vs which we noted before to be careful liberally to maintain the Ministery that they may teach vs in the word otherwise we commit sacriledge against God and indeed rob our own soules because if we sow sparingly wee shall reape sparingly The Prophet Malachi bringeth in the Lord speaking and charging the people with no lesse crime then robberie and against no lesse person then himself Wil a man rob God Mal. 3.8.9 10. yet ye haue robbed me But ye say wherein haue we robbed thee In tyths and offerings Ye are cursed with a curse for ye haue robbed me euen this whole nation Secondly it teacheth Parents that are willing to offer to the calling of the Ministry any of their sons to serue the Lord in that calling to offer to him the fittest not the foulest the best not the worst The best is fittest for the Lord and doubtlesse hee is most worthy of him But of this we haue spoken at large in the 3. chap. Thirdly we giue to God the best and fattest when we serue him in our youth and with all our strength The young man offereth to God the best thing hee hath when hee remembreth his Creator in the daies of his youth Eccle. 12.1 while his senses are sharp his memory quicke his wit ripe his capacity readie his vnderstanding deepe But if he say to himself now I will take my pleasure a while I wil reioyce in my youth Eccle. 11. I will walke in the wayes of mine owne heart and in the sight of mine eies I will repent at the end of my daies serue the Lord when I can serue the lusts of the flesh the pleasures of sin no longer if I say we reason thus and offer to God our worne and withered old age when wee can serue sathan no more what do wee but offer to God the lame and the blinde which he abhorreth How far are we from following Abel who offered the best forasmuch as we offer the worst of all to God Fourthly we must not serue the Lord by halues we haue no other sacrifice to offer but our selues let vs therfore offer vp soule body and not serue him for company or for fashions sake or coldly and negligently or thorough compulsion and feare of the Law If we offer no otherwise our sacrifice and seruice is no better then the offering of Caine who was reiected both his person and his oblation Iude ver â— Wo vnto such that walke in the way of Cain that do not season their first fruites that they bring with faith God wil haue al that is in vs or nothing If we do not consecrate our selues wholy to his seruice we cannot be his seruants It is giuen as a speciall commendation of good King Iosias that he turned to the Lord with all his hart and with all his soule and with all his might 2. King 23. according to the law of Moses not that he was able to fulfill the whole law without failing in one point but hee did striue with might and main to serue the Lord to the vtmost of his ability and endeuour with hart life to please him Lastly we honor God with our substance when wee are mercifull in helping the needie with that which is ours We must not giue almes at another mans cost nor releeue our neighbour by our neighbours goods but we must honor him with our owne substance not with the substance of others as couetous persons vsurers theeues seruants do who giue away that is none of their owne Therefore when God giueth vs all things abundantly to vse let it not grieue vs to honor the lord with them and distribute them to the necessities of the Saints cheerfully Matth. 25. â— The Lord Iesus accounteth it as done to himselfe which is done vnto one of the least of his brethren Neyther let vs feare any want our selues or falling into decay through our bountifulnes and liberality inasmuch as God will make vs the more to abouÌ„d in all things 2 Cor. 9.9 for hee is of power to make vs abound in all gifts The widdow that had bene the wife to one of the sonnes of the Prophets so long as she powred Oyle out of the vessell or pot that was her owne into the empty vessels she perceiued the oyle stil to increase but when she poured out no longer 2 Kin. 4.6 the oile ceased and stayed Euen so so long as we shall helpe the poore with our goods as it were fill the vessels with oile our riches shall encrease multiply but if we stay our hand froÌ„ giuing our store will quickely faile and our fountaine dry vp The more commonly you draw water out of a well the more plenty you shall haue so likewise the more liberall we are toward those that want the more we shall encrease our owne weath Neither let any man delay the time promise to giue away much when he dyeth for that is to giue them away when we can keepe them no longer He that will not giue almes till after his death is like to a man that carieth a light behind his backe The houre of death is not the fittest time to doe good then we should looke to reape the fruit of a wel led life these are like to a simple souldier that prepareth his armour when he should fight or like the foolish virgins that went to seeke oyle when they should vse it â—â—h 25.10 A ship that leaketh must bee mended in the hauen not in the sea a wall that is broken must be made vp in peace not in warre If we forget God in our life how can we looke that he shold remember vs in our death and when we lie at the last cast To conclude seeing we must serue the Lord with the best things that we haue let the people be ready to maintaine the Ministery in the best maner let godly parents giue to God their best children let the yong man dedicate to God his best yeeres let euery Christian offer to God his best member 〈◊〉 23. to wit the heart let all rich men doe the best good they can with their goods and lay vp for themselues a good foundation for the time to come thus shall the people and parents and yong men and rich men and generally all Christians follow the example of righteous Abel who offered to God the best sacrifice he had On the other side if we maintaine the Ministers in the worst manner if we spend the flower of our age and the prime of our life in the worst vanities if wee giue our best part I mean the heart to the worst deseruer that is the diuel if we imploy our riches to the worst vses we follow the example and offer the sacrifice of Caine and therefore may iustly feare to be reiected with him and after this life to bee rewarded with him 24 On the third day Eliab the sonne of Helon prince of
of God Such are ready to say with the Apostle Rom. 10.15 How beautifull are the feete of them that preach the Gospel of peace and bring glad tidings of good things Dan. 1.3 4. Nebuchadnezzar chose men to waite on him among the Iewes such as were of the kings stocke comely witty and euery way well qualified both for lineaments of body and ornaments of mind he required that the chiefest should attend vpon him he would not haue the refuse to stand in the kings court Shall they then that are to stand vp in the Name of the LORD be of the basest and of the off-scouring of the people If a man haue many sons such is the contempt of the Ministery the eldest he must be the heire if any be more beautifull or personable then the rest he must be a Courtier if any be disfigured or vncomely he is set apart if he list to the Ministery This is not to honour God with our first fruites this is to serue him with the blind and the lame and to giue vnto him such as are not fit for any thing else But of this wee shall haue better occasion to speake farther afterward Secondly The second reproofe this sanctifying vnto God the best thing that we haue serueth to reprooue such as neuer offer vnto God the first and florishing part of their age neither sanctifie vnto him their yong yeeres but as if they were too good for him they will serue sinne and Satan first and afterward when they can follow them no longer then they will thinke of sadder matters Hence it is that yong men for the most part doe thinke themselues exempted and priuiledged by their age to commit sinne with greedinesse and without controlment and that they are free to doe what they list to fetch their vagaries and to runne into all excesse at their owne pleasure But the holy Ghost is so farre from giuing liberty vnto them that he prouoketh them in good time to dispose of their life and euen then especially when their affections beginne to boile in them and endeauoureth to pull them in as it were with the cords of discipline and the Law of God Salomon is so farre from allowing this reason to warrant the loosenesse of young men that is to say We are yet as youths and therefore we may be let alone a while we will bee wiser hereafter that rather with a sharpe but yet iust taunting laughing it to scorne he speaketh to this age Reioyce O yong man Eccle. 11.9 in thy youth and let thy heart cheere thee in the dayes of thy youth and walke in the wayes of thy heart and in the light of thine eyes but know thou that for all these things God will bring thee into iudgement As if he had saide If thou wilt needes goe forward and wilt not be reclaimed be it so take thy pleasure passe on thy dayes in thy delights follow the lusts of the flesh the lusts of the eies and the pride of life glut thy selfe with chambring and wantonnesse and take thy fill of daliance yet know that at the last thou shalt be called vnto iudgment giue account for those things which thou hast cōmitted The children that mocked the Prophet and reproched him for his infirmitie were torne in pieces with Beares that came out of the wood 2 King 2.24 Therefore doth Salomon exhort them in another place Eccle. 12.1 to remember their Creator in the dayes of their youth while the euill dayes come not nor the yeeres draw nigh when thou shalt say I haue no pleasure in them God hath honoured them as his first borne and giuen many gifts vnto them as learning wit knowledge beauty strength health quickenesse and readinesse to doe all things which are not so common to euery age let them not abuse them but honour him with them that gaue them If you spend your first dayes loosely and licentiously and offer your olde age to the LORD when you can follow the pleasures of sinne no longer that endure for a season he will not accept such a seruice and sacrifice at your hands If you would haue God to bee your God in your old age serue him in your youth lest as you regarded not to know him in your youth so he giue you ouer and know you not in your elder yeeres For if an earthly man haue the wisedome and discretion not to admit and receiue into his seruice a doting and decrepid man such a one as can stand him in no stead but will readily answere him Go thy wayes thou art no seruant for me let him that had the vse of thy yonger daies take that fruit of thy old age that thou canst yeeld vnto him Shall not the Lord the most wise God reiect and cast vs off in age if we passe the flower of our youth in seruing sin Satan and the world What assurance can we haue to be accepted when and at what time we list may he not iustly say vnto vs Thou hast all thy life time serued mine enemies of whom I said vnto thee Serue them not and now at last when thou canst serue them no longer commest thou vnto me How often haue I called thee and offered ro be a master vnto thee but thou refusedst to become my seruant now it is iust with me to stopppe mine eares at thy cry Go thy wayes Let him that had thy youth take thine age also let him that had the beginning take also the ending If we spend our strength in vanity and our dayes in folly thus will the Lord answere vs God is the creator of the yong man it is he that hath made him and not he himself he is subiect to death in his youth as well as the olde man in his age the glasse that is newly made is as brittle as the old the Lambe goeth to the shambles as soone as the sheepe And the yong man shall be brought to iudgement for his trickes of youth for God shall bring euery worke to iudgement with euery secret thing whether it be good or whether it be euill Eccle. 12.14 Wherefore to conclude let yong and olde honour the Lord with the first fruites of their increase giue the best things that they possesse yea the more we haue the more he requireth of vs. Such as are rich and haue this worlds good must not be as barren trees and vnfruitfull in good workes Whatsoeuer we enioy we haue receiued it of his goodnesse it is as a streame issuing from his fountaine and therefore we must returne the glory to him and communicate the benefit therof vnto our brethren Vse 2 Secondly another spirituall application of this type and figure of the first borne is that it calleth to our remembrance what we are both by nature and by grace What we are by nature By nature that we are all the children of wrath and destruction without the mercy of God freeing deliuering vs from the
had numbred the people after God sent him this word and offered him the choise of famine or sword or pestilence he saide I am in a wonderfull streight let vs now fall into the haÌ„d of the Lord for his mercies are great and let mee not fall into the hand of man Who had not rather receiue punishment at his fathers hands of whose loue he is assured then to bee punished with the strokes of an enemy that loueth him not but hateth him to the death Men are proud and cruell fierce ambitious but God is full of compassion and his mercy endureth for euer he knoweth whereof we were made Psal 103.14 Psalme 78 39 he remembreth that we are but dust hee considereth that we are mortall yea a winde that passeth and commeth not againe He will not suffer vs to bee tempted aboue that wee are able to beare Hitherto the Lord hath visited vs with his mercifull and gentle corrections famines sicknesses and strange diseases Let vs behold his gracious dealing toward vs and profit by these fatherly admonitions for if he should deliuer vs into the hands of barbarous and beastly enemies we should soone discerne the difference betweene the louing chasticements of a father and the bloody strokes of an enemy 22 Then they departed from Kadesh and the childreÌ„ of Israel euen al the congregation came vnto Mount Hor. 23 And the Lord spake vnto Moses and Aaron in Mount Hor neere the border of the land of Edom saying 24 Aaron shall be gathered vnto his people for he shall not enter into the Land which I haue giuen vnto the children of Israel because yee rebelled against my commandements at the waters of strife 25 Take Aaron and Eleazar his sonne and charge them to come vnto this Mount 26 And cause Aaron to strip off his garments and thou shalt put them vpon Eleazar his sonne then Aaron shall be gathered vnto his Fathers and shall dye there 27 And Moses did as the Lord had commanded for they went vp vnto Mount Hor in the sight of all the congregation 28 And Moses caused Aaron to strip off his garments and he put them vpon Eleazar his son and Aaron dyed there in the toppe of the Mount So Moses and Eleazar came downe from off that Mount 29 And when all the Congregation saw that Aaron was dead all the house of Israel wept for Aaron thirty dayes Hitherto of the Ambassage of Moses to the King of Edom These words containe the third and last part of the Chapter to wit the death of Aaron after the people were remooued from the borders of the Edomites For albeit the King did so vnkindly deny them any passage yet Moses and the Israelites doe not oppose themselues against them or attempt to breake through by force of Armes multitude of men and dint of sword but passe by their borders peaceably and fetch a compasse about their land True it is those enuious Edomites were worthy to perish and to be vtterly destroyed for their inhumanity yet because the time was not yet come wherein the Lord had prophesied and promised that the elder should serue the yonger Gen. 25 23. therefore the Israelites commit vengeance to the Lord to whom it belongeth Rom. 12 19. Now in these verses we see how God beginneth to execute the former threatning against Moses and Aaron For heere wee are to consider three things First the death of Aaron Secondly the succession of his sonne Thirdly the mourning of the people The father dieth the son succeedeth the people lamenteth the death of the high Priest If Aaron had dyed without any prediction and foretelling of his death all men might haue thought it had fallen out at aduentures and ascribed it wholy to the decaying of strength wasting of nature but being reuealed to Aaron himselfe and manifested to the whole Congregation both the time when and the place where he should die it appeareth that his daies were numbred and his yeeres limited which hee could not passe As then God had determined the death of Aaron and denounced his shutting out of the land of Canaan so that sentence is heere executed vpon him Deut. 34 4 5. the other concerning Moses is reserued vnto his time appointed of God In this place God commanded both of them what to doe euen to ascend vp to the Mountaine and sheweth that Aaron shall die there for his disobedience whose garments must be pulled off and put vpon Eleazar lest by touching of the dead the holy garments should be defiled After this commandement followeth their obedience agreeable to the same they come vp to the Mountain Aaron is stripped Eleazar is cloathed with them Aaron without feare of death or longer desire of life or prayer for life departeth in peace according to the word of God he is gathered to his Fathers Moses and Eleazar descend from the Mountaine Moses Eleazar and the people mourne for Aaron thirty daies Verse 23 24. And the Lord spake vnto Moses and Aaron We see heere according to the former threatning pronounced by the mouth of God verse 12. that Aaron cometh not into the land of Promise but dieth in Mount Hor. We learne heereby Doctriâ— God-thrâ—nings are 〈◊〉 compâ—â—â—â— that the threatnings of God are accomplished Howsoeuer his iudgments are many times deferred and his punnishments prolonged because hee is patient toward vs and would haue no man to perish but would haue all persons come vnto repentance yet in the end all his threatnings shall be verified and fulfilled in their times and seasons Consider this truth in our first parents Ge. 2 17. â— 3 7. God threatned them that if they did eate the forbidden fruite they should die the death we see the effect in them and all their posterity throughout al times and generations Behold other threatnings of God wee shall alwayes reade the execution after the denunciation So when God by the Ministery of Noah a Preacher of righteousnesse 2 Peter 2â— had threatned to destroy the whole world if in an hundred and twenty yeeres they repented not wee see how he brought in the flood vpon the world of the vngodly swept them away from the face of the earth which they had corrupted with their cruell and vncleane conuersation This we see likewise taught vnto vs throughout the bookes of the holy history of Ioshua The man is cursed before the Lord Ioshua 6â— that ryseth vp and buildeth the City Iericho he shall lay the foundation thereof in his eldest sonne and in his yongest sonne shall he set vp the gates of it meaning therby that whosoeuer should attempt to builde this City he should pay for it deerely because what time hee layeth the foundation of the wals his eldest sonne shall dye and when hee setteth vp the gates and hath finished it his yongest sonne shall dye When this threatning seemed quite forgotten and consumed with the rust of time God doeth bring it to passe as we
Samaria were deuoured of Lyons he commanded that one of the Priests which had been brought from thence 2 Ki. 17 26 27. should be carried thether to teach them the manner of the God of the Country so that the superstitious King thought it his duty to see them instructed in the truth A notable example of a godly and religious care this way is in Iehosaphat who 2 Chron. 17 6 7 8 9 10. so soone as hee had taken away the high places and the groues out of Iudah hee sent out sundry of the Leuites that they should teach in the Cities and they taught in Iudah and had the booke of the Law of the LORD with them and went about throughout all the Cities of Iudah and taught the people This is the foundation and stay of all Kingdomes to giue entertainment to the word of God this maketh a wise King and a wise people So long as Magistrates countenance the truth and Preachers of it they secure theyr owne estates and are blessed of God which ought to bee an encouragement vnto them not to bee slacke or slothfull in spreading abroad the Gospell of Christ Lastly because it were troublesome and tedious to go about to rehearse all their duties we breefely number vp the rest It is their duty therefore to be good examples of piety and godlinesse of life to the people and to prouide for them al things necessary for the body to aske counsell of the mouth of the Lord in theyr weighty affaires that is the ministery of the word and to yeeld obedience vnto it to exhort their inferiors in time of publike calamities to earnest repentance and to expresse the same by prayer and fasting to know the cause throughly before they proceed to giue sentence to punish euill dooers and defend the innocent and to establish such positiue lawes as are necessary for the maintenance of order and decency in the Common-wealth Vse 4 Lastly seeing Magistrates are necessary for the Church and Common-wealth it putteth those that are vnder them in minde of theyr duties partly in regard of themselues partly in regard of the Magistrates and partly in respect of God Touching themselues they must know they be no burdens to the Common-wealth nor superfluous parts that may be spared they are as the head or heart of the body or as the eye in the head all depend vpon their welfare so all depend vpon the Kings and Princes welfare If he be vpholden the Common-wealth standeth if he be vnregarded the Common-wealth falleth He is as necessary as the Sunne in the Firmament yea as fire and water and breathing without which we cannot liue If we iudge otherwise of this ordinance of God we are deceiued wrong both them and our selues Againe we learne that their life and continuance is greatly to bee desired of Gods seruants It is the part and duty of all Subiects to craue their safety and protection that they may safe-guard and protect both Church and Common-wealth Yea Rulers themselues in regard of this end which ought daily to bee before their eies may desire of God to lengthen their daies and to continue their happy reigne that together with the Saints they may do seruice to God in his Church in this respect I say they may desire life not so much aiming at their owne priuate good for in that respect it were better to bee dissolued to be with the Lord as respecting the generall vtility of their people What greater glory what higher honour can they haue then this to be the stay and defence of the church that otherwise were like to decay and goe to ruine and to continue the seuerall parts of it in well-doing That good King Hezekiah foreseeing by the word of the Lord the miserable estate of the Church that should bee after his death and considering with great anguish of heart the wofull effects that were like to follow he turned himselfe in his bed to the wall and wept and was greeued to depart hence Esay 38 18 ◠saying The graue cannot confesse thee death cannot praise thee they that go downe into the pit cannot hope for thy truth but the liuing the liuing he shall confesse thee as I do this day the father to the children shall declare thy truth He desired of God to liue and prayed vnto God to prolong his daies not to lift vp himselfe aboue his brethren not to glory in the smoke of lofty titles not to tyrannize ouer the people not to command the things that are vniust or to punish such as do not deserue it but to do good to the Church and to set foorth Gods praise Death indeede which bringeth the dissolution of nature is a welcome guest to them that are the Lords all the godly do make themselues ready to receiue him to meete and entertaine him and so Kings Princes among the rest howbeit in this respect that the Church may bee benefited by them it is no matter of impiety to desire a longer continuance among Gods people much more then is it the duty of such as are vnder them and gouerned by them to desire their continuance as the daies of heauen and as the course of the Sunne to bee Nurses to the godly This was wont to be a common salutation vsed of the people toward theyr Princes not onely of the Infidels but by the faithfull seruants of God Dan. 2 4 and 6 21 and 3 9 and 5 10. When the King came to visite Daniel being cast into the den of Lyons the Prophet so soone as hee heard him saide O King liue for euer that is GOD grant vnto thee a long life Last of all whensoeuer we haue a wise and worthy a godly and religious Prince giuen to vs it is our duty to be thankfull If the Lord grant vnto a Land a prudent and prouident Prince to reigne ouer thē whose heart is bent to seeke the Lord and to serue the GOD of his fathers the people that breathe vnder his shadow must praise the holy name of God It is their duty to pray that princes may be such and to commend them to God with all faithfulnesse For if they must pray for others much more for them When Salomon was annointed with oyle taken out of the Sanctuary they blew the Trumpet and all the people said God saue King Salomon 1 King 1 39 So the Apostle writing to Timothy exhorteth that first of all supplications prayers intercessions and giuing of thankes be made for all men For Kings and for all that are in authority 1 Tim. 2 1 2 3 that wee may leade a quiet and a peaceable life in all godlinesse and honesty for this is good and acceptable in the sight of God our Sauiour Now as we are to pray for them so wee are to praise God for them wee are not to forget the least blessings nor to be vnmindfull of smaller benefits and therefore we are much more bound to be thankfull
is to bring them vnto him and to make them seeke him early and vntill affliction worke in vs repentance newnesse of life we haue no right vse nor true fruite of it Fourthly it is required of vs to praise the name of God for his mercy and goodnesse in sparing of vs and not pouring out the full viols of his wrath and indignation vpon vs and not coming out with all his fury and forces against vs. The practise of this praise we see in Dauid after the plague was ceassed 2 Sam. 24 25 hee built an Altar vnto the Lord and offered burnt offerings and peace offerings and the Lord was appeased toward the Land and the plague ceassed from Israel Hee did not onely call vpon God but offered the sacrifice of thanksgiuing vnto him Except we follow his example and practise this duty we rob God of his honour and prouoke him to take away his blessings from vs. When we are in affliction we are eloquent enough and haue tongues to vtter many prayers to haue the plague vpon vs remoued from vs but when we are helped and the iudgement is taken away we forget both Gods mercy and our owne dutie we consider not from whence our deliuerance commeth nor what it challengeth at our hands Fiftly we must remember that we thinke not our selues hardly dealt withall but take heed to our selues that we be farre from murmuring and complaining against God The Lord complaineth by his Prophet against such hypocrites Iere. 3 4 5. Ieremy 3 Diddest thou not still cry vnto me Thou art my Father and the guide of my youth will hee keepe his anger for euer will he reserue it to the end Thus they flattered with their lippes when malice was in their hearts they spake faire to God and pretended a great desire they had that they would faine please him while his hand is vpon them and while he striketh them with his rodde But what answere doth GOD giue and they receiue It followeth in the next words Thus hast thou spoken but thou doest euill euen more and more And as it was with this people so is our case when God at any time taketh vs in hand we speake him faire we humble our selues before him and stoope downe to take correction but eyther wee thinke the time too long while his rod is vpon vs and so wil prescribe him the time when to take it away or else we fret fume against him as doing vs wrong and wee sustained iniury at his hands But if we were acquainted eyther with our iniquity or with his mercy we would be otherwise minded and would confesse that all kindes of punishments are due to vs and indeed too little for vs yea we would easily perceiue that GOD is more sorrowfull for the correction which he is constrained to lay vpon vs then wee are greeued for the sinnes which wee haue committed against him If these things be found in vs if we acknowledge Gods mercy toward vs in our troubles if we call vpon him earnestly if we turne vnto him vnfainedly if we praise his name cheerefully and do not think our selues hardly dealt withall we shall not want comfort in our sufferings but be able to comfort both our selues and others Lastly it is our duty to bee patient vnder Vse 3 the crosse not to discourage our selues in our troubles whatsoeuer or how great soeuer they be nor to murmure and repine at them seeing our doctrine teacheth vs that he neuer powreth vpon vs all his wrath nor giueth vs a full cup to drinke vp euen the dregs thereof but tempereth seasoneth it in such sort that together with the affliction we may taste of his compassion Now to the end we may not despise the chastening of the Lord neyther faint when we are rebuked of him but may possesse our soules with patience and endure constant vnto the ende we are to consider three things First of all we must remoue all lets and impediments that may hinder vs in the course of patience Secondly we must learne and marke the motiues that may moue vs to the embracing of this Christian and heauenly vertue Thirdly we must examine prooue our selues whether this grace of GOD be in vs or not seeing vpon it as vpon a pillar resteth the life of our christian profession as we shall shew afterward Touching the first it standeth vs vpon to cut off and to cast away from vs all such things as may any way hinder our patience The Apostle writing to the Hebrewes and commending the constancy and patience of the Saintes draweth this exhortation Wherefore Heb. 12 1. let vs also seeing that wee are compassed with so great a Cloud of witnesses cast away euery thing that presseth downe and the sinne that hangeth so fast on let vs runne with patience the race that is set before vs whereby he declareth that the meanes to hold on our course with patience is to remoue the lettes and impediments that stand in our way The first hinderance is selfe-loue The hinderances of patience the very bane and poyson of all good and holy duties Wee loue our selues and our skinne so well that we shrinke backe our shoulders and pull in our heads when any perill beginneth to hang ouer vs as if some storme and tempest were imminent and ready to fall vpon vs. So long as this thorne sticketh in the flesh wee cannot loue the Lord nor yeeld obedience vnto him in bearing the crosse Hence it is that our Sauiour Christ saith Math. 16. verse 24. If any man will follow me let him forsake himselfe and take vp his crosse and follow me It is to our nature and the naturall man hard to suffer who desireth to sleepe in an whole skinne The second hinderance is desire of reuenge For these two patience and reuenge are as contrary one to the other as peace and warre as fire and water as light and darkenesse If Ioseph had looked to the iniurious dealings of his brethren toward him and to their wicked purposes intended against him he would neuer haue saide vnto them Gen. 45 5 8. Bee not sad neyther greeued with your selues that yee solde me hither you sent me not hither but God who hath made me a father vnto Pharaoh and Lord of all his house and Ruler throughout all the Land of Egypt If Iob had rested and contented himselfe in the attempts and robberies of the Sabeans and Caldeans hee would neuer haue broken out into these wordes The LORD hath giuen Iob 1 15 17 21 and the LORD hath taken away It belongeth not vnto vs to take or to seeke reuenge but to commit our selues and our causes to the God of vengeance The third lette is infidelity when we haue in vs an vnfaithfull heart and cast off all confidence in God who maintaineth the lot of all those that trust in him and depend vppon him What was the cause that the Iewes suffering want in the wildernesse
saued Hence it is that in his prayer to his Father he saith I haue glorified thee on the earth I haue finished the worke which thou gauest mee to doe Ioh. 17.4 Iohn 17. Why doe we then reward him so vnkindly or what euill hath hee done vnto vs that we should deale so with him As hee teacheth that we cannot serue God Mammon so we cannot serue God and our selues There is no parting of stakes with him He hateth party-coloured Christians he will haue the whole man the whole obedience or else he reiecteth all Saul performed part of his will but because he did not all that he required hee was cast off 1 Sam. 15. Would we haue him partly to loue vs and partly to hate vs partly to be pleased with vs and partly to be offended God doth not thus diuide his loue and hatred Whom hee loueth hee loueth freely wholly effectually He so loued vs that hee spared not his owne Sonne but gaue him for vs. The like loue ought we to returne vnto him againe Mar. 6. Herod hearing Iohn Baptistpreach the word reformed himselfe in many things Mar. 6. Act. 8.13 Simon Magus was baptized and professed the faith and continued among the people of God and wondered at the signes and miracles that were done But except our righteousnesse doe exceed the righteousnesse of these men we cannot enter into the kingdome of heauen All these are halfe Christians that serue God to halfes like the Iewes that spake halfe Hebrew Neh. 13.24 and halfe Ashdod and worship God in one part and the diuell in another like the Colony of the strange nations transplanted in Samaria 2 Kin. 17.41 that feared the Lord and serued their grauen images also who while they would needes doe both are expresly charged not to feare the Lord Verse 34.35 neither to doe after the statutes and ordinances and commandements which the Lord commanded the children of Iacob whom hee named Israel So is it with all such as yeeld an vnperfect and vnsound obedience they thinke they serue God and obey his commandements but they are greatly deceiued and they may iustly be charged not to serue him at all For who required this halfe or halting obedience at their hands Against all this maimed and mangled duty we will oppose the practise of Dauid a man after Gods heart in the 119. Psalme where he many times discouereth his zealous affection as verses 5.6 O that my wayes were directed to keepe thy statutes then shall I not be ashamed when I haue respect vnto all thy commandements Psal 119.5.6.13.101 And verse 13. with my lippes haue I declared all the iudgements of thy mouth And verse 101. I haue refrained my feete from euery euill way that I may keepe thy word Where wee see his manner of seruing the Lord how farre different it is from ours he had respect vnto all his commandements not to some only he refrained his feet from euery euill way not frō some only Let vs follow his worthy holy example and doe that which is right in the sight of the Lord 1 King 15.5 and not turne aside from any thing that he commandeth vs all the dayes of our life so shall Gods name be glorified so shall he be well pleased with vs and so shall wee haue comfort and others instruction through our obedience Lastly they are also reprooued The fourth reproofe that thinke it enough to serue God outwardly to bee seene of men and worship him through hypocrisie like vnto them that looke to the garment but neglect the body so doe these looke to the body but neglect the soule For as we shewed before that he who maketh no conscience of one commandement but of purpose and custome breaketh the same is guilty of all because if like occasion were offered he would breake all the rest Iames chapter 2. verse 10. So such as looke only to the outside and to turne their face toward religion doe make it manifest that there is no religion in them at all It is strange to see how smoothly and deuoutly some will carry themselues who notwithstanding bewray the hollownesse of their hearts These are they that make cleane the outside of the cuppe and of the platter Matth. 23.25.27 that are like vnto whited sepulchers which indeed appeare beautifull outward but are within full of dead mens bones and of all vncleannesse Matthew chapter 23.25 27. Thus it fared with Iudas he serued God outwardly and the diuell possessed him inwardly If a man could deceiue the eternall God as well as blinde the eyes of a mortall man there might bee some colour for this colourable worship But God is not mocked He that framed the heart looketh into the heart and searcheth into the corners and secret chambers of the heart And albeit it be deceitfull aboue all things yet it cannot deceiue him There was neuer in any age place for hypocrisie but in regard of the loose and corrupt times into which we are cast if we were but politike and wordly-wise wee would bee any thing rather then hypocrites Nothing worse then hypocrisie which is to expose our selues to all infamy contempt and reproch Religion among the greatest sort is made a by-word and the religious make themselues a prey What wisedome then is in vs to lay open our selues to such indignities obloquies slanders and false accusations and in the meane season to want the inward peace of a good conscience and true comfort of a pure heart and that which is more then all to want the fauour of God and his louing countenance toward vs who hateth vs as his secret enemies for our hypocrisie Hypocrites therefore are iustly abhorred of God man They draw neere to God with their mouthes but their mindes are farre from him Matt. 15. Their worship is like to counterfect money which is gilded outwardly but within is nothing but brasse or such like base stuffe so that all is not gold that glistereth Or like the apples which grow at the dead Sea where sometimes Sodome and Gomorrha stood which are faire in colour beautifull in shew and maruellous in greatnesse but when you come to touch them or to handle them they turne to dust and cast out a filthy sauour more vnpleasant to the nostrils then they were pleasant before to the eyes Thus it is with hypocrites they appeare beautifull before men they loue to be well thought off by them and haue many times more glorious shewes then other that are more sound within because they study nothing else but how to get the applause and praise of the world Such a one was Iudas among the Apostles Such were Ananias and Sapphira among the disciples Let vs take heede we be not like them or if we will be like them let vs know that as we ioyne with them in their sinne we must also partake with them in their punishments who dyed not the common death of
family which was the Church of God not onely Isaac the sonne of promise in whose seede the nations of the earth should bee blessed but Ismael that was borne after the flesh that mocked his brother persecuted him that was borne after the spirit and in the end was cast out of the Church Gen. 21.9 10. Gen. 21.9.10 Gal. 4.30 Gal. 3.30 And as it was with the father so was it with the son for we see this in the children of Isaac who stroue and struggled within the wombe of their mother Gen. 25.22 and when the time of her deliuerance came she brought foorth not only Iacob Gen. 32.24 who afterward was sirnamed Israel obtaining a farre more honourable name then all the Affricani or Germanici or Asiatici among the Romanes whose praise was wholly from the earth and a blast of the mouthes of mortall man whereas he wrastled with God in Peniel and preuailed but also prophane Esau Heb. 12 16. so branded as it were in the forehead by a marke of yron by the Spirit of God who sold his birth-right for a messe of pottage For the children being not yet borne neither hauing done any good or euil that the purpose of God according to the election might stand not of workes but of him that calleth It was said vnto her Iacob haue I loued but Esau haue I hated Rom. 9.11.13 Rom. 9.11.13 Samuel was a man that feared God exceedingly and gouerned the people vprightly so that he appealed to the people and to the consciences of all men to witnesse his innocency and integrity what wrong he had done them whose oxe he had taken and whose asse he had taken or at whose hand he had receiued any bribe to blinde his eyes 1 Sam. 12.3 1 Sam. 12.3 Yet when hee was old and made his sonnes iudges ouer Israel they walked not in his wayes but turned aside after lucre they tooke bribes and peruerted iudgement 1 Sam. 8.3 1 Sam. 8.3 Dauid was a man after Gods owne heart yet he had not onely Salomon that was beloued of God 2. Sam. 13.14 and 15.16 1 Kin. 1.5 but also incestuous Amnon ambicious Absolon and trecherous Adonijah the first defiled his owne sister and wrought folly in Israel the other two rebelled against their father and sought to take away the kingdome from him The like we might say of Eli who sate vpon a seat by a post of the Temple and by his residence on his charge and daily attendance to giue answeres to the people that came vnto him gaue testimony of his godlinesse yet his sonnes were the sonnes of Belial and knew not the Lord 1 Sam. 2.12 1 Sam. 2.12 To conclude for the examples that might be brought to this purpose are infinite who was more Godly then Iosiah who remembred his creator in the dayes of his youth and reformed religion betimes in his kingdome yet his children followed not the wayes of their father but did euill in the sight of the Lord according to all that their wicked forefathers had done 2 King 23.32 37. 2 King 23. Iere. 22.18 Iere. 22.18 To all these testimonies of Scripture if we adde also the testimony of common experience of all ages and times and places and persons we may gather that all the children of the faithfull haue not beene alwayes continued vnder the covenant of God nor followed the steppes of their faithfull parents to be like vnto them Now because this is a point diligently to Reason 1 be marked of vs let vs consider the reasons whereby it may be better confirmed vnto vs. First to shew the election of God which is the highest steppe of our saluation to stand vpon the free wil and purpose of God and not vpon ordinary succession or naturall generation or any causes in our owne selues to the end that all both parents and children should confesse that such as haue receiued this power and prerogatiue to beleeue in the Name of Christ Iesus are borne not of blood nor of the will of the flesh nor of the will of man but of God Ioh. 1.13 Ioh. 1.13 This reason is noted concerning Iacob Rom. 9.11 that the purpose of God might stand according to election not of any workes but by him that calleth this was it that made difference betweene him and his brother Secondly that the best seruants of God Reason 2 may acknowledge that they can by no means conuey to their posterity the graces of God the gifts of sanctification repentance from dead workes which themselues haue receiued from God by supernaturall meanes and not by naturall they begetting naturally children of wrath as well as other men euen sinfull children tainted and defiled with originall corruption Adam begate Seth in his owne image that is in his naturall inclination to euil Gen. 5.3 Gen. 5.3 Hence it is that Dauid acknowledgeth he was shapen in iniquity and that in sinne his mother did conceiue him Psal 51. Psal 51. So then as the corne that is purged from the chaffe and made cleane bringeth vp corne againe together with the chaffe and as the father that is circumcised begetteth children that are vncircumcised so such parents as are sanctified themselues cannot leaue to their issue any sanctifying graces which must come onely from aboue from the Father of lights Reason 3 Thirdly God hath a purpose to shew his iustice in the destruction of the stubborne and disobedient as he doth his mercy in the saluation of those that are godly and obedient This is the reason rendred by the Spirit of God that albeit the sonnes of Eli were reproued by their father yet they hearkened not vnto his voyce because the Lord would slay them 1 Sam. 2.25 â— Sam. 2.25 God is determined to glorifie himselfe and his great Name in their destruction as they resolued and setled themselues their whole liues to dishonour him to their confusion Reason 4 Lastly the children euen of faithfull and godly parents doe oftentimes want the good meanes of a godly education and therefore no maruell if their hearts not being ploughed vp doe bring forth cockle and darnell in stead of good corne For the children of God doe themselues through humane frailty and infirmity sometimes faile in the performance of this duty They cocker them and are too choice and nice ouer them they dare not offend them or speake a word against them which ouerweening and suffering of them to haue their will too much God punisheth in their children whereof we haue a worthy example in Dauid toward Adonijah who exalted himselfe against his father saying I will be king and he prepared him chariots and horsemen and fifty men to runne before him The occasion of this presumption and rebellion is noted to be thus King 1.6 His father had not displeased him at any time in saying Why hast thou done so He failed toward him more then Eli did toward his sons for he said
him the forme of a seruant and was made in the likenesse of man When the disciples began to contend for place of superiority so that a strife arose among them which of them should be accounted the greatest he propoundeth vnto them his manner of liuing and conuersation and thereby disswadeth them from ambition Luke 22.27 Whether is greater he that sitteth at meat or he that serueth is not he that sitteth at meate but I am among you as he that serueth The whole life of Christ euen from the first moment of his conception vnto the last period of his assumption and ascension from the earth doe preach vnto vs as with a liuely voyce his wonderfull humiliation that he made himselfe as a worme of the earth who was equall in glory with his Father If this example of him that is the authour and finisher of our faith wil not moue vs to true humility nothing in the world will moue vs. Lastly pride is the preparation of vs vnto a fall and the ready way that leadeth to destruction The proude man that climbeth aloft worketh his owne ouerthrow and confusion and the higher we ascend the greater is our downe-fall Salomon in the booke of his Prouerbes beateth much vpon this point as Chap. 11.2 When pride commeth then commeth shame but with the lowly is wisedome and Chap. 16.18 Pride goeth before destruction and an hauty spirit before a fall chap. 18.12 Before destruction the heart of man is hauty and before honour is humility This may be farther confirmed vnto vs by three famous and memorable examples recorded in the Scriptures to wit Nebuchadnezzar Haman and Herod The first whiles he was boasting of great Babylon which he had built for the chamber of the Empire by the might of his power Dan. 4.30 and for the honour of his maiesty was driuen from the company of men and had his habitation with the beasts of the fielde and did eate grasse as oxen The second to wit proud Haman swolne with the conceit of his owne greatnesse while he thought to be clad in royall apparel which the king vsed to weare to bee mounted on horsebacke that the king rideth vpon and to haue the crowne royall that he weareth to be set vpon his head was driuen to play the lacky on foot and to dance attendance as a Page Ester 6.10 and 7.9.10 and not long after fell from the highest toppe and tower of honour to the lowest degree of shame and reproch The third and last example is of Herode who being puffed vp with the Syren songs of Sycophants and Flatterers thought himselfe worthy to take vpon him the honour of God Act. 12 2â— but immediately the Angel of the Lord smote him because he gaue not God the glory and he was eaten vp of wormes Behold heere how the greatest sort of men are wonderfully deceiued in their owne imaginations deeming pride as a stirrup to mount vp into the saddle of honour whereas it is a steppe to bring them-downe and a meanes to make them fall into shame and confusion â—e sixt reâ—oofe Lastly it reproueth such as enuy at the better and higher callings of others These are euen ready to die consume away when they see others placed in greater places and adorned with greater gifts then themselues This is a common sicknesse and sinne and the cause of many euils that swarme in Church common-wealth When Ioshua heard the Elders in the hoste to prophesie he enuyed them for Moses sake â—mb 11.28 â— 3.26 The like we see in Iohns disciples when they heard of Christs glory and fame encreasing more more they feared it would turne to the diminishing of the credite and estimation of their master The remedies to preuent this mischiefe before it come or to pull it vp when it hath taken hold of vs are many First let vs acquaint our hearts to reioyce at the good that doth befall them and to be glad when any thing befalleth them for the comfort of their soules or bodies as when one member is had in honour all the rest are cheered and refreshed by it Cor. 12.26 Secondly we are to consider that all places of preferment come from God as the Prophet teacheth Promotion commeth neither from the East nor from the West â—l 76.6 7. nor from the South but God is the Iudge he putteth downe one and setteth vp another Thirdly we must al of vs make this account of our gifts that they are bestowed for the common good and not onely for the priuate benefit of such as possesse them so that the eye cannot say to the hand Cor. 12.21 nor the head that is highest to the foot that is lowest I haue no need of thee without the destruction of the whole body Fourthly the fewer our gifts and the lower our places and the smaller our callings are the lesser lighter account we are to make wheras such as haue the greatest charges haue the greatest account to make according to the rule of Christ â—e 12.48 Vnto whomsoeuer much is giuen of him shall be much required and to whom men haue committed much of him they will aske the more The higher therefore a man is exalted the more is he bound to God and to them ouer whom he is set and to those among whom he liueth so that there is no gift no honour no calling without his burden and account For as the starres haue light but for mans vse so we haue gifts but for others benefit Lastly this consideration if there were no other is sufficient to correct all pride and ambition in vs to wit to examine our owne ability and we shall finde that there cannot be so small a charge committed vnto vs but the same is able to make our shoulders shrinke and crack yea to bow and breake if we doe our duties as we ought to doe For our infirmities are so great and our strength so little that whosoeuer sifteth himselfe throughly and tryeth his owne giftes without hypocrisie and flattery shall find that he is able to do as good almost as nothing at all If we thinke vpon these things it will be as a bridle to restrain vs from soaring and climbing so high and a forcible means to breed in vs contentation in our places whatsoeuer they be whether high or low whether great or little Thirdly it is a comfortable thing to a mans Vse 3 conscience in life and death in prosperity and aduersity to remember that we haue thus serued God fulfilled the callings with a good conscience that he hath laid vpon vs. The faithfull seruant that hath giuen to his fellow seruants their portion of meat in due season shall be most happy and be made ruler ouer all his goods He that occupied his masters talents and gained by them heard this comfortable voyce Matth. 24.47 and 25.23 Well done good and faithfull seruants thou hast beene faithfull ouer a few things I will
must giue an account â— 16 2. that they may do it with ioy not with greefe for that is vnprofitable for you Some offices haue no accounts or easie and very small belonging vnto it but this hath an heauy and streight accounts because the blood of such as perish shall be required at the watchmans hands that hath neglected his duty Reason 3 Thirdly we haue a gracious promise of a great reward Our paines shall be so rewarded that greater reward shall be for greater paines as the Apostle teacheth 1 Cor. 3 8. He that planteth and he that watereth are one and euery man shall receiue his owne reward according to his owne labour The Apostle Peter concludeth this chap. 5 4. When the chiefe Shepheard shall appeare â— 12 3. we shall receiue a crowne of glory that fadeth not away This ought to encourage vs to our duty to consider that our labour shall not be in vaine in the Lord. Vse 1 The vses remaine First seeing the Ministers must keep watch ward ouer the soules of the people it serueth to reprooue such as make it a matter of ease and therefore when they are once entred into that calling do giue themselues to idlenesse and security â—e first reâ—ofe not considering that it is a worke full of labour and imployment full of difficulty and businesse True it is the Ministery is an honour but withall it is a burden so that whosoeuer will haue the honour must beare the burden vpon his shoulders for these cannot be separated These two are as companions that cannot be diuided Euery one is willing to heare of the dignity but euery one is not willing to discharge the duty euery one is ready to be preferred but euery one is not so ready to profite others God requireth of all Pastors that they should instruct the ignorant Tim. 3 16. â—ek 34 4. Thess 5 14. bring home them that wander heale the diseased comfort the distressed support the weake admonish the disorderly conuince the erronious reproue the vicious but these sluggards that sleepe and delight in sleeping will do nothing at all regarding the fleece rather then the sheepe and the benefit to themselues more then profit to their hearers Woe vnto such idle bellies woe vnto such hard masters who reape where they haue not sowen and gather where they haue not strewed who hiding their talents are conuinced of greeuous iniquity in the sight of God and man For besides those euilles which they haue of their owne they are guilty of the death of other men not onely as accessaries but as principall procurers of their destruction This is a certaine truth neuer to be forgotten but to be engrauen in the hearts of euery Minister as it were with a pen of iron or the point of a Diamond that so many we do kill and euen murder their soules as we suffer thorough our negligence and silence to perish Gregor hom 11 in Ezek. so to fall into the clawes and iawes of the diuell who goeth about like a roaring Lyon seeking whom he may deuoure The Diuell standeth at receit as a cunning huntesman to cath his prey Now he hunteth for soules a more cruell hunter then euer Nimrod was and these are as the diuels dogges to driue them into his nets If we will approue our selues to bee true Ministers indeed we must confesse that wee are bound with a treble band of necessity to discharge our duty as it were with 3 strong chaines that are not easily broken one in regard of our selues another in regard of the people and the third in regard of God and his glory that ought euermore to be before our eyes The Apostle saith of himselfe 1. Cor. 9 16. A necessity is laide vpon me yea woe is vnto me if I preach not the Gospel They are subiect to the curse of men that in time of famine dearth do withhold the corne Prou. 11 26. Such the people shall curse but blessing shall be vpon the head of him that selleth it In like manner such as withdraw the food of mens soules and gather it as ingrossers into their owne hands are accursed not of men onely but also of God and his curse shall enter into their soules and not leaue them vntill he haue rooted them out because they feede not the flocke but feed vpon it prey vpon it but doe not pray for it In regard of the people our Sauiour saith Luke 10 42. One thing is necessary and woe to them that heare not the Gospel for as great a necessity is laide vpon the hearer as vpoÌ„ the Minister so that where there is no vision the people perish Prou. 29 18. If then we take heed to our selues and vnto the doctrine and continue in them in doing this we shall both saue our selues and those that heare vs 1 Tim. 4 16. Lastly the consideration of Gods glory ought to be as a spurre to pricke vs forwarde to do our duties The Apostle speaking of the Thessalonians a most worthy Church abounding in all heauenly graces calleth them his glory his ioy his hope his crowne in the presence of our Lord Iesus Christ at his coming 1 Th. 2 19 20. Howbeit his glory was ioyned with the glory of God otherwise his glory would haue turned to his shame Hereby is the Father glorified when we bring forth much fruite to the obedience of the Gospel and therefore the loue of God should compell and constraine vs to publish the glad tydings of saluation Hence it is that Christ exhorteth Peter againe and againe as he loued him to feed his sheepe and his lambes Iohn 21 16 17. So then such as are negligent in their duties declare plainly that they neither loue God nor care for the people nor regard their owne soules The second reproofe Secondly they are reproued that are ignorant and cannot as they that are idle and will not teach they that are vnskilfull as well as they that are wilfull in detaining the word of life the food of the soule from the people These haue no knowledge themselues and therefore cannot builde vp others in knowledge They starue themselues and therefore haue no bread to bring forth to saue the liues of others They haue nothing in them and therefore cannot shew any olde or new store They are poore and therefore haue no treasure to bestow vpon others No man ought to aduenture his owne soule though he might aduantage himselfe therby to winne the whole world as Christ teacheth Math. 16 verse 26. For what should this profite him in the end when he hath cast vp his accounts and compared his gaines and losses together But these foolish men to get not the gaine of all the kingdomes of the earth but the tithes and reuenues of some one little parish do hazard their owne soules nay more then that the soules of many people whom they rob sacrilegiously of the meanes of their saluation These also are
sometimes through couetousnesse sometimes through fauour and sometimes through a respect they had to aduance their kindred such as are altogether vnfit for such high places Pelarg. in 4. cap. Numer Hence it is that Sixtus the fourth is iustly charged and challenged to haue instituted the sonne of Ferdinand King of Naples beeing a childe to Ecclesiasticall orders which the heathen for a reuerent respect they had to sacerdotall dignities would neuer haue done and gaue him the ouersight and circumspection of the Church of Tarentum Leo the tenth of the house of Medices being a childe of thirteene yeares of age was made Cardinal by Innocentius the eight Thus hath the chaire of Moses beene defiled if Moses chaire haply were then among them whereof wee may dispute and demurre not without iust cause The wise man saith in his Ecclesiastes chap. 10 16. Woe to thee O Land when thy King is a childe so we may say truely Woe vnto thee O Church where thy Minister is a childe that knoweth not how to goe in and out before the people This is a foule abuse and cannot stand with the institution of God well may such vnseasoned timber serue to build vp Babel but in the house of God it can haue no place It is as vntempered morter fitte enough to set together a false church Where the people are children caried about with euery waue and are without knowledge nay refuse the meanes of knowledge it is Gods iudgement to send theÌ„ children to be set ouer them that so one child may leade another by the hand children in age such as are children in gifts We conclude then that the popish Church is a childish Church and the Romane Byshoppe is a childish Byshop or else he would neuer haue ordained children to that calling and laid his hands vpon them and appointed them to such functions Secondly it reproueth such as hauing the ouersight of the Church to make Ministers The second reproofe do indeed commit a foule ouersight through carelesnesse and neglect of their duty and so thrust vpon the church such as are vnwise and vndiscreete who are as vnconscionable in executing as they were carelesse in chusing of them For albeit these that are thus ordained be not young in yeares yet they are yong in manners There are two sorts of young men and there are two sorts of old men Some are young in age others are young in conditions so that albeit they doe not make choise of little children yet they make choise of such as are little better whereas men of grauity and entire conuersation ought to be elected and not rash headed persons obtruded vpon the Church This was the cause why Paul left Titus in Crete that hee should ordaine Elders in euery City and for this cause he chargeth Timothy that hee should doe nothing through partiality neyther lay his hand rashly vpon any man lest he were partaker of their sinne For when as a man is ordained through fauour and friendship or other sinister and sinfull respect who hauing the doore of entrance opened vnto him maketh hauock of the Lords flocke partly by teaching corruptly and partly by liuing scandalously hee that doth ordain him is guilty of those crimes and himselfe may be charged to be a false teacher and an euill liuer For whosoeuer doth not hinder the sinnes of others but giue way vnto them that they passe forward is partaker of them he that beareth with them and winketh at them is as well guilty as hee that walketh in them Hence it is that hee exhorteth Timothy to keepe himselfe pure and vnspotted But peraduenture they will obiect Obiection they knew not what he was they were ignorant of his wickednesse and loosenesse Answer But this doth not excuse them because they ought not rashly to haue giuen him admission vntil they had made diligent search and inquisitioÌ„ Such as were to buy a bondslaue were wont to demand the Physition touching him to aske of the neighbours and to require a time to make tryall of him and therfore much more ought there if in any thing else to be aduise and deliberation taken when any is to be admitted to the calling of a Minister and no place left either for feare or fauour Basil Mâ—â—â— â— eyther for hatred or couetousnesse For iudgement is corrupted foure waies Sometimes through feare when we shake and shrinke backe from speaking the truth for feare of offending great persons So did Pilate wrest the Lawe and sinne against his owne conscience for feare of Caesar because they cryed out We haue no King but Caesar Iohn 19 12. if thou let this fellow goe thou art not Caesars friend Somtimes through couetousnes when we are corrupted through bribes and hired for money which blinde the eyes of the wise Exod. 23 â— and peruert the words of the righteous So did Felix gape after gaine and looked for rewards Acts 24 26. Hee hoped also that money should haue beene giuen him of Peul that he might loose him Sometimes through hatred and malice for as Naboths vineyard was Ahabs sicknesse a strange disease so he dealt corruptly with Michaiah because he hated him and could not abide him 1 Kin. 22 8 27. He put him in prison and fed him with bread of affliction and with water of afflictioÌ„ yet he had done nothing worthy of imprisonment or of death Lastly through fauour and friendship wheÌ„ we seeke to gratifie and pleasure our kinsmen or acquaintance as Pilate did to please Herod and for that care not what wrong we doe to others Wherefore the Lord would not haue the poore man countenanced in his cause Exod. 23 3. And Festus the Deputy saith It is not the manner of the Romanes to deliuer any man to die 〈◊〉 25 16. 〈◊〉 7 51. before that he which is accused haue the accusers face to face and haue licence to answer for himselfe All which corruptions of iustice if they ought to bee farre from the tribunals of earthly Iudges much more ought they to be remoued from the Courts and Consistories of the Church-officers whensoeuer the question is in hand of admitting any to the holy Ministery or of remouing any from the Ministery This is a capitall sinne and yet alasse there is not that conscience made of it that ought to be It is a sinne that draweth on many others as it were with cart-ropes It giueth encouragement to him that is ordained to goe forward in his sinnes when hee considereth by whose meanes he was admitted For thus he strengthneth and emboldeneth himselfe to go forward If I were not in good case such persons as sway the matters of the church would neuer haue giuen me entrance It heartneth and helpeth forward others of like quality to resort vnto them for spirituall preferment and promotion who say to themselues Why may not I get into the Ministery as well as such a one I am not worse and more vnworthy then he I cannot be a more beast
soules vnto God The Apostle hauing declared that he would not be negligent to put them in remembrance of the same things and that he thinketh it very meete to do so addeth this as a reason motiue to moue him which also ought to encourage vs Knowing that shortly I must put off this my Tabernacle 2 Pet. 1 14 1â— euen as our Lord Iesus Christ hath shewed me Moreouer I will endeuour that you may be able after my decease to haue these things alwayes in remembrance And then indeed wee haue done our duty when wee haue taught the truth in this manner to our people not onely once and away as it were glancing at it but continually dwelling vpon it teaching them line vpon line and precept vpon precept like masters that teach young schollers to reade that must not content themselues once to tell them but must oftentimes put the same things into their mouthes and mindes or else they forget them straight-waies Let vs now make application of the Doctrine which is the life of instruction forasmuch Vse 1 as teaching without applying is as the body without the soule First of all we learne hereby that the perpetuity standing course of teaching is most needfull and necessary in euery Congregation It is the Ministers duty to sowe and to continue sowing to weed and to continue weeding to teach and to continue teaching to conuert and to continue conuerting to conuince and to continue conuincing to instruct and to continue instructing For as wee haue alwaies neede of meate and that as we eate so we must continue eating or else wee famish and perish so the Minister must feed and weed and watch ouer his people and abide continually in it without ceasing and intermission This is it the Apostle teacheth Timothy 1 Tim. chap. 4 verse 16. Take heed to thy selfe and vnto the doctrine continue therein for in doing this thou shalt saue both thy selfe and them that heare thee So then it is not enough to take heede vnto himselfe and his doctrine to liue well and to teach well but hee must continue in them both and not giue ouer It was well saide of the heathen man â—2 de It is no lesse vertue to keepe then to get to preserue then to obtaine Many know how to get but they know not the art how to saue that which they haue gotten and therefore it passeth away suddenly as grease that melteth before the Sunne If the husbandman should onely plant and neuer water he might looke for no fruite to come of his labour It is not enough for the watchman to haue discouered the enemy once or twice vnlesse hee descry him so ofter as hee maketh an approch so it can be no discharge to the spirituall watchman of soules to haue giuen warning by blowing the Trumpet vnlesse he doe it during the whole time of the warre which is perpetuall and continuall We can take no truce nor make no league with our spirituall enemies Our aduersary the diuell goeth about continually 〈◊〉 8. seeking whom he may deuoure Hence it is that Christ requireth of Peter not onely to feede but to feede againe and againe â—1 15. Feede feede feede according to the charge committed vnto him and Paul would haue Timothy be instant in season and out of season â—4 2. so that there is required diligence faithfulnesse painefulnesse and continuance in teaching It is worthy to bee well considered which the Lord saith in the Prophet Esay ch 62 6. I haue set watchmen vpon thy walles O Ierusalem which shall neuer hold their peace day nor night Wee know not at what time the Lord will call effectually and touch the harts of those that we teach He must first feed with milke before he giue them strong meate for euery one that vseth milke is vnskilful in the word of righteousnesse inasmuch as hee is a babe but strong meate belongeth to them that are of ful age euen those who by reason of vse haue their senses exercised to discerne both good and euill Hebr. 5 13 14. It is the Ministers duty to ring the alarme bell continually he hath some work alwaies to do to strengthen fortifie to comfort and raise vp to exhort and admonish to heale the sicke to bring home them that wander to encourage the weak to establish them that are strong and to answer doubts that arise among his people If it were possible to teach all truth particularly that is required of a Christian man yet we haue not then time to be idle and sit downe at our ease but euen then we must goe ouer the points againe that our people that haue learned them may learn them againe and if they know them they may yet know them better if they remember them that they may remember them better if they practise them that they may practise them better and better Yea if we be growne old in learning we must learne still for wee must liue and dye learning something Euery one both Minister people must be a scholler in the Schoole of Christ Timothy himselfe must giue attendance to reading â—m 4 13. to exhortation and to doctrine all men must stirre vp the giftes that are giuen vnto them 2 Tim. 1 6. which will soone decay without vse and diligence as the fire will goe out except the coales bee kindled and more wood added When Christ had distributed his talents among his seruants he said Occupie till I come Albeit then by the Ministry of the word we haue receiued to beleeue Luke 19 13. yet this must not abate our diligence in hearing but we ought as carefully to seeke the foode of our soules afterward as before forasmuch as without continuance of attendance to this ordinance it is vnpossible that any should be saued God not suffering the means of saluation appointed by him to bee neglected or contemned Secondly this reproueth sundry abuses Vse 2 both in the Ministers and in the people as first of all the nicenesse of many Teachers who because they would be singular and popular gaining to themselues many followers and seeking the praise of men more then the glory of God labour to bring new doctrines into the Church neuer heard off before not proportionable to the ancient faith of the Prophets and Apostles but of a new coyne and stampe These cannot abide to be beating vpon old points they thinke it a discredite and disgrace vnto them to treade in the beaten path troden by others that went before them they must euer bee seeking of vnknowne and vncouth waies this is their delight and in this they glory This hath bene the poisoned and pestilent humor of heretikes and of false teachers to draw away the minds of the simple and vnlearned from the ancient truth receiued from the Scriptures and to turne them out of the right course followed by all the faithfull Such were those false Apostles that troubled the faith of the Galatians and brought
brother or neighbour but we must hold no friendship with such as are enemies to God and are at warre and defiance with him Iehoshaphat is reprooued for a lesse matter 2 Chro. 19.2 If any man aske Obiect whether the children must shunne their father the seruants their master the wife her husband c. I answere Answer we must haue no such familiaritie as is free for vs to refuse and deny neither voluntary society which we may auoide Vnnecessary fellowship is forbidden and is offensiue such as is for pleasure and delight As for children seruants subiects wiues and such as are bound by band of duty and obliged in the family or common-wealth they are not by this doctrine discharged from their duties but must be subiect euen to such as are excommunicated prouided that they take heed so farre as lyeth in them that by their conuersation with them they do not consent to their sinne like of it delight in it defende it commend it but rather according to their place and calling mourne that they are compelled to be with such and therefore must exhort and admonish them to returne to the Church as it were to the fold of Christ This then serueth to reprooue all such as delight make choice to be in company with excommunicate persons such as receiue them to their houses such as ordinarily eat and drinke with them knowing them to stand in that fearefull case These partake with them in their sinnes and keepe them from repentance as much as in them lyeth While we are familiarly conuersant with the wicked it will be hard not to be stained with their sinnes For how can a man walke among thornes and not wound himselfe Vse 5 Lastly we are warned hereby to leade our liues circumspectly and soberly that we bee not cast out Let vs hold faith and a good conscience as the Apostle saith 1 Tim. 1.19 20. Which while some hauing put away concerning faith haue made shipwracke of whom is Hymeneus and Alexander whom I haue deliuered vnto Satan that they may learne not to blaspheme This vse hath diuers particular branches First we should desire euermore to liue in the Church It was the prayer of Dauid Psal 27.4 One thing haue I desired of the Lord that wil I seeke after that I may dwel in the house of the Lord all the dayes of my life to behold the beauty of the Lord and to enquire in his Temple It is recorded to the great commendation of Anna that she departed not from the Temple Luke 2.37 but serued God with fastings and prayer night and day We must therefore liue orderly not as fooles but as wise redeeming the time because the daies are euill that we may continue as children of the light and members of the Church If once we become prophane and as dogs and swine we must be kept from holy things and barred from the word and Sacraments It is the duty of the Church to keepe the holy ordinances of God from all contempt Some that liue in the Church are open blasphemers of the name of Christ others are heretiks and corrupt the faith many giue scandall and offence to others by their loosenesse of life all these are to be barred and excluded from the word Sacraments For a man liuing in the middes of the Church may be worse in the practises of his life then an open enemy of which the Apostle Paul speaketh Tit. 1.16 They professe that they know God but in workes they deny him being abominable and disobedient and vnto euery good worke reprobate This care of keeping his ordinances from open prophanation Christ himselfe shewed in reforming the abuses of the Temple when in great zeale of spirit that had eaten him vp he whipped the buyers and sellers out of the temple Mat. 21.12 13. because they had made his Fathers house which was the house of prayer an house of merchandise and a denne of theeues Secondly we must doe nothing and speake nothing that may giue occasion to the world to reuile the religion of God or slander our holy profession This is Pauls charge to seruants that they so carry themselues toward their masters that the Name of God and his doctrine be not euill spoken off 1 Tim. 6.1 The faults of men are wont to be cast vpon the doctrine which they professe and to be whipped vpon the back of the author from whence it came Such as mens life is that they leade such is the doctrine and religion iudged to be which they beleeue Wherefore we must take heede lest the Name of God be blasphemed through vs Esay 52. Dauid is said by his sins to cause the enemies to blaspheme 2 Samu. 12.14 Thirdly it is our duty to pray that the word of God may be glorified 2 Thes 3.1 It is that which we are taught to aske in the Lords prayer Matth. 6.9 that his Name may be hallowed Now Gods word is his Name forasmuch as thereby he is knowne vnto vs Psal 138.2 It was Dauids prayer Psal 119.39 Turne away my reproch which I feare for thy iudgements are good As if he should say keepe me from doing that which may bring rebuke or reproch to thy word Fourthly it is the duty of all faithfull Pastours and Ministers to keepe the people from prophaning the holy thing Ier. 15 19. they are as the Angels of God set with a glistering sword to keepe the way to the tree of life It is the duty of the shepheard to seuer the infected sheepe from the sound The dispensation of the Sacraments is committed to the Ministers to deliuer them to such as are worthy to withhold them from such as are vnworthy lest we giue them a sword into their hand to kill themselues because obstinate sinners that come vnworthily impenitently to the Supper of the Lord doe eate and drinke their owne damnation Iohn the Baptist would not admit vnto his baptisme any but such as confessed their sinnes and was perswaded they had truly repēted Mat. 3. But is it not enough for them to say they repent No for euery hypocrite may thus repent A man may confesse in words that which he denyeth in his deeds and therefore he must haue the vndoubted testimonies of true repentance weeping humiliation prayer amendment of life such like Besides by this account euery one that commeth to the Lords Table repenteth and no man commeth vnworthily or without repentance forasmuch as euery one will say he repenteth no man will confesse he is impenitent Neuerthelesse we cannot account him to be a true penitent that hath giuen no signe of repentance Fiftly this sentence is to be denounced with meeknesse and moderation with all patience and long suffering yea with much griefe and sorrow It must not be done ordinarily and commonly The cutting off of a member is no vsuall thing the Phisitian tryeth all wayes and meanes before he attempt that desperate cure and oftentimes he findeth it fitter not to
them might haue hope And the Prophet Dauid in sundry places setteth downe this effect which himselfe from time to time had found and felt in his troubles as Psal 19.8 The statutes of the Lord are right reioycing the heart the commandement of the Lord is pure enlightning the eyes and the 119. Psalme Psalm 119 24 is a plentiful store-house to furnish vs abundantly with matter of comfort Thy testimonies are my delight and my Counsellers and againe My soule melteth for heauinesse strengthen thou mee Verse 28 according to thy word This is the true way sanctified vnto vs to driue away heauinesse this means the children of God haue vsed haue found by experience and good proofe the force and effect of it It hath beene very auaileable vnto them and filled their bones with marrow and fatnesse To this end he saith afterward Verse 92. Vnlesse thy law had beene my delight I should then haue perished in mine affliction Thus doe the faithfull reioyce in his Testimonies as much as in all riches forasmuch as his statutes do reioyce the heart make wise the simple enlighten the eies and conuert the soule then which it is vnpossible to finde greater matter of comfort Two meanes of comfort To conclude we haue seene that there are two meanes to obtaine comfort the one is from the worke of God in our hearts by his holy Spirit which leaueth vs not desolate and destitute The other is the vse of the word which is sweeter then the hony and the hony-combe and more to be desired then much riches Let vs haue an heape of sorrowes cast vpon vs through enduring of the Crosse and let vs sinke neuer so deepe into afflictions the word of God is able to raise vs vp againe to cheere vp our hearts Verse 7. Then they shall confesse their sinne which they haue done Wee shewed before that Moses setteth downe three waies how this damage offered to men is to be blotted out The course which they ought to take to purge it away is first of all to make confession of their sinne to God forasmuch as where the confession of man goeth before there the forgiuenesse of God followeth after We cannot lye hid from him nor conceale our offences and therefore it is best to acknowledge them before him Doctrine Whosoeuer looketh for forgiuenesse must confesse his sinnes to God From hence we learne that whosoeuer looketh for forgiuenesse must confesse his sins to God This is the practise and property of a true penitent to lay foorth his sinnes to God both originall and actuall and to discouer them in his sight This we see in sundry examples remembred in the old new Testament When Dauid was reprooued of Nathan the Prophet who set his sins in order before him he answered 2 Sam. 12. I haue sinned against the Lord. The Publican going vp into the Temple to pray and standing afarre off would not lift vp so much as his eyes vnto heauen but smote vpon his brest Luke 18 13. saying God be mercifull to me a sinner The prodigall sonne hauing wasted his substance with riotous liuing when he came to himselfe he went to his father and saide vnto him Luke 15 21. Father I haue sinned against heauen and in thy sight and am no more worthy to bee called thy sonne The like confession we reade in Daniel chap. 9 5 6 7. when he perceiued by the word of the Lord that the seuenty yeares were accomplished in the desolations of Ierusalem he praied vnto the Lord his God and made his confession Wee haue sinned and committed iniquity and haue done wickedly and haue rebelled euen by departing from thy precepts and from thy iudgements c. The like we might shew out of Ezra 9 5 6. and Nehem. 9. and many other places which teach that it is a duty required of vs to make humble confession of our sinnes vnto God Reason 1 The reasons are weighty and effectuall to enforce this duty First we shewed in the former doctrine that all sin is committed against God Howsoeuer we may hurt men and damnifie them in their bodies and goods yet the cheefest dishonor is done against God whose law is broken and transgressed as Psal 51 4. Against thee euen thee onely haue I sinned and done euill in thy sight If then the iniury done to man be an iniquity cōmitted against God we are bound to confesse our sinne vnto him But all the wrongs offered to our brethren are sinnes against God and therefore confession ought to be made vnto him Secondly we haue shewed also before that Reason 2 it is in Gods power onely to forgiue sins and free vs from the punishment due vnto sinne He onely can giue pardon for sinne Cypri Ser. 5. de Lapsis that carried our sinnes on his body The Scribes and Pharisies had greeuously corrupted the purity of doctrine by the leauen of their owne traditions yet they held soundly and sincerely this principle that God onely forgiueth sinnes They falsely interpreted the law of God and peruerted the true meaning of it by their gloses yet they reteined this truth that none can forgiue sinnes but God onely Mark 2.7 If then God alone can forgiue sins then we must confesse them vnto him But hee alone can forgiue sinnes and therefore we must confesse them vnto him Thirdly without confession of our sinnes Reason 3 there is no forgiuenesse nor hope of pardon for God cannot in iustice forgiue vs except in humility we confesse vnto him seeing without it wee haue no promise made vnto vs to finde fauour at his hands If we be not ashamed to vncase and vncouer our sinnes he will not be ashamed of vs but shew mercy toward vs as Prou. 28 verse 13. Hee that couereth his sinnes shall not prosper but who so confesseth and forsaketh them shall haue mercy And the Apostle Iohn affirmeth the same If we confesse our sinnes he is faithfull and iust to forgiue vs our sinnes and to cleanse vs from all vnrighteousnesse 1 Iohn 1 verse 9. The like remedy Paul deliuereth to the Corinthians who for their vnreuerent vnworthy partaking of the Lords Supper were some of them weake some sicke and some dead If we would iudge our selues wee should not be iudged of the Lord. 1 Corin. 11 31. And the Prophet Dauid declareth the same by his owne experience Psal 32 verse 5. I acknowledged my sinne vnto thee and mine iniquity haue I not hid I said I will confesse my transgressions vnto the Lord and thou forgauest the iniquity of my sinne If then there be no forgiuenesse of sinnes without confession it followeth that it is our duty to confesse them before him Fourthly where there is no true confession Reason 4 of sinne there is no sound repentance for sin For the inward sight of sinne and humbling of our selues for it will open our mouthes cause vs to lay them open As then the confessing of them with
accusation I restore him fourefold He testifieth his repentance by his readinesse to make restitution whereas he that keepeth stollen goods stealeth still and is no better then a theefe and consequently farre from repentance Reason 2 Secondly without restitution there can be no remission forasmuch as repentance is falsely counterfeited and not truely practised God will not forgiue such as retaine with them their neighbours goods To steale from them and to keepe that which is stollen is a plaine token that we are resolued to continue in sinne He that is perswaded and determined not to depart from stollen goods which are sweet morsels vnto him is resolued to be a theefe and not to giue ouer Thus God is mocked and dallied withall and his law neglected and despised This the Prophet Ezekiel pointeth out chap. 18.7 9 12 13. and 33 15. He that hath not oppressed any but hath restored to the debter his pledge he shall surely liue saith the Lord God but he that hath oppressed the poore and needy and hath spoyled by violence and hath not restored the pledge c. he shall surely die his blood shall be vpon him Seeing then such as restore and so make recompense of that they haue taken away haue promise of forgiuenes contrariwise such as neuer make restitution haue a terrible threatning of death denounced against them it followeth that this is a duty required of all persons Reason 3 Thirdly the performance of it is a very speciall meanes to bring a blessing vpon vs a blessing I say from him to whom restitution is made For when he shall see how God hath touched their heart with a feeling of their sin that they can no longer keepe that which is not their owne albeit power be in their hand to do it it shall stirre him vp to desire and procure their good and to craue a blessing to come downe vpon them This is that which we reade in Moses Deut. 24.12 13. If the man be poore thou shalt not sleepe with his pledge c. that he may blesse thee This end is not to be neglected forasmuch as the eares of God are alwaies open to heare the cry of the poore and he hath promised to helpe them and to bring a curse vpon al their oppressors to their destruction Reason 4 Fourthly as the loynes of the poore shall blesse them that restore so God will accept it as a worke of iustice and righteousnesse and as a fruit of his spirit iustifying vs by the righteousnesse of Christ Iesus his Sonne and sanctifying vs to his glory In the place of Scripture before remembred Moses teacheth this and layeth it downe as a strong reason Deut. 24.13 where speaking of such as had taken pledges of the poore he saith In any case thou shalt deliuer him the pledge againe when the Sunne goeth downe that he may sleepe in his own raiment c. and it shall be righteousnesse vnto thee before the Lord thy God This also is a most forcible reason to mooue vs to restitution forasmuch as God setts it down as an infallible testimony of a iustifying faith and therefore the contrary is a fruit of infidelity so that we shal neuer repent vs of that we haue done nor wish it to be in our owne hands againe Reason 5 Fiftly the vniust retaining of other mens goods hindereth many good things from vs inasmuch as God will accept no seruice nor duty at our hands vntill we haue ridde our hands of things euilly gotten We may come to heare his word and to call vpon his Name and sit among the Saints and seruants of God in the Congregation howbeit we heare without fruit and we pray without profit For this poisoneth and corrupteth vnto vs the best things of God This is that which Christ teacheth vs in the Gospel of Matthew chap. 5.23.24 If thou bring thy gift to the Altar and there remembrest that thy brother hath ought against thee but he hath some iust action against vs so long as we keepe any of his goods wrongfully from him leaue there thy gift before the altar and goe thy way first be reconciled to thy brother and then come and offer thy gift If then we desire that God should heare our prayers or be well pleased with the hearing of his word we must be careful to make recompense and satisfaction for such iniuries as wee haue offered and our brother hath sustained Now let vs come to the vses which are as Vse 1 it were the life and soule of this point that hath beene prooued First of all it serueth to reprooue all such as neglect this duty and so offend against this doctrine The first reproofe And among them it meeteth directly chiefly with those that commit sacriledge robbing the Church and defrauding the Ministers of that portion which God hath granted vnto them in his holy word The wise man saith Pro. 20.25 It is a snare to the man who deuoureth that which is holy and after vowes to make inquiry Our Sauiour himselfe saith Matth. 10.10 The labourer is worthy of his wages The Apostle Paul saith 1 Cor. 9.14 The Lord hath ordained that they which preach the Gospel should liue of the Gospel This sinne came first from the man of sinne by whom tithes were first alienated and impropriations erected and Church-liuings spoiled for the maintenance of idle persons that sate still and did nothing but eate and drinke and fat themselues in cloysters as oxen in a stall and these deale with the goods of the Church as the souldiers did with the garments of Christ Matth. 27.35 Psal 22.28 Luke 7.5 they parted his garments among them and cast lots for his vesture The Centurion is commended in the Gospel that builded a Synagogue for the Iewes but these men doe what they can to pull downe Churches and to impouerish the Ministery and to destroy the soules and saluation of many whom Christ redeemed These spirituall theeues and Church-robbers must learne to pay their due and not muzzle the mouth of the oxe that treadeth out the corne 1 Tim. 5.18 They robbe God greatly of his honor and dishonour him more then the heathen did their idols which are no gods These men glory in their Christianity and yet are enemies vnto Christ So that the Gentiles that knew not God shall arise in iudgement against them and condemne them The second reproofe Secondly it reprooueth all oppressors that fill their houses with the spoiles of the poore and needy as Esay 3.14.15 The Lord will enter into iudgement with the ancients of the people and the Princes thereof for ye haue eaten vp the vineyard the spoile of the poore is in your houses What meane ye that ye beat my people to peeces and grind the faces of the poore saith the Lord God of hostes And to this purpose speaketh Micah in his prophesies against this sinne chap. 3.3 They also eate the flesh of my people and flay their skinne from off them they
vpon the Iewes and think hardly of them because they crucified the Lord of glory but if we would enter into our selues and consider what we are we should finde our nature as bad as theirs our sinnes are they that crucified him they are the nayles that did pierce his hands and feet and the speare that entred into his side and shed his blood Zach. 12 10. Vse 2 Secondly this confirmeth vs in a principle of our Christian religion that remission and forgiuenes of sinnes is by the merit of Christ because the Lord hath laid vpon him the iniquity of vs all Esay 53 6. And to him giue all the Prophets witnesse that through his Name all that beleeue in him shall haue remission of their sinnes Acts 10 43. And the Apostle saith that in him we haue redemption through his blood the forgiuenesse of sinnes according to the riches of his grace Eph. 1 7. What forgiuenesse of sinne is Now then if we would know what this freedome and forgiuenesse is we must vnderstand that it is a blessing of God vpon his people procured by the death and passion of Christ whereby God esteemeth of sinne as no sinne or as not committed This is figured out by many borrowed speeches in the Scripture as Esay 44 22. I will put away thy transgressions as a Cloud and chap. 38 17. He hath cast them behind his backe alluding to the common practise of men who when they will not remember or not regard a thing do turne their backes vpon it and put it out of their sight Likewise the Prophet Micah chap. 7 ver 19. He will cast all the sinnes of his people into the bottome of the sea alluding to Pharaoh and his host that perished and were drowned in the red sea The benefit of this is endlesse and vncountable the remission of our sinnes the redemption of our soules and the reconciliation of our persons into the fauour of God being the most wonderfull blessing that euer can come to mankind For euery man that hath his sinnes deteined is more miserable and wretched then the most vile creature that euer was The dogge the serpent the toade are not so base for when they die there is an end of all their woe and sorrow but when man dieth and departeth out of this life without this blessing then is the beginning of his anguish first in soule vntill the day of iudgement and in soule and body for euermore after the generall resurrection This consideration caused the Prophet to cry out Psalm 32 1 2. Blessed is he whose transgression is forgiuen whose sinne is couered Blessed is the man to whom the Lord imputeth not iniquity This was the voice of Dauid this was the feeling that hee had though otherwise he had the pleasures and roialties of a kingdome Aske carnall and corrupt men who are blessed and happy in this world some will say the rich man some the wise some the fortunate some the healthy some the honourable and some those that are in fauour with Princes or if they will not say so yet they shew euidently that they thinke so But this point is neuer thought vpon it is accounted but a common matter and therefore it neuer commeth into their minds or entreth into their hearts Alasse alasse how many are there that did neuer rightly know what sinne is what it worketh how it corrupteth whom it defileth and whereunto it bringeth These are drowsie Protestants of dead hearts and almost desperate If wee had the right knowledge of our selues and the least feeling of sinne as it were with the tippe of our finger we would finde our hearts so foule and our estate so fearefull and the wrath of God so bitter that if the gaine and glory of the whole world were set before vs on the one side and the pardon of our sinnes on the other side we would chuse the free forgiuenesse of our sins before ten thousand worlds and all the pompe of them So then we must hold that the redemption of our soules is a most deare and costly thing the dearest thing in the world and of greatest value It cost the precious blood of the Sonne of God the least drop whereof being the blood of God is more worthy and of greater merit then all the world The seruants of Dauid said vnto him Thou art worth ten thousand of vs 2 Sam. 18 3. so wee may say of the Sonne of God our Lord Iesus Christ that he is more of worth theÌ„ ten thousand of vs and yet he accounted not his owne life to be deare and precious vnto him but he was content to lay it downe for our saluation and therefore Paul saith to the Elders of Ephesus Acts 20 ver 28. that God redeemed to himselfe a Church by his owne blood his sacrifice being propitiatory and sufficient to purge our sinnes and to make vs cleane againe Thirdly if we will haue any comfort that Vse 3 our sinnes are washed away by the blood of Christ whereby the attonement is made and we reconciled to God the Father wee must leaue them and forsake them and leade an holy and godly life The Apostle Peter teacheth this point and enforceth this duty vpon vs from the consideration of the death and passion of Christ 1 Pet. 4 ver 1 2. Forasmuch as Christ hath suffered for vs in the flesh arme your selues likewise with the same minde for hee that hath suffered in the flesh hath ceased from sinne that he no longer should liue the rest of his time in the flesh to the lustes of men but to the will of God And the Apostle Iohn saith If we walke in the light â—n 1 7. as he is in the light we haue fellowshippe one with another the blood of Iesus Christ his Son cleanseth vs froÌ„ all sin They then cannot assure themselues that Christ died for them that make no account of committing sinne that drinke in iniquity as water and wallow in it as swine in the mire and cast out sinne from their prophane hearts as the dogge doth his vomit Let vs marke this as a good note and set it downe as it a rule that Christ is not dead for vs except we be dead to sinne and he is not risen againe for vs except we be risen to newnesse of life Indeed he died it is an article of our faith but what benefit haue we by it if we feele not the power of it working effectually in vs Besides this is another principle which is surer then the heauens that we are not redeemed except we bee sanctified For are we so foolish to imagine that he wold redeeme vs from sinne that we should commit sinne afresh and that wee should serue sinne againe Will any man ransome a prisoner and pay a great price for him that so soon as he is freed he should by and by serue his enemy So do we deceiue our selues if we imagine that Christ would pull vs out of the snare and
dead are there and that her guests are in the depth of hell Such naughty women are called euery where in this booke strangers though they be too familiar and well known and thrust themselues into the company of others because they should be strangers vnto vs and not of our acquaintance There is nothing more common in them then to entice young men by wanton gestures lasciuous words and plausible perswasions to dalliance and delight It is a great fauour of God to be preserued from their baites and kept from their snares yea it is a farre greater mercy to be secured from harlots then to be kept from the pestilence they shew greater wisdome that shun and passe by their houses and company then they that forsake places persons that are infected with some dangerous and deadly disease Euery one is forward to beware hee come not neere any pest-house for feare of his life but if we assemble into harlots houses we run in danger of soule body It is an easie matter to fall into a pit where a man may be drowned but it is not so easie to get out of it The wanton woman is as a deepe ditch and a narrow pit and a dangerous hole whereinto a man may slip hastily at vnwares but he shall hardly come out from thence or deliuer himselfe without the speciall goodnesse of God pulling him as it were out of the fire and setting his feete in safety For as a theefe lurketh in a denne or wood to get a prey so doth she lye in waite and vseth baites to steale away the hearts of men and thereby preuaileth mightily with many in the world Among all dangers this is not the least that Salomon speaketh of â— 2 19. None that goe vnto her returne againe neither take they hold of the pathes of life These words do not absolutely deny repentance to them that are falleÌ„ or shut the gate of mercy against them that haue sinned but the meaning is that few yea very few escape destruction returne to saluation because they sildome repent It is a very rare thing to see a penitent adulterer they leaue the sinne when it leaueth them because they can follow it no longer but they do not repent of it they do not sorrow for it they do not flie from it Hence it is that you shall hear many old men whose strength is decaied whose bodies are withered whose feet are already entred in a manner into their graues laugh heartily at the remembrance of their tricks of youth and talke wantonly filthily of the prankes which they haue plaied so that from the abundance of the heart â—h 12 34. the mouth speaketh and their corrupt communication testifieth that they neuer soundly repented of their vncleannesse No maruaile therefore if the wise man peremptorily declare that few or none of those that are giuen ouer to this lewdnesse of life do come to repentance for albeit some few find grace yet in comparison of such as run on headlong liue securely to the end in their wickednes they may worthily be said to be none at all They are so blinded besotted that they cannot see their own filthines they are so dull and deafe that they cannot heare those that admonish them nay they hate those that reproue them The Apostle Paul exhorting the Corinthians to flye fornication â— 6 18. which was most common in those daies â—â—es to a â—fornica and esteemed a slight or no sin at all vseth many notable reasons of great weight importance worthy to be considered of vs. One reason or motiue is this that our bodies are the Lords and must be seruiceable vnto him â— 6 13. The body is not for fornication but for the Lord. Wherfore hath he giuen to vs our body but that we should serue him in our body We are not to yeeld our members as instruments of vnrighteousnes vnto sin â—6 13. but we ought to yeeld our selues vnto God as those that are aliue from the dead and so make our members as instruments of righteousnes vnto him First therefore the Apostle reasoneth froÌ„ the end of our creation Secondly the Lord Iesus is ordained appointed to be the Redeemer Sauiour not only of the soule but also of the body therefore he saith the Lord for the body 1 Cor. 6 13. Fornication and sanctification cannot stand together but are contrary one to the other so that they cannot abide in one subiect Christ came into the world to this end that he might redeeme our bodies by his death out of the power of the diuell and sanctifie them by his Spirit If then we giue our selues as seruants to obey the lusts of the flesh wee make void the glorious worke of our redemption wherein mercy iustice and truth kissed one another For herein we see the truth of Gods promise accomplished Gen 3 15. that the seed of the woman should bruise the serpents head and the truth of his threatning fulfilled that man offending shold die the death Herein we may behold the wonderfull iustice of God that because man had sinned man must be punished for otherwise he had not bin a iust God Lastly hereby appeareth the vnspeakable mercy of God toward mankinde who albeit his iustice were such that rather then sin should goe vnpunished he would punish it in his Son 1 Pet. 2 24. Esay 53 12. who bare our sins in his body and made intercession for our transgressions yet found out a way how to redeeme vs when we cast our selues headlong into all misery and made our selues subiect to the greatest thraldome that euer was We are deliuered from the hands of our enemies sin the world and the diuell that we should be holy vnto him that hath called vs. The third motiue is drawne from the glorious resurrection of our bodies as the former was froÌ„ the gracious redemption of our bodies If we would haue them liue with him for euer that shall raise theÌ„ vp we must abstaine from filthy lusts which defile the body therfore the Apostle saith God hath both raised vp the Lord 1 Cor. 6 14. wil also raise vs vp by his own power The author of this great benefit and wonderfull worke is God which passeth and exceedeth mans reason Hence it is that he putteth vs in minde of his power because he is almighty If it were not vnpossible vnto him to create our bodies out of the dust of the earth why shall it not bee possible to raise them out of the dust againe Nay if he were able to make theÌ„ of that which was nothing inasmuch as the Apostle teacheth Heb. 11 3. that the things which are seene were not made of things which doe appeare how much more shall he bee able to giue to euery one his body which he had before Again he teacheth that God hath raised already the Lord Christ froÌ„ death to life therefore
bee yea thou shalt diligently consider his place and it shall not be the Lord shall laugh at him for he seeeth his day comming Then it shall be saide to all the wicked â—th 25 41. Go ye cursed into euerlasting fire prepared for the deuill and his Angels The truth may be ouer-borne and smothered for a time yet it cannot be disgraced and concealed for euer It were well for them if they might lie for euer in the graue and neuer come into the light it were well for them if their works might neuer come to bee examined might dye as the vntimely fruite of a woman that neuer saw the Sun but it shall not go so well with them they must not then looke for auie comfort like the rich Glutton who was denied a drop of water to coole his tongue If then they would giue a thousand worlds for one day of repentance or for one droppe of Faith or for oyle in their lampes they cannot obtaine it Heere life is either wonne or lost here saluation is begun or else we neuer haue it Then all things shall appeare as they are though many things are that do not now appeare Then the vizard of the hypocrite must be pulled off and hee shall deceyue no more by shewes of honest dealing And she shall conceiue seede In these words wee haue a second promise made to the Woman suspected of adultery against whom nothing could bee proued For God maketh a two-fold promise to the innocent party The first was set downe before that she should be free from the imputation of the sin and from the castigation of punishment Now cometh the second promise to bee considered which reacheth further then the former wherein God doth wonderfully recompence the slander charged vpon her and declare himselfe to be a maintainer of chastitie and innocency For what could a woman in this case haue desired but to haue her innocency made known to her husband and to the whole Church It was an hard case to vndergo this triall and to haue her name in this manner called into question but after she is tried God doth abundantly recompence her sorrow and affliction and doth not onely cleere her good name but giueth her yssue making the barren woman to keepe house and to be a ioyfull mother of children Hee doth not onely set her free the thing which she desired but withal maketh her fruitfull which is more then shee could haue expected We learne hereby Doctrine God bestowâ—th more mercy vpon his hildren then they desire that howsoeuer the faithfull are many waies tried and troubled yet all their sorrowes are turned to their good When the innocencie and righteousnesse of the godly is once made knowne God is more gracious vnto them then they could desire or craue at his hands We see this in the examples alledged in the former Doctrine as in a glasse most cleerely Remember what wee saide of Ioseph albeit he liued for a time as a prisoner and was clapt in the stocks yet hee was deliuered and his innocency reuealed But was this all Or did God content himselfe to bring his sincerity to light No he was aduanced to honor Gen. 41 41. and made ruler ouer all the land of Aegypt which he neuer dreamed of nor looked for nor gaped after And as it was with the sonne so was it also with the father For Iacob vowed a vow to God that if he would bee with him and keepe him in his iourney that he was to go Genes 28 20. with â—2 9 10. And would giue him bread to eate and raiment to put on then the Lord should be his God His desires are not extended farre but he is contented with a little he craueth of God his daily bread the which Christ also willeth and warranteth vs to aske Mat. 6 neuertheles God was more gracious to him then so and gaue him great riches as himselfe coÌ„fesseth to God his louing kindnes I am not worthy of the least of all the mercies and of all the truth which thou hast shewed vnto thy seruant for with my staffe I passed ouer this Iordan and now I am become two bands The like we might speak of Iob the faithfull seruant of the Lord who may be compared to him in the suffering of aduersity Or who can match him in patience He sustained the losse of his Children and of his goods and yet these were but the beginnings of sorrowes forasmuch as he was deepely afflicted in body and minde What then did he desire of God in his miserie Iob 42 10. to haue his Asses and Camels and cattle doubled vppon him and all the substance of his house to be increased He had no such thoght in his hart and yet it came to passe according to the saying of the Apostle Iames 5 11. Yee haue heard of the patience of Iob and haue seene the end of the Lord for the Lord is verie pittifull and of tender mercy Let vs also call to minde the example of Dauid the least in his Fathers house hee was called of God from feeding his sheepe and following the Ewes great with young and was annointed to bee King and appointed to feed his people in Iacob and his inheritance in Israel whereof he neuer dreamed Psal 78 71 72. The like we might say of Daniel of Mordecay of Ester and many other children of the captiuity who saw great dangers ready to fall vpon the church as it were a gaping gulfe ready to swallow them vp quick or as a huge rocke threatning ship-wracke if they had onely tasted of the mercie of God and his power in working their deliuerance they wold haue magnified his great goodnesse and sung his praise with the Psalmist Psal 34 19 20 Many are the afflictions of the righteous but the Lord deliuereth him out of them all hee keepeth all his bones not one of them is broken Psal 34 19 20. But besides this he gaue them fauour in the sight of Princes 1 Sam. 2 8. and raised them from the dung-hill to make them inherit the Throne of glory as Hannah singeth who had good experience of it who was contemned but now regarded who asked of God one sonne and obtained not him alone but three other sonnes and two daughters From all which concents of holy Scripture we conclude that the faithfull and righteous seruants of God are oftentimes blessed not onely aboue their deserts which are none at all but aboue their desires and demands Reason 1 The Reasons that serue to confirme this truth to our consciences are to be considered of vs. First God is infinite in his loue toward his people he is no niggard of his goods hee keepeth not all to himselfe as the couetous man He is as the liberall man that freely bestoweth where he seeth need we are as poore beggers that haue nothing our own but rags and rents or as poore criples that can boast of nothing but wounds and sores full
called the fiery darts of the diuell and the very poison of the soule whereby we make shipwracke of faith and of a good conscience If we do not pray that God may be our Sauiour and protector from these we cannot be kept safe but lye open as a prey to all these enemies Vse 1 We may conclude from hence somewhat for the strengthening of our faith and for the encrease of our obedience As first of all we must confesse that our helpe commeth onely from the Lord seeing we are directed to goe onely to him to seeke protection who neither slumbereth nor sleepeth Psal 121 2 3 4 91 1 and 3 8. He that dwelleth in the secret place of the most High shall abide vnder the shadow of the Almighty he is our shield and buckler he is our rocke and refuge he is our fortresse strong tower the righteous flye vnto it and are saued Be it that they be many times and many waies afflicted yet they shal not be able to hurt them no euill shall come neere vnto them Psal 91 10. So then we are taught to assure our selues of the Churches safety and to confesse that saluation belongeth to the Lord and that his blessing is vpon his people Psal 3 8. and therfore we pray vnto him But praier must bee grounded vpon faith faith vpon the promise the promise vpon the word and the word vpon God True it is the gates of hell are set against the Church but the gates of hell shall not preuaile against it Vse 2 Secondly this doctrine of the diuine protection is a meere priuiledge of the Church and appropriated to Gods seruants onely The vngodly haue no promise of his protection neither can they expect preseruation from his hand The Lord is no preseruer of thē he hath made no promise of defence vnto them but leaueth and forsaketh them in euill without comfort without succour without deliuerance The Prophet vpon this sure ground concludeth that euill shall slay the wicked and that they which hate the righteous shall be desolate Ps 34 20 21. For hauing shewed that God deliuereth his out of all their troubles keepeth al their bones so that none of them is broken he addeth that doubtlesse the vngodly shall vtterly perish they lye open to the wrath of God and haue none that can deliuer them Vaine is the helpe of man and weake is the strength of an horse and foolish is the confidence in defenced places they are not able to saue a man Vse 3 Thirdly feare not the rage of mighty enemies albeit they rage neuer so much and dig neuer so deepe with their deuises to destroy the Church though they bend all their force and fury to vndermine it and turne it vp by the rootes that it grow no more in the earth though they take crafty counsell together against the chosen people of God and consult against his hidden ones yet they are hid vnder the shadow of his wings and kept as the apple of his eye Psalm 17 ver 8. and they are therefore called his hidden ones because he hideth them with himselfe as his precious and peculiar treasure Exod. 19 5. and keepeth thē safe and sound from all iniuries and inuasions that would do them hurt True it is the enemies encourage one another say among themselues Psalm 83 4. Come and let vs cut them off from beeing a Nation that the name of Israel may be no more in remembrance howbeit the Lord shall do vnto them as vnto Sisera and as to Iabin at the brooke of Kison which perished at Endor and became as dung for the earth verse 9 10. How then should wee stand in feare of them that doe not stand in feare of God nor of his threatnings and yet haue their persons open to all his iudgments to be made like vnto a wheele as the stubble before the winde As the fire burneth a wood and the flame setteth the mountaines on fire so shal they be persecuted by thy tempests and made afraid with thy stormes so that their faces shall be filled with shame ver 13 14 15. This vse is concluded and collected out of the Psalme 27 1 3. The Lord is my light and my saluation whom shall I feare The Lord is the strength of my life of whom shall I be afraid Though an hoast should encampe against me my heart shall not feare though warre should arise against me in this will I be confident Seeing then we haue such precious promises and such worthy examples to stirre vs vp to bee bold in the Lord building our house vpon the sure rocke of his defence it argueth great infidelity weaknesse wauering feeblenesse faintnesse to stand in feare of euery scar-crow or of euery storme of raine or blast of winde or force of tempest or waue of the sea that shall threaten to fall vpon vs. Vse 4 Lastly wee are from this consideration bound to loue the assemblies of the Saints and labour to be in the number of the members of the true Church To be a member of the visible Church is not enough to make vs to bee a member of the Catholike Church which we professe to beleeue in the Articles of our faith The Catholike Church is the number of the elect and chosen seruants of God In the visible Church are many hypocrites as chaffe among good wheate which when the fan of God cometh shal be blowne away The parts of the true Church are as a small remnant gathered out of the multitude Esay 1 9. as a little flocke of sheepe gathered into the sheepfold out of an heard of wolues and goats and as a chosen generation called out of the rest of the world For these two are as two Cities one contrary to the other the one euermore at warre with the other the Church and the world They that are of the true Church haue made a diuorce from it and are enemies to the world and they that are of the world haue no interest or priuiledge in the Church and therefore Christ saith to his Disciples Iohn 15 19. Because ye are not of the world but I haue chosen you out of the world therefore the world hateth you Now as he sheweth that he had chosen them out of the rest of the world so he hath done all the faithfull that belong vnto him If then we would assure our selues to be in this number we must make much of the assemblies of the Saints otherwise we can neuer earnestly commend vnto God the protection of his Church if wee loue not the beauty of Sion and long not to dwell where the Lord dwelleth We see that so soone as any certaine knowledge of Christ was entred into the hearts of the two Disciples that came vnto him by and by they followed him and said vnto him Master where dwellest thou Iohn 1 38. So must it be with vs we must dwell with him in his house and abide with him in his chamber
in â—orke of â—iniâ—tery the point to bee considered from hence is this that all the Ministers are the Lords seruants appointed to serue him in the worke of the Ministery whether they bee called extraordinarily or ordinarily they must consider they are the Lords Thus hee speaketh by the Prophet Ieremy 35.15 and 25.4 I haue sent vnto you all my seruants the Prophets rising vp earely that ye may turne euerie man from his euill wayes Thus the Apostle saith 1 Cor. 4.1 Let a man so thinke of vs as of the Ministers of Christ And in 1. Tim. 1.12 Christ Iesus accounted me faithfull and put mee in his seruice No man therefore must thinke it any way to be any disgrace or disparagement vnto him but rather a credit and honor to be the Lords seruant employed in a special place of seruice as it were neere to his person If it be esteemed as an high degree of honour to belong to some Nobleman or to some Prince it is a greater preferment to belong to the King of Kings Reason 1 For the Ministers are called and separated to that end and purpose Paul speaking of him selfe saith He was a seruant of Iesus Christ called to be an Apostle Rom. 1 1. Separated vnto the Gospel of God not of men neither by man Gal. 1 1. but by the will of God 1 Cor. 1 1. Euery man must bee mindfull of his calling and consider by whom he was called take heed he passe Reason 2 not the bounds wherein he is set Secondly they haue sundry titles giuen to them which are not idle but serue to put them in mind of their seruice they are called Messengers Mal. 3 1. Mark 1 2. Luk. 7.27 they are called Ambassadors 2 Cor. 5 20. they are called Stewards of the house 1 Cor. 4 1 2. they are called Soldiers that must seeke to please their Captain 2 Tim. 2 1. and such like Vse 1 This serueth to reproue such as neither can nor will do their masters businesse There are many thinke it a great disgrace a base thing for them to do that seruice which they ought who notwithstaÌ„ding are not ashamed to take wages of their master Many giue themselues to serue the worlde and haue so filled their mouths with grauell that they haue emptied their minds of grace These do so sauour of the earth and of earthly things and busie themselues to enrich their coffers that they haue litle care of the flocke of Christ But we cannot serue two masters we cannot serue God and Mammon Math 6 24. We must not entangle our selues in the affaires of this life 2 Tim. 2 4 Woe also vnto all ignorant Ministers that can do nothing which are blinde guides and cannot see to do their masters busines if theÌ„ these do leade the blinde being blinde themselues both must fall into the ditch Mat. 15 14. We may ioyne vnto these such as are idle and vnconscionable and cannot be brought to take any pains who neuer consider that they are charged to preach in season and out of season 2 Tim. 4 2. Lastly it meeteth with such as are scandalous in life and as vnsauoury salt who serue not the Lord but their owne belly Rom 16 18. A seruant honoureth his master saieth the Prophet Mal. 1 6. but such dishonor the Lord by their euill life and make themselues vnworthy either to do the worke or to receyue the wages Secondly the Ministers being Gods Seruants Vse 2 are put in mind of three things fidelity sincerity conformity The first is a notable property in a good seruant to be faithful vnto his master he must not purloine from him but shew all good fidelity Tit. 2 10. that so they may adorne the doctrine of God our Sauiour in all things Thus ought it to be in the Ministers when they see the sword comming they must blow the Trumpet lest if any do perish through their silence their blood be required at the watchmans hand Ezek. 3.18 they must keepe backe nothing that is vnprofitable vnto them Acts 20 chapt 20. but declare vnto them the whole counsell of God Verse 27. It is required in Stewards that a man bee found faithfull 1 Cor. 4. verse 2. for they must giue an account to their Lord and master Heb. 13 17. an account not of siluer and golde but of that which ouer-valueth all the treasures of the world to wit the soules of meÌ„ which cost a great price to redeeme 1 Pet. 1.19 Secondly there must be sincerity in them and integrity doing his businesse with a true heart and a right affection not for sinister by-respects but to obey his will Blessed are those seruants that seeke his glorie and not their owne that seeke to approoue themselues to Christ not to the world as men-pleafers neyther hunt after the praise and applause of foolish men and therefore the Apostle sayeth Galat. 1.10 Doe I seeke to please men If I yet pleased men I should not be the seruant of Christ. Nay Christ himselfe witnesseth that he came not to seeke his own glory but his fathers Ioh. 8 50. I seeke not mine owne glory there is one that seeketh and iudgeth Let vs altogether in this work forget our selues that we may remember our master tread our owne honor in the dust that we may exalt his Lastly we must be conformable to Christ Iesus be ready as his seruants to take vp our crosse follow him We shal be sure to meete with many crosses and to suffer diuers afflictions in the discharge for the discharge of our Ministery all which we must bee content to endure and bee ready to possesse our soules with patience remembering that the Apostles departed from the presence of the Councell reioycing that they were counted worthy to suffer shame for the name of Christ Acts 5 41. It is enough for the seruant to bee as his Lord is Math. 10 24. Will any earthly seruant desire a better condition then his master hath Let it therefore content vs that we bear no more nay not so much as he did bear If we will liue with him we must bee readie to die with him and if wee will reigne with him in the life to come wee must suffer with him in this present life 2 Tim. 2 11 12 if we deny him hee will deny vs before his Father and his holy Angels Vse 3 Lastly the people are from this Title remembred of their duties which may bee reduced to these three heads a reuerend estimation an humble submission and withall a necessary limitation For first seeing the Ministers of God are his seruants the seruants of the most high God and put in their Office by his authority That led captiuity captiue gaue gifts vnto men Ephes 4.8 wee ought so to esteeme of them as of the Ministers of Christ 1 Cor. 4 1. which we shall do if we acknowledge that we haue to doe with God and his ordinance whensoeuer the word is brought
Acts 6 3. They must looke out men of honest report from among them to appoint ouer this businesse and the Apostle expresly chargeth that they should bee tried 1 Tim. 3 10. If then it be necessary for a Deacon much more for a Minister if for him that hath regard but to one part of the Church much more for him that hath charge ouer the whole and if for him that is occupied in the distribution of mony much more for him that is occupied in the dispensation of the word and Sacraments Fourthly because the counsell and aduice of moe for triall is thought needfull to be vsed in matters of lesse importance in al which two eyes see more then one as when a man taketh vpon him the profession of physicke whose care is onely to see to the health and good estate of the body albeit he hath spent many yeares in the study of the liberall artes Anno. 11. of Henr. 8. cap. 3. yet is he by the law to passe the hands of four approued Doctours whether he be meete for that practise or not how much more ought this to be regarded in the spirituall Physition that is to cure the diseases of the soule which are more manifold to be numbred more secret to be discerned more difficult to be healed and more dangerous if they be not remedied Fiftly this will make them to be more regarded and better accepted euen as the Ministers of Iesus Christ and it will procure more authority to their persons Sixtly it will stop the doore against all vnsufficient and vnlearned Ministers they will not dare or presume to offer themselues to haue entrance into the Church of God yea it will cut off all hope from them when they shall vnderstand that there are many vigilant eyes of vigilant watchmen set vpon them to keepe them out and to locke the doore fast against them This serueth notably to meete with the Vse 1 horrible abuse heereof practised in popery True it is they dare not deny the truth vse of this or vtterly reiect this doctrine yet they do no better then make a mocke of it as they do also of many other things For do they examine them that come to enter into the Order of Priesthood according to the rule of the Apostle 1 Tim. 3 2. Whether they be vnreproueable sober watchfull modest harberous wise gentle apt to teach able to conuince and such as gouerne well their owne families Do they goe about to try proue or do they demaund and enquire whether they be no drunkards no quarrellers no couetous persons which bee the qualities that God requireth them to be adorned withall No there is no question made of these or of any of them all these lie deepely buried and little regarded And instead of these they call the parties before them How the popish Priests are examined then the Bishop or else the Arch-Deacon his Deputy examineth them I warrant you of some deepe points of profound diuinity able to astonish a young nouice as first whether they bee 25. yeares old Secondly whether they vnderstand any Latine which a Grammar-scholler a yong childe may quickly doe Thirdly whether they be legitimate and not bastards or base borne that is whether their father were an honest man and their mother an honest woman Fourthly they must marke and handle euery member of their body whether they be sound and number their eies their eares their hands their fingers their feete and if they mi strust they must put off their shooes to see whether they be of wood or of flesh they must haue no defect or deformity of body but of the blindnesse and blemishes of the lamenesse and maimednes of the minde there is no enquiry Fiftly whether they haâ—e chaste flesh What is that whether they keepe a Concubine and be vncleane in life and giuen to whoredome No but it is whether they haue married two wiues or else a widow as for other incontinency the rule is if they cannot liue chastly they must deale charily or warily and closely Si non castè tamen cautè Sixtly how long they haue beene in Orders and what when of whom they haue receiued their Orders Lastly what liuing they haue to maintaine them either by inheritance or by benefice These are great points of learning which the popish Priests must be able to answer these are deepe mysteries but as the Apostle saith They are the depths of Satan Reuel 2 24. For can day and night can light and darknesse can heate and cold bee more contrary then these things are to the institution and ordinance of God To name these fooleries and bables is sufficient confutation of them and therefore we will passe by them and come to our selues Secondly we haue a direction from hence Vse 2 giuen to the Ouerseers of the Church to take great heed they giue not an easie entrance and accesse into the Church to such as are for knowledge defectiue and for life offensiue The Apostle hath a worthy exhortation to Timothy I charge the before God and the Lord Iesus Christ and the elect Angels that thou obserue these things without preferring one before another doing nothing by partiality lay hands suddenly on no man neither be partaker of other mens sinnes c. 1 Tim. 5 21 22 24 25. If some be rash we must not ioyne with them thinke our selues discharged if we can say I was not alone or I was not the chiefe and principall or others were as forward as I I could not gaine-say it I was loth to be singular to deuide my selfe from the rest For we must shew our dislike of bad courses and if we cannot stop the course of euill we must not be silent and hold our peace but open our mouthes speake against it or else we make our selues partakers of other mens sinnes So it was with Ioseph of Arimathea he would not consent to other mens sins He was a Disciple of Iesus Iohn 19 38 an honourable Counseller that waited for the kingdome of God Mark 15 42 a good and iust man he consented not to the counsell and deed of them that iudged the Lord of life to be worthy of death Luke 23 50 51. For whosoeuer doth not resist euill he consenteth and agreeth vnto it and he that doth not auert from wrong and keepe away iniury from another when hee is able Cicer. de offic lib. 1. is as much in fault as if he lifted vp his hand to do wrong himselfe It is not enough for vs to looke to our owne waies but we must ouerlooke the waies of others for if wee ioyne with them we are accessary to their euils In sinne some are principall and some are accessaries by the lawes of GOD and men and both waies we shal bring vpon our selues the iudgements of God Lastly let all Pastours of what gifts soeuer Vse 3 they be and how richly soeuer they are furnished with excellent
Lord heard him and hearkened vnto him and healed the people 2 Chron. 30.18 19 20. If there be in vs a willing mind God accepteth vs according to that measure of grace which we haue not according to that we want A good heart shall neuer be reiected though some euill cleaue vnto it and hang about it Sincerity and trueth in the inward parts shall neuer goe away vnrewarded Iob 3.1 2. Iob fought a sore combat as it were hand to hand with Satan and receiued many blowes and wounds in the encounter wherby he was sore weakned and brake out into many vnaduised words which he would not and should not vtter yet God laid them not to his charge but spared him as a man spareth his onely sonne that serueth him and setteth him foorth as a worthy pattern of patience and of obedience If then we labour to be vpright in heart Iam. 5 2â— the Lord will passe ouer our infirmities he wiâ—l looke vpon the good we do and pardon the euil Lastly our abstineÌ„ce giueth euil example vnto others for which also we must giue an account Woe vnto them that giue offence and therfore let no person with draw himselfe when the Lord doth solemnely inuite him to such a solemne banket This we shall doe if we labour to find sweetnesse and comfort in these holy things of God auoide all loathsomnesse and tediousnesse wherby we incurre the wrath of God which fell vpon the Israelites that loathed the Manna Chap. 11.6 We must come to this heauenly feast as a man would do to a bodily feast and feast our soules as we do our bodies that is we must bring with vs a good appetite We must hunger and thirst after righteousnesse Matth. 5.6 We see how men that would buy and sell do long after Faires and Markets These holy assemblies are the Faires and markets of God they are the great feast-dayes of God let vs therefore desire them with an earnest desire that we may be stored at them and all our wantes be abundantly supplyed Verse 14. And if a stranger shal soiourne c. The third law is set downe binding the stranger among them that embraced the Iewish religion to partake the Passeouer We learne hereby Doctrine that it is necessary for all Christians that are of age and discretion to partake the Sacraments of the Lord All Christians are to bee parâ—akers of the Lords Sacraments so he saith Take ye eate ye drinke ye for the remission of the sinnes of many Matth. 26.26 Againe he saith Drinke ye all of this and all of them dranke of it Mar. 14.23 and the Apostle 1. Cor. 10. sheweth that all our fathers were vnder the cloude and all passed through the sea and all were baptized vnder Moses and did all eat the same spirituall meat and did all drinke the same spirituall drinke 1 Cor. 10.1 2 3 4. doe we not heare how many alles the Apostle repeateth all passed all were baptized all did eate all did drinke and that none were freed and exempted from this generall and common duty Christ sending out his disciples willeth them to goe teach al nations and baptize them Matth. 28.19 So then there is a necessity laid vpon euery one to come to the Lords Table without exception of any estate degree or person that is of age and discretion Reason 1 For to abstaine purposely is a contempt of the seale of our redemption and consequently both of redemption it selfe and of the redeemer himselfe For as he that despiseth baptisme despiseth that which is represented by it namely the washing away of his sinnes so is it in the Supper they that despise it do despise the worke and price of their redemption Luke 22 19. This is my body do this c. Secondly they despise the commandement of Christ nay an heape of commandements multiplied together to enforce this duty wherefore doth the Lord Iesus say Take yee eate ye 1 cor 11 24 25 doe ye this drinke ye doe ye this is it not to teach vs that it belongeth vnto vs to obey Thirdly we haue the examples of the faithfull as a cloud of witnesses to inforce vs to yeeld obedience All haue submitted themselues to this duty and al haue accounted theÌ„selues bound to this practise as we shewed before out of the Apostle And the people complained that they were kept backe from the Passeouer testifying that it was their desire to be admitted vnto it Fourthly such as do not come do set light by the happy and holy remembrance of the death and passion of the Son of God wherein standeth the comfort of all his children who teacheth that the faithfull celebrate the Supper in memoriall of him as Luke 22 16. If then we willingly and wilfully abstaine we declare plainely that we receiue no benefit by the death of Christ and care not if the memoriall thereof were forgotten 1 Cor. 11 26. An horrible sin Fiftly the Supper is a notable meanes to strengthen faith if then all haue need of such helpes as God hath left for vs and appointed vnto vs it followeth necessarily that they must carefully resort to the sacraments which serue for that end and purpose Lastly they despise the Church and the vnion thereof and do of their owne accord after a sort excommunicate themselues from the fellowship of their brethren and of Christ Iesus the author and appointer of this Supper and in this respect the Apostle willeth them to come together and reproueth them that were heerein slacke or singular 1 Cor. 11.22 saying Despise ye the Church of God in this I praise you not Vse 1 The vses follow First we must confesse from hence that it lieth vpon al men to be frequent and forward in performing of this duty to come often to this exercise of our faith It should neuer be celebrated in the Church but all should come together 1 Cor. 11 17 33. He that maketh a feast looketh that all which are bidden shold come it All the Disciples of Christ met together and therefore Paul who deliuered that to the Church which he had receiued of the Lord v. 23. chargeth them that when they come together to eate they should tarry one for another v. 23. This is a generall fault in our assemblies and a disorder that we must neuer ceasse to reproue which if it were found in our daily dinners that we make for others that are inuited and serue but to feed the belly of which Paul saith Meates for the belly 1 Cor. 6 1 and the belly for the meates but God shall destroy both it and them Who would not thinke himselfe wronged to furnish his table and to prouide for his guests then none vouchsafe to come but cause him to lose all his cost and labour and expectation We come not to the Lords house and to the Lords Table with that zeale and diligence which becommeth vs. It is said of the Church
in the new Moone in the time appointed on our solemne feast day for this was a statute for Israel and a law of the God of Iacob As then the Iewes on the feasts appointed of God did set forth his praises with singing and instruments of musicke of all sorts the Trumpet Psal 150 3 4. the Psaltery the Harpe the Organs the Timbrell the Cymbals so ought the faithfull vpon the Lords day and at all other times set foorth the spirituall praises of God with heart and voice And this was the moneth wherein many feasts met together after the time they had gathered in the fruites of the earth and receiued many blessings at the hand of God that so they might in their publike meetings praise God for them and pray vnto him to giue them grace to vse them soberly and moderately to the glory of his Name to the comfort of themselues and to the refreshing of their poore and needy brethren Thus we see there is a twofold Trumpet or rather a twofold sound of the trumpet one is a terrifying sound which may be called the Trumpet of the Law proclaiming the wrath of God both against sinnes sinners of which we reade Zeph. 1 verses 14 15 16. The great day of the Lord is neere it is neere and hasteth greatly euen the voice of the day of the lord that day is a day of wrath a day of trouble distres a day of wastnes desolation a day of darknes gloomines a day of the Trumpet and alarm gainst the fenced Cities c. The other is a comforting sound which is the Trumpet of the Gospell whereby troubled and distressed consciences are lifted vp and called to reioycing of which the Prophet Esay speaketh chapter 27 13. It shall come to passe in that daie that the great Trumpet shall be blowne and they shall come which were ready to perish in the Land of Assyria and the outcasts in the Land of Egypt and shall worship the LORD in the holy Mount at Ierusalem So then it is our duty to blow this Trumpet of peace to testifie our ioy and gladnesse when God bestoweth any benefits vpon vs Psalm 33 and 118 1 2 and 47 5 6 and 48 1. 1 Chron. 15 28. 2 Chron. 5 12 13. and 15 14. Vse 4 Fourthly these Trumpets as we haue already noted serued for diuers vses according to the diuers and diffrent sounds that at the hearing of the noise of them the people might by and by vnderstand what it meant and themselues must do This teacheth vs and we are put in minde of it by the Apostle that as in the host euery blast was vnderstood so in the Church euery voice should be vnderstood and all things should be done to edifying that they might vnderstand the wordes of the Preacher what he speaketh vnto them as 1 Corinth 14 7 8. Euen the things without life giuing sound whether Pipe or Harp except they giue a distinction of the sounds how shall it be knowne what is piped or harped For if the Trumpet giue an vncertaine signe or sound who shall prepare himselfe to the battell So likewise you except ye vtter by the tongue words easie to be vnderstood how shall it be knowne what is spoken for ye shall speake into the aire that is vainely or idlely to no end and purpose There is no edification in an vnknowne tongue he that vnderstandeth it giueth thankes well but the other is not edified Paul himselfe saith of himselfe Verse 17. he had rather speake fiue words to be vnderstood then ten thousands in an vnknowne tongue that by his voice he might teach others verse 19. Yet he giueth thankes to God that he spake with tongues more theÌ„ they all to whom he wrote verse 18. Besides how shall the people answer Amen at the giuing of thankes seeing they vnderstand not what is spoken verse 16. Againe he sheweth that there are many kind of voices in the world and none of them are without signification therefore if we know not the meaning of the voice we shall bee vnto him that speaketh Barbarians and he that speaketh shall be a Barbarian vnto vs verse 10 11. Euery one must seeke to excell as he may most edifie the Church vers 12. Rom. 14 19. Moreouer he saith If I conceiue publike prayers in the congregation in a tongue not vnderstood the Spirit moueth and inspireth me well neuerthelesse the meaning substance of my praier bringeth no fruite or profit to the Church or to them that heare me because they may well gaze and gape vpon such a one or haply admire him be astonished at him but they may depart as wise as they were before inasmuch as they receiue no benefit by such praiers v. 14. Hence it is that he saith he would pray with the Spirit and would pray with the vnderstanding also he would sing with the Spirit he would sing with the vnderstanding also v. 15. Strange tongues are not a benefit to the people that heare them without vnderstanding but a iudgement and punishment v. 21 and therefore such should keepe silence if there be no Interpreter v. 28. To conclude all publike exercises of our religion praying reading preaching singing and receiuing of the Sacraments must bee vsed in a knowne tongue This serueth to lay open the grossenesse of the Romane religion which haue the Scriptures in an vnknowne tongue which sometimes the speaker himselfe doeth not vnderstand but neuer the people to whom he speaketh A most vncomfortable religion that leadeth men in the darke and standeth in this other chiefe parts of it meerely vpon policy If you blindfold a man you may do with him what you list so the Romanists deale that their iugling may not be espied and their spirituall or rather carnall couzenage not discerned The Lord more and more open the eies of the people that they may see this which is so palpable that many of their owne side haue wished the disorder to be amended â—â—â—ot in 1. 〈◊〉 14. Lyra saith If the people vnderstand the praier or the blessing they are better brought to God and doe more deuoutly answer Amen To him consenteth Caietan who gathereth out of this doctrine of the Apostle â—â—â—ment in 1. 〈◊〉 14. that it is bettâ—r for the edifying of the Church that publike praiers in the hearing of the people should be said in a tongue common to theÌ„ all And for our selues let vs acknowledge Gods mercy that hath deliuered vs from that misery and bondage restored vnto vs his truth which lay and yet lieth buried in the papacy Let vs walke worthy of the light of the Gospel that is brought home vnto vs and bring foorth the fruites of it to his glory But if we refuse to heare the Lord speaking vnto vs by his seruants and to obey them speaking vnto vs in a tongue well knowne vnto vs the wonderfull thinges of God let vs take heed he do not send
out and told the people the words of the Lord and gathered c. We haue in these words to the end of the Chapter the third point to wit the execution both of that which God had promised in mercy and of that which he had threatened in iudgement Heere then is a double affect one touching the fellow-helpers ioyned in commission with Moses as his assistants They were as it were of his priuie counsell he prepareth them and God furnisheth them and communicateth his Spirit vnto them which is amplified by a double euent the first is common to all the seuenty elders they prophesied whereby God sealed vp vnto them the assurance of their calling and procured them reuerence among the people as we see in Saul 1 Sam. 10.10 and in Salomon 1 King 3.16 28 The second is speciall two of these Elders abode behind in the tents and came not to the Tabernacle shewing themselues by this drawing backe vnwilling and accounted themselues vnable and vnworthy to vndergo the charge as Saul when he was annointed to be king hid himselfe among the stuffe 1 Sam. 10.22 as also Moses and Ieremy did when they were called knowing that none is sufficient for these things Heereupon a yong man who he was or to what end he did it it is vncertaine because it is not expressed made report of their prophesying to Moses at the hearing whereof Ioshua desireth him to forbid them by his authority hee was too much addicted to the person of his master as many hearers are to their teachers as Paul complaineth that some did hold of Apollo and some of Cephas 1 Cor. 1.12 as in our dayes many conceiue too highly of Luther otherwise a very worthy man howbeit Moses tendring the good of all the people more then his owne glory reproueth his corrupt affection Enuiest thou for may sake and sheweth a contrary disposition in himselfe desiring that all the Lords people could prophesie c. The other effect is touching the flesh prouided and supplied which is enlarged by the instrumentall cause a winde went foorth from the Lord by the place from whence they came from the red sea out of Africke in great plenty and abundance by the miserable issue and euent of all While the flesh stucke betweene their teeth they were striken with a great plague and perished in great numbers and lastly by a memoriall of the sinne and of the punishment the name of the place was called Kibroth Hattaauah that is the graues of lust for there they buried the people that lusted In this diuision it is to be noted that Moses going from the presence of God relateth nothing but that which God had spoken vnto him and commanded him to speake vnto theÌ„ and therefore the Ministers are warned thereby to teach nothing but what they haue receiued from the word as it were from the mouth of God Num. 6 22 18. 1 Corin. 11 23. Mat. 28 20. They are his messengers and embassadours emploied by him Mal. 2 7. This condemneth vnwritten verities and traditions maintained in the Church of Rome vnder which they would conuey vnto vs a fardell fraught with their owne inuentions But let the Ministers giue attendance to the reading of the Scriptures and consult with God by them 1 Tim. 4 13 15 16 and let al Gods people shut their eares against humane deuises open their eares and hearts to receiue whatsoeuer God shall teach them in his word 1 Kin. 13 15 16 17. c. There ran a young man and told Moses and said Eldad and Medad do prophesie in the campe Ioshua said My Lord Moses forbid them Ioshua feared lest the credite and reputation of Moses should bee lessened among the people by this communication of his spirit He had a good intent howbeit he was iealous of his master amisse which proceeded from the corrupt fountaine of enuy for which he is reproued Out of which I might generally obserue that it is the duty of masters to reproue their seruants â—octrine 〈◊〉 the duty 〈◊〉 masters to â—â—â—roue their â—â—â—â—ants as Christ doth oftentimes his Disciples Priuate men that haue onely a generall charge are bound to reproue Exod. 22. Leuit. 19 17. much more such as haue the ouersight of the waies of others Againe conniuence concealing of sinne is a kinde of consenting vnto sinne he that hideth and reproueth not his friends faults maketh them his owne As it is in prouision for the family so it is in instruction he that prouideth not for the good of their bodies is guilty of their death if they perish through want of temporall things so he that regardeth not the good of their soules their blood shall be required at his hands if he suffer them to perish through want of instruction This reproueth all such masters as encourage Vse 1 or flatter their seruants in euill or suffer them to do what they list These cast away all care of their seruants as Caine did of his brother saying Am I my brothers keeper so do these say Am I my seruants keeper Gen. 4 9. are they not old enough to looke to themselues to take charge of themselues shall wee make them alwaies as babes children He is iustly accounted a cruell master that would suffer his seruant to drowne himselfe when hee may hinder him and saue him aliue Eli is punished for suffering his sonnes to run on in euill Secondly inferiours must suffer reproofe of their gouernours willingly and patiently and not breake out into choler against them like brute beasts that are vnteachable and vntractable which kicke spurne at the handling of their wounds and sores because they want reason to conceiue what is good for themselues so are these vtterly ignorant what is good for their soules The patient loueth the Physition though his potions be bitter and the Surgeon mortifieth corrupt members fooles doe hate correction saith the wise man Prou. 5 22 17 10. and it is oftentimes the cause of ruine of vnbrideled youth these do in truth hate their own soules which is a fearefull kinde of hatred Lastly let all gouernors superiours haue an eye euer watchfull ouer the waies of such as are vnder them that so they may encourage them in well doing and reproue them for euil doing This was in Elisha toward Gehazi running after Naaman and hunting after bribes 2 Kin. 5 25. Thus also did Salomon hee had an eye ouer Shemei and quickly found out his departure out of Ierusalem and wandering beyond the bounds set vnto him 1 Kings 2 43 44. Let euery one therefore take heed to their charges My Lord Moses Note heere the title which Ioshua giueth to Moses he contenteth not himselfe to call him by his bare name but before it he prefixeth a title of honour This teacheth that inferiours must vse speeches of reuerence subiection toward their superiours Doctrine Inferiours must shew reuerence towaâ—d their superiours as Mal. 1 6. 1 Pet 2 14
this is the end that God aimeth at Reason 3 in all his threatnings not the destruction of them that are threatned but their amendment Ezek. 18 23. Haue I any pleasure at all that the wicked should die saith the Lord God and not that he should returne from his waies and liue and ch 33 11. Why will ye die O house of Israel The vses First consider that in the greatest Vse 1 and most fearefâ—ll threatnings of Gods heauy iudgements theâ—e is comfort remaining and hope of grace and mercy to be found there is life in death and health in sicknesse if we can change and amend Thus do the Princes of Iudah profite by the threatnings of the Prophet when he had threatned desolation of the Lords house and the destruction of the whole Land for which the Priests and people would haue put him to death they pleaded the practise example of good Hezekiah for the comfort of themselues and the people of his time and thereby stirred vp themselues to feare the Lord and to turne from their euill waies Ier. 26.18 The place is worthy to be considered where the Princes shew that Ieremy did no more theÌ„ Micah had done before him yet Hezekiah and all Iudah did not put him to death but feared the Lord and besought him of mercy and the Lord repented him of the euill which he had pronounced against them But it may be obiected Obiectioâ— If God threaten one thing and doth another it may seeme his will is changeable and that he hath two wils I answer Answer the will of God is one and the same as God is one but it is distinguished into that which is secret reuealed as the Church is sometimes visible and sometimes inuisible yet but one Church The secret will is of things hidden with himselfe and not manifested in the word The reuealed is of things made knowne in the Scripture Deut. 29 29. and by daily experience The secret is without condition the reuealed with condition and therefore for the most part it is ioyned with exhortation admonition instruction and reprehension But no man is exhorted and admonished to doe his secret will because no man can resist it the reprobate and diuels themselues are subiect vnto it and must performe it Rom. 9.19 Vse 2 Secondly it is the duty of the Ministers to propound the threatnings of GOD with such conditions prouoking and perswading all men to repentance and amendment of life offering grace and mercy to the humble and broken hearted 〈◊〉 1 4 14. â—2 3 Esa â— 16. They are to preach not onely the law but likewise with the law the Gospel And thus they are said both to bind and loose both to retaine sins and to forgiue For as Eliah by his earnest and zealous prayer did both shut vp the heauens 〈◊〉 4.25 Iam. â— 18. and open the windowes of heauen so that it gaue raine and the earth brought forth her fruit so the Ministers of God by their earnest zealous preaching do shut vp the kingdome of heauen against all obstinate persons â—â—th 16.19 and also open the heauens to such as are penitent To propound the threatnings of God without condition is to bring men to despaire and to take from them all hope of mercy and forgiuenesse Thirdly it is the duty of the people whensoeuer Vse 3 they heare the theatnings of God to stirre vp themselues to repentance thereby to preuent his wrath and to stay his iudgements Let vs take heed we doe not rush on as the horse in the day of battell 〈◊〉 12.11 12. to our destruction And thus haue the seruants of God vnderstood his threatnings and accounted them as a Sermon of repentance as we heard before of Hezekiah king of Iudah and all Iudah with him when Micah the Morashite prophesied saying 〈◊〉 26.18 Thus saith the Lord of hostes Sion shall bee plowed like a field Ierusalem shall become heaps they fell not into desperation neither concluded an impossibility of obtaining pardon and the continuance of the Temple of the citie and of the whole kingdome but besought the Lord and feared his Name the Lord repented him of the plague which he had denounced against them And no maruell that this godly king conceiued the meaning of the threatning in that manner for so did the King of Niniueh an heathen and idolatrous king vnderstand the threatning of Ionah no otherwise Who can tell if God will turne and repent 〈◊〉 3 9. turne away from his fierce anger that we perish not Thus also did Hezekiah before named vnderstand the message sent to him from God by Esayah when he was sicke vnto death 〈◊〉 3â— 1.2 Set thine house in order for thou shalt die and not liue and therefore he turned his face to the wall and prayed to the Lord of life Let vs make this vse of the Ministery of the word and of all the threatnings contained therein to bee stirred vp to repentance and obedience lest we be destroyed If there be no change in vs let vs looke for a change from God and he will neuer change his threatnings except we change our liues and conuersations Vse 4 Fourthly seeing the threatnings of God suppose a condition we must also know how we ought to vnderstand his promises to wit with a condition The threatnings of GOD haue a condition of repentance the promises haue a condition of faith and obedience Esay 1.19 God hath made many mercifull promises vnto vs in his holy word howbeit he hath no otherwise bound himselfe vnto vs then wee will acknowledge our selues bound in duty to serue him We must not only consider what God promised to vs but withall remember what he requireth of vs. Hence it is that the Prophet saith I will speake suddenly concerning a nation and concerning a kingdome to built it and to plant it Ier 18.9 10. but if it doe euill in my sight that it obey not my voyce then will I repent of the good wherewith I saide I will benefite them He hath promised to loue vs but he requireth at our hands to loue him againe He hath promised to forgiue vs our trespasses but he chargeth vs to forgiue them that trespasse against vs. He hath promised to be a Father vnto vs but he looketh for at our hands that we walke before him as obedient children Lastly if God threaten and no repentance Vse 5 followeth then certainely the threatnings pronounced will come to pâ—sse God threateneth not in vaine he terrifieth not without cause If we doe not preuent them they will preuent vs and take vs away suddenly See the fearefull examples of the flood of Sodome of the destruction of the ten tribes of Ierusalem and of the Iewes of the seuen Churches of Asia and other Churches planted by the Apostles supplanted in the wrath of God all assure vs of the truth of this point Consider our owne wayes in our hearts We liue where wee
Tabernacle therefore they were worthy to receiue their wages and ought not to be defrauded thereof Before the law Abraham gaue vnto Melchizedek tithes of all Gen. 14 20. And the Apostle to the Hebrewes saith that euen the Patriarke Abraham gaue the tenths of the spoiles Heb. 7 4. It is therefore both lawfull iust that the Minister should require and receiue and the people pay vnto theÌ„ that which is due in respect of their labour Reason 1 The reasons are First that thereby the Ministers may be encouraged in their duties 2 Chron. 31 4. It is said of Hezekiah that he coÌ„manded the people that dwelt in Ierusalem to giue the portion of the Priests and the Leuites that they might be encouraged in the law of the Lord. They had receiued much discouragement and discontentment in the daies of Ahaz his father who regarded neither God nor his word nor his worship nor his Ministers for he tooke away a portion out of the house of the Lord and cut in peeces the vessels of the house of God 2 Chro. 28 21 24. And in our daies I am well assured that the Ministers of the Gospel haue as many discouragements as euer the Leuites had and therefore stand in need of some encouragements Secondly it is an ordinance of God that they which preach the Gospel should liue of the Gospel 1 Corin. 9 14. Thirdly they are to attend wholly vpon that calling and do spend themselues to gaine soules to God 1 Tim. 4 13 15.16 2 Tim. 2 4. Euery art should maintaine the artificer and euery trade the tradesman and euery profession the professour The calling of the Minister is not of the lowest callings and it is none of the least labours so that their maintainance should arise from their great paines that they take in that calling Fourthly it is the law of God and nature that children which haue receiued liuelihood from their parents should recompence theÌ„ the Apostle sheweth that if any widow haue children or nephewes let them learne first to shew piety at home and to requite their parents for this is good acceptable before God 1 Tim. 5 4. If then children ought to recompence their parents for their care in their education as Ioseph did his father Iacob much more ought faithfull people to do the same to their faithfull Pastors to whom they owe euen themselues and of whoÌ„ they haue receiued the life of their liues Gal. 4 14. 15 19. Phil. â— 10. Lastly euery labourer is worthy of his hire and whosoeuer deteineth the wages of the poore labourer is a great oppressour committeth a crying sin Iames 5 4. and the cry entreth into the eares of the Lord of Sabbath How then should that which is due to all laborers be denied to the labors of the Minister And howsoeuer this be an euident truth yet it findeth hard entertainment in the world mens profits doe so rownd them in the eare that they can quickly finde sundry obiections against the same I will touch some of the cheefe and principall First the Apostles had great Obiect 1 gifts yet they preached freely Math. 10 v. 8. Why then shold not the Ministers in our daies do the like I answer Answer this must be vnderstood of the gift of working myracles as appeareth by the circumstances and as I haue prooued elsewhere Hence it is that Elisha would not accept though he were vrged of the blessing that Naaman offred vnto him for the curing of his leprosie 2 Kin. 5 16. Againe if they may receiue nothing for their labours how doeth Christ say afterward The workman is worthy of his meate Mat. 10 10. Besides our Sauiour ioyneth these two together receiuing freely and giuing freely and maketh the former the cause of the latter that they ought to bestow freely because they had receiued freely And how had they receiued freely Surely two waies freely without any of their owne desarts and freely without any their owne labor for they had their gifts by reuelation Gal. 1 1 16 17. True it is we haue our gifts by the gift of God freely without any the least desart of ours but wee haue not receiued them freely without our great labour and industry therefore as in this sense we haue not receiued freely we aâ—e not bound by this rule to goe about and preach freely That talent which we haue we haue it by our great paines and therfore it is lawfull for vs to take for our paines Obiect 2 Againe the Apostles are forbidden to prouide and to possesse gold and siluer Math. 10 9. I answer Answer so he forbiddeth them to haue two coats or shooes or staues for their iourney v. 10. But to obserue this perpetually were contrary to the practise of Christ himselfe Iohn 12 6. and 13 4. and 19 23. Luke 22 36 and of his owne Disciples who no doubt liued according to the direction and instruction of their master Acts 12 8. 2 Tim. 4 13. So then this precept had place onely for that present sending and was not to binde them for euer much lesse their successours that came after them for now they were appointed to make haste and might carry no prouision with theÌ„ but must cast themselues wholly vpon the power protection and prouidence of Christ that sent them gaue them their commission Thirdly Paul preached to the Corinthians Obiect 3 and Thessalonians without receiuing any wages at all of them 1 Cor 9 15. 1 Thess 2 6 7. Acts 20 34. He labored with his owne hands and became a Tent-maker Acts 18 3. I answer Answ the question is not de facto but de iure not what he did or any of them did but what he and they had right and power to do For albeit he did not take wages yet he had authority to do it as himselfe professeth 1 Cor. â— 6 12. yea he saith that at such times as hee freed them he robbed other Churches and tooke wages of some to do seruice vnto other 2 Cor. 11 8. And albeit he were well content to depart from his right yet he ceased not to lay claime to his right 2 Thess 3 8 9. And in other churches where he preached the Gospel he liued of the Gospel and taught all the Ministers by his example to doe the like If any aske the question why he abstained from pursuing his owne right I answer that many things are lawfull in themselues which are not expedient and as circumstances often alter the matter so Paul did this for sundry causes expressed in diuers places First lest he should ouer-burden them that had already an heauy burden of pouerty lying vpon them 2 Thess 3 8. Secondly that he might giue example to those that were idle which abounded among the Thessalonians to teach them to worke with their owne hands and to eate their owne bread 2 Thess 3 9. Thirdly that by this meanes it might manifestly appeare that he sought them rather then theirs that he
are cut off by death do renue the Leuitical priesthood and labour to raise it out of the graue which hath long ago bene buried with honor For this is common to them both to end their daies and leaue their Priesthood to others so that the Dart which the Apostle casteth against the Leuiticall Priesthood pierceth and perisheth the very heart of the Popish priesthood when he saith and proueth that there can bee no other Priests but Christ vnder the new Testament Heb. 7 23 24. because he continueth for euer considering that the multitude of Priests and succession of them one after another ariseth from the imperfection and insufficiency of the Priests which were continually by death taken away If then the vpstart Priests of the Sinagogue of Rome will bee Priests properly they cannot be Priests after the order of Melchizedek as they wretchedly and blasphemously claime themselues to bee who was both King and Priest Heb 7 5. neither cā they be successors of Christ forasmuch as hee hath none to succeede him For if the Iews might not continue to offer their sacrifices and oblations after the sacrifice of Christ was once offered because it was perfect and all-sufficient yea the consummation of all that went before it followeth that the Popish sacrifice being an addition vnto that which is perfect as a rotten and ragged patch to a new garment cannot stand but is to bee throwne downe and abolished like an abhominable idoll Verse 29. All the house of Israel wept for Aaron thirty daies when the Congregation saw that Aaron was dead The last point obserued in this chapter is the affection of the people after the death of Aaron one of the chiefe pillars and protectors of the Church and of true Religion among the Israelites They mourne for him not a day or a weeke but a whole month to declare what a sensible feeling they had of the incomparable losse of the Church We learne hereby that when the chiefe members stayes props Doctrin◠When the cheefest p◠of the C◠be takē a◠the rest a◠bee gree◠1 Thess 4 ◠and pillars of the church be taken away the rest of the parts are to be hūbled and touched to the quicke for the same True it is a measure in mourning and lamentation is to be vsed that wee bee not sorry as men without hope yet by this example wee see it is lawfull to mourne for the dead the greater losse the Church hath receyued the greater lamentation and greefe ought to bee expressed This is euident by the practise of Gods seruants in all ages of the Church proportioning their sorrow according to the greatnesse of their losse We see Ge. 50 1 10 11. when God called Iacob to himselfe out of this worlde a Father of the Church and a great light that shined not onely within the dores of his owne family but in the darknesse of Egypt hee was greatly and exceedingly lamented for the space of seuenty dayes so that the Canaanites said This is a great mourning vnto the Egyptians So when Moses the seruant of the Lord died like vnto whom there arose not a Prophet in Israel vnto whom GOD spake not by vision or dreame but face to face as a man talketh with his friend Deut. 34 8. the children of Israel mourned for him thirty dayes whom hee had guided with a fatherly care many yeeres So when Samuel another principall pillar of the house of God dyed 1 Sam 25 1. All Israel assembled and mourned for him and buried him in his own house at Ramah When God took away good King Iosiah like to whom there was no King before him that turned to the Lord with all his heart and with all his soule 2 King 2◠and with al his might according to all the law of Moses who bowed neither to the right hand nor to the left who remembred his Creator in the dayes of his youth and honoured God with the first fruites of his life all Iudah and Ierusalem mourned for him 2 Chron. 35 23 24. yea Ieremy lamented Iosiah and al the singing men and singing women mourned for him in their lamentations and made the same for an ordinance to Israel behold they be written in the Lamentations But touching Iehoiakim the son of Iosia who degenerated from his father walked not in his wayes 〈◊〉 22 1◠19 it is said They shall not lament him saying Ah my Brother or ah my Sister neyther shall they mourne for him saying Ah Lord or ah his glory he shall be buried as an Asse is buryed euen drawne and cast forth without the gates of Ierusalem The like comparison wee see in the new Testament when as Stephen was stoned a faithfull witnesse of Christ a worthy member of the Church and a constant defender of the faith 〈◊〉 8 2. certaine men carried him to be buried and made great lamentation for him But when Ananias and Sapphira filled with Sathan keeping away part of the price of their possession tempting the Spirit and lying vnto God fell downe and gaue vp the ghost 〈◊〉 5 5 10. young men arose tooke them vp and buried them but no mention of any teares or lamentatiō much lesse of any great lamentation made for them God swept them away as dung from the earth for their hypocrisie but the Church lamented not the death of these wicked persons So then to omit many other examples that might bee alledged we see that howsoeuer men may be mourned for in a natural affection compassion by their friends and kinsfolks yet chiefly and principally we are to bewaile the losse of the church whē such are taken away as might do good seruice to God and his people Reason 1 This truth appeareth by good force of reason First the Ministers are as the Chariots horsemen of Israel in their Ministery that is the strength and defence of the Church and Commonwealth Therfore Elisha seeing Eliah taken vp by a whirlewinde into heauen cryed out Kings ◠12. My father my father the Chariot of Israel the horsemen thereof And as Elisha said of Eliah so did Ioash the King of Israel of Elisha For being sicke of his sicknesse whereof hee dyed the King came downe vnto him King 13 14. and wept vpon his face and said O my father my father the Chariot of Israel and the horsemen of the same Thus spake the King himselfe to the Prophet and these honorable Titles he gaue vnto him And no maruell For they fight and bend their forces against swearing blasphemy contempt of Gods word prophaning of his Sabbaths whoredome drunkennesse idlenesse couetousnesse and such like as lay vs open to the wrath of God These and such like sinnes are they that weaken the land and lay it naked to the inuasion of enemies 〈◊〉 32 25. as appeareth Exo. 32 25. Moses saw that by their idolatry the people were naked for Aaron had made them naked vnto shame among
was the ordinance of God to build one Temple and to chuse one place to which man shold resort to worship him yet this order is now abolished euery coast and countrey is Iewry euery towne and city is Ierusalem euery faithfull company and godly person is a Temple to worship God in 1 Cor. 6 1â— 1 Cor. 6 1â— 1 Tim. 2.8 Psal 127 4. We may call vpon God euery where and lift vp pure hands in all places no land is a strange land no ground is vnholy ground And touching their abstinence from flesh on certaine times for religion sake it is a doctrine of diuels 1 Tim. 4 1 3. Lastly it reprooueth such as propound to themselues false and wrong endes of vowes as conceit of merit and opinion of deseruing the fauour of God and euerlasting life For the ends which we respect must be good as to exercise and stirre vp the gifts of faith prayer obedience repentance and other graces of the Spirit and to testifie our thankefulnesse to God for blessings receiued at his hands The intent therefore and meaning is heere to bee considered and we must be well aduised not onely that our vowes be directed to God but for what purpose and how we vow to God not to binde God vnto vs but to binde vs the closer to God to render all honor vnto him Now if we would examine the vowes practised in the Church of Rome by these things before deliuered we shall easily perceiue the fondnesse and falshood nay the wickednes of them For here are condemned all vowes of pilgrimages and abstinence from flesh for religion noted before Bellar lib. â— de Mâ—â—â—â— cap. 36. their doctrine that children may enter into their orders and cloisters against the counsell and consent of their parents and that persons contracted either to other may vow continency without the liking and approbation of the other party which cannot stand with the doctrine of the Scripture or ancient councels Num. 30 â— Coâ— Gâ—â— cap. 16. For the word establisheth the authority of parents ouer their children which the former vowes abridgeth and cutteth short and teacheth that if a woman vow vnto the Lord and bind her selfe by a bond being in her fathers house in time of her youth if her father disalow her the same day that hee heareth all her vowes and bonds they shall not be of value Lastly by the former obseruations fall to the ground the ordinary vowes of single life voluntary pouerty and Fryarly obedience to vaine and superstitious men which they absurdly make and tye themselues necessarily to obserue For such vowes are directly and flatly against the former rules prescribed deliuered vnpossible intollerable beyond our owne strength calling a will worship Col. 2.16 according to the decrees and traditions of men and directly contrary to the commandement of God 1 Cor. 7.9 1 Tim. 4.1 2 Thess 3. â— Againe they are not in the power of him that voweth for no man can promise perpetuall chastity in single life out of the estate of wedlocke Continency is the speciall and proper gift of God who giueth it not vnto all but to whom he will and as long as he will This our Sauiour teacheth Matth. 19. All men cannot receiue this thing saue they to whom it is giuen he that is able to receiue this let him receiue it To this accordeth and agreeth the doctrine of the Apostle 1 Cor. 7. I would that all men were euen as my selfe am but euery man hath his proper gift of God one after this manner and another after that Furthermore they abolish Christian liberty in the lawfull vse of the good creatures and ordinances of God as riches and marriage food and apparell making that absolutely necessary which God hath freely left to our liking and liberty Lastly they are made most commonly to Saints and not to God and they are made for merits sake therby to deserue saluation and the substance of religion and worship of God is made to consist in them whereas the Apostle teacheth 〈◊〉 4 6. That bodily exercise profiteth little but godlinesse is profitable for all things Therefore these vowes practised and defended by the Church of Rome being vnlawfully rashly vnconscionably â—â—ontra â—l is â—ref superstitiously meritoriously made and vnpossible to be performed cannot binde the conscience but are better broken then irreligiously kept â—si de beno 〈◊〉 ca. 10 in Leuit. according to the doctrine of the former Churches Thirdly seeing vowes be lawful which are promises made to God 〈◊〉 3. of some duty to bee performed to him to some good end the vow which all beleeuers haue made in Baptisme is to be kept of euery one wherein wee promised to beleeue in Christ to obey God to bring foorth the fruites of true repentance to renounce the workes of the diuell the allurements of this present euill world and the lusts of the flesh which lust against the spirit And albeit wee are bound to these duties by our calling redemption without any new vow yet we may lawfully renew our couenant with God and so binde our selues faster and faster As he that hath bound himself in a bond may yet giue greater and better assurance bind himselfe more then before So bee that is bound to haue faith in Christ and to yeeld obedience to all his commandements may yet further and faster bind himselfe to helpe his dulnesse coldnesse and want of zeale and to make himselfe more forward and seruent in duties of the first and second table according to the practise of Dauid I haue sworne and will performe it â—â—19 106 that I will keepe thy righteous iudgements He was bound hereunto without and before his oath yet he kindled his zeale and reneweth his couenant with God by this oath to stirre vp the gift of God that was in him and to helpe his owne infirmity We haue all in baptisme vowed to consecrate our selues euen our soules and bodies to God by renouncing the diuell the world and the flesh if wee goe backe as cowardly Souldiers from this our vow shall wee not bee conuinced as false and vnfaithfull to God And how shall we conscionably keepe any other vowes that breake the first vow we made to God What a fault is it accounted among our selues to promise and then to breake But haue we kept this our generall and common vow Hierom. in Esa lib. 7. cap. 19 August in Psal 7â— 131. Lumba sent lib. 4. dist 38. to fight vnder the banner and enfigne of Iesus Christ against the diuell and all his works Or rather haue we not walked and do we not still walke in the workes of darknes after the inuentions of our owne hearts And do not our open sins cry out and proclaime as much to the dishonour of God and our owne reproch So that all such as walke in the blindnes of their own minds haue besides all their other sinnes this great
they oppressed him with iniuries and banished him their country and yet behold they are constrained immediately to seeke peace of him and to make a couenant with him so that albeit they hated him and put him away from them yet the King his Captaine are glad to come vnto him Gen. 26 24 25 26. For they feared him and saw certainly that the Lord was with him The like submission we see in Pharaoh albeit he hardened his hart and often had contemned and reuiled Moses yet in the greeuousnesse of the iudgement he sendeth for Moses and Aaron and saith I haue now sinned the Lord is righteous but I and my people are wicked pray ye vnto the Lord for mee that there be no more mighty thunders amd haile Exod. 9 27 and 11 8. Such an example is recorded 1 Kings 13 4 6 touching Ieroboam who albeit he regarded not the word of the Prophet but raged against him and stretched out his hand from the Altar saying Lay hold on him yet when his hand was dryed vp so as he could not pull it in againe vnto him he humbled himselfe greatly in the present feeling of this punishment and besought that Prophet to pray to the Lord his God and make intercession for him that his hand might be restored Thus Saul seeketh to Dauid 1 Sam. 24 21 22. Belteshazzar to Daniel Dan. 5 12 13. Zedekiah to Ieremy Ier. 37 3. The foolish virgins to the wise Mat. 25 8. Haman had conspired the destruction of the Church and thirsted after the bloudy massacre of the Saints of God whose death is precious in his sight yet in the end he saw mischiefe prepared for him he stood vp to make request for his life vnto Queene Ester chap. 3 9 and 7 7. Thus the saying and sentence of the wise man is verified Prou. 14 19. The euill shall bow before the good and the wicked at the gates of the righteous Neither let vs doubt of this truth or greatly maruaile at it For God hath planted imprinted Reason 1 such a maiesty in the person of those that are vnfainedly godly truely religious that the most desperate and despightfull wicked men feare their faces and reuerence their presence If then the vngodly feare them it is no great maruaile though they fal downe before them many times in submissiue manner But the vngodly do often feare them therefore it cannot seeme strange vnto vs if they do some reuerence vnto them This we see in Herod Mark 6.20 He feared Iohn Acts 4 21 and 5 26. knowing that he was a iust man and an holy and reuerenced him and when he heard him he did many things and heard him gladly So when the people saw how God heard the prayer of Samuel they feared Samuel exceedingly 1 Sam. 12 18. Such is the force of innocency that it conuinceth the enemies in their owne consciences and driueth them to do homage and vaile their bonnet to the seruants of God Againe it is the will of God that all such Reason 2 as humble themselues should be exalted and the lowly in heart should be aduanced so also such as exalt themselues should be brought low and therefore it is no maruaile if GOD euen in this life doe many times for the manifestation of his mercy and iustice lift vp the heads of his owne children Luke 14 11. cast downe the wicked vnder their feet Hence it is that Christ Iesus was so much delighted with this sentēce so often repeated by him in the Gospel Whosoeuer exalteth himselfe shall be brought low but he that humbleth himselfe shall be exalted Math. 23 12. Luke 18 14. Vse 1 Now let vs make vse of this doctrine First seeing the vnfaithfull be oftentimes constrained to sue to the faithfull for their helpe as the rich glutton did to Abraham let vs all learne to plant true godlinesse in our hearts and to turne to the Lord with all our soules that we may haue our part and portion in this preheminence and let vs walke worthy of our places and of this priuiledge honour and dignity Seeing almighty God maketh vs spirituall Kings to rule and reigne Reuel 1 6. and often subiecteth the wicked vnder vs let vs not be slaues to our owne lusts and corruptions but rule with authority and dominion ouer them and labor to subdue sinne vnto vs. We see the Princes of this world will not dishonour and debase thēselues with base Offices We are Kings and Princes to God in this life let vs then walke worthy of this dignity as the Apostle vrgeth this duty from vs 2 Thess 1 10 11. The Lord shall come to bee glorified in his Saints and to bee made maruailous in all them that beleeue in that day wherefore we also pray for you alwaies that our God may make you worthy for this Calling and fulfill all the good pleasure of his goodnesse and the worke of faith with power Where we see that after he had set downe the great glory that belongeth to Gods children at the comming of Christ he exhorteth them to walke worthy of their calling seeing it shall be glorious with Christ and the vngodly shall be brought to vtter shame contempt dishonour reproch confusion There is no way to bring any to true honour but to purchase to our selues true godlinesse Therefore the Lord said 1 Sam. 2 30. Them that honour me I will honour and they that despise me shall be despised Old age is rightly honourable but it must bee found in the way of righteousnesse Prou. 16 31. This we see to haue beene in Iob chap. 29 7 8. When I went out to the gate euen to the iudgement seate and when I caused them to prepare my seate in the streete the young men saw me and hid themselues and the aged arose and stood vp the Princes staied their talk laid hand on their mouth Loe thus shall they be honoured that feare the Lord and therfore blessed is the estate condition of the godly Vse 2 Secondly seeing the wicked euen in this life are vrged to seeke mercy at the hands of godly men so that God here vpon earth bringeth downe their heads that before were lifted vp in great pride how much more shall this be verified in the life to come when the redemption of Gods children draweth neere their happinesse shall be perfected then they are appointed to triumph and to haue the victory ouer all their enemies tread the wicked vnder their feet For the true children of of God shall rule and ouer-rule the world and shall trample vpon the kingdome of darknes ouer hell death damnation the diuell the reprobate whatsoeuer setteth it selfe against their peace This the Lord from the beginning taught the Church Gen. 3 15. He shall breake thine head and thou shalt bruise his heele The diuell shall tempt Christ assault his members but not ouercome them whereas Christ shall conquer the power of death and make his
slenderest there his teâ—â—ations wil be thickest where the hedge is lowest euery beast will seeke to enter so it is with vs if one place be left open vnguarded Satan will enter there as well as if we gaue hiâ— I passage many waies One knowne sin nourished in vs is sufficient for him to bring vs therby to damnation He can well abide to haue vs reformed in many faults that we should deny theÌ„ defie theÌ„ hate them and ery out against them yet some one sinne or other whereto we are by nature most enclined he fosteteth and furthereth in vs and by it in a vile manner he wholly possesseth vs and dwelleth in vs. It is a wonderfull pollicy of Sathan when he cannot make vs to walke and wallow in all sin he endeuoureth to poyson vs with some one sin lest he should wholly giue ouer his hold and by it will bring vs to destruction as well as by a thousand A Bird entangled with one foot and holden in the snare of the Fowler is as vnable to escape and flye away as if she were taken and held by both the feete So is it with man if he beholden in one notorious sin and flatter himselfe in it he is in as great danger of death and damnation as if he gaue ouer himselfe to many sins What I pray you should it profit when a City is besiedged and compassed with the enemy to shut vp all the gates and to leaue one standing open May not the enemy enter at that one as well as at many and by assault take the City and people Or what should it auaile a Marriner to stop all the holes of the Shippe where it leaketh and leaue one vnstopped Will it not sinke the Ship as well as many So what shall it profite and helpe vs to set open one corner of our hearts for one sinne to enter albeit we should shut vp and locke the doores of our hearrs against all other sins Will not Satan enter there and fill vs full of all wickednes bring vs to destruction of soule and body Consider the examples of Saul Herod Iudas Ananias and Sapphira all these turned from sin yea from many sins but not from all sinne nor from their speciall sins whereof they shold haue repented and therefore their repentance was but the shew and shadow of repentance and not true repentance indeed If then wee would haue that true godly sorrow which causeth repentance 2 Cor. 7 10. not to be repented of wee must turne from all our sins to God and bring foorth fruites worthy amendment of life and hereby learne to try our owne hearts by this special conuersion We must consider our proper and personall sins Endeuouring to be perfect as our heauenly Father is perfect Mat. 5 48 and not exempting our selues from the obedience of any of the Lords holy Commandements And Moses prayed for the people They desire the prayers of Moses as we heard before who refuseth not but prayeth for theÌ„ to God He was not mindfull of the wrongs sustained and of the iniuries receiued of them for in all the indignities offered vnto him he was patient and meeke aboue all men that were vpon the earth Numb 18 3. therefore he goeth to God and desireth him to remoue the iudgement The Doctrine from this place is this Doctrine It is our duty to pray one for another euen for our enemies It is our duty to pray one for another The Lord requireth of vs not only to commit to God and commend in our prayers the Saints but to be mindfull of our enemies and them that hate vs and to desire their good and conuersion This affection we see in Abraham who prayed earnestly and oftentimes for the Sodomites Gen. 18 23. that God would spare them not destroy the righteous with the wicked but rather to spare the wicked for the righteous sake This was also in Samuel when the people besought him to pray for theÌ„ that they dyed not he saide God forbid that I should sin against the Lord and ceasse praying for you c. 1 Sam. 12 23. How often did Moses Aaron pray for Pharaoh and spread out their hands vnto the Lord That the plagues might ceasse and that he might know that the earth is the Lords Exod. 9 29. This duty Christ our Sauiour setteth downe as a rule to guide vs both by word of mouth and by example of life For he taught his Disciples this Doctrine Mat. 5 44. Loue your enemies blesse them that curse you do good to them that hate you and pray for the that hurt you and persecute you c. Now this point as Christ preacheth so he practiseth and prayeth for his enemies Father forgiue them for they know not what they do Luk. 23.34 Thus did the faithfull witnesse of God Stephen wheÌ„ he was stoned he kneeled downe and cryed with a loud voice Lord lay not this sinne to their charge Acts 7 60. The Reasons are plaine and direct First we Reason 1 are fellow-members of the same body and fellow-souldiers that fight vnder the same Captaine Iesus Christ We see them embers of our body are carefull for the good one of another vnlesse they be dead and sencelesse so should we be mooued at the consideration of the troubles and wants of the Church as the Apostle by this similitude teacheth vs 1 Cor. 12 20 21. We are many members yet but one body and the eye cannot say vnto the hand I haue no need of thee nor the head againe to the feet I haue no need of you So it is in the body of Christ wee cannot want each other but stand in need one of another to keepe the whole body in peace and concord In regard heereof it is that wee are partakers also of their prayers so as we pray one for another and seek the good benefit one of another as the Church did the deliuerance of Peter Acts 12 5. Secondly this duty of praying for our brethren Reason 2 is inforced charged vpon vs because it is acceptable to God and an oblation wherwith he is delighted and well pleased For our prayer is directed in his sight as Incense Psal 141 â— and the lifting vp of our hands as an euening sacrifice It auaileth much if it be feruent it pierceth the heauens and obtaineth euery good blessing at the hands of God for our selues for others The Vses foâ—low First we are especially in Vse 1 duty bound to pray for Magistrates and those that be in authority as the subiects for their Princes and the people for their Pastors that the worke of God may prosper vnder their hands This the Apostle teacheth 1 Tim. chapter 2 1 2. So the Iewes were commanded to pray for Babylon that persecuting Citty where they were captiue Ier. chap. 29 ver 7. We see in the naturall body that albeit the members haue care one of another yet the chiefest care is for the
nine There are none found that returned to giue God praise saue this stranger that was a Samaritan Secondly seeing we must giue God thanks Vse 2 for benefits receiued of what sort soeuer they be then especially we must praise him for spirituall blessings that are of an higher nature belong to a better life This the Prophet Psa 103 1 3. thought vpon prouoking himselfe to praise the Lord preparing his hart with his tongue to extoll his mercies he beginneth with this Which forgiueth all thine iniquities healeth al thine infirmities For wel did he know that if a man enioyed the world at wil and yet wanted the perswasion of the pardon of his sins and reconciliation towards God it were nothing For what shall it profit a man if hee win the whole world and lose his owne soule c. Mat. 16 26. When Israel was oppressed in Egypt it was ioyfull tydings to heare of a deliuerer and they rendred praise to God for their deliuerance When they had bin carried to Babylon and accomplished the yeares of their bondage prophesied by Iere. 25 12. and the Lord brought again the captiuity of Sion they seemed at the first like them that dreame Ps 126 1 2. Then was their mouth filled with laughter their tongue with ioy then the heathen confessed The Lord had done great things for them Then the church sang The Lord hath done great things for vs wherof we reioyce Suppose the case stood with any of vs bodily as it standeth with al of vs spiritually without any supposition at all that we were taken by enemies bound in chains cast into prison sticking fast in the mire pinched with famine and wasted with despaire of euer comming out of such a dungeon that lying thus without helpe or hope a king shold come vnto vs smite off our fetters free vs out of prison pay our ransome and promote vs to honor in his kingdome would we not render vnto him al possible thanks depend on him all the daies of our life But we are deliuered from greater enemies and from greater dangers from sin hell death darknesse the diuell and damnation For as the diuell doth exceede all bodily enemies and hell fire infinitely surpasseth the pains of this life which endure but for a season so we must consider that our deliuerance being greater our Thankesgiuing must not be the lesse but our praise must bee answerable to his power who hath cut the cords of our enemies and restored vs into the glorious liberty of the sons of God Let vs acknowledge our selues tied to this duty to offer to him the offering sacrifice of praise for the spiritual blessings of our redemption and saluation for his word Gospel he hath not so dealt with euery nation people This is the onely recompence that we can make him to giue him all the glory How shal we requite his mercies Ezek. 16 4 5 6. who finding vs neither washed in water nor swadled in clouts nor pittyed of any but cast out in the open field to the contempt of our person and polluted in our own blood couered our filthinesse annointed vs with oyle cloathed vs with broidred worke girded vs with fine linnen decked vs with ornaments and entred into a couenant with vs to become his Shall wee come before him with burnt offerings and Calues of a yeere old Will the Lord be pleased praised with thousands of Rams and with ten thousand riuers of oyle All these be as nothing For all the beasts are his and the beastes on a thousand Mountaines yea all the world is his and whatsoeuer therein is Psal 50 10 14. The seruice sacrifice wherein he delighteth is an humble contrite and thankfull heart which is more acceptable to him then all sacrifices that haue hornes and hooues Offer therefore vnto him praise and pay thy vowes vnto the most High which thy lips haue promised in the presence of all his people Vse 3 Thirdly let vs acknowledge this truth that his name is most glorious and confesse the greatnesse of his name to be worthy of al glory Let vs not set vp our owne names nor sacrifice to our owne nets nor say wee haue escaped by our owne power but thorough the fauour and kindnesse of God as the Prophet teacheth Psalme 124 1. Let vs not claime the praise of God to our selues nor rob him of his honour but confesse that his mercy endureth for euer This vse the Prophet teacheth Psal 8 1 9 where setting downe many arguments of the praise of God which he sheweth in the earth he concludeth the maiesty of God to be worthy of all honor O Lord our Lord how excellent is thy name in all the world None can praise him aright except hee be touched with a feeling of Gods greatnesse goodnesse and maiesty euen as our prayers are colde when wee haue a small and slight feeling of sinne Vse 4 Lastly seeing praise and glory is due to God for his blessings it is our duty to pray for thē and to aske them at his hands When the Prophet Psal 50 15. had stirred the people vp to offer vnto God praise he addeth withall Call vpon him in the day of troble so will he deliuer thee and thou shalt glorify him For when wee come to him by praier and haue experience of his goodnes who deliuereth our soul from death our eies from teares and our feet from falling and are assured that our helpe commeth neyther from the East nor from the West nor frō the wildernesse that is from the North nor South inasmuch as Iudea was on both sides included and compassed with a Desert Psal 75 6. we are hereby prouoked and pricked forward to cast downe our selues and all our glory at his feet to magnifie his mercy to exalt his praise on high and to say with the Prophet Ps 115 1. Not vnto vs O Lord not vnto vs but vnto thy name giue the glory for thy louing mercy and for thy truths sake But if we trust in our owne strength and rest in our owne labours and think the good things we possesse be the works and fruits of our own hands not the blessings gifts of God we shal neuer giue him praise for them but set vp our selues in his stead to the dishonor of his name to the confusion of our owne faces and to the hindering of the course of his blessings toward vs. Let vs therfore confesse that euery good and perfect gift commeth downe from aboue from the father of lights and then wee shall render him the Calues of our lips Verse 18. O Well whom the Princes digged c. We haue already declared in the former doctrine that the people gaue thanks to God for sending them water miraculously and supplying their want in that necessity Here we see offred to our consideration who were the chiefe workemen and principall Labourers in digging the Well the Princes Heads of the people the
on the left hand we know not what the miserie of slauery and slaughter meaneth we do not behold our Citties besiedged our Countries wasted our Townes entrenched our walles bâ—tterâ—d our houses fired consumed blessed bee the great name of our most gracious God therefore for euermore Let vs then take heede that wee abuse not these mercies and good things of Almighty GOD lest hee take them away from vs in his fierce wrath and indignation O that there were in vs wise hearts to consider these things whilst we dwell safely in these our houses and habitations and before the enemie approacheth neâ—e vnto vs and casteth a trench about vs. But if we prouoke God and make warre with him how can we haue peace with men how can we looke to liue in safetie any longer with our wiues and children This our Sauiour hath set downe and with â—eares taught the Iewes long before their destruction came vpon them For when he came neere and beheld the City he wept for it and passionately saide Luk. 19 41 42 43 44. O if thou haddest euen knowne at the least in this day those things which belong vnto thy peace But now are they hid from thine eies For the daies shall come vpon thee that thine enemies shall cast a trench about thee and compasse thee round keepe thee in on euerie side and shall make thee euen with the ground and thy children which are in thee and they shall not leaue thee a stone vpon a stone because thou knowest not that season of thy visitation Let vs apply these things vnto our selues and if wee desire to liue peaceably with men let vs first seek to be at peace with God and if we would be reconciled to our brother let vs in the first place be reconciled to our God and then all things shall speake peace vnto vs. Verse 29. Woe be to thee Moab O people of Chemosh thou art vndone hee hath deliuered his sons which escaped and his daughters into captiuity to Sihon king of the Amorites Here the Poet rhetorically turneth his speech to the Moabites describing their foolish confidence in their dumbe Idolles Psal 115 4 5. Which are the worke of mens hands which haue eies and see not eares and heare not they haue a mouth and speake not noses and smell not hands touch not feet and walke not neither make they a sound with their throat they that make them are like vnto theÌ„ and so are all they that trust in them The Nations of the Gentiles had multitudes of gods and euery Nation his seuerall Idoll-goâ— As Chemosh was the idoll of the Moabites Baal of the Caldeans Ashteroth of the Sidonians Moloch of the Ammonites Rimmon of the Syrians Dagon of the Philistims These are false gods and had the godhead or diuine nature falsly ascribed vnto them who were not able to saue such as did worship them as the author of this song here declareth Hee hath deliuered his sons and daughters to captiuity and was not able to deliuer them out of the hands of Sihon king of the Amorites 1 King 18 26. For as the Israelites cried for fire to come from heauen from morning to noone O Baal heare vs so no doubt did the Moabites for deliueraÌ„ce from their enimies cal to their idol Chemosh O Chemosh heare vs but there was no voyce nor any to answer so that they fel into the hands of the Amorites and receiued no profit or benefit by their idoll seruice Heere then wee see how the idolatrous Moabites worshipping a false god and trusting in their great Idol are defeated and destroyed Hence we learne Doctrine Idolaters shal be confounded and destroyed That Idolaters lye open to iudgement The worshipping of Images howsoeuer it bee coloured with false reasons is the true cause of Gods iudgements We see heere how the Moabites were rooted out of theyr Townes and Cities for this sinne Hitherto come the threatnings of the Prophets against the Nations by Esay chap. 46 1 2. and Ier. 46 44 7 8. for their idolatry We see in Iudg. 2 11. when Israel committed idolatry began to cleaue to strange gods and forsook the Lord God of their fathers God sold them into the handes of their enemies so that they could no longer stand before them This was the destruction of Ieroboam the son of Nebat that made Israel to sinne and of Iehu who set vp idolatry after he had destroyed it This was the cause that the wrath of God brake in vpon the Israelites when they had erected the golden Calfe which sin was reuenged with a greeuous and horrible slaughter Heereunto also the Prophet hath relation Psal 106 34 35. They destroyed not the people as the Lord had commanded them but were mingled amongst the heathen and learned their workes and serued their Idols which were their ruine Thus we see how idolatry turneth to the destruction of the idolater The Reasons follow First God is the husband Reason 1 of his Church and can no more abide to haue his honour and worship communicated to any other then the husband any partner or fellow in his loue Prou. 6 35. â—ho cannot beare the sight of any ransome neither will hee consent though thou augment the gifts Idolatry therfore is spirituall whoredome and God is a iealous God of his honor and glory and will not suffer the same to be giuen to any other Esay 42 8. Exod. 20 5. This is notably declared and woorthily expressed by the Prophet Hosea where the idolatry of the Israelites is resembled to the adulterous and whorish woman that doateth vpon her louers that forsaketh the guide of her youth and forgetteth the couenant of her God Their mother saith the Lord by his Prophet hath played the Harlot she that conceiued them hath done shamefully c. As then God is the husband of his Câ—urch so our spirituall worship is as a certaine marriage of our soules consecrated vnto the Lord therfore all false and forged worship is spiritual whordome and adultery toward him To this purpose speaketh Hosea ch 2 19 20. I will marrie thee vnto me for euer yea I will marry thee vnto me in righteousnes and in iudgement c. Thus also the Prophet Ieremy speaketh ch 2 2. Thus saith the Lord I remember thee with the kindnesse of thy youth and the loue of thy Marriage when thou wentest after me in the wildernesse in a Land that was not sowne Secondly Idols are the workes of mens Reason 2 hands whether they bee of Siluer or Golde they are the worke of the Founder or whether they bee carued or grauen in stone or timber they are the hand of the workeman or whether they bee wrought in blew silke or purple Ieremy 10 9. All things are made by cunning men Heereupon it followeth that they that depend vpon them and seeke helpe of them doe seeke helpe of flesh and doe make stockes and stones their god and therefore they
to all men how to carry this whole history and make one part to agree with another The first conclusion is that Balaam was a lewd and wicked man The first conclusion True it is if we looke into his bare and naked words without the matter and examine his sayings without his practises he may seeme a very faithfull and right religious man yea a most worthy and notable Prophet He hath God alwayes in his mouth and at his fingers ends he will not resolue the messengers before hee haue asked counsell at the mouth of the Lord if hee might haue an house full of siluer and gold he cannot goe beyond the word of the Lord his God to do lesse or more he telleth them he can deliuer nothing vnto them but what he receiueth of the Lord. But if we consider the matter aright and try his fayre speeches by the touch-stone of his foule life and measure his wretched actes with his wicked counsels we shall easily discern in his smooth carriage a deepe dissembling and the Lord to be sparingly in his hart that was abundantly in the mouth He had a prophane minde euill meaning louing the wages of vnrighteousnesse and being carried away with desire of money which is the roote of all euill to curse the people of God as the Apostle teacheth therefore he was rebuked by a dumb beast for his iniquity Hee also was Balaks schoole-master and instilled the greatest mischiefe that might be into his heart informing him how to subdue the people of God and teaching him how to lay a stumbling blocke before the children of Israel Reuel 2. to draw them to spirituall and bodily fornication when he saw that by his charmes hee could not preuaile against them And albeit the Israelites were encreased as the Fish in the Sea and as the Stars of Heauen wherein were many thousand persons that could not discerne betweene their right hand and their left hand yet he was ready and willing to curse where GOD had not cursed And as a wretched death followeth a wicked life so the iustice of GOD found him out lurking among the Midianites Numb 31 8 to verifie the threatning of the Prophet As he loued cursing so it fell vpon him and as hee loued not blessing so was it farre from him as hee cloathed himselfe with cursing like a raiment so it entred into his bowels like water like oyle into his bones Psal 109 17 18. Thus we see as his life was so was his death a curssed beginning a fearefull ending God swept him away by a violent sodain death together with those that set him on worke that as they conspired together so they might be consumed together If then he be a wicked man that intendeth to curse the people of God that hath his heart possessed with couetousnesse that loueth the wages of vnrighteousnesse that layeth a baite and snare to entangle men in euill that seeketh to draw vpon them the wrath of God and after all is slaine by the sword of those whom hee intended to destroy himselfe falling into the pit which he had digged for others then the first conclusion holdeth as a certaine truth that this Balaam whatsoeuer vizard of piety and holinesse he pretend and put on in outward shew was indeed a very lewd and wicked man The second conclusion The second conclusion is that Balaam was no true seruant of God but an open Idolater This confirmeth further and giueth strength to the former point As he was lewd in his life so he was corrupt in his religion one of the idolatrous Gentiles an aliant from the Common-wealth of Israel a stranger from the couenant of promise For whether he were one of the Midianites as some imagine or whether he were one of the Aramites as we declared before whether hee were sent for neerer or further off the conclusion holdeth that hee was none of the Israelites Rom. 9 4 to whom pertaineth the adoption of Sonnes the Arke of the Couenant the Tables of the Law and the seruice of God Moreouer when he was come into the presence of Balak Numb 22 41 and 23 1 2 they both went vp into the high places of Baal where that abhominable Idoll was worshipped where no doubt they serued Baal in the Idols Temple Besides it is apparent in the whole history following that he ioyned with Balak in his idolatrous sacrifices If then hee had not beene one of the Idolaters he would not haue gone to that Idoll nor haue erected new Altars contrary to the will of God who would onely be serued in the place that himselfe had appointed The third conclusion The third conclusion is that Balaam was a very witch and wizard a false Prophet but a true sorcerer famous or rather infamous for his diuellish magicke which he practised among the wicked and idolatrous Nations Such a one was Simon that sorcerer mentioned in the Acts of the Apostles chap. 8 9 10 11 and 13 6 8 who vsed witch-craft and bewitched the people of Samaria saying that he himselfe was some great man to whom they gaue heed from the least to the greatest saying This man is that great power of God and they gaue heed vnto him because that of long time hee had bewitched them with sorceries Such a one also was Elimas who was likewise a Sorcerer a false Prophet the childe of the diuell and an enemy of all righteousnesse withstanding the preaching of the Gospel hindring the hearing of the word and peruerting the straight waies of the Lord. So had this Balaam throgh his enchantments and superstitious artes obtained a great name farre neere among the Infidels so that they resorted to him as to an Oracle and esteemed him as an Angel of God being able to helpe or to hurt to further or to hinder to blesse or to curse whomsoeuer he pleased Such were wont to be in great fauour and credite with Kings and Princes as appeareth by the enchanters of Pharaoh Exod. 7 11 22 and by the Sorcerers and Astrologians of Nebuchadnezzar Dan. 2 2 who were oftentimes called into their presence and brought before them as men in whom their speciall delight was their confidence reposed These men howsoeuer they were magnified in Princes Courts and had an honourable name among the Nations that knew not God yet were prophane Prophets of prophane men the very chaplaines of the diuell practising charmes and coniuring which by the iudiciall Law of God was death Exod. 22 18. Thus the Scripture calleth him a Sorcerer in plaine termes and expresse words Iosh 13 22. Balaam the sonne of Beor the soothsayer did the children of Israel slay with the sword among them that were slaine The word which the holy Ghost there vseth is Chosem which signifieth one that diuineth by diuination and fetcheth answers from the diuell whom they tooke to be God and it is one of those eight sorts of witches and practisers by diuels mentioned in the 18
obstinate offenders True it is the man of God should be patient toward all men 2 Tim. 2 25 suffering the euill instructing the ignorant and waiting for the repentance of such as are falne but when they refuse to hearken or pull away their shoulder and stop their eares and make their harts as an Adamant stone it is both lawfull requisit after a sort to insult ouer them not that their persons should be scorned and contemned but that their prophanenesse should bee corrected and amended Thus doth Salomon deale Eccl. 11 9 when hee hath to deale with proude and insolent young men that thinke themselues priuiledged by their age to runne riot with all greedinesse and without all controllment Reioyce O yong man in thy youth and let thy heart cheare thee in the daies of thy youth and walke in the wayes of thine heart and in the sight of thine eies but know that for all these things God will bring thee to iudgement This we see practised by the Apostle 1 Cor. 24 38. If any man be ignorant let him be ignorant And the Apostle Iohn speaketh after the same manner Reuel 22 11. He that is vniust let him be vniust still and hee that is filthy let him be filthy still Whereby we see that the Spirit of God doeth not giue leaue neyther doth encourage or command men to be filthy or vniust but seeing them in a setled rage and wilfull course obstinately bent and resolued to go forward that they will not be hindred nor hearken vnto any wholesome counsell he telleth them they may proceede but they shall smart for it in the end If the Ministers in the zeale of Gods Spirit treade in these steps follow the example of God of Christ of the Prophets and Apostles they haue a faire warrant set before them cannot bee reprooued for this imitation They may say vnto the stubborne and stiffe-necked contemners of the word If ye will needes be ignorant be ignorant still but God wil finde you out in your blindnesse and ignorance If yee haue the light and yet will willingly and wilfully shut your eyes go forward yet God wil open them in the day of his visitation that ye shall see your owne misery If ye haue the bread of life and foode of saluation brought vnto you and yet ye will needs sterue and famish what remedy Pine away your soules and sterue them but know that it will be bitter in the lâ—tter end Vse 2 Secondly seeing this scoffing at euill is lawfull let men take heede they deserue not thus to be dealt withall When wee haue the word of God in all meeknesse and gentlenes with all patience and long suffering offered vnto vs let vs rest in it and not reiect it from vs let vs beleeue it and obey it and grow euery day from faith to faith When Micaiah the Prophet saw Ahab addicted to flatterers and false informers two very dangerous plagues to Princes hee iudged him not worthy to haue the truth reuealed vnto him and therefore in derision he sayth vnto him Go vp and prosper and the Lord shall deliuer it into the hand of the King 2 Kings 22 15. It is a greeuous thing to be scorned and derided and we hardly brooke that indignity If then wee would not be so roughly and tantingly handled in the ministery of the world let vs heare the voyce of God while it is called to day lest being hardned through the deceitfulnesse of sinne the Lord be compelled so to deale with vs. It is vsed for our benefit and saluation albeit it be bitter and sharpe But many times bitter things be most wholesome and healthfull And this answereth the obiection of carnall men when they are admonished to turne to the Lord with all their hearts to attend to the ministery of the word and to walke before the Lord with a perfect minde they answer If I shall come to bee a professor and make profession of the word I shall be mocked euery one will deride and flout at mee I shall be a laughing stocke to the world I shal become a Prouerbe vnto them and the drunkards will sing songs against me But choose whether thou wilt indure a reproch here for a season or be mocked of the Lord for euer It is better for thee here to suffer affliction with the people of God then to haue the Lord scorne thy folly for euer Therefore the wise man teacheth vs this doctrine Prou. 1 25 26. Because ye refused my counsell and would none of my correction I will also laugh at your destruction and mocke when your feare commeth And the Prophet Dauid declareth that when the wicked band themselues against the Lord and against Christ Hee that dwelleth in the Heauens shall laugh the Lord shall haue them in derision Psal 2 3 4. True it is this is spoken according to our capacity and vnderstanding not that there is any disposition of laughing or affection of scorning in God but he leaueth men in their miseries and maketh them oftentimes a mocking stocke to the world They shall haue no comfort from his presence he shall reioyce in the day of their calamity which shall bee to them as bitter as death and as hard to be born as hell it selfe Lastly Vse heereby a doore is not set open to fleering and flouting one of another which proceedeth from the scum and froth of many mens wits For as all deriding is not vnlawfull so all taunting is not lawfull Wherefore whatsoeuer mocking proceedeth from the gall of our hearts from the contempt of our brethren from pride disdain lightnesse bitternesse biting disgracing and reproaching of others cannot stand with our holy profession but is a fruite of the flesh a corruption of the old man which must bee pulled vppe Therefore the Apostle writing to the Ephesians and instructing them to walke in loue as Christ hath loued vs saith Ephes â— Fornication and all vncleannesse or couetousnesse let them not be once named among you as it becommeth Saints neyther filthinesse neither foolish talking neither iesting which are things not comely but rather giuing of thankes Where hee doth not simply forbid all mirth and iesting but the peeuish humour of many men that delight in iesting and gibing against others who regard not what iests they breake vpon their brethren so they may reuenge their owne malice and disgorge the venome of their owne hearts These men seek to build vp their owne names by the ruine of others and desire to grace themselues by the disgrace of others Such persons may wel be in loue with their owne wits but all discreete men may espy the want of much wisedome in them This biting and bitternesse one toward another cannot stand with our calling to the truth and profession of the faith We haue not so learned Iesus Christ We must account the good name of our brethren as their chiefest Iewell The credite and reputation of many men is as their chiefest
saluation with fear and trembling seeing the day of account commeth and seeing we must all appeare before the iudgement seat of Christ to receyue the things which are done in this body whether they be good or euill so soone as the some body are separated Let vs remember our Creator in the daies of our youth Eccl. 12 1. Let our conuersation while we liue vpon the Earth be lifted vp to the heauens Let vs mortifie the lusts of the flesh and not walke in the wayes of our owne hearts assuring our selues that for al such things God will bring vs to iudgement Therefore the Apostle Peter speaking of the dissolution of the world the passing away of the heauens the melting of the elements the burning of the earth and the destruction of the vngodly draweth from these words this exhortation Seeing therefore all these things must be dissolued what manner of persons ought ye to bee in holy conuersation and godlines looking for and hasting vnto the comming of that day of God 2. Pet. 3 11 12. Let vs set this day before our eyes whatsoeuer we do and then we shall not sinne for euer Let vs arraign our selues at his bar and thereby prouoke one another and be prouoked our selues to our duties For if wee would iudge our selues wee should not be iudged of the Lord 1 Cor. 11. Let vs be carefull to lay a good foundation of saluation and neuer giue ouer vntill wee haue Christ dwelling in our hearts by faith and receiue the spirit of adoption to cry in our hearts Abba Father For if wee depart out of this life without faith in Christ and without hope of saluation it had beene better for vs that we had neuer beene borne Matth. 26 24. as Christ speaketh of Iudas the son of perdition For what will it profit vs to winne the whole world then lose our own soules To liue in pleasure to haue all that our hart can wish or desire for a season and afterward to be tormeneed in hell fire for euer Vse 5 Fiftly this is a great and exceeding comfort to the childreÌ„ of God to know that after this short this weak this feeble this fraile life our soules shall returne to the Lord and be lifted vp to the kingdom of heauen Let vs therfore prepare our selues for death that we may bee fit vessels for eternall lâ—fe and commend our soules into the haÌ„ds of God at our departure This was it which the Apostle practised Phil. 1 23. 2 Cor. 4 18 5 1.2 The greatest afflictions that can befall vs heere are nothing in respect of the blessed reward of immortality as the same Apostle teacheth Rom. 8 18. I count that the afflictions of this present time are not worthy of the glory which shal be shewed to vs. Let vs not feare the enemies of the Church they may separate the soul from the body but they can neuer separate the soule from God They may kill the body but they cannot kill the soule They may take from vs a little momentany pleasure of this life but they cannot keepe vs from the presence of God at whose right hand are pleasures for euermore This is that which Christ teacheth his Disciples Mat. 10 28. Nay they haue no power ouer the body further then God permitteth them as Christ answered to Pilate glorying in his authority saying Knowest thou not that I haue power to crucifie thee and to loose thee Thou couldest haue no power at all against me except it were giuen thee from aboue therefore he that deliuered me vnto thee hath the greater sin So then let vs not feare their feare whose power is limited is limited restrained death with one stroke shall set vs at liberty and free vs from the yoke of all oppression to our vnspeakable and endlesse comfort Contrariwise this is a dolefull and woful doctrine to the wicked and vngodly who liue here after their owne lusts follow their pleasures delighting in vanity and forgetting God to consider the perpetuity immortality of their souls and that they must giue a streight account of all their wayes and workes This must needs be a doctrine of fear and terror vnto them able to break their stony hearts and astonish their inward senses and dash them vpon the rockes of hopelesse and helplesse desperation What can be more heauy newes to a seruant that hath wasted consumed his masters mony with riotous liuing then to heare of a day of reckoning account to be giuen of his Stewardship So is it with all the vngodly they feare nothing more then their appearing before the heauenly Iudge to be tryed according to their workes Oh it were well with them if their soules were mortall that they might sleepe in the dust and lye in the graue for euer to bee buried with their bodies neuer to bee raised againe Oh their case were happy and thrice happy shold they be if they might neuer come to iudgement or had beene borne as toades and serpents or wormes of the earth that liuing their life they might also dye their death But it shall not be so with them their case shall not be so well the end of this life bringeth them into eternal torments and when they haue tasted the first death the second death shall take holde on them Then they shall pronounce a thousand woes against themselues then they shal wish they had neuer bene borne Then they shall weepe and houle without recouery then they shall gnash with their teeth and gnaw their tongues for anger Mat. 22 12. Reuel 6 Luke 23 TheÌ„ they shal desire the mountaines to fall vpon them and the hils to couer them from the presence of him that sitteth on the throne and from the wrath of â—he Lamb c. For as they are happy that die in the Lord beeing ioyned to him and freed from all sorrowes so they are wretched and a thousand times miserable that depart hence out of Gods fauour haue the sinnes of their youth and age accompanying them to whom he will say Depart from me ye cursed into euerlasting fire which is prepared for the diuell and his Angels Matth. 25 41. We see how the consideration of the Sessions or Assises striketh a terror into the heart and conscience of the guilty malefactor how much more then shall the solemne day of the Lords last iudgement amaze affright and astonish the Reprobate who haue drawne sinne vnto them as with Cart-ropes and haue cloathed themselues with shame as with a Robe This wil be a day of blackenesse and of darkenesse a day of clouds and obscuritie a day of horrour and confusion vnto them that dwell vpon the face of the earth when God shall come to iudge without respect of persons For what rest or comfort can the malefactor take when he is alwayes in expectation of the comming approach of the Iudge Whereas the godly haue peace of conscience and shall lift vp their heads
what indignation yea what feare yea how great desire yea what a zeale yea what reuenge Where this care is not to please God and feare to fall againe and offend him there was neuer true repentance nor any feeling of the forgiuenes of former sinnes This were exceeding vnthankfulnes for mercy receyued and a turning of the grace of God into wantonnes to commit sinne anew that grace may abound Thirdly it is our duty to returne all praise and thankfulnes to God for this so infinit and vnspeakable mercy which appeareth in nothing more theÌ„ in the forgiuenes of our manifold sins It belongeth to God onely to forgiue sinnes therfore to him onely belongeth the glory of forgiuenes as being onely worthy to receiue all praise This Daniel confesseth in his praier O Lord righteousnes belongeth vnto thee but vnto vs open shame as appeareth this day So the prophet Dauid prouoking all to praise the Lord alledgeth this as the cheefe reason to mooue them Which forgiueth all thine iniquities healeth all thine infirmities Psal 103 3. This also we see in the practise and example of the Apostle who mentioning his sinnes and magnifying the exceeding and abundant mercy of God in the pardon of them hee breaketh out into a thankesgiuing to the eternall God Vnto the King euerlasting immortall inuisible vnto God onely wise be honor and glory for euer euer Amen 1 Tim. 1 17. Rom. 7 25. If we haue tasted of this mercy let vs bee mindfull of this duty and if wee haue had experience of this forgiuenes let vs be carefull to expresse vnto him our thankfulnesse Fourthly wee must shew backe againe our loue toward our heauenly Father according to the measure of his loue toward vs. The greater sins he hath pardoned the greater loue should bee returned This is it which the Prophet professeth to haue wrought exceeding loue in his heart towards the Lord when he considered how gracious and mercifull he had bene vnto him Psal 116 1. I loue the Lord because he hath heard my voice and my prayer The practise of this duty is remembred and commended in the sinfull woman Luke 7 47. Many sinnes are forgiuen her for she loued much to whom a little is forgiuen he doth loue a little Let this example be continually before our eies Let vs examine our selues how neere we come vnto her in the practise of this duty Let vs behold our selues in her as in a glasse If wee haue had a blessed experience of Gods louing kindnesse toward vs in blotting out and burying our sinnes out of his remembrance let vs be answerable in loue to him againe who hath loued vs first Where little loue appeareth to God there is little knowledge of forgiuenes of sinnes Where no loue is there is no feeling of the comfort of this doctrine If we haue found God exceeding kinde and gracious vnto vs it will work an exceeding measure of loue where God hath assured and sealed vp that grace by his holy Spirit Lastly the receiuing of this mercy from God must worke in vs mercy toward our brethren that as we haue obtayned forgiuenesse of sinnes at his hands so wee should be ready to forgiue one another And so bee mercifull to others as our heauenly Father is mercifull to vs Luke 6 36. This our Sauiour teacheth in the parable of the King that would take an account of his seruants to wit that he requireth mercy where he hath shewed mercy and that iudgement shall be without mercy to him that sheweth no mercy Hence it is that the Apostle giueth this in charge Eph. 4 32. Colos 3 13. This we are also directed vnto in that forme of prayer which Christ did teach his Disciples and hath left vnto his Church warranting vs to aske forgiuenes as we feele our selues ready to forgiue This we are to apply vnto our selues and learne euerie day to be like to our heauenly Father Matth. 5 45. Who maketh his Sunne to arise on the euill and on the good and sendeth raine on the iust and vniust If then we desire to be partakers of the goodnes of God in forgiuing the infinit debt whereby we are deeply indebted vnto GOD and would finde him mercifull vnto vs as euery one will seeme to be desirous of it let vs shew our selues ready to forgiue from our hearts the iniuries and offences done vnto vs. Among all testimonies that we may gather to our selues of Gods goodnesse and mercie towards vs none is more excellent more coÌ„fortable more certaine then this if we finde it in vs that is the pardoning and passing ouer the wrongs offered vs and a readines to forgiue euen our enemies that most enuy and hate vs and that frankely and freely as we our selues haue receyued forgiuenesse at the hands of God The Lord his God is with him These words containe the second priuiledge peculiar and proper to the Church which God hath bestowed vpon it to wit the presence of his Spirit True it is in regard of his essence and deity hee is euery where the heauen is his throne and the earth is his footstoole Psalme 139 7 8. So that we cannot hide our selues from his presence If we ascend into heauen he is there If we lye downe in the graue he is there if we take the wings of the morning and dwell in the vttermost parts of the sea thither shall his hand leade vs and his right hand hold vs if wee say yet the darknes shal hide vs the night shall be light about him But in this place this prophesie poynteth vs vnto vs another presence to wit of his grace protection defence and deliuerance the presence of his Spirit sanctifying his children purging them from dead workes to be a peculiar people vnto himselfe Doctrinâ— It is a priâ—â—ledge of 〈◊〉 Church haue Goâ— presence his grace working in them regeneration and finishing all good things in them to bring them to euerlasting life We learne from hence That it is a great priuiledge of the Church to haue God present with it and president ouer it He is not farre off from those that are his howsoeuer in time of affliction and in the houre of tentation he seemeth so to them hee is neere vnto them he is euer with them he holdeth a gracious hand ouer them This is it which the Lord so often promiseth in his word truly performeth to the great comfort of all his children This is it which the Lord speaketh to Iacob going from his fathers house to Padan Aram Gen. 28 15. This also the Prophet Dauid acknowledgeth Psal 34 15 18. And lest any should restraine that exhortation and take it peculiarly to belong to him alone the Apostle extendeth it farther and applyeth it to all the people of God speaking to them as well as vnto Ioshua chapt 1 9. I will not faile thee nor forsake thee so that we may boldly say The Lord is mine helper I will not fear what man can do vnto
maketh all other blessings to be curses and iudgements vnto them that are destitute hereof therefore we must all call our selues to an account what account we make of it We should make it our meate and drinke a treasure for the obtaining whereof rather then want it we wold sell all that we haue but alas what thankefulnes hath it wrought in vs We are like vnto the Iewes they had this glorious light brought among them but they loued darkenes more then light because their works were euill If we be weary of this heauenly Manna let vs take heede lest the Lord grow weary of vs if we cast away his word he wil cast away vs and forsake vs for euer The Lord biddeth vs take heed to the sound of the Trumpet Ier. 6 17 let vs not answer presumptuously wee will not take heed let vs beware of securitie remember from whence we are fallen And let him that glorieth glory in this that hee vnderstandeth and knoweth the Lord and his word to his saluation Ier. 9 24. Vse 2 Secondly it followeth that wheresoeuer God hath established this his ordinance there certainly hee hath a Church and chosen people and some that belong to eternall life for whose sake it is sent among them For as the Spirit of God is the soule of the church quickning it and giuing it life so the word is this soules instrument or the seed wherby it worketh and the onely essentiall marke thereof so that where it is sincerely taught 〈◊〉 â—2 and constantly professed there certainly is a Church Where it is not there is no true Church albeit it haue neuer so goodly and glistering a shew but a very carrion carkas of a church without the life of the Spirit but as an house without light as the world without the Sun as a kingdome without the Law The Prophet Esay calleth it the standard of God saying I will lift vp mine hand to the Gentiles and set vp my standard to the people they shal bring thy sonnes in their armes and thy daughters shall be carried vpon their shoulders Esay 49. verse 22 Where the Lord Iesus is compared to a King and Captaine and therefore all that will haue comfort that they are members of the church must range themselues vnder it as soldiers vnder the banner of their Chieftaine otherwise they remaine as men In darknes in the shadow of death as stragling and runnagate soldiers out of the campe and as dissolute men vnder no law to gouerne them For they are the vilest and basest that liue without it very dogges and swine They of the Church are Gods chiidren and the word is the Childrens food belonging to them onely When the Canaanitish woman would haue beene partaker of Christs Ministery Mat. 15 26. he answered It is not meet to take the childrens bread and to cast it vnto whelpes But other are as vncleane and filthy beasts This which now hath bene spoken serueth to ouerthrow two sorts of people first those of the Church of Rome which make other markes and notes of the Church as antiquity vnity vniuersality succession subiection to the Pope and such like counterfet markes of their counterfet church and leaue this which is the most certaine and inseparable note This proueth vnto vs plainly that these which most of all boast of the name of the Church are indeede neyther the Catholike Church nor any sound part thereof because they want the immortall seede to beget them the milke and meate of the word to feede and norish them yea it is accounted an high point of heresie to haue read the Scriptures and none is permitted to looke into them without a license so heinous a sin it is to haue the word Secondly it censureth condemneth the Donatists Anabaptists Brownists and those of the separation which condemne our Churches to be no Churches our Sacraments to bee no Sacraments our Ministers to be no Ministers and in effect our religion to be no religioÌ„ because we do not with them in matters accidental fully agree albeit we do consent in matters fundamental we lay Christ alone for the foundation on which we build our saluation we lay hold vpon him by faith only we preach Christ crucified truly by their owne confession powerfully They hold themselues to haue receiued faith among vs by our Ministery before they made this rent and breach in the Church and that the end of such fayth if they had dyed in it had beene the saluation of theyr soules See the books of Greenwood Iohnson Let them therefore return and cause others to return ioyne with vs in hearing the word preached seeing where it is rightly established there must of necessity be a true Church And albeit some of them haue written many of theÌ„ haue spoken against our Church yet let them follow the example of that sonne Matth. 21 29. who answered his father stubbornly that he would not work in his vineyard but afterward repented earnestly and went his wayes Vse 3 Thirdly all such as are this way honoured and blessed must be carefull to vse the word as an honour and a blessing by imbracing it by entertaining it by magnifying this blessing of God in truth and not in opinion in heart and not in face in workes and not in words that we may walke worthy the Gospel and of the Lord that hath called vs and shew our selues carefull to bring foorth the fruites thereof saying with the Apostle Rom. 10 10. How beautifull are the feete of them that bring glad tidings of peace and bring glad tidings of good things Hitherto rendeth the exhortation of the Apostle 1. to the Thessalonians ch 2 11 12. Let vs be carefull to keepe this treasure among vs lest the kingdome of God bee taken from vs. Otherwise instead of being the water of life to saue vs it will be a sea to drowne vs instead of being the sauour of life to life it will turne to bee the sauour of death to death instead of being meate to feede vs it will bee our bane to destroy vs instead of good tydings to refresh comfort vs it will proue the saddest and heauiest newes that euer came to our eares and that day the blackest day that euer came ouer our heads Thus our Sauiour threatned Capernaum which hee had honoured with his presence blessed with his preaching aduanced by his dwelling in it and lifted vp with his miracles Mat. 11 26. Thou Capernaum which art lifted vppe vnto heauen shalt be throwne downe to hell c. Look vpon the seuen Churches of Asia we see what is become of them Behold what the contempt of the Gospel hath brought vpon the Iewes the like hath not falne vpon any people since the beginning what mischeefe miserie did not fall vpon them It cannot bee denied but God hath blessed vs as much as euer he lifted vp the head of Capernaum and hath magnified his mercies and loue vnto
not much more will hee teach them his wayes that feare him reueale his secrets to the humble-minded Psal 25 9 12.14 Let vs exercise our selues in the diligent reading hearing and conferring of his word let vs earnestly desire to profite and grow forward in the knowledge and vnderstanding of the truth from time to time according to the meanes affoorded vnto vs. We liue in the cleare light of the Gospel and in the golden dayes of Gods grace times that our fore-fathers neuer saw let vs not therefore shut our eyes against the truth that shineth in our hearts or at the least not stop our eares against the sound of the word that pierceth our eares We haue a gracious promise made vnto vs that God will giue a blessing vnto such as seeke him hee will be knowne of those that seeke to know him he will open to those that knocke for him This is the maine cause of all ignorance that we desire not knowledge It is a grieuous sin to be destitute of knowledge but it is more fearefull to haue no desire of knowledge Ignorance is the root of all impiety of infidelity of idolatry of superstition of presumption of disobedience of contempt of the word and worship of God as the Apostle rehearsing the corrupt fruites of darknes the throat an open sepulchre the mouth full of cursing the feet swift to shed blood destruction and calamity in their wayes maketh this the the cause of all The way of peace they haue not knowne Rom 3.17 So the Lord Psal 95 10 doth render this as the reason why his people erred because they had not knowne his wayes This caused the Iewes to crucifie the Lord of life and to deliuer him into the hands of sinners For if they had knowne the wisedome of God they would not haue crucified the Lord of glory 1. Cor. 2 8 according to the words of Peter preaching repentance vnto them Now brethren I know that through ignorance ye did it as did also your gouernours Act. 3.17 And as it is the root of all impiety against God and vnrighteousnesse of men so it is the cause of all iudgements and punishments The Prophet Hosea threatning Gods plagues in a fearefull hand to fall vpon the people maketh this one cause There was no knowledge of God in the land Hos 4 1 2. So at the last day when the Lord Iesus shall come to iudge the quicke and the dead He will come in flaming fire to render vengeance to those that doe not know him 1. Thes 1 8. These things being rightly and wisely considered should teach all of vs to seeke after knowledge as for siluer and search for vnderstanding as for precious stones assuring our selues that God will neuer be wanting to helpe such as hunger and thirst after righteousnesse who is neere to al those that call vpon him euen to all that call vpon him in truth Vse 3 Lastly we see his mercy is greater vnto vs then to the fathers before The Lord Iesus hath brought the doctrine of the Gospel from the bosome of his Father Acknowledge then with thankfulnesse the preferment of these latter times and let vs not seeke after dreams and visions which are abolished but hauing the sure word of the Prophets and Apostles rest in the reuealed will of God Moses had a preheminence aboue the Prophets to whom God spake not by dreames or visions but face to face as is declared Numb 12 6 7 8. I will be knowne to the Prophets by vision by dreame my seruant Moses is not so who is faithfull in all mine house vnto him wil I speake mouth to mouth and not in darke words As Moses was preferred before the other Prophets so haue we a singular priuiledge aboue the Patriarkes Prophets that haue gone before vs who wanted the light that we enioy as the Writer of the Hebrewes doth testifie declaring that the glory of our time is greater in which GOD hath vouchsafed to speake vnto vs by his own sonne At sundry times and in diuers manners God spake in olde time to our fathers by the Prophets in these last daies he hath spoken vnto vs by his Son Heb. 1 1 2. So then the condition of Christians vnder the Gospel is better then of the Israelites vnder the Law in respect of the manifestation and reuelation of Gods truth The Israelites had God reuealed by the Prophets but we haue him taught by the Son himselfe who is counted worthy of more glory then Moses Heb. 3 3.4 inasmuch as hee which hath builded the house hath more honour then the house and he that is Lord ouer it hath more honour then he that is a seruant in it Hereupon Christ calleth and accounteth the Disciples blessed Because they saw with their eyes and heard with their eares those things which many Prophets and righteous men desired to see and heare and yet could not Mat. 13 17. Let vs therefore walke worthy of this great grace and mercy let vs embrace and professe the doctrine of Christ with all zeale and as wee haue receiued greater fauour let vs bring foorth greater obedience Let vs magnifie the preaching of the Gospel whereby Christ Iesus is described in our sight as it were crucified among vs which hee hath made the strength of his arme and his great power to saue those that do beleeue to which he hath giuen such effectuall grace that it worketh more mightily then all miracles and pierceth deeper into the heart of man then all visions and reuelations yea Though one should arise from the dead to speake vnto vs Luk. 16 31. Let vs now looke for no miracles nor depend vpon strange wonders the doctrine of Christ is â—ufficiently strengthned confirmed so that no doubt of any part therof is to close vp our owne eyes that the light of the glorious Gospel of Christ which is the Image of GOD should not shine vpon vs. 2 Cor. 4 3â— If the Gospel be yet hid it is hid to theÌ„ that are lost To conclude let vs all know that God hauing brought vs into these last times requireth of vs greater knowledge faith zeale obedience and greater fruites of repentance Heb. 2 1 â— For if the word spoken by Angels was stedfast and euery transgression and disobedience receiued a iust recompence of reward how shall wee escape if we neglect so great saluatioÌ„ which at the first began to be preached by the Lord and afterward was confirmed vnto vs by them that heard him Wherefore we ought diligently to giue heed vnto the things which we haue heard lest at any time we runne out Verse 5. How goodly are thy Tents O Iacob and thy Tabernacles O Israel as the valleyes that are stretched out c. Hitherto we haue spoken of the preparation and entrance into this third Prophesie Now we come to the summe and substance of it vttered by way of an admiration or exclamation the diligent consideration of the florishing estate
God that it may not be laide to their charge Notwithstanding the Lord assisted me strengthened me that by me the preaching might be fully beleeued 2 Tim. 4 16 17. This appeareth in that worthy prayes of Asa which he made going to battaile against his enemies 2. Chron 14 11. Lord it is nothing with thee to helpe with many or with no power helpe vs O Lord our God for wee rest on thee and in thy name are wee come against this multitude O Lord thou art our God let not man preuaile against thee Let vs not therefore be discouraged and discomfited when we see many against vs and few to stand for the cause of God but consider that he whose cause it is is able to defend it whose power and glory is most of all seene in the weakenesse of those that are stirred vp to maintaine it Vse 3 Lastly it is our duty not to fret at euill men when they are exalted and lifted vp on high but consider the end that the Lord will make Nah 1 2. Who will take vengeance on his aduersaries and reserueth wrath for his enemies Though they practise against the iust and gnash their teeth against him though they watch the righteous and seeke to slay him though they abound and prosper and set their mouth against heauen yet this is a comfort to the godly Psal 37 7 8 9 10. That yet a litle while and the wicked shall not appeare thou shalt looke after his place hee shall not be found Waite patiently vpon the Lord and hope in him fret not thy selfe for him which prospereth in his way nor for the man that bringeth his enterprises to passe for euill doers shal be cut off they that waite vpon the Lord shall inherite the land The destruction which God hath conâ—luded against them is sure he wants no meanes to ouerturne them he can make things that are not of greater power then they that are There is no safety to the enemies of God and his truth there is no way for them to escape for the Lord is the God of vengeance This the Prophet Esay declareth at large chap. 30. 14.10 shewing that their destruction should be both certaine and suddaine This is that which the Prophet assureth Hezekiah of that God would put his hooke in his nostrils and his bridle in the lippes of Rabshekah that rayled vpon the holy one of Israel 2 King 16 6 7. Be not afraid of the words which thou hast heard I will send a blast vpon him he shall heare a noise and returne to his owne hand and I will cause him to fall by the sword in his owne land Let vs therefore remember alwayes the exhortation of the Prophet Psal 37 1 2. Fret not thy selfe because of the wicked men neither be enuious for the euill doer for they shall soone be cut downe like grasse and shall wither as the greene herbes trust thou in the Lord and doe good dwell in the Lord and thou shalt be fed assuredly Verse 9. Blessed is he that blesseth thee cursed is he that curseth thee This is the conclusion of this prophecy wherein is shewed that God will powre out his blessings vpon his people in such a gracious manner and measure that it shall runne ouer and fall vpon those that are the friends and fauourers of the Church on the contrary side such as hurt or persecute them shall vndergoe the heauy curse of God as God long before shewed vnto Abraham Doctrine God will be mercifull to such as be mercifull to the Church From hence ariseth this doctrine that God will be mercifull to all those that shew mercy to his Church and such as are without pitty and compassion shall finde iudgement without mercy at the hands of God God will blesse those that doe good to his people they shal not lose their labour that fauour the Church but such as are enemies vnto them shall finde God an enemy vnto them We see how God blessed the house of Laban for Iacobs sake so doth Laban confesse Gen. 30.27 I haue perceiued that the Lord hath blessed me for thy sake Thus God blessed the house of Potiphar for Iosephs sake that was sold vnto him for God was with him and his master saw that the Lord made all that he had to prosper in his hand Gen. 39 3 Thus haue worldly men beene blessed for the godlies sake This is it which Isaac vttered in blessing his sonne Gen. 27.29 Cursed be he that curseth thee and blessed be he that blesseth thee Hereunto commeth a worthy example recorded by the Prophet Ieremy chap. 38 9. chap. 39.16 17. when Ieremy was cast into the dungeon where he stacke fast in the myre through the false suggestion of his enemies Ebed-Melech the blacke Moore spake to the King for him drew him out with cords and tooke him out of the dungeon and therefore the Prophet is sent vnto him with message Thus saith the Lord of hoasts the God of Israel Behold I will bring my words vpon this city for euill and not for good they shal be accoÌ„plished in that day before thee but I will deliuer thee in that day sayth the Lord and thou shalt not be giuen into the hand of the men whom thou fearest for I will surely deliuer thee thou shalt not fall by the sword but thy life shall be for a prey vnto thee because thou hast put thy trust in me saith the Lord. Thus did God recompence his zeale and reward his fauour which he shewed to the Prophet in the miseries and troubles which hee sustayned Rahab the harlot receiuing the spyes sending them out another way and preferring their life before her owne life was her selfe saued from the common destruction and had her fathers houshold and all that she had giuen her as a prey because shee had hid the messengers which Ioshua sent to spy out Iericho Iosh 6 25. Iam. 2 25. Heb. 11 31. The widow of Sarepta giuing hospitality to Eliah and offering him part of that poore pittance which was left her and her sonne in those dayes of dearth and drought was with all her family miraculously sustained in the famine continuing three yeeres and sixe monthes 1. King 17 10. The Shunamite receiuing the Prophet Elisha making him a chamber prouiding al necessaries for him setting him there a table a stoole and a candle-sticke that he might turne in thither to lodge when he trauailed that way and eate bread at her house receiued both the blessing of a sonne her husband being old 2 Kings 4 8. and the raising of him from death to life to her great comfort She shewed some mercy but receiued more mercy she ministred comfort to the Prophet but her self receiued more comfort This also our Sauiour testifieth shewing that wee shall lose nothing that we bestow on any of the faithful we serue a bountifull Lord and a liberall pay-master Math. 10 41 42. He that receiueth a Prophet in
soule and health to the body yea as Oyntment and perfume reioyce the heart so doth the sweetnesse of mans friend by hearty counsel Prou. 27 9. When our brethren teach admonish counsel perswade or rebuke vs we must not stomacke and despite them but be guided and directed by them as Dauid was by Nathan and as Peter was by the Apostle Paul This is set downe in the 141. Psalm Let the righteous smite me for that is a benefite let him reproue me and it shall be a precious Oyle that shall not breake my head It is a rare thing to finde a man that will counsell to follow godlinesse Reuerence him as a counsellor loue him as a friend obey him as a father that will direct thee in the wayes of saluation bring thee backe againe when thou wanderest out of the right path that leadeth to life Thou shalt finde many more euill counsellors then good If one will admonish and perswade thee to godlinesse thou shalt meete with one score that will allure thee to wickednesse But wee must not follow a multitude to doe euill lest we be punished with the multitude It must be our wisedome to learne instruction at the mouth of others The heathen which had no better starre to guide them then the light and law of nature Plutar. in the life of Fabius knew that there were two things did greatly adorne a man and make him renowned for wisedome one to bee able to giue good counsel to himselfe and others the other to be willing to hearken to good counsell when it is offered If we cannot attaine and reach vnto the former point which is an excellent grace of Gods Spirit to instruct and teach others wisedome yet let vs follow the latter and giue eare to the aduice of others when it is giuen vnto vs. For whosoeuer is contented to stoope downe to learn wisedom is alwaies to be reputed a wise man But hee that cannot giue and yet will not take counsell when it is giuen hee that neyther can teach nor will learne wisedome may worthily be esteemed and branded by all men with the name of a foole If either wee can go before others to shew them the way or follow them that lead vs the way we shall not lose the reputation of wisedome Hence it is that Salomon declaring precepts of true wisedome saieth Prou. 12 15. The way of a foole is right in his owne eyes but he that heareth counsell is wise Not onely he is wise that giueth counsell but hee that heareth it The wiseman speaketh not in these words of the outward hearing of the eare but of the inward hearing of the heart For many haue the bodily hearing that want the spirituall The externall vse of the sense cannot be auaileable to make vs wise so that wee must heare with an earnest affection of the mind giue all diligence to follow the counsell that is giuen vs in the name of God To this purpose he speaketh in another place Pro. 15 22. Without counsell thoughts come to nought but in the multitude of counsellors there is stedfastnesse When Herod had offred to giue to the daughter of Herodias because in her dancing dalliance she pleased him whatsoeuer she should aske euen to the halfe of his kingdome shee being before instructed by her mother asked the head of Iohn Baptist in a platter and from the diuellish counsell followed abhominable murther Mat. 14 8 When Rehoboam followed the rash counsell of his yong counsellors that had bene brought vp with him who perswaded him to make the greeuous yoke of his father more greeuous 1 Kings 12 14 this turned to the ruine and renting away of the greater part of his kingdome So then let vs not bee ashamed to follow the counsell of such as are discreet and godly Neither is it greatly materiall who they bee that giue vs good counsell whether our superiours our equals or our inferiours For wee must not weigh so much who is the counsellor as what is the counsel nor who is the aduiser as what is the aduice If it bee good and godly thinke thou that the holy Ghost speaketh and receyue it as proceeding from the Comforter If it be euil reiect it as comming from the Tempter Moses was a wise Gouernour of the people and a worthy Prophet of God like vnto whom arose not a Prophet in Israel Deut. 34 10. whom the Lord knew face to face yet he thought it no shame or reproach vnto him to bee directed and aduised by Iethro his father in law a man farre inferiour vnto him in honour and estimation in hearing the causes and controuersies that arose amongest the people who sayd Heâ—re now my voyce I will giue thee counsell and God shall be with thee Exod 18 19. When Naaman the Syrian came into the laÌ„d of Israel to be cured of his leprosy and the Prophet bad him Go wash himselfe seuen times in Iordan he turned away in disdaine and displeasure and if he had not hearkned to the aduice of his owne seruants who modestly sayd vnto him Father if the Prophet had commanded thee a great thing wouldest thou not haue done it How much rather then when he sayeth to thee Wash and be cleane hee had departed a leaper as he came 2 Kings 5 13. The like we see in Dauid who receiuing reprochful words for the good deeds that he performed and a churlish answer for the kindnes which hee expected was fully in his fully bent and determined to haue bene reuenged on Nabal his whole house for that iniury but by the aduice and counsell of wise Abigail inferiour to him in regard of his sex and condition he was staied from that enterprize so that he sayd Blessed be the Lord GOD of Israel who sent thee this day blessed be thy counsell blessed be thou which hast kept me this day from comming to shed bloud 1 Sam. 25 33. So then we are not to despise the counsell of those that are put in subiection vnder our feete The child is sometimes mâ—de able to aduise his father the seruaÌ„t may sometimes see more then his master the wise may somtimes giue good counsel to her husband and it is no dispraise or disparagement for theÌ„ to hearken to their inferiours but they ought to receyue it as a message brought vnto them from God yea if an enemy should perswade vs to that which is good Plut lib. 〈◊〉 â—rat ex 〈…〉 moâ—â— pâ—â—s we ought to make this benefit and aduantage of him as to hearken to our owne profit This serueth to reproue all those that being lifted vp in a proud conceyt of their own wisedom against whom the Prophet Esay denounceth an heauy woe saying Woe vnto them that are wise in their own eyes and prudent in their owne sight do scorne and contemne that either themselues or any otheâ— shold learne any thing of their inferiors Wee see this and heare it by lamentable experience in
Christ the reproch redounds in part to the head Fourthly it behoueth vs from hence to Vse 4 learne to auoyde all allurements and enticements that may draw vs into this sinne For to auoyd sinne is to auoyd the occasions of sinne Whosoeuer doth nourish the occasions cannot be long free from sinne And whosoeuer maketh no conscience to follow the prouocations of lust and the meanes that may bring it vpon vs will shortly make no conscience of whoredome it selfe Therefore our Sauior correcting the false glozes of the Scribes and Pharisies and expounding the true meaning of the seuenth Commandement saith If thy right eie cause thee to offend plucke it out and cast it from thee for better it is for thee that one of thy members perish then that thy whole body should be cast into hell Math. chap. 5 29. Whereby our Sauiour meaneth that the Law of God not onely forbiddeth the sinne expressed but restraineth all occasions and allurements though they were as deare vnto vs as our right eye or as necessary vnto vs as our hand A notable example hereeof wee haue in Ioseph when he was tempted by his wanton mistresse to commit folly hee was so farre from consenting to adultery that he absented him selfe from her company Gen. 39 10. Many are the allurements that leade the way vnto this sinne wanton apparrell filthy communication vncleane songs wanton lookes beastly drunkennesse vnlawfull embracings excessiue dyet hurtfull idlenesse and too familiar company with those that may entice vs and tempt vs to lust The following after these the delighting in them is the path that guideth vs to the practise of all vncleannesse and therefore we must abhorre them if we would hate whoredome it selfe Such then as say they cannot abide whoredome and they doe detest it from their harts and yet do not shun these allurements do not consider their owne weaknes but offer themselues leade themselues into tentation yea as much as in them lyeth they make God a lyar and there is no truth in them Lastly let vs according to our duty with Vse 5 all speede forsake this filthy kinde of life and renounce our former vncleannes so the hearty repeÌ„tance may follow after wher this sin hath bin coÌ„mitted before For there remaines mercy to such if they repent and turne with all their hearts and with all their soules The Lord is full of compassion and mercy slowe to anger and of great kindnesse If the wicked man forsake his waies and the vnrighteous his owne imaginations if he returne vnto the Lord and craue mercy at his hands hee will not alway chide neither keepe his anger for euer Esay 55 7. He will not deale with vs after our sinnes neither reward vs according to our iniquities Psal 103 10. Dauid through the lust of his eye fell into this sinne and committed folly in Israel but when he confessed his fault and forsooke his sinne he was receiued to mercy For when Dauid saide vnto Nathan I haue sinned against the Lord Nathan saide vnto Dauid The Lord also hath put away thy sinne thou shalt not die 2. Sam. 12 verse 13. The Lord seeketh no more but that the sinner turn vnto him When once we are reconciled vnto him he hath no more controuersie against vs. This we see in Rahab the harlot she led a filthy and vncleane life among her people but when she heard of the great workes that the Lord had done for the children of Israel in deliuering them out of Egypt in drying vp the red sea in feeding theÌ„ from heauen and in preseruing them from all their enemies she ioyned in heart with the Church forsooke her euill life and in token of her true repentance Heb. 11 31. Iam. 2.25 she receiued the messengers sent vnto her with the danger of her life and sent them out another way This the Apostle speaketh of the Saints at Corinth for hauing denounced a fearful iudgment against fornicators adulterers wanton persons that they shall not inherit the kingdome of God he addeth 1 Cor. 6 11. Such were some of you but ye are washed but ye are sanctified but yee are iustified in the name of the Lord Iesus and by the Spirit of our God Seeing therefore God is ready to forgiue our sins why should not we be ready to forsake our sinnes This vncleannesse maketh vs guilty of temporall and eternal punishments yet God offereth to discharge vs of both and to receiue vs vnto his fauour if we will turne from our sinnes to him bring forth fruite worthy amendment of life Let vs therefore confesse with Dauid that wee haue sinned let vs call for mercy at the hands of God saying Haue mercy vpon me O Lord according to thy louing kindnes acording to the multitude of thy compassions put away mine iniquities wash me throughly from mine iniquity and clense me from my sinne Psalme 51 the first second verses Verse 4. And the Lord said vnto Moses Take all the heads of this people and hang them vp to the Lord before this Sunne In the words before the punishment that fell vpon the people of Israel was set downe in generall now hee setteth downe vpon whom it fell in particular to wit both Princes people for the wrath of God was so kindled against them that they were cut off as rotten members all through the counsell of Balaam For when he saw that God opened not his mouth to curse the Israelites but rather when he was resolued to vtter curses hee was inforced to pronounce blessings hee gaue diuellish counsell as his last shift to the Moabites that their beautifull women should allure the Iewes into their coÌ„pany and by their company vnto adultery by adultery vnto idolatry wherby they shold prouoke Gods indignation and so bring vpon themselues vtter confusion Now we must obserue in this place that God in punishing these sinnes beginneth first with the heads of the people Doctrine Superiors lye open to iudgmenâ—s as well as others From hence we learne that Superiors and men of high places lye open to greeuous iudgements as wel as others All sorts of men high and low rich and poore noble and vnnoble shall taste of the punishments of God for sinne This the Prophet pointeth vnto when he faith God powreth contempt vpon Princes and causeth them to erre in desert places out of the way Psal 107 40. In the first chapter of Esay verses 10 23 24 this truth receiueth plentifull confirmation Heare the word of God O Princes of Sodome hearken vnto the Law of our God O people of Gomorrha thy Princes are rebellious and companions of theeues euery one loueth gifts and followeth after rewards they iudge not the fatherlesse neither doth the widdowes cause come before them therefore saith the Lord God of hostes the mighty one of Israel Ah I will ease me of mine aduersaries auenge me of mine enemies And in the Chapter following the same Prophet saith The high lookes
there can be no greater dishonour offered vnto the most High God then when the sonnes of his owne house the seruants of his owne family and the flocke of his owne pasture rebell and resist against him The sinne of the Iewes is greater then of the Gentiles which sinned of knowledge and not of ignorance and therefore should receiue the greater punishment and be beaten with moe stripes as our Sauiour teacheth Luke 12 47. We are not therefore to maruel if they come into iudgment that they may be despised as they haue despised him For seeing no sinnes are greater then the sinnes of his owne chosen they must first taste the scourge of his hand as they haue contemned him and his glory Reason 2 Secondly his owne people haue the first and greatest experience of his mercies They haue the chiefest and choisest priuiledges and prerogatiues of his graces aboue all the wicked True it is all mankinde tasteth abundantly of Gods liberall and bountifull hand to make them without excuse but to the sonnes and daughters of the Almighty All the pathes of the Lord are mercy and truth the secrets of the Lord are reuealed to them that feare him and his couenant to giue them vnderstanding Psal 25 10 14. Hee calleth not them his seruants For the seruant knoweth not what his master doth but he calleth them his friends for all things which he hath heard of his Father hath hee made knowne to them Iohn 15 15. This is that reason which the Prophet pointeth vnto when he saith Loe I begin to plague the citty where my Name is called vpon Ier. 25 29 As if he should say I haue set my Name there I haue giuen them my word I haue fed them as from mine owne table therefore they shal not escape This is it which the Apostle meaneth when he saith I am not ashamed of the Gospel of Christ c. Rom. 1 16. Whereby he declareth that God keepeth this order to offer grace first vnto his own people VVhen Christ sent out his disciples hee commanded them not to go into the way of the Gentiles neyther to enter into the citties of the Samaritanes But to goe rather to the lost sheepe of the house of Israel Math. 10.6 And when the Apostle saw the Iewes full of enuy and speake against those things which were preached vnto them he said behold It was necessary that the word of God should first haue bin spoken vnto you but seeing yee put it from you and iudge your selues vnworthy of euerlasting life loe we turne to the Gentiles Acts 13 46. Seeing then that this is the constant order that God obserueth to bestow his blessings first vpon his seruants it followeth that for the abuse of them they must first feele his punishments The greater loue they haue abused the greater punishment shall bee inflicted vpon them This is it which the Apostle remembreth Tribulation and anguish shal be vpon the soule of euery one that doth euil Rom. 2.9 Let vs now make vse of this doctrine which Vse 1 hath beene made plaine to our consciences First this serueth to ouerthrow the Church of Rome who dreame of a Church set in outward pompe and glory Bellar. de not eccl lib. 4 cap. 18. and make it a note of the Church to haue temporall felicity to haue earthly triumphs to haue victories and good successe in warre against their enemies as also the vnhappy end of the enemies of the Church For our doctrine teacheth vs that the Church is oftner without this flourishing estate in outward happinesse then it doth enioy it The Kingdome of Christ is not of this world The Lord declareth to Abraham that for a surety his seede should bee a stranger in a land that is not theirs foure hundred yeares and shall serue them and they shall intreat them euil Gen. 15.13 So he threatned by his Prophet Ieremy and performed it that they were carried into captiuity seuenty yeares verifying that which is spoken I haue forsaken mine house I haue left mine heritage I haue giuen the dearely beloued of my soule into the hands of her enemies Ierem. 12 7. Hence it is that Christ sayth oftentimes In the world yee shall haue trouble ye shall weepe lament and the world shall reioyce Ioh. 16 7.33 The Apostle teacheth That all which will liue godly in Christ Iesus shall suffer persecution 2. Tim. 3.12 It is a worthy sentence recorded by the Prophet Precious in the sight of the Lord is the death of his Saints howsoeuer the world doe account of them Psal 116 15. It is made a note of the Turkish Religion to haue externall felicity to abound in earthly prosperity It is the heauenly felicity and euerlasting happines which belongeth to the true Church and is proper to it Therefore one of their owne writers though not so absurd in opinion and corrupt in iudgment as most of that side Espens in 2 Tim. 3. faith The crosse is a note of the Church Christ foretold vs of troubles but false Christs of peace and prosperity So then by the confession of this man they must be accounted false Prophets that make outward glory and renowne to bee the true markes of the true Church And if we should necessarily vrge this as any priuiledge of the Church we should long agoe haue condemned the Prophets the Apostles the Patriarks Martyrs yea the sonne of God himselfe Christ Iesus who wanted the fauour of the world suffered the reproch of the crosse and gaue vp their liues vnto the death that they might receiue a better resurrection If the Church of Rome condemne these wee are content they should condemne vs if they iustifie them they must condemne themselues and renounce this outward felicity as a false note of the Church Vse 2 Secondly we may from this vsuall order of Gods punishments conclude that the vngodly shall neuer escape albeit for a time they be free GOD hath most assuredly determined to inflict great and grieuous punishments vpon the wicked and vngodly that are his enemies howsoeuer he beare for a season with the vessels of wrath This the Prophet is sent to tell the King of Babel and that nation and sundry other people Thus sayth the Lord of hoasts yee shall certainely drinke for loe I begin to plague the citty where my Name is called vpon and should you goe free yee shall not goe quit for I will call for a sword vpon all the inhabitants of the earth Ier. 25 29. This wee see likewise in the Prophet Habakuk first the Lord raysed vp the Caldeans a bitter and furious nation whose horses were swifter then the Leopards and fiercer then the wolues to chastise his owne people and afterward the Caldeans themselues shall be spoyled Chapter 2. This serueth as a terror to all vngodly men to consider that howsoeuer GOD beginneth to chastise those of his owne houshold when hee doth purpose to bring a plague vppon a land and beginneth not at the
it self who notwithstanding are saued in the day of the Lord. This appeareth in Lots wife Gen. 19 she looked backe contrary to the commandement of the Angel and was turned into a pillar of salt Her offence might seeme little at the first and the punishment to be ouergreat howbeit we must not measure sinne by the outward acte but by the commandement and will of God which is the onely rule of righteousnes This her disobedience seemeth to proceed from infidelity vnthankfulnesse curiosity and the immoderate loue of the world of the substance which they had left behind and therefore she is punished and made as a mirror and monument of Gods iustice which Iosephus testifieth to continue to his time Ioseph antiq Iud. lib. 1. ca. 1◠yet we doubt not but her soule was saued and she receyued to mercy The like we might say of Iobs childred they were all sodainly slaine by the fall of the house wherin they were assembled yet they gaue good testimony of their godlynesse in their life for as no euil is recorded of them in the Scripture so it appeareth they were wel taught and trained vp in the feare of God by their carefull father euen in the daies of theyr youth God heard their father when he praied for them when bee sent for them they came dutifully and obediently vnto him if they had despised that God whom their father worshipped he would not haue said It may be my sonnes haue blasphemed God and it had beene a vaine thing for him to speake to them of sanctification Moreouer if their bankettings feastings had bene like our Wakes and reuels which they commonly call Yeauals or drunken feasts of such as call themselues good fellowes he ought to haue forbidden their meetings and not to haue prayed to God to pardon their sins which they might commit in their meetings and thereby suffer them to liue in the continual practise of sin forasmuch as that were to mocke and dally with God not desiring pardon for sinne past but to craue free liberty to sin for the time to come And if the father had doubted of their saluatiō no doubt hee would haue bewailed their destruction Lastly it is to bee noted that they feasted in their owne houses they did not run to Ordinaries or haunt Ale-houses or frequent Tauernes neither did they feast euery day like the rich glutton whose daily dinners were daily feasts for hee did nothing else but feast euery day neither did they keepe companie with ruffians swearers drunkards swaggerers and such like but they inuited one another to witnesse their good will and to continue mutuall loue among themselues The like wee might say of Vzzah that stayed vp the Arke and was stricken with sodaine death because he laid his hand vpon the Arke 2 Sam. 6 7. So was it with Vriah the faithfull seruant of Dauid yet he was slain by the sword of the Ammonites 2 Sam. 11 17. Iosiah that good king serued the Lord from his youth yet dyed hee a violent death and was slaine by Pharao Nechoh at Megiddo and al the people of the land mourned for him 2 Kings 23 29. Reason 1 Thus doth God deale with his owne children oftentimes they are chastised in this world lest they should be condemned with the wicked in the world to come 1 Cor. 11 32. Secondly those whom God loueth hee loueth vnto the end Ioh. 13 inasmuch as all his giftes are without repentance Rom. 11. therefore temporall chastisements cannot alter his loue or make frustrate the gifts that once he hath bestowed vpon his children Thirdly euen his owne people sinne against him for in manie things we sinne all Iames 3 ver 1. and therfore when they sinne against him he chastiseth thē with death as with a rod howbeit his mercie he neuer taketh from them Thus did Iosiah offend he would not heare the word of the Lord which was brought vnto him therefore he was smitten by the hand of God Vse 1 This teacheth that it is a false rule and a deceitfull measure to iudge of the saluation of men by temporall things whereas commonly all things fall out alike to the godly vngodly Eccl. 9 12. Many there are that wil take vpon them to iudge and censure men to bee out of the fauour of God because sometimes they dye sodainly and sometimes strangely and contrarywise if they dye in their beddes quietly and calmely they conclude that they must necessarily bee the children of God for that cause onely But if we haue no better testimony to discerne a childe of God then this note we may soone be deceiued for this may often happen more by the nature of the disease then through any grace in the soul of the diseased The constant course of a mans life is the best witnesse what is in man A man may dye rauing and haply blaspheming and yet be the seruant of God by the violence and rage of some sicknesse disturbing the head and the braine For as Paul sayeth It was not hee but sinne that dwelled in him Rom. 7 15 so I may say it is not they that raue and blaspheme it is the force of their sicknesse to which they do not consent and againe a man may go away like a Lambe and yet dye out of Gods fauour and go to hell as Iob chap. 21. verses 13 14. Vse 2 Secondly this reprooueth the Popish sort that commonly condemne Zuinglius a sound defender of the true and Apostolike faith Zuinglius defended because he died in the field as a good Patriot against the enemies of his country Hee did no more then euery true Minister and faythfull man ought to be ready to do Hee was slaine with the sword of wickedmen but that death was an honourable death Hee exhorted the people to constancy in the faith as the Priest is commanded in the Law to do Deut. 20 23 It is no reproach to dye in a good cause and a iust quarrell If he had dyed as Sanders an arch enemy to the Queene and State dyed in Ireland in the rebellion which himselfe had procured who died distracted and in a frenzy to behold the hand of God gone out against him and all his plots and proiects crossed O what outcries would these men then haue made he died as a Traitor against his lawfull Prince in the Popes quarrel and was in the field against his owne Soueraigne whereas Zuinglius dyed with his owne Cittizens in a good cause and was lamented of all good men Lastly we must take heed we doe not iudge Vse 3 rashly and rigorously of the Churches sorrowes and afflictions albeit they seem oftentimes both strong and strange when God feedeth them with the bread of teares giueth them teares to drinke in great measure Psal 80 5. The dead bodies of his seruants haue the enemies giuen to be meate to the fowls of the heauen and the flesh of his Saints to the beasts of the earth their
made and then how performed The making thereof was wont alwayes to be ioyned with prayer to note that the faithfull alwayes lifted vp theyr hearts to GOD crauing his blessing Psalm 61 5. Gen. 28 20. Iudg. 11 ver 30 31 so that such as were fit to vow must be faithfull iustified before God and reconciled vnto him otherwise they can neuer call vpon him aright And as they must be made with prayer so they must be performed with thanksgiuing Psal 61 5 otherwise it were better neuer to haue vowed and promised vnto God that cannot be deceyued Fourthly it behoueth vs to know the right ends of vowes which are these First The true and right ends of vowes concerning Gods glory and the aduancement of his worship Secondly to testifie our speciall thankfulnesse to God for blessings which we haue receyued at his hands Thirdly to chastice our selues that thereby we may preuent the wrath of God for by iudging of our selues we escape his iudgement 1 Cor. 11 Fourthly to make our selues more circumspect and watchfull ouer our owne wayes for when we haue fallen into some sinne we do heereby make ourselues more wary and heedfull for the time to come Fiftly to binde our selues more strongly as by a two-fold cord which is not easily broken to yeeld obedience to God Lastly to strengthen the weaknes of our faith hope and other spirituall graces and to giue vs greater assurance of the mercy of GOD which we shall receyue at his hands Lastly it is a duty belonging to euery one Vse 3 to consider diligently what vowes they haue vowed to God We are ready and not sparing to vow in times of our afflictions troubles O that we were as carefull to performe them Psal 66. But if we haue not vowed this way there is a common vow which we haue all vndertaken the vow of our baptisme that wee will beleeue in God and serue him that wee will forsake the diuell and all his works and this is the answer of a good conscience toward God 1 Pet. 3 21. The master of the Sentences calleth baptisme The common vow because therein men protest promise and professe to consecrate themselues theyr soules bodies vnto God both which are his by right of creation and redemption Ierome maketh holinesse in body and spirit the matter of a Christian vow In Esay lib. 7. cap. 19. And S. Austine to this purpose in many places teacheth that to beleeue in God to hope for eternall life and to liue according to his commandements August in Psal 75 131. are the things which we are to vow to God And in another place What doe we vow to God but to be the Temple of God These Christian duties containe the truth of the Iewish vowes They vowed external sacrifices and oblations bound themselues to the outward seruice in the exercise whereof it pleased GOD for a time to traine that people howbeit in all these he called them to the true practice of piety to the inward affections of praise thankesgiuing Psal 4 5 50.14 23 51 17 107 22 115 17. Ionah 2 9. Hos 14 13. Neyther is the holy Scripture silent what their ceremoniall vowes imported to them and to vs. The vow of humbling and afflicting themselues by fasting did teach them to forbeare their owne desires to renounce their own wils to subdue their owne corruptions and to abstaine from cruelty oppression Esay 58 6. Mic. 6 as appeareth by the reproofe of the Prophet when he chargeth them that in the day of their fast they sought their owne wils verse 3. This wee see notably in the vow of the Nazarites a principall one among the rest of which wee haue spoken before The meaning of the vow of the Nazarits whereby they were separated to the Lord Numb 6 2. And this was the chiefe intendment of that ceremony to signifie the common condition of all that people that the Lord their God had separated them from all other people and therefore they must be holy vnto him because the Lord himselfe is holy and hath separated them from other people that they should be his Leuit. 20 24 26. And this is that which Balaam vttered concerning Israel Numb 23 9 Loe the people shall dwell alone shall not be reckoned among the nations This then was a speciall vow of ceremonial obseruations wherein by abstayning from many outward things as separating themselues from wine strong drinke suffering no rafor to come on their head and other outward things expressed in that place they were diuided from the common and prophane conuersation both of themselues and others among that people howbeit a special spiritual respect was had of preseruing inward piety holines toward him so that such diuided persons were so many spectacles and examples of the condition of all the faithfull of whom Christ our Sauior hath told vs and taught vs that they are not of this world but he hath chosen thē out of the world Iohn 15 19 they must flye the corruption that is in the world 2 Pet. 1 4 and they must heare the voyce of God calling and crying vnto them Come out from among them separate your selues from them and touch no vnclean thing and then hee will receiue them 2 Cor. 6 17. In al which he alludeth to the vow of the Nazarites who were a separated and selected people retiring themselues from others of which see more before chapter 6. So then the vowes that temaine in the Gospel and belong vnto vs are the vowes of prayer of praise thankesgiuing of obedience to God of denying our selues of subduing our sinnes of mortifying the corruptions of the old man of mercy and compassion toward our brethren and briefly of keeping our selues holy vnto God and vnspotted of the world Psal 27 8 58 12. 79 13. 80 17. 86 11.119 34 35.106 Mat. 16 24. Col. 3 5. Rom. 6 13 12 1. 2 Cor. 6 20. These are the holy and solemne vowes that we promised to God in our Baptisme wherein wee were dedicated and consecrated vnto God and these we doe continually renue when we come to the Table of the Lord. Let vs diligently thinke of these vowes and be careful to practise and performe them that God may be duly glorified in vs. 3 If a woman also vow a vow vnto the Lord and binde her selfe by a bond being in her fathers house in her youth 4 And her father heare her vow her bond wherewith she hath bound her soule and her father shall hold his peace at her then all her vowes shall stand and euery bond c. 5 But if her father disallow her in the day that he heareth not any of her vowes c. shall stand and the Lord shall forgiue her because her father disallowed her 6 And if shee had at all an husband when shee vowed or vttered ought out of her lippes wherewith she
It is no good report that I heare ye make the Lords people to transgresse But Dauid was loth to displease his sonne but sought to please him in all things and behold what came of it it turned to his hurt and in the end to his vtter ouerthrow If then we lay these seuerall points together that God will shew our election and the election of our seed to stand firmely and onely vpon the purpose of his wil and cut off all occasion of boasting from vs that we are able to deriue grace vnto them lest therby we should ascribe their regeneration conuersiō to our selues so take the glory frō God to whom onely it is due vnto our selues to whom in no sort it is due that God in his counsell purposeth to destroy some of them and that they often want education a good meanes to bring them to God wee may truely conclude this point with which we deale namely that godly parents which doe beleeue haue many times vngracious and vnrighteous children that doe not beleeue This often falling out to the most faithful Vse 1 that desire to leaue an holy seed behind them let vs consider what we are to learne from it And first this sealeth vp this truth as a principle that neuer faileth namely that the father is not saued by the child nor the child by the father The Prophet saith truely Hab. 2.4 The iust shal liue by his faith not by the faith of the father nor by the faith of the sonne but by his owne faith The faith of the godly father shal not saue the vngodly child neither shal the faith of the godly child saue the vngodly father Thus are Gods wayes cleared to bee equall which are oftentimes challenged and slandered to be vnequall This doth the Prophet Ezekiel Ezek. 18.4 5.13 14 17 20. and 33.20 handle at large Chap. 18. and 33. Behold all soules are mine as the soule of the father so also the soule of the sonne is mine the soule that sinneth shall die If a man be iust and doe that which is lawfull and right if he beget a sonne that is a robber or an oppresser he shal surely die his blood shall be vpon him But if he beget a sonne that seeth all his fathers sinnes which he hath done and considereth and doth not such like hee shall not die for the iniquitie of his father he shall surely liue The soule that sinneth it shall die the sonne shall not beare the iniquity of the father neither shall the father beare the iniquity of the sonne the righteousnes of the righteous shal be vpon him and the wickednes of the wicked shal be vpō him Where he sheweth that if the father that is righteous beget a sonne vnlike vnto himselfe the righteousnesse of the father shall nothing profit or auaile him he shall receiue such a recompence of reward as is due to his impiety He mentioneth in this place three seuerall persons the grandfather the nephew and in the middle betweene them both Calui praelect in Ezek. cap. 18 he setteth the sonne of the former and the father of the latter Of them all he setteth downe this rule that euery one shall be rewarded as he hath liued and receiue according vnto his workes The blessing of GOD shall rest vpon all those that are iust whatsoeuer their posterity shall bee as Esay Chapter 3.10 Esay 3.10 Say yee to the righteous that it shall be well with him for they shall eate the fruite of their doings and to that purpose we reade in the Psalme Psal 58.11 Men shall say verily there is reward for the righteous verily he is a God that iudgeth in the earth God is a iust Iudge and therefore rewardeth euery man as his owne life is They therefore doe greatly deceiue themselues that runne into all excesse of riot and thinke to haue mercy shewed vnto them because of the godlinesse of their parents whereas rather this shall serue to heape vppe farther iudgement vpon their heads On the other side it serueth to comfort those that forsake the wickednesse of their parents progenitors forasmuch as god will accept of them and embrace them in the armes of his tender loue and neuer charge vpon them those sinnes nor vpbraide them with the same Blessed therefore are all that walke in his wayes but vnto them that turne away from righteousnesse and commit iniquity and doe according to all the abominations that the wicked man doth all his righteousnesse that he hath done shall not be mentioned in his trespasse that he hath trespassed and in his sinne that he hath sinned in them shall he die Wherefore to conclude it is required of vs not to stand vpon the goodnesse of our ancestors but vpon that which we finde in our selues inasmuch as many of the godly and righteous seruants of God haue had children appointed to wrath and destruction The people of the Iewes gloried and boasted that they had Abraham to their father albeit they did not the workes of Abraham but of their father the diuell Ioh. 8.44 Ioh. 8.44 Hence it is that Iohn the Baptist exhorteth them to bring forth fruites meete for repentance Matth. 3.8 9. and not to thinke to say within themselues We haue Abraham to our father forasmuch as God is able of the stones to raise vp children vnto Abraham It is a vaine thing in earthly things for a man to boast of his predecessors The heathen man could say Ouid. Metam lib. 13. that stocke and ancestors and such things as our selues haue not done we may scarcely cal our owne Much more doeth this holde in heauenly things and in true religion which goe not by kinde or kinne they descend not from father vnto sonne as temporall inheritances doe no man knoweth the Sonne but the Father neither knoweth any man the Father but the Sonne and hee to whomsoeuer the Sonne will reueale him Matth. 11. Matth. 11.27 Let euery man labour to know God and to plant the feare of him in his owne heart that so we may liue by our owne faith as his life is maintained and continued by his owne soule Vse 2 Secondly let no man be discouraged though they see their seed vntoward and vngracious Religion cannot be conueyed to children by parents as house and land neither can they leaue it vnto them as they leaue them a possession to descend by a continued succession from the father to the sonne and to the sonnes sonne in one race and generation Godlinesse commeth not to vs by naturall generation Godlinesse is no inheritance from father to sonne but by spirituall regeneration neither hath the first-borne greater title to it then the second That which the Apostle speaketh of the Ministery that Paul may plant and Apollo water but it is God that giueth the increase may be truely spoken of the bringing vp of children in the nourture and information of the Lord. We may and ought
to take paines to teach them in their youth what trade they shall take but we cannot giue a blessing vnto our owne labours The husbandman may plant and sow yet he cannot bring downe the early and the latter raine and if he could doe this he could not make the corne grow for the vse of man So is it with vs we may teach and reproue exhort and admonish but except GOD open the heart the heart remaineth vnreformed It is not to be doubted but Samuel bestowed great labour and diligence in discharging this duty both because he was a faithfull and godly man Heb. 11.32 Heb. 11.32 And because hee had seene with his eyes an example of ouermuch lenity in Eli and had heard with his eares a fearefull threatning of iudgment against him reuealed by the Lord yet his children followed not his steppes but declined from the wayes wherein he walked Let all godly parents therefore comfort themselues in the consideration and contemplation of such like examples knowing that they can onely vse the meanes and that it lyeth not in their power to make them truely religious In deed if wee haue beene negligent in bringing them vnto God and let them runne into all riot and not restrained them we haue cause to lay it to our consciences and to thinke with our selues that we that gaue them life haue also beene instruments of their death But if wee haue done what lyeth in vs to doe if we haue warned them and they would not be warned if we haue taught and trained them vp in the feare of God which is the beginning of wisedome and they haue broken the bands asunder and cast the cordes of duty and discipline from them we may comfort our selues as the Minister doth when he seeth his labour is spent in vaine If he haue beene faithfull and conscionable in his place whether men regard the word or not regard it whether they beleeue or doe not beleeue whether they obey or doe not obey he is the sweet sauour of Christ 2 Cor. 2.15 euen in them that perish because euen then it worketh the will of God and accomplisheth that for which it is sent The Prophet prophesying of Christs comming among the Iewes bringeth him in with this complaint I haue laboured in vaine Esay 49.4 I haue spent my strength for nought and in vaine yet surely my iudgement is with the Lord and my worke with my God God respecteth vs according to our worke not according to the euent or successe of our labour he will reward vs according to our conscience in teaching not according to the peoples diligence in hearing of vs. Thus it shall be with all Christian parents to their endlesse comfort God will not be vnmindfull of their paines that they haue taken albeit they see not that fruite of their labours that they desire Obiect Heere some man peraduenture may obiect that the Apostle saith The woman shall be saued in child-bearing if they continue in faith and charity and holinesse with sobriety 1 Timothy chapter 2. verse 15. 2 Tim. 2.15 Where hee seemeth to hang the saluation of the mother vpon the faith of the children as if she could not be saued except they continued in the trueth I answere Answer this place is in deed so vnderstood and wrested by many interpreters but that cannot be the true meaning Ierome an ouer-great prayser of virginitie and none of the greatest friends of matrimony draweth the words to that sense that he may by this meanes commend the single life and withall withhold women from marriage while they heare that they can no otherwise bee saued then if their children continue faithfull vnto the death The purpose of the Apostle in this place as appeareth by the the circumstances going before is to comfort the woman that shee should not cast away all confidence as one without hope as being the cause of one of the greatest sinnes which brought the ruine of all mankinde The feeling of this heauy burden lying vpon her conscience might terrifie her and work much feare and amazement in her soule and apprehension of the wrath of God and therefore he comforteth her and giueth her hope of saluation But if the former exposition be receiued that her saluation bee suspended vpon many others hee should cast downe Thunder and Lightning vpon her head able to apall and dismay her he should not comfort her but terrifie her he should not lift her vp with hope of life but cast her downe into despaire through feare of death when she should vnderstand that she could not possibly be saued except her children did perseuere in the faith Againe it lyeth not in the power of women to giue them faith and loue much lesse the grace of perseuerance to continue constant vnto the death so that the Apostle should lay a burden vpon their shoulders and put a yoke about their nekes which neither they nor their fathers were able to beare This is not the easie Yoke nor the light burden of Christ For albeit they striue with all their strength and labour with all their power to bring vp their children in godlinesse yet oftentimes they are obstinate stubborne headstrong froward peruerse and rebellious so that they can doe no good with them because they will not obey them nor hearken to their commaundements Furthermore this care of the instruction and institution of children is a dutie required rather of the father who is better able then of the mother who is euery way the weaker vessell as appeareth by the Apostle Ephes 6.4 Fathers prouoke not your children to wrath but bring them vp in the nourture and admonition of the Lord. Lastly the vertues heere commended bebelong rather to the mothers then to the children as when he requireth of them holinesse with sobriety as Tit. 2.3 4. it appeareth The aged women that they be in behauiour as becommeth holinesse c. that they may teach the yong women to be sober c. If any farther obiect â—biect that if the Apostle had meant to referre these last words to the woman he would haue said if she continue in faith and charity not if they continue I answere Answere nothing is more common and vsuall then the change of number especially one of the words being a nowne of multitude For it is plaine and manifest that the Apostle doth not point out some one certaine woman but speaketh in generall of woman-kinde or of all women Thus doth the Apostle vary and alter the number in this present Chapter sometimes speaking in the plurall number as of many In like manner that women adorne themselues in modest apparell Verse 9. sometimes speaking in the singular number as of one Let the woman learne in silence with all subiection Verse 11. This is also easie to be shewed in other places as Galat. 6.1 Ye which are spirituall restore such a one in the spirit of meekenesse considering thy selfe lest thou also be