Yea Lord disappoint them more and more cast them into the pit which they haue digged and rowle the stone vpon themselues which they haue stirred let them be consumed and confounded in theyr owne deuices and taste of the fruite of theyr owne malice let their eyes looke for a day of comfort and refreshing vntill they fall out of their heads according to that saying Rusticus expectat dum defluat amnis Horat. lib. 1. Epist 2. at ille Labitur labetur in omne volubilis aeuum That is They wait vntill the Riuer waxeth dry But he doth runne and shall eternally So then to vse the words of the Prophet Esay ch 5 24. As the flame of fire deuoureth the stubble as the chaffe is consumed of the flame so their roote shall be as rottennesse and their bud shall rise vp like dust because they haue cast off the Law of the Lord of Hostes and contemned the word of the holy one of Israel On the other side let vs acknowledge it to be our duty to render humble and hearty thankes to GOD for his goodnesse toward vs in deliuering vs from the dangers that did hang ouer vs in frustrating the policies of the vngodly in continuing among vs the Gospell of peace in maintaining concord and vnity among vs all these by placing our dread Soueraigne ouer vs and thereby remouing a thousand calamities that threatned shipwracke and finall desolation Let vs not now grow secure but oftentimes remember the benefits that wee haue receiued It is noted that when Salomon was set vpon the seat of Dauid his father 1 Kin. 1 48. the people came vp after him yea they piped with pipes and reioyced with great ioy so that the earth rang with the sound of them So when Hiram King of Tyrus heard the words of Salomon he reioyced greatly and saide 1 Kin. 5 7. Blessed be the Lord this day which hath giuen vnto Dauid a wise sonne ouer this mighty people Likewise when the Queene of Sheba saw the glory of Salomon and knew it to bee a chiefe signe of Gods fauour to haue godly and wise Rulers sit in the Throne of iustice and iudgement she brake foorth not onely into an admiration of his wisedome and his seruants happinesse but also into an open thanksgiuing Blessed be the Lord thy God which loueth thee to set thee on the Throne of Israel 1 Kin. 10 9. because the Lord loued Israel for euer and made thee King to doe equity and righteousnesse These are good examples for vs to follow and teach vs what we ought to doe when God blesseth vs with an vpright Dauid with a wise Salomon with a zealous Hezekiah with a religious Iosiah with a reforming Iehosaphat it is our duty to returne praise and glory to God and withall to pray heartily for the prosperous and happy continuance of such among vs that they may liue long vpon earth to promote his glory to aduance the Gospell to establish peace plenty and prosperity among their people 10. On the South-side shall bee the standard of the hoast of Reuben according to their armies and the Captaine ouer the sonnes of Reuben shall be Elizur the sonne of Shedeur 11. And his hoast and the number thereof were sixe and forty thousand and fiue hundreth 12. And by him shall the
men but the one hanged himselfe the others were smitten with sudden death at the voyce of Peter as with a thunderbolt so that they fell downe and neuer rose vp againe A iust reward of all such as haue a conscience gilt or rather guilty of the horrible sinne of hypocrisie If a man goe about to deceiue his neighbour how is he spoken against but if he goe about like a wretch to cosin his master or his father how doe all men point at him as a varlet and abhorre him as a beast God is our Master our Father our Husband our King all Titles of honour are due vnto him and too litle for him forasmuch as no dignity or excellency or superiority can be giuen vnto him but his Maiestie and honour surmounteth them all shall we then goe about to deceiue and circumuent him though wee could carry it away cunningly and not bee espied Know therefore that he detesteth all such wickednesse more then man doth the deceitfulnesse that is practised against himselfe The first example of hypocrisie that wee haue in the Scripture Gen 4 5. is Caine he came to the worship of God with his brother but because his heart was not vpright God had no respect vnto him nor to his offering no more then if hee had cut off a dogges necke Esay 66.3 or had offered swines flesh but reiected both his person and his oblation The like he speaketh to the Israelites that pleased themselues in outward ceremonies and turned the worship of God into a lie Ierem 7.8.9.10 11. Behold ye trust in lying words that cannot profit will yee steale murther and commit adulterie 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 which is called by my Name and say Wee are deliuered to doe all those abominations Is this house which is called by my Name become a denne of robbers in your eyes Behold euen I haue seene it saith the Lord c. Where wee see we cannot deceiue the eye of the Lord with a lie he knoweth our wicked hearts and will finde vs out to bring vs to shame in this life and to destruction in the life to come We may not dally with him wee cannot deceiue him notwithstanding all our windings and turnings and altering our selues into all shapes he will finde vs out to the contempt of our persons to the shame of our faces and to the astonishment of all that behold vs. Secondly seeing it is a speciall duty belonging Vse 2 vnto vs to yeeld obedience to the whole will of God and to all his commandements we haue from hence a preseruatiue from the poyson that is cast out against vs as it were dung in our faces to make vs deny the faith renounce our Religion and start backe from our most holy profession For seeing we must performe perfect obedience and not limited as we thinke good we haue direction how to serue him that hee may accept of vs and bee well pleased with vs. If then Satan the master of all mischiefe and the author of all confusion raise vp cursed instruments brought vp as cunning schollers in his owne schoole to scoffe at vs and to scorne at our obedience we must comfort our selues in the Lord and commit our selues to the word of his grace knowing that it is God who requireth this intire obedience at our hands and delighteth in such sacrifice as is without blemish Let it not trouble vs that we heare such slanderous words such false reportes and diuellish lies cast out against vs let vs commit our causes to him that iudgeth vprightly who will iustifie vs in the ende and condemne our enemies Let vs be able to say with the Prophet All this is come vpon vs Psal 44.17 yet haue we not forgotten thee neither haue we dealt falsely in thy couenant These are the dayes of sinne wherein iniquity hath already gotten the vpperhand and such as are truely religious are made a prouerbe God requireth of vs that we be pure but who are in greater disgrace then such as study after purity and true holinesse If we labor to leade our liues according to the Lawes of God wee shall bee vpbraided with Puritanisme and as the enemies of Daniel could finde no accusation against him Dan. 6.5 except they finde it against him concerning the Law of God so doe our enemies deale with vs when they can catch no aduantage against vs they picke a quarrell with vs about the Scriptures and our profession as if it were a shame to reade the Scriptures or a disgrace to follow after holinesse of life The Apostle teacheth Phil. 2.15 and 4.8 that wee must bee blamelesse and pure as the sonnes of God in the middes of a naughty and crooked nation among whom wee are to shine as lights in the world Philippians chapter 2.15 And againe Whatsoeuer things are true whatsoeuer things are honest whatsoeuer things are iust whatsoeuer things are pure whatsoeuer things are of good report think on these things Our Sauiour the author of our saluation and the finisher of our faith Matth. 5.8 pronounceth that the pure in heart are blessed Paul willeth his scholler Timothy to keepe himselfe pure and to take heed lest hee make himselfe partaker of other mens sinnes 1 Tim. 5.22 1 Tim. 5.22 and 2.8 and 3.9 He commandeth all men to pray euery where lifting vp pure hands without wrath or doubting and to haue the mystery of faith in a pure conscience And in the second Epistle 2 Tim. 2.22 he chargeth him to fly the lusts of youth and to follow after righteousnesse faith loue and peace with them that call on the Lord with pure heart Heere we see what God requireth of vs and what he speaketh vnto vs this is his voyce that ought to sound euermore in our eares Be blamelesse be pure be the sonnes of God in the middes of a naughty nation blessed are the pure haue pure consciences pure hands pure hearts whatsoeuer things are pure and of good report thinke on them True it is there haue alwayes beene hypocrites in the Church Prou. 30.12 and there is a generation that are pure in their owne eyes and yet is not washed from their filthinesse Pro. 30.12 What then shall we whip their faults vpon the backes of those that are of no kinne vnto them For the faithfull though they haue in them many frailties and infirmities yet are washed by the blood of Christ and by the Spirit of God from their sins that they haue no dominion ouer them and exercise no kingdome in them Was it euer allowed in any court of Iustice and iudgment to take one for another to accuse one for another to condemne one for another It is the Law of God Ezek. 18.4 that euery soule should beare his owne sinne that neither the father should beare the iniquity of the sonne nor
immediately going before where he willeth them to heale the sicke to clense the leapers to raise vp the dead and to cast out diuels If they be extended farther because he willed them to goe and preach â—ath 10 7. saying The Kingdome of God is at hand he forbiddeth them to set the Gospel to sale as that which standeth at offer and proffer so that the Minister must not be giuen to filthy lucre 1 Tim. 3 3. Tit. 1 7. So then they do giue freely who do not intend gaine as the reward of their labours nor set it before their eyes as the marke they aime at but desire nothing more then the glory of God and the saluation of the Church and referre thereunto all their studies and endeuourss They that onely or cheefely seeke their owne wealth are truly called hirelings whereas the seruants of God haue him before their eyes of whom they are sent that so they may feed the flocke with knowledge and doctrine â—biection Againe it may be saide that Paul witnesseth he tooke nothing of the Corinthians and that he laboured with his owne hands Acts 20 34. 1 Cor. 4 12. I answer â—nswer the Apostle in taking nothing of that Church considered what did belong to the edification of that Church neuerthelesse the brethren that came from Macedonia supplied his wants and helped him in his necessities But of this we spake more at large in the former doctrine Vse 3 Thirdly let no man presume to refuse and reiect the Ministery as thinking themselues or their children too high or this calling too low for them thinking themselues too honourable and this office too contemptible for their persons No man is too good to serue God at the Altar and to minister in his Sanctuary If any refuse the Ministery in regard of his birth and his wealth or worth or gifts he deceiueth himselfe and ouervalueth his owne condition for who is sufficient for these things Cor. 2 16. We are a thousand fold more vnworthy to be Ministers then the Ministery can be thought vnworthy of vs. Noah was the Prince of the world yet a Preacher of righteousnesse 2 Pet. 2 5. Melchizedech was both King of Salem and a Priest of the most high God Heb. 7 1. Gen. 14 18. Samuel was both a Iudge of the people and a Prophet of God 1 Sam 3 20. and 7 15. Dauid was both a King a Prophet And albeit certaine Kings haue beene Prophets yet it was no greater credite to the Ministery that Kings were Prophets then commendation to Kings themselues that they were Prophets as it was a greater glory to Kings that they haue beene Philosophers then credite to Philosophy that Kings haue studied professed and imbraced it The Son of God our Lord Iesus Christ before his incarnation was the Teacher of his people for by his Spirit he spake in the Patriarkes Prophets and was the Messenger of God and therefore called the Angell of the Couenant and after that he tooke our flesh and nature vpon him being the seed of Abraham he professed that he was sent to preach deliuerance to the captiues the acceptable yeare of the Lord Luke 4 18 19 43. He was equall in glory with the Father yet this was his calling and worke while he liued vpon the earth God the Father thought it a meet office to be committed to his onely begotten Sonne and should it seeme a reprochfull office to his seruants If he were annointed to be both our King Prophet and Priest let not vs despise prophesie Nay not onely the Sonne of God as he was man disdained not this function but God himselfe in Paradise was a Preacher of the Gospel Gen. 3 15. The seed of the woman shall bruise the serpents head Math 17 5. and the Spirit of God is as it were a fellow-worker with the labours of the Ministers Besides the Angels themselues most glorious creatures that alwayes behold the face of the Father that is in heauen haue not refused to be the publishers of this message Luke 2 9 10. Wherefore all such as GOD hath blessed with forward and toward children as a speciall mercy toward them and withall bestowed the goods of this world vpon them enabling them to maintain them in schooles of learning ought to further the building of Gods Church and to thinke it no disgrace or disparagement vnto them to apply their sonnes to be workmen in this spirituall building and so to dedicate them vnto God as godly Hannah gaue Samuel vnto the Lord that so long as he liued he might bee giuen vnto the Lord 1 Sam. 1 28. It is a thing greatly to be lamented that this high office of preaching the word is so contemned by all of high calling that the Nobility vtterly shunne it the greatest part of the Gentry of the Land generally refuse it eyther as base in it selfe or at least as base to them or in them Great mens children are set to study mans law but it beseemeth not their greatnesse to study Gods law To be sent on Embassage in the affaires of a Prince is a great honour but to be sent with Gods message in his mouth is esteemed a disgrace Ye fooles and blinde whether is greater God or man Whose message is most honourable Gods or else mans We see in the Popedome how men of countenance and estimation are not ashamed to giue their children to the Popes seruice and beare the mark of the beast and refuse not to haue theÌ„ neerely and ill-fauouredly shauen vntill they haue scarce one haire of an honest man left vnto them Cardinal Pool nay some of the blood royall haue taken vpon them the orders or rather the disorders of that Hierarchy as we haue examples in our owne Chronicles Princes themselues haue renounced their crowns and kingdoms and entred into Monasteries haue put their sonnes and daughters into Cloysters It is very apparent that Princes among the Heathen were also Priests Shall not these being poore blinde Idolaters that knew not GOD aright stand vp at the day of iudgement against vs to condemne vs that haue so little care or loue to the Lords Temple that the seruing of him there is become so vile a thing as it is not beseeming a mans sonne of any countenance and reputation in the world So that they will not set their hand to the Lords Plough but scorne it almost as much as to go to plough and cart The Prophet Esaias as it is probably collected was of a very noble linage See the Argument of the Geneua translation Prolego Vrsini in Esay sonne to Amos who was brother vnto Amaziah King of Iuda and therefore thought to be of the blood royall as the Hebrew writers agree who had the bookes of Genealogies extant among them The Prophet Daniel with Hananiah Mishael Azariah were of the Kings seed Dan. 1 3. We heard before that Christ himselfe the Lord of life and the most honourable person
dominions to whom he pleaseth This is highly to abuse this high censure as they doe also other ordinances of God What is more comfortable then the Supper of the Lord yet they haue horribly and shamefully prophaned it nay they haue altogether abolished it and brought it to nothing by the abominable idoll of the Masse which they haue set vp in stead thereof Suppose this man of sinne had iurisdiction and authority to excommunicate for sinne yet from whence had he right to apply it to the deposition of kings and alienation of subiects and other temporall matters but from him that is the authour of sinne to wit the diuell Lib. 1. de Consider It was well said of Bernard to the Bishop of Rome Your power standeth in censuring crimes not in taking away possessions but a kingdome is a possession and therefore his power extendeth not vnto it Besides the committing of any heinous crime is not a sufficient cause to depriue them of their Crownes and Scepters When a priuate person is censured with excommunication according to the merit of his offence hee loseth not his substance he forfeiteth not either house or land he loseth no part or parcel of his possessions neither is there any cause why he should neither was there euer any such claimed or challenged or practised or assayed What then is the nature of this censure changed when the Bull roareth against Princes shal it take froÌ„ him his possession which it doth not from any other The law of God saith Thou shalt iudge the small as well as the great and not respect persons in iudgement Deut. 1.17 But according to the corrupt proceedings in their courts it were better to bee a priuate man then a Prince To ascend a step higher that we may pull downe the pride of Rome a step lower is it otherwise in the degrees of honour and dignity whereunto men are aduanced then with priuate persons when a Knight is excommunicated is he disgraded of his knight-hood hath he his spurs smitten off with a knife hard by the heeles hath he his coate of armes torne from his body Stowes Annal. in the reigne of Edw. 4. and other ornaments and ensignes of renowne and worship taken from him â—r doth the noble man forfeit his nobility lose his Barony or of a Baron is he made no Baron This was neuer attempted or heard off The lightning that descended from the Vatican neuer touched either the priuate mans possession or the noble mans honour how then should it goe worse with the king himselfe then with al his subiects that he should lose his royalty and not the Baron his Barony Moreouer it is the Apostles rule That God iudgeth those that are without the Church cannot giue sentence against such as are not of the Church 1 Cor. 5.12 13. as we noted before Some are in the Church and some are out of the Church The Church is the house and Citie of God the faithfull are his houshold seruants they liue and abide vnder his roofe they eat of his meate and therfore happy is their condition Such as are not of the Church are not of his house and therefore must perish as all they were drowned that entred not into the Arke and as all perished in the sacking of Iericho that were not in Rahabs house and therefore their condition is wofull and miserable as Reuel 22.15 These shall not goe vnpunished God shall enter into iudgement with them the Church hath nothing to doe with them God will proceed against them so that they shall not escape let vs therefore remit them to his seate of iustice But the Church of Rome holdeth that we are heretiks schismatikes and I wot not what else and so out of the bosome of the Church For so many as do not submit themselues to the Popes supremacy him they adiudge and condeme of heresie If then we be none of the Church they cannot smite vs with their censures nor thunder against vs with their excommunications wherby notwithstanding they haue especially raised vp their state to the top of greatnesse and haue laid such a burden vpon their heads that in time is likely to breake their neckes Excommunication then being a cutting off from the Church of such as are of the Church it cannot touch vs euen in their own iudgment whom they teach in all their bookes of Controuersies to be out of the Church Furthermore this is such a censure as neuer any of the Apostles nor their successors practised to meddle with such as were heathen Pagans or to touch their persons or to take away their possessions This is a barre or blocke that lyeth in the way to hinder the conuersion of kings that are Gentiles For who among them would willingly embrace the Christian religion who being before an absolute Prince should by his embracing the faith and receiuing the Gospel put his head vnder the Popes girdle and offer his necke to be led vp and downe in a string at the discretion of his good lord and master and be a king no long then it pleased him He shall make his estate much worse then 〈◊〉 his people as if the Church were a tender mother to priuate men but a step mother vnto Princes Againe God hath prouided by this ordinance that none should be censured but he only that hath committed the fault and that such as haue not offended should not be punished and chastened The kingdome is an inheritance and admitteth a successour of the same line If the father be dethroned and depriued of his kingdome and it be giuen away to another or left to him that can seaze vpon it the sonne cannot reigne by succession from his father albeit he be innocent he shall not inherite the kingdome albeit he be in no fault at all so that the son must beare the iniquitie of the father contrary to the Law of God Deut. 24.16 and the practise of the godly 2 Kings 14.6 The Prophet Ezekiel handleth this at large chap. 18. ver 20. The righteousnesse of the righteous shall be vpon him and the wickednesse of the wicked shall be vpon himselfe What iustice then is this to strike the innocent with the guilty and to binde them together as it were into one bundle It was well said of Abraham in his prayer to God Gen. 18.24 25. Peraduenture there be fifty righteous within the citie wilt thou also destroy and not spare the place for the fifty righteous that are therein That be farre from thee to doe after this maner to slay the righteous with the wicked and that the righteous should be as the wicked that be farre from thee shall not the Iudge of all the world doe right If this be farre from God it ought also to be far from the Church of God If the iudge of all the world will doe right shall he that holdeth himselfe to be the head of all the Church delight to doe open wrong But these
power of Satan to the end wee should intangle our selues againe and giue vp our selues to his seruice who is the sworne enemy of God whereas wee are deliuered out of the hands of our enemies that wee should serue the Lord without feare in holinesse and righteousnesse before him all the daies of our life Luke 1 74 75. Labour then to be in Christ and examine thy selfe whether he be in thee or not study to be partaker of the benefits of his passion and to be washed from the filthinesse of our corruption This is a priuiledge belonging vnto the Church of God as the Prophet Esay noteth chap. 33 verse 26. The inhabitant shall not say I am sicke and the people that dwel therein shall be forgiuen their iniquity What then Shall wee continue in sinne because sinne is pardoned Or shall wee turne the grace of God into wantonnesse because grace hath abounded God forbid how shall we that are dead to sinne liue any longer therein Roman 6 2. We are baptized into the death of Christ and are buried with him by baptisme into his death that like as Christ was raised vp from the dead by the glory of the Father euen so we should also walke in newnesse of life Our old man is crucified with him that the body of sinne might be destroied that hence forth wee should not serue sinne The more wee profite by the death of Christ the more wee grow in sanctification and the farther wee proceed in mortification It is one thing to talke of the death of Christ and another thing to feele his death working in vs it is one thing to know that he died and another that he died for vs. It is not enough to reason of his death and to conferre of it except it be as a strong purgation to cleanse vs from all filthinesse of the flesh and spirit perfecting holinesse in the feare of God Holinesse in the soule is as health in the body and peace in the City and marrow in the bones It is the righteousnesse of Christ that giueth life vnto vs so that so farre as we liue we are sanctified The life of an vnregenerate man is no life but rather a death they are twice dead dead in soule and dead in body there is no life of God in their mindes or willes or consciences or affections They may well breath in the ayre as the brute beasts do but they haue no heauenly breath or celestiall motion in them They haue the naturall life but they are vtterly ignorant what the spirituall life meaneth But he that is spirituall indeed and truely sanctified the farther he proceedeth the weaker the motions of sinne are in him euen as the neerer a man draweth to death the lesse motion is in him If we be once in Christ and dead with him the pleasures of the world the delights of the flesh the lustes of the eyes the pride of life and the vanities of carnall men will moue vs nothing at all They that were our familiar companions in sin will be shunned of vs bitter vnto vs and banished from vs. The euill workes wherein before we tooke our whole delight will be greeuous Irkesome vnto vs so that we will by no meanes abide to heare and see the vnrighteous deeds of the wicked which before did minister matter of sport contentment vnto our soule Lastly seeing the death and shedding of the blood of Christ is the meanes of our saluation Vse 4 and free pardon of our sins we are to reioyce at it and to comfort our selues in it aboue all things in the world as that which hath procured the greatest blessing that can befall vs so that if we can find but one drop of his blood to be by the power of the Spirit sprinkled vppon our consciences to purge vs from dead workes it should reioyce vs more then the gaining of a kingdome or the increasing of our corne and cattell If a man should liue in health wealth in honour preferment in fauor and friendship of the mighty in credite estimation of men in the praise applause of the world so that he had no experience of sorrow and sicknes of misery calamity yet if he haue not this principle writtē in his hart that Christ shed his blood for him and nailed his sinnes vpon his Crosse and carried them with him into his graue to bury them in perpetuall forgetfulnesse What comfort could all these things bring vnto him Or what sound delight could hee take in them Or what were he nearer for them vnto saluation But if wee should want all these blessings of honour of riches of fauour of preferment and such like and on the contrary side taste of the cup of affliction in great measure and drinke vp the dregs of it if we should endure pouerty banishment infamy iniury disgrace distresse discredite slanders perilles persecution need nakednesse and all kinde of aduersity yet these could not make vs miserable Rom. 8 39. nor separate vs from the loue of God which is in Christ Iesus our Lord. It is he that died for vs yea rather which is risen againe who is euen at the right hand of God and maketh intercession for vs. Who then shall lay any thing to the charge of Gods elect who haue a discharge giuen them from all their sinnes As for troubles and afflictions they are sanctified vnto them and serue to bring them neerer vnto God and are approued meanes whereby they are broght to a conformity with Christ True it is Iob 2 4. our nature abhorreth nothing more then affliction so that it is greeuous for the present and not ioyous It is well obserued that when Iesus went vp to the Mountaine to preach all his Disciples went with him none forsooke him nor fled from him but when he went to Mount Caluarie to suffer they all left him alone Hee hath at all times many that are ready to follow him by professing but few are willing to follow him by patient suffering Wee are content to goe with him into the Temple but we will not accompany him to the Crosse Peter shewed this too plainely both by his words and by his practise When Christ once made mention of his suffering he said vnto him Math. 15 22. Master pitty thy selfe And when he was in the High-Priests hall was assaulted and tempted for feare of the persecutors and danger of death hee denied his Master Notwithstanding we must feare to sinne against Christ more then to suffer with Christ forasmuch as if we suffer with him we shall also be glorified with him There is nothing can make vs miserable but that which bringeth vs out of fauour with God and separateth vs from him now there is nothing can separate vs from God but sinne nothing can destroy the soule but sinne and sinne is able to do it They therefore are truely happy that haue the power and strength of sinne abolished and are no longer
out before you and the land is defiled therefore I will visite the wickednesse thereof vpon it and the land shall vomit out her inhabitants The Prophets are full in all places of the like threatnings There is a notable testimony to this purpose Ier. 5.7 8 9. where the Lord complaineth of this iniquity and of the abuse of his manifold benefits Though I fed them to the full yet they committed adultery and assembled themselues by companies in the harlots houses they rose vp in the morning like fedde horses euery man neyed after their neighbours wife shall I not visite for these things saith the Lord shall not my soul be auenged on such a natiō as this We reade in the booke of Genesis that when Pharaoh at the commendation of his Courtiers had taken Abrahams wife into his house the Lord plagued him and his house with great plagues 〈◊〉 12 17. and they ceassed not vntill he had restored her againe and giuen his seruants commandement to doe him no hurt The like we might also speake of Abimelech the king of Gerar when he also sent and tooke her though he had not yet come neere her but onely purposed euill yet the Lord came to him in a dreame by night ◠20.3 and said vnto him Behold thou art but dead because of the woman which thou hast taken for she is a mans wife So then there is ordained for all adulterers and fornicators both temporall and eternall punishments These sinnes shall bring a man to beggery euen to a morsell of bread Prou. 6.26 they shall roote out his house destroy his posterity consume his flesh waste kingdomes yea shut out of Gods kingdome and bring to the condemnation of the diuell forasmuch as no vncleane thing shal enter into the heauens but all murtherers and sorcerers and idolaters and whoremongers shall haue their part in the lake that burneth with fire and brimstone which is the second death Reason 1 The reasons hereof are these First the wrath of God is kindled against such In his fauour is happinesse but if his wrath be kindled but a little blessed are all that trust in him For this cause the Apostle saith Ephe. 5.6 Let no man deceiue you with vaine words for because of these things commeth the wrath of God vpon the children of disobedience In the words going before he had shewed that no whoremonger or vncleane person hath any inheritance in the kingdome of Christ and of God the reason is because such lye vnder the heauy wrath of God He is angry with them and therefore woe vnto them If the child see the father angry with him how is hee greeued what saith the Lord vnto Moses concerning the sinne of Myriam his sister Numb 12.14 If her father had but spit in her face should she not be ashamed seuen dayes And the Apostle to the Hebrewes chap. 12 9. We haue had the fathers of our bodies which corrected vs and we gaue them reuerence shall we not much rather be in subiection vnto the Father of spirits and liue What subiect can beare the displeasure of a Prince The feare of a king saith Salomon is like the roaring of a Lyon Prou. 19.12 and 20.2 and 16.14 who so prouoketh him to anger sinneth against his own soule If the lyon hath roared who would not feare as testifieth the Prophet Seeing then the wrath of a king is as messengers of death what shall we thinke the wrath of the King of kings to be who is euen a consuming fire Hebr. 12.29 and deuoureth all as straw and stubble before him Secondly it appeareth to bee a greeuous sinne because it is worse then theft as Salomon Reason 2 maketh the comparison Prou. 6.30.32 Men doe not despise a theefe if he steale to satisfie his soule when he is hungry c. but whoso committeth adultery with a woman lacketh vnderstanding he that doth it destroyeth his owne soule It is an odious name to be called a theefe but it is more odious to be called an whoremaster A theefe when he hath stollen is carried to the gallowes but the adulterer deserueth it much more What an horrible offence is it to destroy a mans owne soule we pittie him that layeth violent hands vpon his owne body and killeth himselfe Who doth not account Saul and Achitophel and Iudas most infamous who perished with their owne hands but the adulterer doth a thousand times worse he destroyeth his owne soule which is a greater price then the body Thirdly adultery and vncleannesse defile Reason 3 the land not onely the persons and the houses but whole cities and countries vntill all become abominable and the land become full of sinne and therefore no marueile though it be punished of God To this purpose the Lord speaketh in the Law of Moses Leuit. 19.29 Doe not prostitute thy daughter to cause her to be a whore lest the land fall to whoredome and the land become full of wickednesse This sinne is of an infectious nature aboue other suffer it but a little and it will quickly encrease like fire that is kindled in dry wood which suddenly taketh hold and easily passeth from one to another vntill the whole be enflamed Fourthly we must know what our calling Reason 4 is The Gentiles that knew not God and were ignorant of his law defiled themselues with these abominations and were cast out before his face for the land did spew them out as loathsome But we haue learned better things and God hath vouchsafed vs greater mercy he hath called vs to be an holy people to himselfe and redeemed vs that wee should serue him in holinesse and righteousnesse all the dayes of our liues This the Apostle noteth 1 Thess 4.3 4 5 7. This is the will of God euen your sanctification that ye should abstaine from fornication that euery one of you should know how to possesse his vessell in sanctification and honour not in the lust of concupiscence euen as the Gentiles which know not God c. for God hath not called vs vnto vncleannesse but vnto holinesse To this we shall adde sundry other reasons afterward when we make vse of this doctrine Vse 1 This serueth to teach vs sundry instructions both touching our knowledge and concerning our obedience First let no man flatter himselfe in this sinne It is accounted of the greatest sort a small and sleight matter a veniall sinne a tricke of youth Such scoffers as these it seemeth were in the Apostles times but now they are more common as the sin is more commonly practised and aboundeth euery where This doth the Apostle declare 1 Cor. 6.9 Know ye not that the vnrighteous shall not inherit the kingdome of God be not deceiued neither fornicators nor adulterers nor the effeminate shall inherit the kingdome of God It is a fire that shall deuour to destruction and bring strange punishments vpon the workers of such iniquities The first reproofe Iob 31.3.12 This serueth to reprooue diuers sorts of men
the whole Tribe as appeareth by the largenes of the offering and by the first Prince that offered Thus we see that they being set vp in high place aboue others do also goe before them and giue them good example in the best things seeke to further them in Gods worship We learne hereby Doctrine that albeit God be to be serued of all Such as are of high st place ought to bee more forward in good things then others and that all persons should shew themselues forward and ready to further the worke of the Lord yet aboue all other the chiefe and heads of the people are to be guides of the way and leaders vnto the rest The Prophet teacheth that vnder the Gospell Kings shall be nursing Fathers and Queenes shall be Nursing mothers to the Church Esay 49 23. Dauid exhorteth Kings to be wise and the Iudges of the earth to be instructed to serue the Lord with feare and to reioyce with trembling Psa 2 10 11. When the people saw the zeale and feruencie of Hezekiah that he spared no cost to further the worship of God it kindled in them a loue to do his seruice and they reioyced exceedingly 2 Chron. 30 24 25. Such therefore as are aduanced aboue the people as the head is aboue the body ought to be more zealous forward in the waies of God then others that are of the lowest sort Thus it ought to be because they must Reason 1 know they lye open to iudgement as well as others if not before others Topheth is prepared of old for the King as well as for the subiect It is made deepe and large as well for the one as for the other Esay 30.33 God accepteth no mans person Nay they are for the most part chiefly pursued and ouer-taken with iudgements as Ezra 7.23 Artaxerxes decreed that all should returne and build the house of the God of heauen For why should there bee wrath against the Realme of the King and his sons And to this purpose it is saide in the Psalme 82 6 7. I haue saide ye are Gods and all of you are children of the most high but ye shall dye like men and fall like one of the Princes Secondly they sinne by their example and giue offence vnto others When they fall they make others fall with them as a mighty Oake casteth downe the low and little shrubs that grow nere it So then they offend not only by their owne transgression as a priuate man but all their actions are exemplary and they bring a great scandall vnto others They are as a city set vpon an hil or as a light vpon a Beacon that is seene farre and neere when they sinne they make others sinne with them For this cause Salomon saith Prou. 29.12 If a Ruler hearken to lyes all his seruants are wicked Thirdly wherefore are they separated in calling and condition and why are they aduanced to honor Is it to magnifie themselues is it to sit at ease or to liue in pleasure or to delight them in their high titles or to please themselues to see others creepe and crouch vnto them No but to be pillars in the house of God and to serue the Church Hence it is that Nehemiah saide Nehem. 6 11. Should such a man as I fly Or who is there that being as I am would goe into the Temple to saue his life As if hee had sayde Should I flye that am a Ruler of the people I will not doe it And Mordecai perswadeth Ester to goe in to the King and to aduenture her life for the deliuerance of the Church by this reason chap. 4.14 Who knoweth whether thou art come to the kingdome for such a time as this Hee putteth her boldly in minde that God had aduanced her to honour and made her inherite the throne of glorie to the end she should honour him againe and referre all the glory she had attained to the setting forth of his glorie Vse 1 This teacheth vs that it is a dangerous state where are no Leaders or Rulers to goe before the people and to hold them in Gods seruice there of necessity godlinesse must decay Iustice fall to the ground and all duties of Religion sinke downe as in an army where are no Commanders in a family where are no Gouernours in a ship where are no Pilots what is there but all disorder and confusion The last part of the booke of Iudges setteth forth the truth heereof at large the Israelites corrupted themselues with Idolatry they defiled the worship of God and God gaue them ouer to a reprobate minde to doe those things which are not conuenient being filled with all vnrighteousnesse fornication and such like wickednesse and what was the occasion of al Iudg. 17 18. 19. In those dayes there was no King in Israel but euery man did that which was right in his owne eyes And it is obserued by the Author of that Booke that the people feared the Lord all the dayes of Ioshua a godlie Gouernour and all the dayes of the Elders that out-liued Ioshua who had seene all the great workes of the Lord but when they were dead and buried The children of Israel did euill in the sight of the Lord Iudg. 2 7 11. and serued Baalim Wee must therefore needes acknowledge the happinesse and blessednesse of that people that haue godly Gouernours such as Moses and Ioshua and Dauid and Iehoshaphat and Hezekiah and Iosiah and such like to teach them and guide them in the wayes of godlynesse This is a great mercy and fauour of God Vse 2 Secondly we may conclude that wretched and miserable is their condition where Gouernors are cold and carelesse in Gods seruice and enemies to the aduancement of his glory The Prophet sheweth that the Chiefe had no knowledge and the great men had broken the yoke and burst the bonds Woe therefore vnto the Land the Lord would visit for these things and his soule be auenged on such a nation as this Ier. 5 5 9. If it be within the walles of a priuate family that zeale be found in the Gouernours it will appeare oftentimes in the lowest seruant which goeth to the doore as in Rhode Acts 12 14. She dwelled in a godly family where manie were gathered together in prayer intreating the Lord to work Peters deliuerance when she heard his voice standing without and knocking at the doore shee could not open the gate for gladnesse but ran in to acquaint them with that glad tidings If Cornelius bee a deuout man and one that feareth God hee shall haue seruants and soldiers to attend vpon him to be deuout also Acts 10 2 7. If the Courtier or Nobleman whose sonne was cured do beleeue his whole house will beleeue also and follow his example Ioh. 4 53. If the Iaylor desire to know how to be saued and if once himselfe become a beleeuer he shall not beleeue alone his houshold will beare him company
doth or can do the body Iohn 6 54 55 56. My flesh is meate indeed and my blood is drinke indeed that is they haue thē same nature to our soules which meate and drinke haue to our bodies Secondly in these and by these is prouision Reason 2 to satisfie all sorts in the word is sincere milke for children and strong meate for men of riper age Hebrewes chapter 5. Christ is hidden Manna which all did gather and were fed and nourished by it it feedeth small and great Thirdly the prouision of God is farre better then all earthly prouision This food is Reason 3 perpetuall the word of the Lord endureth for euer 1 Pet. 1.23 In eating of this food there is no danger of surfet and excesse This is durable meate it liueth for euer and maketh vs liue for euer who so eateth of it and digesteth it shall neuer perish for hunger and who so drinketh of this shall neuer thirst againe It is therefore Gods ordinance that his children and houshold seruants should be largely and liberally prouided for to haue euery one of them a full meale The vses From hence it followeth that the soule hath alwayes very great neede of Vse 1 food and sustenance as well as the body and will perish for hunger and die for thirst euen eternally through want of spirituall food as well as the body for want of temporall food The soule hath her diet as well as the body the strength of it is maintained by the bread of life as well as the state of the body by the bread of wheat How many are there among vs that consider not these things or at least care not for them Many there are that haue fat and lusty bodies that haue plenty of outward things who notwithstanding haue poore leane and pining soules euen ready to starue and to be famished and to giue vp the ghost For as the wise Salomon teacheth Prou. 29 18. Where there is no vision the people perish And the Prophet threatneth a greater famine of the word and more dangerous then the famine of bread or the thirst for water Amos 8 11. If then we be content to take paines and to trauaile farre for this earthly food as we see in Iacob when he and his family wanted corne how much more ought we to labour for the bread that endureth to euerlasting life Vse 2 Secondly we should come to the house of God with hungry and thirsty soules We must resort to the Word and Sacraments and to all the holy ordinances of God as an hungry person doth to a good feast Esay 55 1. Ioh. 7 37. Reuel 22 17. 1 Pet. 2 2. Let it be with vs as with Dauid 2 Sam. 23 15. he longed greatly and said Oh that one would giue me drinke of the water of the well of Bethlehem which is by the gate Where there is no desire of grace there is no grace The faithfull haue alwaies testified their desire Ps 42 1. The Prophet felt the sweetnesse of the word and sacraments testifieth often what a goodly taste he found in him as Psal 119 103 19 10. How sweet are thy words vnto my taste yea sweeter then hony vnto my mouth He that is sicke findeth no taste in any thing the purest hony is bitter vnto him but he that hath a good taste and is in health of body iudgeth and findeth it otherwise So if our soule be in health it findeth the word to bee sweeter then the hony and the hony combe and more to bee desired then gold yea then much fine gold Haue we then no taste in the word doth it not rellish with vs then most certaine it is we are soule-sicke we are sicke at the hart it is high time to run poste with all speed to the Physition Christ Iesus to restore this taste to vs which we haue lost or to bestow it vpō vs if we neuer enioyed it How irkesome is it for a man to haue no taste in his meate and drinke Elihu saith The eare trieth words Iob 34 3. as the mouth tasteth meat But we should thinke it a thousand times more troublesome to haue no taste of the good word of God as if it were no meate for vs. The Manna described in this place which figured out the word is compared for the taste sweetnesse to wafers made with hony Exod. 16 31. How then shall we thinke our selues well and whole in good health when we haue no more taste in it then is in the white of an egge Vse 3 Thirdly heere is comfort to all those that are poore christians which haue little store at home hard fare bare bread smal drinke and a thin diet al the yeare Let vs cheere vp our harts and refresh our spirits with this consideratiō that albeit we haue a scanty meale at home yet there is plentiful prouision in Gods house We haue much matter of great reioycing that although there be great difference in fare and furniture betweene the rich mans table the poor mans yet the priuiledges of Gods house are common to them both the poore hath as good interest in them as the rich yea sometimes a better portion if he make greater vse of them and take more benefit by them The poore are admitted to Gods table albeit they be not to the table of the rich haue accesse vnto his house and to his presence where is fulnesse of ioy and pleasure for euermore and this their ioy shall no man take from thē Nay such as haue riches and plenty at al times of al things which haue their tables furnished at home with variety of dainty dishes are serued in with sundry courses of most choise meates euen they must make account that their best fare is in the Church of God prefer it farre before the other otherwise they iudge not aright betweene soule body Psal 63 5 ◠65 4. betweene meat and meat betweene house and house Fourthly this serueth to reproue papists Ministers people For first it meeteth with Vse 4 the popish diet that bar the people from the cup of the Lord therby keeping backe a part of the spirituall banquet that Christ hath prepared for them when he spake to the communicants Drinke ye all of this Mar◠14 ◠But these Church-robbers allow not to the people any consecrated wine withdrawing from them a part of their allowance This sin is no lesse then sacriledge Christ saith Math. 26 ◠This is my blood which is shed for you and for many for the remission of sins And who are those many that are there spokē off Doubtlesse all that should afterward beleeue in his Name From hence then we reason thus If the blood of Christ be shedde for the people then the cup of the Lord must bee communicated vnto them but the former is true therfore the latter For as we reason touching baptisme of infants that if the kingdome of God
of wiar to draw blood in many places True it is he was not striken with this raging pestilence neuerthelesse he was diuersly punished with it with greefe and sorrow with horrour feare with losse of his subiects of his honor Pro. 14 28 The vses First this serueth as an admonition Vse 1 to all parents to teach theÌ„ that if they loue their sons they must leaue their sins and walke in a carefull obedience to the law of God If they doe not remember his commandements it shall come to passe that he will not remember their children for good but for euill If theÌ„ there be no loue in vs either toward God or our selues yet for the childrens sake of our body and for our posterity that come after vs we should labour to forsake our sins For his iudgements shall not end in vs but follow vs at the heeles and fall vpon such as are neere vs and belong vnto vs. God will take vengeance of the children for the sins of the parents although they haue in themselues enough to worke out their owne destruction yea thogh they haue no more in them but originall sinne Many loue their children better then themselues and desire their good more then their owne If we would indeed shew our loue to them we must walke in obedience vnto God To say we loue them dearely and yet to liue prophanely is vtterly to deceiue our selues To commit wickednesse with greedinesse is not the way to shew our loue to them or to procure their safety but rather to make them partakers with vs in the punishment Many children may now say to their parents as Zipporah said to Moses for as she said Exod. 4 26. Thou art a bloody husband to me in like manner may many children say to their parents Yee are indeede bloody parents vnto vs because they haue brought the curse of God both vpon themselues and vpon their posterity Alasse do men marry wiues to bring forth children to Satan to be cast into the fire of Gods wrath Is there no care in you O fathers no loue in you O mothers to your owne children the fruite of your owne bodies If there be any sparke of piety nay of pitty and compassion in vs let vs shew it in this by forsaking of our sinnes and by reforming of our liues whatsoeuer is amis in vs and by giuing vnto them a good example of life otherwise most certainely we shal finde the wrath of God extended euen to our houses and little ones he will forget to shew mercy vnto them but in great wrath heauy displeasure will he remember them Let not these things be forgotten but remembred grauen in our hearts to wit that wicked parents are the greatest enemies to their children We cannot abide that others should intreate them euilly when in the meane season none do more hurt them and misuse them theÌ„ our selues Vse 2 Secondly it reproueth those parents that imagine by fraud and oppression wrongful iniurious dealing to set vp their children and enrich their posterity and get to themselues great names whereas this is the ready way to bring the curse of God vpon their names vpon their substance vpon their houses vpon their children vpon their labours and vpon all their posterity Such couetous practises whatsoeuer their pretences be cannot build vp their houses which they might easily know if they did beleeue the word which teacheth that God is an auenger of all such things 1. Thess â— 2 11.12 4 6. And the Prophet telleth vs that the stone shall cry out of the wall and the beame out of the timber shall answer it woe to him that buildeth a Towne with blood c. This woe fell vpon Ahab that ruined his house as it doth many great houses in our daies Vse 3 Thirdly this warneth vs that therefore we should not sleepe securely in sin because God by and by punisheth it one way or other The wicked are often seene in great power spreading themselues like the greene bay tree Psal 37 35 and they go vnpunished for a while Ps 73. Iob 21. but looke vpon their posterity and you shall see GOD meeteth with them in his good time yea often when they are dead and rotten Euill doing is alwaies attended with euill successe in themselues or in those that are theirs â—otable â—cment of 〈◊〉 We see tyrants and bloody persecutors flourish and prosper for a time howbeit if not in their owne persons yet in the second or third descent they haue beene buried vnder the ruines of those buildings of which the mortar had beene tempered with innocent blood We noted this before in the person of Ahab after he had shed the blood of Naboth the true seruant of God and of his children who I pray you could do greater hurt to his owne house then himselfe Did not hee in a manner pull it downe with his owne hands for therefore was the kingdome taken away and remoued from his house and his seuenty children were all slaine with the edge of the sword 1 Kings 21 21. Behold I will bring euill vpon thee and will take away thy posterity c. Thus was it with Ieroboam who made Israel to sin God swept him away and all his stocke as dung from the face of the earth 1 King 14.10 It behoueth therefore Princes and subiects to pray one for another forasmuch as GOD taketh occasion by the sinne of one man to punish another This duty should also be performed of fathers and children of masters and their families lest God cast them together in one iudgement Lastly children ought not in all things to Vse 4 follow the example of their parents It is no iust defence or good excuse before GOD to say our parents did so If they haue bin wicked swearers and blasphemers contemners of the word of the Sabbaths of God we must not follow them in their sins lest we reape the fruite of that which they haue sowne Wherefore children must not walke in the wicked waies of their fathers but rather bee humbled and craue pardon and forgiuenesse euen for their sins which they after a sort haue bequeathed as a legacy vnto them so that their children inherite their sinnes as well as their substance because they send forth an euill sauour which bringeth downe the curse of God vpon them as Dan. 9 8 16 where Daniel doth not onely confesse his owne sin and of others that then liued but he is wonderfully cast downe for the sins of their predecessors For our sins for the iniquities of our fathers Ierusalem and thy people are become a reproch to all that are about vs. And the Lord promiseth on the other side that he which seeth his fathers sins is humbled for them and doth not the like shall not be punished for them Ezek. 18.14 but shal finde God mercifull vnto him but whosoeuer seeth the wickednesse of his fathers and iustifieth them by word or practise
and lowest element as it were the dregs and lees of the Vniuerse Reason 3 Thirdly touching the forme of mans Creation they are all made in the image according to the similitude of God which is a certaine band of Nature to knit vs together There is one image and likenesse of God that shineth in all men which we must regard reuerence wheresoeuer we finde it This is it which Moses sets downe Gen. 9.5 At the hand of a mans brother will I require the life of man for in the Image of God did he make man Vse 1 The Vses are these First it serueth to condemne the sundry sects of Monks Friers Hermits and all Cloyster-men that liue apart by themselues in woods and desart places separate themselues from others as if they were borne for themselues alone and not to doe good to others These liue as in another world meÌ„bers of no society parts of no body limbes of no Family of no Church of no Common-wealth Euery man must bring some good not onely to himselfe but also to others chuse some honest and lawfull calling When a man is out of his proper lâ—wfull calling it is as if a member were put out of ioynt or a part of the building were thrust out of order So then that life which is the forsaking of humane society is neither comfortable for themselues nor profitable for the Church nor commendable for the family nor warrantable by the word doing good neither to themselues nor to any other This the Apostle reproueth to the Hebrews Let vs consider one another Heb. 10 24.25 to prouoke vnto loue and to good workes not forsaking the fellowship that we haue among our selues as the manner of some is but let vs exhort one another and that so much the more because ye see that the day draweth neere Secondly it followeth from hence that it Vse 2 is a singular and speciall mercy that grace is offered to some more then to othersome that one nation or kingdome is preferred before another that one place or person is respected aboue another being by birth like and equal and seeing there is no difference betweene man and man by nature It cometh not of our selues that the Gospell of the kingdome and word of saluation is offered vnto vs there is no dignity in vs aboue our brethren This Moses bringeth the Israelites to consider Deut. 9 5. Thou enterest not to inherit their land for thy righteousnes or for thy vpright hart Esau and Iacob were brethren borne of the same parents at the same time yet one was receiued and the other forsaken So the Apostle to the same purpose speaketh Gal. 3 28 There is neither Iew nor Grecian there is neither bond nor free there is neither male nor female for ye are alone in Christ Iesus This therefore must teach vs to acknowledge our own vnworthines to magnify the mercy of God toward vs aboue all earthly things Thirdly we are bound to do good to al men Vse 3 to be seruants one to another in loue to helpe and succour each other in time of need as the Samaritan did him that fel among theeues Luke 18 33. Acts 28 2. and as the barbarous nations did the Apostle True it is the nerer God bringeth men together and the straighter bands of kindred acquaintance society and neighborhood he tieth vs withall the more prompt ready we ought to be to doe seruice one to another But seeing he hath set a kind of brotherhood among all we must loue one another be kind-hearted to al our flesh otherwise we bid battel to God and are at defiance with nature it selfe Notwithstanding if we consider the common trade practise of the world we shal see an open conspiracy to do contrary to the will of God and the secret instinct of nature it selfe For where is this imploiment of our selues to the good one of another Do we not see among brethren many times such diuisions as euery one shifteth for himselfe and shrinketh from another drawing still to themselues without respect of reason without care of honesty and without signe of pitty or compassion So that the wolues are not at such variance neither do the Lyons or Leopards pursue one another as these men do Iuuenal saty 15. lib. 5. But man from man is in daily danger A storme threatneth before it riseth Senec. epist 104 a building cracketh before it falleth a fire smoketh before it flameth euen the dog barketh before he byteth but mankinde hurteth suddainely they are felt oftentimes before they are seene they strike before they warne hauing the shape of men but the minde of beasts This made Salomon to giue out this counsell Prou. 27 10. Thine owne friend and thy fathers friend forsake thou not and enter not into thy brothers house in the day of thy calamity a neighbour neere is better then a brother farre off Where he sheweth that sound and sincere loue betweene brethren is rare and the kindnesse of kinsfolkes tried to be no better then vnkindnesse especially in the day of aduersity Therefore he aduiseth that we goe not to our aliance and kindred in our afflictions to craue their helpe and require their succour inasmuch as the brethreÌ„ of the poore man for the most part hate him and are soone weary of him Nature is oftentimes without good-will but friendship is neuer without good-will Naturall men may proue to be vnnaturall but a friend which is as thine owne soule cannot and therefore ordinarily will sooner helpe his friend then a brother will his owne brother albeit the Son of his owne mother If so little loue be among brethren no maruaile if lesser bee among the rest of mankinde where lesser bandes are to hold them together What maruaile therefore is it that neighbours fo sildome liue as brethren and generally men with men seeing such as are Children of the same father shew no more friendship one to another then wilde beasts But we who besides the common coniunction of man with maÌ„ haue learned Christ haue all one Father who hath called vs to the knowledge of his Name to the inheritance of his kingdome in Christ by the meanes of one faith which is confirmed both by one baptisme being a badge of our engrafting into the body of our Lord Iesus Christ and by his last Supper being a seale of our perpetuall nourishment from him we I say must practise better things Rom. 12 18. and seeke if it be possible to haue peace with all men hauing this double communion both in the flesh and in the Spirit to follow after loue Heereby shall all men know that we are the Disciples of Christ if we loue one another Iohn 13 35. 1 Ioh. 3 14. and heereby we shall know that we are translated froÌ„ death to life if we loue the brethren We must not liue as Wolues and Tygers by rauine and spoile wee must not oppresse one
promise not onely to bee his God but also to be the God of his seede This promise doth Peter rehearse to the beleeuing Iewes To you is the promise made and to your children and to all that are a farre off euen as many as the Lord our God shall call Acts 2 39. Baptisme in the new Testament succeedeth circumcision vsed in the old Testament They haue both one and the same promise the same signification the same foundation the same ends But the infants of the Iewes were commanded to be circumcised and therefore infants ought to bee baptized Heereupon the Apostle saith to the Colossians Ye are circumcised in Christ with circumcision made without hands by putting off the sinfull body of the flesh through the circumcision of Câ—rist c. Col 2 11. Lastly vnto infants belongeth the promise of grace the forgiuenesse of sinnes the regeneration of the spirit the imputation of Christs righteousnesse the Kingdome of Heauen and therefore they ought by no meanes to be denyed the outward signe and ceremony which is the least part of the Sacrament If the Holy Ghost clense them shall the Minister deny to wash them with water If the things signified do belong vnto them who shall dare to debarre them of the outward signe Hence it is that our Sauiour commandeth infants to be brought vnto him reproueth the disciples that forbad it embraceth them in his armes commendeth them to his Father and declareth that to such belongeth the Kingdome of Heauen Math 19 Obiect 14. And if any aske the question what profit can possibly come by Baptisme to a childe and suckling that is without knowledge and vnderstanding Answer I answere that the profite is not small but the benefit great if we consider eyther the glory of God or the comfort of the parents or the edification and saluation of the child For hereby God is greatly honoured the parent himselfe is wonderfully comforted and the childe is exceedingly confirmed and encouraged God is glorified in this that he sheweth himselfe true in his promises who hath assured the faithfull that he will shew mercy vnto them to a thousand generations He is not as man that he should lie neyther as the sonne of man that he should deceiue he is found faithfull in all the words that are gone out of his mouth Numb 23 19. Againe the parents are comforted and greatly assured of the loue of God toward themselues that he will neuer leaue them nor forsake them but that his gifts graces toward theÌ„ shal be without repentance Rom. 11 29. For they see not onely that they are beloued of God but also that the loue and grace of God is deriued and conueyed vnto their children wherein they are strengthened by that visible signe vsed in the Sacrament Lastly concerning children they haue a double benefit bestowed vppon them being confirmed in the loue of God and encouraged in the duties of godlinesse For when they call to minde that they so soone obtayne the communion of Christ the partaking of his benefits and the inheritance of eâ—ernall life they are grounded and established in the loue of Christ and assured that hee will continue to loue them vnto the end that began to shew his loue vnto them so soone when they were ignorant of him were not able to enquire after him Iohn 13 1 And when they remember that God so much regarded them and esteemed of them euen from their first comming into the world and while they hanged on their mothers breasts that presently they obtayned fellâ—â—ship in his couenant they are emboldened in all well doing and prouoked to walke in the feare of his Name And seeing he tooke them for his children when thâ—â— through want of knowledge and tendernesse of age were not able to call him father let them remember their Creator and Redeemer in the dayes of their youth and passe the time of their dwelling heere in feare knowing that they were not redeemed with corruptible things as siluer and gold from their vaine conuersation receiued by the traditioÌ„ of the fathers but with the precious blood of Christ c. 1. Pet. 1.17 18. Let vs also learne from hence to detest the error of the Anabaptists that deny Baptisme vnto infants thereby diminishing the glory of God weakning the comfort of godly parents and abolishing the assurance of children that they ought to haue touching the free loue of God toward them Secondly we are taught on the other side Vse 2 that euill parents bring the curse of God into their houses and vpon their posterity We see this in Cain when he gaue himselfe to murther and impiety hee brought the iudgement of God vpon his whole race that were razed out of the earth Marke the posterity of Ishmael who mocking Isaac and raysing persecution against him was cast out of the house of Abraham out of the Church of God and his yssue were aliants from the faith and strangers from the promises of saluation The like we see and might say of Esau that prophane person who for a messe of pottage sold his birth-right and hated his brother his posterity were the greatest enemies to the true Israelites and were a cursed generation Heb. 12 16. Consider with me the fearefull example of Ieroboam the sonne of Nebat that made Israel to sinne and prouoked the God of Israel to wrath 2. King 15 30. This seducer wrought wickednesse and established idolatry and therby thought to establish the kingdome to himselfe and to settle it in his posterity that it should neuer be remoued from his offspring but follow from father to sonne in a continued succession Notwithstanding this fell out not onely to his owne confusion but to the ouerthrow of his stocke and linage The iudgment of God did not rest in his person but pursued him in his progeny and posterity This is it which the Lord denounced by the Prophet Behold I will bring euill vpon the house of Ieroboam and will cut off from Ieroboam him that pisseth against the wall as well him that is shut vp as him that is left in Israel and will sweepe away the remnant of the house of Ieroboam as a man sweepeth away dung vntill it be all gone 1. King 14 10. Where the Prophet sheweth and declareth that God respecteth euill men as filthy beasts and those that come of them as dung and excrements which defile the places where they abide and therefore with the besome of his vengeance he will sweepe them away that they shall no longer offend the nostrils of GOD and his people Thus it was with Ahab that shed innocent blood and tooke possession of the vineyard of Naboth hee did the greatest iniury and wrong to his posterity that could be offered the kingdom was taken from his house and his children were slaine with the sword according to the saying of Eliah I will bring euill vpon thee and will take away thy posterity 1 King 21 2â— I will make thy
to ouersee their manners to redresse their disorders and to teach and instruct them in the wayes of godlinesse To these Salomon speaketh Pro. 27 23 24. Bee diligent to know the state of thy flocks and looke well to thy heards For riches are not for euer and doth the Crowne endure to euery generation When the Sheepheard is gone frō the Lambes the wolfe watcheth to take his prey The husbandman sowed good seed in his field but while he slept his enemy came and sowed tares among the wheate Mat. 13 25. The diuell watcheth all occasions and maketh his vse of all aduantages to deceiue and seduce and therefore we must take heed we giue him no occasions Moses was absent from the people but forty dayes and what a change found he among them at his returne how deepely had they plunged themselues into idolatry and how had they corrupted the worshippe of God and were departed from him Such is the corruption of nature and prophanenes of the heart to euill continually Gen. 6 5 that they which are vnder vs are ready to fall into euill euen while wee are with them and haue them in a manner before our eyes much more when we are absent from them as Moses speaketh of the people Behold while I am yet aliue with you this day yee haue beene rebellious against the Lord and how much more after my death Deuteronomy chapter thirty one verse 27 Let vs take heed of long and vnnecessary absence from our priuate charges as wel as they ought that haue publike charges lest while by our absence wee prouide for their bodies we do not destroy their soules for want of our presence I will conclude this point with the words of Salomon Prou. 27 8. As a bird that wandreth from her nest so is a man that wandreth from his place Verse 10. And the earth opened her mouth and swallowed them vp together with Korah when that company dyed what time the fire deuoured c In the description of the Tribe of Reuben he fingleth out Dathan and Abiram as arch-conspirators against Moses the lawfull Magistrate set ouer the people they opposed themselues against authority and therefore perish As they withstood Aaron wee haue spoken before Numb chapter sixteene now consider theyr facte as they rebelliously stroue against Moses and in him against the Lord. Doctrine It is a fearfull sinne to withstand gouernment and authority We learne heereby that it is a fearefull and greeuous sinne to set our selues against lawful gouernment and authority which God hath set ouer vs. This is a most wicked and vngodly worke and the Scripture condemneth it in euery place Hos 8 3 4. Roman 13 1. 2. Pet. 2 10. Iude verse 8. The continuall practise of all the godly throughout the olde and new Testament tend to the contrary to commend to vs obedience for conscience sake and to reproue and condemne all resistance opposition as a worke of the flesh for they euermore submitted thēselues to those that were Magistrates Christ Iesus the Lord of all was not bound to Caesar in any sort whether wee consider him as God or as man Not as he was God Caesar was subiect vnto him and owed to him homage and obedience for as Dauid in spirit called him Lord Mat. 22 43 so might Cesar also and all Princes and Potentates in the world Not as he was man because he was of the blood royall of the seed of Dauid and the right heyre to the kingdome whereas Cesar had no other right but what he got by the sword and therefore he ought to haue receyued not to haue payde tribute yet because he would giue good example to others not offence to any Math. 17 27 he gaue to the receyuers for himselfe and for Peter a Stater which is thought to amount to halfe an ounce of siluer in value two shillings six pence after fiue shillings the ounce And as he taught them by his practise so likewise hee did by words to giue vnto Cesar the things which are Cesars Mat. 22 21. So did Paul for the tryall of the truth and the iustice of his cause appeale vnto Cesar from the high Priests who were carried with rage and enuy against him Acts 25 11. Psalm 18 43 44. Reason 1 The grounds heereof are euident First because publike authority is Gods ordinance euery soule ought to be subiect vnto it because it is of God Rom. 13 1 2. and whosoeuer resisteth it resisteth God himselfe The people of Israel were reiected of God for resisting the manner of gouernment that God had appointed when he set Iudges ouer them and they would needs haue a king to iudge them like all the Nations 1 Sam. 8 5 much more then shall they bee reiected of God that resist gouernment it selfe and be accounted foule fearefull sinners before him Reason 2 Secondly because the opposition against gouernment and the denying and withstanding of it must needs bring all confusion that may be so that nothing can be in peace and quietnesse It is saide and often repeated in the booke of Iudges that euery man did what he list because they had no gouernment Iudg. 18 1 and 17 6 and 21 25. God is the God of order not of confusion and therefore he alloweth of Magistrates because he would haue order among men Take away a Generall out of the field and expose the whole army to rout what followeth but the destruction and carnage of the whole host Take away the Pilot out of the Ship it is the ready way to perish the Ship so if you take away the Magistrate which is as the Chieftaine of the army and as the Master of the Shippe we shall liue a life more sauage and vnreasonable then the vnreasonable beasts leade the great ones would deuoure the lesse the rich the poore the strong ones them that are weake nothing would appeare but a miserable face of hauocke and confusion Before we proceed to the vses Obiect it is necessary to remoue an obiection For to resist gouernment may not be so fearefull a sinne forasmuch as sometimes it is said to be of God as the Scripture speaking of the apostacy of the ten Tribes from the house of Dauid saith that the Lord would giue them to Ieroboam and rent the kingdome from the house of Dauid 1 Ki. 13 31 and chap. 12 15 this was done from the Lord and verse 24 the other Tribes are commanded not to go vp to fight against Ieroboam and his followers for this saith the Lord is from me How then can the rebellion of the ten Tribes be a fearefull sinne seeing it was from the Lord. Answer Answer To cleere this point we must vnderstand that Gods appointment of Ieroboam to bee King and the renting off the house of Salomon doth not iustifie the acte of this people that it was not sin in them for this came to passe by the decree of God yet the people are not iustified in giuing him
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
principle in the heart of man that if markes and bounds were not kept and maintained an horrible confusion and disorder of all things would follow in humane society and no man could know what was his owne neyther possesse that which hee hath in peace Secondly this condemneth all encroching Vse 2 vsurpation one vpon another in kingdoms and Lordships as well as in priuate possessions when men cannot bee content with their owne but would stretch the wings of their power and iurisdiction farther Moses saith notably in his song Deut. 32 verse 8 that the most High diuided to the nations their inheritance when he separated the sonnes of Adam hee set the bounds of the people according to the number of the children of Israel Howbeit the ambition and vnsatiable greedinesse of great men hath put all out of order and nothing is so holy which can stay them creeping and encroching vpon the bounds and borders of their neighbours Thus they breake the law of God and nature in seeking to enlarge and encrease their owne dominions These iustly incurre the curse of the Prophet Woe vnto them that ioyne house to house and lay field to field till there bee no place that they may be placed alone in the middest of the earth Esay 5 8. Hab. 2 9 12. Ier. 22.13 Mich. 2 2. For wherefore hath God separated nation from nation and one kingdome from another people but that all should liue quietly communicate one with another that there might be no confusion or diuision and therefore ought all to be contented with their own bounds God hath made them great but they alwayes seeke to make themselues greater he hath set them bounds but they will know no bounds So then from hence we may gather that the warres which are taken in hand vpon ambition and the enlarging of the bounds of their Empire onely are a despighting of God a shedding of innocent blood and a peruerting of the order which hee hath set in nature and nations Euery man therefore ought to abide in his owne possession and inheritance not to trouble or molest one another The ambition of Nimrod first began with setting vp the kingdome of Babylon Gen. 10 10. and afterward many following his example became desirous to winne one from another So it was with Chedarlaomor who spread out his armes and subdued the kings of Sodome Gomorrha Gen. 14 4. Thus men peruerted the order that God had set in the world like vnsatiable gulfes and mighty hunters before the Lord that hunted for the precious liues of men And the cause of al is pride and ambition We all know how in the beginning the earth was couered with water and naturally the sea would stand aboue the mountaines so that all would be ouerflowen It is the speciall goodnes of God and a testimony of his almighty power that the dry Land appeareth whereon wee set footing and build and plant and dwell commerce one with another Seeing then we liue heere and that the earth doth succour and sustaine vs let vs assure our selues that GOD sheweth his pitty toward vs let vs serue him with a perfect heart and with a willing mind and let all men content themselues with that which they haue without intermedling within the bounds of other men and as hee hath restrayned vs by sundry closures as it were locked vs vp with barres not to be broken so let vs not seeke to break them and so encroch vpon that which he hath not giuen vnto vs. Vse 3 Thirdly this reproueth the greedy and couetous affections of priuate men that couet to be rich they care not by what meanes But as soone as the desire of getting gaine is setled in them they are enflamed to rake to themselues by hooke or by crooke All men doe shunne and abhorre the names of theeues and robbers they cannot abide them they are ready to sue them that brand them with such odious titles but if wee detest them indeede we must lay aside couetousnesse also Hence it is that Salomon saith Prou. 15 27. He that is greedy of gaine troubleth his owne house but hee that hateth gifts shall liue Couetousnesse is a corrupt affection of the minde greedily desiring and too much gaping after the riches of this life They dreame of long life forgetting that no mans life consisteth in the abundance of his riches Luke 12 15. They thinke they shal exceedingly profite them but by the iust iudgement of GOD they turne to theyr hurt They thinke they will be as a shield or buckler to defend them from the iniuries of this life but they are turnd into swords wherby they are wounded and destroyed They haue conceyued a strong opinion that they will bee as a wall on euery side to vnderprop the house but they proue as a double cannon to cast it downe to the ground As then he that eateth moderately is nourished by the meate and it abideth in the stomacke but when it is taken immoderately the stomacke is choked and it is vomited vp againe so hee that greedily heapeth vp riches shall be constrayned to vomite them vp againe Iob 20 15. Couetousnesse therefore is a sinne when a man is discontented with the estate wherein God hath set him and with those things that God hath giuen for the sustenance of this present life when he murmureth against God the more he hath the more he desireth when he heapeth them vp and keepeth them and bringeth them not foorth to any godly or necessary vses but hee distrusteth the prouidence of God and putteth his trust and confidence in his riches as if he could not liue with out abundance of them neyther be sustayned by the hand of God Motiues to auoid couetousnesse The Scripture offereth sundry good meditations to mooue vs to auoyd couetousnesse First because it is forbidden of God Matth. 6 19. Luke 19 13. Hebr. 13 5. His word alone ought to be of great force to perswade vs if we had no farther reason Secondly because it is no lesse sinne then a secret kinde of idolatry Col. 3 5 as the couetous person is an Idolater because he trusteth in his riches not in the liuing God Eph. 5 5. Marke 10 24. Thirdly it cannot agree with the worship of God but one of them expelleth another as it is with contraries with cold and heate with light and darknesse Psal 119 36. Matth. 6 24. Luke 16 13. Yee cannot serue God and Mammon Fourthly it is saide to be the roote of all euill and that because it driueth and enforceth to many sinnes to apostacy to iniquity to lying to treachery 1 Tim. 6 10. 2 Kings 5 22. Mat. 28 13 14 15. Fiftly no mans life consisteth in the multitude of his possessions Lu. 12 15. Sixtly we are called to a better life and we haue a kingdom promised vnto vs that cannot be shaken reserued for vs in heauen and therefore we should set our affections aboue where Christ sitteth
eternall glory we must bee more then flesh blood Thou wilt therfore be ashamed to confesse that thou vnderstandest by flesh and blood that thou art nothing but a lumpe of flesh What then art thou flesh in part spirit in part as thou must acknowledge thy self to be if thou be the Lords Why then dost thou not performe the workes of the spirit Rom. 8.5 They that are after the flesh do sauour the things of the flesh Ver. 6 but they that are after the spirit the things of the spirit To be carnally minded is death Verse 7. but to be spiritually minded is life and peace The carnall minde is enimity against God Verse 13. for it is not subiect to the Law of God neither indeed can be If ye liue after the flesh ye shall die but if ye through the spirit do mortifie the deeds of the body Ver. 14. ye shal liue For as many as are led by the spirit of God they are the sonnes of GOD Vers 8. so then they that are in the flesh cannot please God Thus we see that the flesh and the spirit are alwayes opposed the one to the other so that by this wee may prooue our selues whether we be regenerate or not Let vs not therefore boast our selues that we are flesh blood forasmuch as such as are onely flesh cannot yet assure their owne hearts that they are the Lords Obiect 5 Fiftly it may be obiected that to repulse wrong is a note of courage and fortitude and to put vp wrong a token of pusillanimity and of a faint heart If then I must not reuenge I shall be accounted not onely a foole but a dastard and coward Answer I answere this is no better then the diuels sophistry and openeth a gap to the common practise that is in the world to quarrell for euery word speaking It is no argument of courage to be ready to draw the sword and dagger but rather of rashnes headinesse vnstayednesse and of a ruffian like spirit And it is no disgrace to be of a bearing and forbearing nature Our chiefest honour consisteth in fighting against sin vnto the death and shewing all might and manhood in the subduing of it He is stronger that ouercommeth his owne passions then he that winneth a city We must remember that we are made kings and Priests vnto God the Father and therefore let vs not make our selues slaues and captiues to Satan to sin and to the world This then serueth to meete with three sorts of men Perk. on Mat. 5.39 to condemne their euil courses whose whole life pleadeth for nothing more theÌ„ priuate reuenge First they are reproued that for euery crosse word supposed iniury are ready to challenge one another into the field the accepting of that challenge when it is giuen This fighting a single combat is vnlawfull That which the naturall man accounteth valour God esteemeth a vice and therefore it is no disgrace to refuse it but rather true grace in yeelding obedience vnto God For we must set down this as a rule that no man must sinne against God for the sauing of his credit reputation among men And if we did duly consider what sin is against whom it is committed and what punishment is procured therby vpon our selues we would neuer question the former ground set downe vnto vs. Secondly out of the case of challenging the field the common practise of fighting quarrelling is condemned which are no better then forerunners of murther and haue a bloody face in the sight of God The Apostle Iohn saith 1 Ioh. 3 1â— Whosoeuer hateth his brother is a murtherer and ye know that no murtherer hath eternal life abiding in him Many there are that hold it vtterly vnlawfull to giue the first blow but if another strike them then they thinke that therby they are warranted to strike againe If any giue the occasion of a fray they hold him worthy to be condemned but if they be prouoked by another they account themselues to be bound to returne him the like This is directly contrary to the doctrine of Christ whereunto all must submit themselues that wil be the disciples of Christ He would haue vs take many wrongs and not seeke to reuenge our selues And it is contrary to the practise of Christ and of his Apostles When one of the officers of the high Priest smote Iesus with the palme of his hand Ioh. 18. â—â— because he held his peace would answer nothing he smote not againe as these men thinke he was bound to do for his honour But this was no disgrace or reproch to Christ how then should it be any shame for a true Christian We will needs be accounted Christians whosoeuer say nay but we scorne and disdaine to follow the example of Christ Act. 23.1 Ananias the high Priest commanded them that stood by to smite Paul on the mouth he reprooueth him fot it but he smote not againe this was no infamy but a glory vnto him Lastly their opinion also is condemned that make it a matter of praise and an argument of valour to turne away his face froÌ„ no man This indeed is foole-hardinesse It is the commendation of Magistrates to be men of courage to feare the face of God but not the faces of men They must accept no mans person in iudgement neither decline to the right hand or to the left But a priuate man may turne his backe to his aduersary without any impeachment of his credit or diminishing of his valor or lessening of his honor or slander to his reputatioÌ„ But of this we haue spoken sufficiently before therfore we wil proceed Lastly it may be obiected that vnder the Obiect law of Moses when any man had killed his neighbour the auenger of blood might slay the murtherer whensoeuer and wheresoeuer he met him Numb 35 19. If a man had killed any person at vnwares and hated him not before he must flie to one of the Cities of refuge and abide in it vnto the death of the high Priest which was annointed with the holy oyle but if the slayer shall at any time come without the border of the Citty of refuge whither he was fled 〈◊〉 27. and the reuenger of blood finde him without the borders of the City of his refuge and the reuenger of blood kill the slayer he shall not be guilty of blood If then he be not guilty of blood how is it that God aloweth no priuate reuenge but commandeth to render good for euill to pray for them that curse vs and to doe good to our enemies and such as persecute vs I answer the politicke lawes serue not to bring men to perfection such as are made for ciuill gouernment When God speaketh as king of Israel and maketh statutes tending to outward peace and tranquility he aimed not at the spirituall perfection which is contained in the moral law which is the rule of