still and did nothing and did not ioyne with his friends We see we cannot but see and behold with our eyes the children of God oftentimes hated maligned wronged threatned oppressed slandered reuiled persecuted if we opē not our mouths in good causes in Gods causes we forsake the Lord himselfe whose cause it is and bring vpon our selues his fearefull yet most iust curse Vse 3 Thirdly as the enemies of the Church are the enemies of God so we may conclude from hence that doubtles the friends of the church are the friends of God No man shall do any good to his distressed seruants which shall lose his reward The Euangelist sheweth that Christ our Sauiour accounteth it as done to himself 〈◊〉 2◠40. whatsoeuer we haue done to one of the least of his brethren Hee is fedde and harboured in his members he is clothed and couered in his members he is receiued and visited in his members And if we refuse to do good to the least of these he esteemeth it as an iniury and indignity done vnto himselfe This is a notable encouragement to moue vs to open our mouthes in the cause of the dumb to open our hands in the cause of the needy and to open our hearts in the cause of the afflicted and to vnloose our tongues to plead the cause of the innocent Such are the true friends of God Pro. 31.8 and 27.19 19.6 Euery man seeketh the fauour of great men and desireth their friendship how ought we then to labour to be the friends of God Abraham beleeued the promise made vnto him and hee is said to be the friend of God Christ saith Iam. 2.23 Ioh 15.14 ye are my friends if ye do whatsoeuer I command you This is the cause that made Deborah pronounce Iael the wife of Heber blessed aboue women dwelling in tents because she helped the Lord against the mighty with her mouth with her hand with her hart Iudg 5.24 she smote off the head of Sisera when she had pierced and stricken through his temples Thus it was with Obadiah thus it went with Ebedmelech they shewed mercy to the Prophets God sheweth mercy vnto them they did good to others but they receiued more good to themselues And this was the prayer of Paul for Onesiphorus who no doubt receiued much mercy from God in the day of account as he refreshed the Apostle in the day of his want 2 Timothy 1.16.18 Fourthly seeing God accounteth the churches Vse 4 enemies his enemies then must our account be answerable to the account of God we must account his enemies to be our enemies Gods enemies by good right ought to be the Churches enemies Such then as we see to be open enemies to god to fight as it were hand in hād against him to hate true religion to scorn the profession of it to deride the professors of it we must account thē as our enemies we must hold no league no friendship no familiarity with them so far as they declare themselues to be such by their obstinacy This made the Prophet say to Iehoshaphat after he had made affinity with wicked Ahab 2 Chron 19.2 who had sold himself as a slaue to sin Shouldest thou helpe the vngodly and loue them that hate the Lord therfore is wrath come vpon thee from before the Lord. So Dauid saith testifying his affection Psal 139.21 Do not I hate them O Lord that hate thee c. teaching thereby that seeing he accounteth our enemies to be his we ought to account his enemies to be ours This made the wise Salomon to say Pro. 29.27 An vniust man is an abomination to the iust c. But it may be obiected Obiect that Christ Iesus willeth vs to loue our enemies Matth. 5.44 and to blesse them that hate vs. It is true Answ wee must loue our enemies but we are neuer commanded to loue the enemies of God Shall we loue them that do not loue the Lord did we not see before how that good king is reproued not only because he did helpe the vngodly but because he did loue them that did hate the Lord So then we must distinguish and make a difference betweene such as are our enemies and such as are Gods betweene such as hate our persons and such as hate true religion and the holy profession of it But how shall we know who are Gods enemies and who are ours and to bestow our hatred vpon a right subiect I answer as a good tree is knowne by his good fruit so an euill tree is knowne by his euill fruit It is the euill fruit which they bring forth which must be cause of this hatred Take that away and let the tree be graffed and bring forth better fruit we will loue both the tree and the fruit Sinne therfore must be the ground and foundation of all true hatred Secondly our hatred if it be aright must proceed from the loue of God and the zeale of his glory because we cannot loue him but we must hate whatsoeuer is against him Thirdly our hatred must not proceed from any priuate reuenge for that were to do euill for euill The cause must no way concerne our selues but onely the LORD A man may be enemy to our person and yet a friend to God such we are commanded to loue and we are forbidden to hate Lastly we must see them to be obstinate and setled in sinne as dogs and swine that trample holy things vnder their feet and are ready to rent them in peeces that bring them vnto them Vse 5 Fiftly from hence ariseth comfort to Gods people to consider that such as hurt or persecute the members of Christ doe hurt and persecute Christ himselfe wound him through their sides though now he be glorified in the highest heauens When Paul saide who art thou Lord the Lord answered I am Iesus whom thou persecutest Act. 9.5 And the Apostle saith I reioyce in my sufferings for you and fill vp that which is behind of the afflictions of Christ in my flesh for his bodies sake which is the Church Col. 1.24 So God the Father is said to be toucht with a feeling of the miseries of his people Esay 63.9 In all their afflictions he was afflicted the Angel of his presence saued them likewise the holy Ghost 1 Pet. 4.14 When you are reuiled the Spirit is euil spoken off on their part c. So then the holy and blessed Trinity haue as it were a fellow-feeling of our miseries and afflictions which serueth greatly for the comfort of all that are in trouble for the truths sake We suffer not alone for that were without comfort we haue God the Father to suffer with vs Christ Iesus our Sauiour to suffer with vs the holy Spirit blessed for euer to suffer with vs. Thus doth God comfort Abraham who hath the hearts of all in his owne hand that he will get him fauour in the eyes of many
the punishment of euill doers c 1 Pet. 2 14. Now let vs come to the vses which naturally Vse 1 arise from hence First we must acknowledge that Magistracie is a notable blessing and by acknowledging of it learne to bee thankfull for it If there were no Magistrate or law euery one would liue as he list and would be ready to cut anothers throat so that better were a tyranny then an anarchy This is sundry times repeated in the book of Iudges In those dayes there was no Knig in Israel but euery man did that which was good in his owne eyes Iudg. 17 6 and 18 1 and 19 1 21 25. Then was idolatry common among them without any punishment then they gaue themselues to whoredome and vncleannesse without controllement then murther and drawing the sword one against another was practised bloud touched bloud This confusion and lamentable disorder and want of lawfull Magistracy and gouernment should teach vs to esteeme highly of this order and ordinance of God according to the blessings which we receiue by the same We obtayne great quietnesse by our rulers and many worthy things are wrought through their prudence and prouidence They are the instruments of our peace the breath of our nostrils and the meanes of our preseruation By them we enioy vnder God all the benefites which we haue our liberty our lands our liues our wiues our children our possessions our safety our houses and habitations and aboue all the rest the comfortable vse of the Gospel with freedome of conscience which is as marrow vnto our bones and as the very life of our liues How oft had we beene ouercome and ouerrunne by forraine enemies how oft had we beene surprized by inward rebels if this ordinance of God had not ouershadowed vs and ouerreached them This meditation must draw out of vs all thankfulnesse to God and confession of his louing kindnesse toward vs the practice whereof we haue in Ezra chap. 7 26 27 when hee beheld the forwardnesse of the King to promote the worship of God to publish a decree that whosoeuer would not performe the Law of God of the King should haue the sentence of God pronounced against him without delay whether it wereto the taking away of his life or banishment of his Countrey or to confiscation of his goods or to imprisonment of his body he gaue glory and praise to God saying Blessed be the Lord God of our fathers which so hath put in the Kings heart to beautifie the house of the Lord that is in Ierusalem This practice of this worthy man must be an instruction vnto vs to teach vs to acknowledge the necessity of this blessing as great as of the Sunne in the firmament whereby all liuing creatures are comforted and refreshed and must cause euery one to returne the praise of this mercy to him that is the giuer of this and of euery good giuing No people vnder the heauens haue better experience of it nor are more bound to walke worthy of this then we Vse 2 Secondly it is their duty to hate that which is euill with an vnfained hatred and to loue that which is good with a speciall loue and liking of it For if he be euill how shal he aduance and countenance the godly or how shall hee chastise and punish the vngodly Can hee haue or hold the reputation of a good Physician that taking vpon him the curing of other mens diseases is not able or willing to cure himselfe or will not euery one vpbraide such with the common Prouerbe Physician heale thy selfe Luke 4 23. How then can he with courage and comfort take vpon him to correct euill doers that is himselfe wholly giuen to all sorts and kindes of euill Can a father for conscience sake rebuke his sonne for sin as for swearing lying drunkennesse and such like disorders when himselfe maketh no conscience to bee a swearer and blasphemer a drunkard and vncleane liuer Or can a Master chasten his seruants for their rioting reuelling lewdnesse wantonnesse and misdemeanors when the guiltinesse of his owne heart cryeth against him and condemneth him as guilty of the same crimes Hee that teacheth another should first of all teach himselfe and he that reproueth another should first of all checke and controlle himselfe otherwise it shal be said vnto vs as the Apostle speaketh Therefore thou art inexcusable O man whosoeuer thou art that condemnest for in that thou condemnest another thou condemnest thy selfe for thou that condemnest doest the same things but we know that the iudgment of God is according to truth against them which commit such things thinkest thou this O thou man that condemnest them which doe such things and doest the same that thou shalt escape the iudgment of God Rom. 2 1 2 3. Let all those whose office is to reforme euill learne to remoue it both head and taile both root and branch out of themselues let them pull the beame out of their owne eyes that they may cast out the more in their brothers eye It is a great blot and blemish in a gouernor that should punish wickednesse in others to nourish it in his own heart Hence it is that Salomon sayth Woe to thee O land when thy King is a child thy Princes eate in the morning Eccl. 10 16. Prou. 31 4. Where the Wiseman teacheth what danger it is to the commonwealth when the rulers are giuen wholly to their lusts and pleasures to surfetting and drunkennesse If the gouernour that sitteth at the sterne of the ship or the coachman that driueth the coach bee drunken and disordered who seeth not that shipwrack is to be feared and the coach ready to be ouerturned This is to bee considered and regarded of all that haue any authority ouer others to be carefull to order and rule themselues by the word of God If we haue families to gouerne we should goe in and out before them in all wisedome and bee examples vnto them in our liues conuersations If we see that those that be in places of superiority iurisdiction negligent herein not so circumspect ouer their wayes as they ought to be it is our duty to help them by our prayers and to call vpon God to assist them with his grace The burden is great that lyeth vpon their shoulders they many times watch while we sleep and are much troubled while we are at ease we must therfore dayly call vpon God for them to bee with them in their gouernment to indue them with the spirit of wisdom and counsell and to inspire them continually with al holy motions needful for their callings that their thrones may be established with iustice This is it which the Apostle vrgeth I exhort that first of all supplications prayers intercessions and giuing of thankes bee made for all men for Kings and for all that are in authority that wee may liue a quiet and peaceable life in all godlinesse and honesty 1. Tim
false comforts and briefly false worshippings which are of no value or vertue of no worth or reckning The least duty that God requireth that may be called the worke of Christ is better then all the stately workes of men and so to take vppe a rush if it stand with the will of God to make cleane platters or spits or shooes is more acceptable to him if it bee our calling then to builde memorials or Monasteries for ydle and superstitious Monkes without worde or warrant Secondly as our obedience must haue the word for a foundation so we must performe the same heartily not for outward shew and fashion or to be seene of men but do all as in the sight of him that looketh vpon the heart It is saide by the Prophet Psal 40 7 8. In the volume of thy Booke it is written of me I desired to do thy will O my God yea thy Law is within my heart Our obedience must not bee parted and diuided betweene God and the Diuell God will haue intire obedience or accept no obedience at our hands Hence it is Prouer. 23 â— that the Wiseman exhorteth vs To giue God our heart and let our eyes delight in his wayes 2 Tim. 2 22. Luke 8 â— Râ—â— 10 10. Iohn â— 18. Rom 6 â—â— Col. 3 21 2. This discouereth the sinne of all hypocrites who pray but not with a pure hart they heare but it is not with good and honest hearts they belieue but it is not with the heart they loue but it is not in deede and in truth they obey but they are not obedient from the heart vnto the forme of doctrine and whatsoeuer they doe they do it ceremonially and externally not heartily as to the Lord but hypocritically as to men like idle and sloathfull seruants who performe no more to their Masters but eye-seruice as men pleasers If then our heart be away all is away the soule and life of euerie action is wanting and we offer the dead carkas of a sacrifice to God which stinketh as an vnsauoury thing in his nosethrils This made the Prophet say Psal 25 1 2. Vnto thee O Lord I lift vp my soule And Psal 108 1 2. O God my heart is prepared so is my tongue I will sing and giue praise If once the affection of the heart be setled the tongue tarrieth not behinde but is ready to publish the praises of God Thirdly our obedience must be done with all our power cheerefully and willingly which dependeth vppon the former albeit distinguished from it Although we faile in many circumstances God will not lay it to our charge nor stay the course of his blessings from comming vnto vs so long as hee seeth in vs a willing heart Hee respecteth more the affection to obey then obedience it selfe and alloweth of our good desire more then of the performance of the duty Wee see this in the poore widdowes mite which shee cast into the Treasurie of which our Sauiour sayth Marke 12 43. Luke 21 verse 23. Of a trueth I say vnto you that this poore Widdow hath cast in more then all they that haue cast into the treasurie She had not cast in more if wee considered the quantitie and greatnesse of the gift for what was two mites but a quadrin but it was more in regard of the quality and affection of her heart which is much set by of Almighty God Heereupon it is that the Prophet sayeth Micah 7 18 19. Who is a God like vnto thee that taketh away iniquity and passeth by the transgression of the remnant of his heritage Hee retaineth not his wrath for euer because mercie pleaseth him he will turne againe and haue compassion vppon vs he will subdue our iniquities and cast al their sinnes into the bottome of the Sea Thus we see how fauourable the Lord is toward his children that are desirous and willing to serue him To this purpose speaketh the Prophet Malachi in the third Chapter and the seauenteenth verse They shall bee to mee saith the Lord of hoasts in that day that I shall doe this for a flocke and I will spare them as a man spareth his owne sonne that serueth him The Father when he shall set his sonne to any businesse if he shew his good will and endeuour to doe his best will be pleased with him and accept of the worke though it be done vnperfectly rawly and vntowardly He takes in good part his good desire Euen so is it with Almighty God if hee see in vs willingnesse wee shall finde from him forgiuenesse and our imperfections to be passed ouer The Apostle S. Paul teacheth this in the second Epistle to the Corinthians chapter eight and the twelfth verse If there be first a willing mind it is accepted according to that a man hath and not according to that a man hath not Thus doeth God encourage vs in our obedience assuring vs that the measure of grace that hee bestoweth vpon vs shall be sufficient for vs. Fourthly wee must performe the fruites of our obedience entirely not to halfes sincerely not parting stakes betweene God and the Diuell and our selues as wee noted before Many will do so much readily as may stand with their owne liking and agree with their owne ease and profit but they will goe no farther they are content to doe diuerse good things but they continue and perseuer in some sinnes that marre all They can hate pride but they contemne the Gospell some will shew loue to the Gospell but are lasciuious hard-hearted vniust doers of wrong and euill speakers It is a foolish conceite of many that thinke they may lawfully liue in some knowne sins and yet bee Gods seruants still these deceiue themselues and discouer the hypocrisie of their hearts Such as continue in drunkennesse fornication Adulterie vncleannesse hatred and couetousnesse will presume to come to the place of Gods worship and shroud themselues into the companie of the faithfull and present themselues in the presence of God and receiue the Lordes Supper once a yeere and then think that God will and must haue respect vnto them These are like the dissembling and deceitfull Iewes mentioned by Ieremy the Prophet Ierem. 7 9 10. Will you steale murther and commit Adultery and sweare falsely and burne Incense vnto Baal and walke after other Gods whom yee know not And come and stand before me in this house whereupon my name is called and say we are deliuered though we haue done all these abhominations Saul would do the workes of GOD in outward pretence 1 Sam. 15. Mark 6 20. and shew himselfe obedient in part but he kept Agag aliue and spared the fattest of the Cattle contrary to the commandement of God Herod heard Iohn willingly reuerenced him receiued the worde with ioy and did many things at his preaching but he would not leaue his Incest and depart from his brothers wife The godly doe not deale thus falsly and fraudulently with God they giue him the
sufferings of Christ must purge themselues of their olde leauen that is ought by vnfained and renewed repentance to be purged and washed from their wickednesse and vncleanenesse bring with them a cleere and good conscience an holy resolute purpose to serue the Lord in truth and sincerity in holinesse and righteousnesse The Israelites must haue no leauen in any of their houses and habitations while the Passeouer lasteth whosoeuer kept any was to bee cut off from his people Exodus 12 verses 8 15. and 13 3 7. Leuiticus 23 verse 6. Numbers 28 verse 17. Deuteronomy 16 verse 4. Ioshua 5 verse 11. 2 Chronicles 30 13 21. and 35 17. Ezra 6 verse 22. Ezek. 45 verse 21. Math. 26 verse 17. c. The Apostle expresseth the meaning heereof 1 Corin. 5. ver 7 8. Let vs keepe the feast not with olde leauen neither with the leauen of maliciousnes and wickednesse but with the vnleauened bread of sincerity and truth purge out therefore the olde leauen that ye may be a new lumpe for euen Christ our Passeouer is sacrificed for vs. We therefore that professe our selues to be true Christians should at al times but then especially when we celebrate the remembrance of Christs death in the vse of the Sacraments prepare our selues in a most religious and holy manner that so we may come aright to his glory and our comfort When Iacob was appointed by God to offer sacrifice at Bethel he sanctified and prepared all his people Gen. 35 verses 2 3. All that came to the Passeouer were commanded to sanctifie themselues 2 Chron. 35 4. The Priests were commanded to sanctifie themselues and to prepare their brethren verse 6. This consisteth in two things in purging out of the olde leauen of sinne and in being a new lumpe endued with the gifts of sanctification that is to leaue off to do euill and to learne to do good And we must in doing good things prooue our selues in these few particulars what our knowledge faith repentance and charity is Knowledge is the ground and foundation of all the rest and therefore it is required of all to vnderstand the grounds and principles of our Christian Religion especially we must be acquainted with the doctrine of this Sacrament both with the signification of the signes and the graces sealed vp by them Faith also we must haue in vs which is in truth the first sauing grace it is the hand which we stretch out to touch Christ in whom all fulnes dwelleth of whose fulnesse we all receiue Col. 1 19 and grace for grace Iohn 1 16. without whom we can do nothing that is good Iohn 15 5. and without faith it is vnpossible to please God Hebrewes 11 6. This is the roote the fountaine the mother of all graces they are as the branches the streames the daughters of faith Hereby we apprehend Gods infinite loue and mercy in Christ Iesus and are perswaded that all our sinnes are pardoned and that Christ together with all his benefits is receiued Repentance which is a consequent of faith is a changing of the minde an earnest loathing of that which is euill and an earnest louing of that which is good We must learne to hate our particular sinnes we must mourne and lament in our inward bowels for them and we must iudge our selues lest the Lord enter into iudgement with vs and so we prouoke his wrath against vs and those that belong vnto vs and stirre him vp to bring greeuous plagues and fearefull iudgements against vs 1 Cor. 11 28 31. Wherefore nothing ought to bring greater greefe to vs then this to consider that we haue so heinously offended the Maiesty of God and as our sins pierced him so let vs pierce our owne hearts with this speare of repentance that we haue so wickedly mispent our time abused his benefits contemned his patience abused our creation calling redemption baptisme soule body word Sabbaths yea all the gifts and graces of God that we haue in deed and in truth ioyned and euen conspired with Herod Pilate Annas Caiphas Pharisies Souldiers passengers Iudas the rest of the Iewes in crucifying the Lord of life If any aske how can these things be The Prophet telleth vs He was wounded for our transgressions he was bruised for our iniquities Esay 53 verse 5. The chasticement of our peace was vpon him and with his stripes we are healed so that we must acknowledge that our iniquities were the nailes that pierced him and our transgressions the speare that wounded him We must labour to feele the greatnesse and horrour of our sinnes withall striue to fashion our selues after the image and likenesse of God in holinesse and righteousnesse all the daies of our liues Let vs prepare our hearts and bodies to be his Temple to dwell in and not make them as sinkes for Satan and all foule spirits Thankfulnesse is the next duty that is required that we may be able to say vnfainedly with the Prophet Dauid considering how great things the Lord hath done for vs Psalme 116 verses 12 13. What shall I render vnto the LORD for all his benefits towards me I will take the cup of saluation and call vpon the Name of the Lord. And vndoubtedly if they be no better then theeues robbers which receiue their corporall food and neuer lift vp their eyes to heauen which cannot be sanctified vnto them but by the word and prayer â—â—m 4 4.5 if such I say be vsurpers that take the creatures of God without thankesgiuing how much rather ought we to giue thanks to God for this heauenly food the nourishment of our soules The Israelites in remembrance of their Egyptian deliuerance were commanded to continue the Passeouer for euer 〈◊〉 12.24 should not we then much rather keepe our Christian Passeouer for our spirituall deliuerance from our spirituall bondage of spirituall enemies and say with the Prophet in a sweet feeling mediâ—ation of these mercies Blesse the Lord O my soule 〈◊〉 103.1 c. The last duty is charity toward our brethren the former cannot be truely in vs without this 〈◊〉 13.35 By this shall all men know that we are his disciples if we loue one another The effects and fruits of it are described It suffereth long â—or 13.4 it enuyeth not it is bountifull c. It is required in so strict a manner that if our gift be ready in our hands to offer vnto God yet if wee be at ods with our brother â—â—â—h 5.24 we must set it by vntill we be reconciled God is loue 1 Ioh. 4.16 Satan is nothing but malice and enuy If we come in loue we come to Gods Table if we come in hatred we come to the diuels wee cannot drinke the cup of the Lord 〈◊〉 10.21 and the cup of diuels we cannot be partakers of the Lords Table and of the Table of diuels Let vs not therefore deceiue our selues in thinking perswading our selues we
him that ruleth all things Vse 3 Lastly it reprooueth such as are contrary minded who neuer came neere where this grace groweth These offend diuers waies first by anger hatred cruelty and reuenge directly against the precept of the Apostle Ro. 12 19. Secondly by reioycing at the calamity of good men as Shemei insulted ouer Dauid when he fled from his sonne Absolon and was constrained to passe ouer Iordan for safety of his life So was it with the Babylonians Edomites ouer the Israelites Psal 137 7. Obad 12 13. Thirdly by enuying and grudging to see others prosper and to greeue at the sight of it But it will be said If we put vp iniuries Obiect we shall be accounted no better then fooles and cowards and be laughed at for our labor Answ Answer We must not regard the corrupt iudgment of man 1 Cor. 4 3. These that are wise in their owne eyes loue the praise of mē more then the praise of God Ioh. 12 48. Let vs seeke the praise of God which is indeed the true praise as for other estimation without this it is but a shadow of true glory if it bee so much And this is a certaine rule that it is no cowardize at all to obey God and to follow his commandements neither is it any point of wisedome to bee ready to reuenge Ier. 8 9. And tell me to what end serue Magistrates in the commonwealth to what ende serue masters in the family are they not set vp of God to end controuersies betweene man and man and quarrels betweene seruant and seruant It is no want of manhood for a subiect to complaine to the Magistrate and to say as the poore widow did in the Gospel Auenge me of mine aduersary Lu. 18 3. It is no part of a coward for the seruant to acquaint his master with the wrongs that are offered vnto him by his fellow seruant Obiection But it is hard for flesh and blood to put vp wrongs and to digest the iniuries which are measured vnto vs. Answ I will say more then that it is vnpossible for flesh and blood to do it Answer if we bee no more then a lumpe of flesh but withall I adde that flesh and blood in the matters of God are euill counsellers and if we haue no more in vs then these and no farther worke begunne in vs it is certaine we are not Gods children neither shall inherite Gods kingdome If we be not spirit as well as flesh wee are none of his 4. And the Lord spake suddenly vnto Moses vnto Aaron and vnto Miriam Come out ye three vnto the Tabernacle of the Congregation they three came out 5. And the Lord came downe in the pillar of the cloud and stood in the doore of the Tabernacle and called Aaron and Miriam and they both came foorth Hitherto of their sinne now wee come to Gods proceeding against them consisting partly in a citation partly in a conuiction and partly in the execution of punishment vpon the principall offender First we see how the offenders are cited and summoned to appeare before the Iudge for GOD doth as it were send a processe for Miriam and Aaron to appeare and hold vp their hands at his barre to plead guilty or not guilty He calleth the parties offending and the party offended and wronged before him Albeit the Lord know all things yet he will proceed iudicially against them The doctrine from hence is plain that God neuer bringeth iudgements vpon any people or person Doctrine God neuer bringeth iudgment vpon any but hee searcheth and findeth sufficient cause but he doth first search and finde sufficient cause why hee doeth so Whensoeuer he cometh to iudgement hee will proceed vpon a manifest ground and vpon a iust and knowne cause he neuer doth it rashly but vpon deliberation Gen 3 13 14 and 11 6 7. and 18 31. Zeph. 1 12. The reasons are euident For first heereby Reason 1 the iustice of God is cleered for heereby it appeareth that whatsoeuer he doth inflict he doth it not through any malice to their persons but because they haue iustly prouoked him by their sinnes he doth it in loue to iustice and in hatred to sinne He that hateth a man will smite him before hee make any enquiry of the matter as they dealt with Paul they scourged him to know what hee had done and what was the matter of which hee was accused Acts 22 ver 24. It is not so with God Secondly the Lord requireth that all Magistrates should obserue this course Deut. 13 14. If then he charge them to enquire before they proceed to iudgement much more wil the Lord himselfe obserue the same order This teacheth vs that the iudgements of Vse 1 God must needs be acknowledged to bee alwaies iust though they be sharpe and greeuous yet they are euer righteous For we see he proceedeth vpon knowne causes he goeth not vpon vncertainties but seeth knoweth all things which appeare naked and open before him The heart of man is shut vp from the sight of men and they cannot possibly discerne what lieth and lurketh therein onely it is the Lord that discerneth the heart Psal 33 15 1 Iohn 3 20. The workman must needs know the worke and whatsoeuer is in the work much better then the worke it selfe God is the maker of the heart of man therfore cannot but proceed vpon iust knowne causes Secondly this stoppeth the mouthes of wicked Vse 2 men which are ready to accuse God of iniustice as those in Esay 58 3. where they complaine as if GOD did not see or regard them and Ezek. 18 2 3. they tooke vp a prouerbe saying The fathers haue eaten sowre grapes the childrens teeth are set on edge These thought that God punished without measure or rather without cause But as he knoweth all things so he neuer doth any thing but hee goeth vpon a sure ground he maketh enquiry first of all and afterward proceedeth to iudgment Many do so harden their hearts forget their owne waies that they cannot perceiue the iust proceedings and punishments of God If God once open their hearts to see the order which he obserueth they will confesse his iustice condemne their own folly Thirdly it teacheth and instructeth euery Vse 3 man that he should search his owne waies diligently when the hand of God is any way vpon him and consider that God proceedeth in all his iudgements iustly and vpon a sure and tried ground And if a man by searching and sifting his owne waies finde somewhat in himselfe worthy of such iudgement he must know that God knoweth much more by him then himselfe doth 1 Ioh. 3 ver 20. If the patient knoweth somewhat of his own disease the Physition knoweth much more then hee doth so is it in this case he that is a patient vnder Gods hand if he know any thing by himselfe he may well know that God knoweth much more if men by examining
his mercy that we are not vtterly consumed Lam. 3.22 When Eli heard the punishment that God had determined to bring vpon him and his house for the wickednesse of his prophane sonnes he answered with all humility It is the Lord let him doe whatsoeuer pleaseth him 1 Sam. 3.18 God loueth a broken and contrite heart it is a sacrifice wherein hee greatly delighteth Lastly let vs make our whole life a continuall practise of vnfained repentance and labour for godly sorrow that wee may mourne and afflict our soules for sinne because it is sinne a breach of Gods law and displeaseth him Sinne will not lodge long where it is not cherished and made much off and entertained with delight It is as a ghest that will not lodge in such houses where he is not welcome but if once you make much of him and delight in him then he is an importunate and a shamelesse ghest you shall hardly rid your house of him In the word of God wee finde sundry meanes and motiues to moue vs to enter these meditations Motiues moouing vs to repentance First the commandement of God himselfe so often vrged and repeated Ier. 3.12 and 8.6 and 18.11 This was the voyce of Iohn crying in the wildernesse Repent bring forth fruits worthy amendment of life Matth. 3.8 This doctrine was preached in Paradise to our first parents and was afterward figured out by circumcision before the Law and by their purification after the Law Esay 1.16 Wash you make you cleane Againe such as repent not lye vnder the bondage of Satan they are as captiues prisoners bound to obey his will and to doe him seruice 2. Tim. 2.26 Thirdly such as die without repentance remaine for euer without remission and forgiuenesse They are lost children and must needs perish if they repent not before 2 Pet. 3.9 Luke 13.3 Fourthly the threatnings denounced executed vpon the rebellious and disobedient are made examples and admonitions vnto vs his vengeance iustly fallen vpon others should serue to amend vs 1 Cor. 10.5.6 2. Pet. 2.3 4. Psal 7.11 12. Fiftly the certainety and suddennesse of the last and generall iudgement which shall come as a theefe in the night when the heauens themselues shall passe away with a noise and the elements shall melt with heate and the earth with the workes therein shall bee burnt vp What manner of persons therefore ought wee to be in holy conuersation and godlinesse 2 Pet. 3.10 11. and 2 Cor. 5.10 Wee must all appeare before the iudgement seat of God that wee may receiue the things done in this body whether good or euill This last day is called a day of Reuelation Rom. chap. 2. ver 5. Lastly we must bee all ledde to repentance by the vnspeakable fruits that follow it as pardon of sinnes reconciliation with God peace of conscience hearing of our prayers and in the end blessednesse in the heauens Ezek. 33.11 CHAP. XVIII 1 ANd the Lord said vnto Aaron Thou and thy sonnes and thy fathers house with thee shall beare the iniquity of the Sanctuary and thou and thy sonnes with thee shall beare the iniquity of your Priesthood 2 And thy brethren also of the tribe of Leui the tribe of thy father bring thou with thee that they may be ioyned c. 3 And they shall keepe thy charge and the charge of all the Tabernacle onely they shall not come nigh the vessells c. 4 And they shall be ioyned vnto thee and keepe the charge c. IN the latter end of the former Chapter the people are brought in confessing their sins and crauing pardon of God Wee heard their greefe and sorrow for their sinnes and bewailing their transgressions past and saying Shall we perish vtterly and is there no hope of forgiuenesse Now we haue in this Chapter the answer of God to this question which did proceed from a feeling of their sinne and a feare of present death which they had iustly deserued For Moses declareth how God shewed himselfe reconciled notwithstanding their manifold prouocations he cannot keep his anger for euer but returneth vnto them in mercy when they turne vnto him by repentance The deuision of this Chapter Concerning the which reconciliation we must consider in this Chapter two points first the persons procuring the attonement which were the Priests Leuites attending to the Ministery of the word and Sacraments secondly the things appertaining vnto them and to their charge as also the next Chapter deliuereth such things as belong to the people Now the commandement belonging to them both to wit both to the Priests and Leuites which are heere said to be brethren All the Mâ—nisters ough to be as children Matth 23.8 2 Pet 15. Heb. 13.22 1 Pet 12. is directed to Aaron and not to Moses because this was a meere Church matter Ecclesiasticall not ciuill and his Priesthood was newly ratified to him by the authority of God and by a notable miracle in the flourishing of the Almond rod Chap. 17.8 The summe and effect is this that the Priests should minister in the Sanctuary at the Altar but the Leuites should minister vnto the Priests and both of them both for themselues the people First therefore the charge of the Sanctuary is committed to Aaron and his sonnes and to the ouersight of the Leuites to the eight ver that the seruice of God might not be prophaned either by themselues or by any other lest they made themselues guilty of sinne whereby the Lord would signifie that there was indeed no cause why any should enuy them this dignitie forasmuch as it was ioyned with such danger and difficulty The burden of the Priesthood was so great and lay so heauy vpon their shoulders that they were threatened to be punished if the worship of God which ought to bee performed with all reuerence were prophaned through their default From hence we learne that as euery sin is in it owne nature great so are these sinnes the greatest and most heinous which are committed against a mans particular place and calling wherein God hath set him â—e â—nnes â—test â—e â—ed â— mans ar Iob 2.9 The Prophets denouncing iudgements against sundry persons doe single them out for neglecting of personall duties The Prophet Micah threatneth the Rulers and men of might that they hate the good and loue the euill Who plucke off their skinne from off them and their flesh from off their bones they breake their bones and chop them in pieces as for the pot and as flesh within the cauldron Mic. 3.2 3. Thus also he noteth out the falsehood of the Prophets that made the people of God to erre and cry peace ver 5. The idolatrous kings are most of all taxed for the abuse of their calling not so much for priuate faults as other men but for their erecting or suffring of idolatry which they ought to haue pulled downe yea the good kings are often blemished that way because they reformed not the
brethreÌ„ that are Christians by profession Saints by calling heyres by faith sons by adoption partakers of the same grace with vs yea as we see the gifts of God more cleerly to shine and more manifestly to multiply in them so our loue must encrease toward them As they goe forward or backward encrease or decrease as we see them zealous or cold or luke-warme so must our inward loue proceed or stay grow or slake toward them alwaies where God sheweth forth the abundance of his loue shed into their hearts we must most wisely bestow our loue according to his example which the nearer we follow the more conformable we are to God wherein standeth our happinesse Vse 3 Lastly it reproueth such as are vnappeasable and will neuer forgiue and forget the iniuries that are done vnto them Assuredly such shall finde iudgement without mercy as shew no mercy Who is there among vs that doth not daily euen with the ayre draw in the mercy of God It is his mercy that we are not all consumed If then hauing our selues receiued so great mercy we can returne in way of thankfulnesse no compassion to others we make a law against our selues and as it were stop and shut vp the spring of grace from flowing vnto vs. â—er 2 13. This the Apostle Iames teacheth There shall be iudgment mercilesse to him that sheweth no mercy and mercy reioyceth against iudgement It standeth vs all therefore vpon not to rest in the bare and naked name of the sonnes of God but labour in the truth of the inner parts and in sincerity of our hearts to be like to him practising the exhortatioÌ„ of the Apostle 〈◊〉 12 13. As the elect of God holy and beloued put on tender mercy kindnesse humblenes of minde meeknesse long-suffering forbearing one another and forgiuing one another c. There is no saluation without pardon and remission of sin Would we then haue saluation Do we desire forgiuenesse at the hand of God The meanes to assure vs that we haue attained it 〈◊〉 4 31 32. is to put away wrath all maliciousnesse and to be courteous tender-hearted one to another forgiuing one another if we desire to feele any true comfort to our own soules in the forgiuenesse of our owne sinnes When we cried vnto the Lord he heard our voice The truth of the former reason 〈◊〉 of 〈◊〉 setteth downe the loue of God to his people hearing their prayers sending his Angel and bringing them out of Egypt The doctrine out of these words considered in themselues is this Doctrine God loueth his people God loueth and fauoureth his owne people Howsoeuer they be hated of the world because they are not of the world but are chosen out of the world yet he setteth theÌ„ as a seale on his hart Cant 8 6 5 2. and as a signet on his arme Heereunto come the amiable and louely titles that Christ giueth to his Church calling it knocking vnto it saying Open vnto me my Sister my Loue my Doue my vndefiled for my head is full of dew and my lockes with the drops of the night So the Prophet expresseth his loue in the Psalme toward his people Albeit they were few in number yea Psal 105 12 13 14 15. very few and strangers in the Land and walked about from Nation to Nation from one Kingdome to another people yet suffered he no man to do theÌ„ harm but reproued Kings for their sakes saying Touch not mine annointed and do my Prophets no harme So Moses testifieth the same Deu. 7 6 7 8. The Lord thy God hath chosen thee to bee a precious people vnto himselfe aboue all people that are vpon the earth The Lord did not set his loue vpon you nor chuse you because ye were moe in number then any people for ye were the fewest of all people but because the lord loued you and would keepe the oath which hee had sworne vnto your fathers Ioshua 24 3. Psalm 78 70. Mathew 4 18 Luke 23.43 Acts 9 15. Thus God in great mercy brought Abraham from his Country tooke Dauid from the sheepfolds chose Peter and Andrew from their nets called Mathew from the custome conuerted the theefe vpon the crosse and turned Paul from a persecutour to be an Apostle beeing oftentimes found of them that sought not after him by all which testimonies and examples it appeareth that God doth shew himselfe good and gracious vnto his people The reasons are First because they are his Reason 1 sonnes and daughters This is an argument of great loue a testimony that he will not forsake vs for euer We are not onely the seruants and friends of God but the sonnes of God the spouse of Christ Indeed Christ is the naturall Son of God and the eldest brother by whom we are adopted to be the sons of God This reason the Apostle propoundeth 1 Iohn 3 1. Behold what loue the Father hath giuen to vs that we should be called the sonnes of God for this cause the world knoweth you not because it knoweth not him Great is the affection of feruent loue that parents beare toward their children no heart of any can wel expresse it but he that hath bin a father himselfe to feele it Others may well speake of it but they are not able to comprehend it And yet all their loue is a cold frozen loue yea it is no loue indeed yea it is no better then hatred in comparison of the loue that the Father of heauen and earth beareth to his children whose loue to vs is wonderfull passing the loue of men and women This the Prophet teacheth Can a woman forget her child and not haue compassion on the sonne of her wombe though they should forget yet will not I forget thee Es 49 15. Likewise Christ saith Mat. 7 9 10. What man is there among you which if his son aske him bread would giue him a stone Or if he aske fish will he giue him a serpent If ye then which are euill can giue to your children good gifts how much more shal your Father which is in heauen giue good things to them that aske him Reason 2 Againe he hath sent his Sonne into the world who came from the bosome of his Father and tooke our nature vpon him he endured the infirmities of our nature the shame of the crosse the wrath of his Father to bring vs into his fauour He was punished we are pardoned he was charged with our sinnes we are discharged from our sinnes he was crucified we are acquitted he was condemned we are iustified Thus the Apostle Iohn reasoneth Heerein was the loue of God made manifest among vs 1 Ioh. 4 9 10. because God sent his onely begotten Sonne into this world that we might liue through him Heerein is that loue not that we loued God but that hee loued vs and sent his Sonne to be a reconciliation for our sins The naturall
Son of God was smitten for the vnnaturall the onely begotten for the adopted the beloued for the enemy greater loue then this could no man shew then to die for his enemies But God setteth out his loue toward vs Rom. 5 8. seeing that while we were yet sinners Vse 1 Christ dyed for vs. The vses follow First we may conclude from hence that no creature shal be able to hurt his people If he haue takeÌ„ them into his protection loued them with an euerlasting loue who shall by the hatred of theÌ„ procure their harme If he be on our side who shall be against vs If he be our friend who shall shew himselfe our enemy What seruant feareth the face of his fellow seruant that hath the good wil of his master Or what maÌ„ feareth the hatred of any subiect that hath the loue of his Prince So then the consideration of Gods loue toward vs assureth vs of our blessed condition and of our safety defence from all dangers that may surprize vs. Whosoeuer dwelleth in the secret of the most High Psal 91 1 2 3. shal abide in the shadow of the Almighty hee will deliuer him from the snare of the hunter and from the noisome pestilence This the Prophet concludes Psal 36.10 11. Extend thy louing kindnesse vnto them that know thee and thy righteousnesse vnto them that are vpright in heart Let not the foote of pride come against me and let not the hand of the wicked moue me Let vs labor to haue a true feeling of the loue of God shed in our hearts by the holy Ghost then will he couer vs vnder his wings and we shall be sure vnder his feathers The cause why we feare him that can kill the body is because we are not rooted grounded in the loue of God Vse 2 Secondly hereby we receiue another comfort to our faith for as the wicked shall not hurt vs so we are assured to haue our prayers heard granted Why because God loueth vs as his deare children Comes not that child with boldnesse vnto his father that loueth him in al his need So if once we haue this perswasion setled in vs that God will shew himselfe gracious vnto vs we may aske in faith and not wauer but be assured of the promise of God that he will giue to them that aske and open the gate of mercy to them that knocke This Christ our Sauiour affirmeth Verily verily Iohn 16 23 24 27. I say vnto you whatsoeuer ye shall aske the Father in my Name he will giue it you Aske and yee shall receiue that your ioy may be full for the Father himselfe loueth you because ye haue loued me and haue beleeued that I came from God What greater comfort can there be then this that God will heare our prayers that we may vnlade al our cares and troubles into his bosome There cannot bee a greater daunting and dismaying vnto any then when God will not respect and regard them though they poure out many praiers yet he wil not heare them as he threateneth those that will not heare his voice speking and crying vnto them in the ministery of his word They shall cry and not be heard Prou. 1 28. Zach. 7 13. So of all comforts that can befall vs in this life this is one of the greatest which cannot be taken from vs though our mouthes should be stopped yet we may safely lift vp our hearts and soules vnto the Lord from whence our helpe cometh Thirdly it is our duty to loue one another Vse 3 as euery one of vs hath a blessed experience of Gods mercy fauour toward vs let vs deale in like measure toward our brethren This the Apostle Iohn exhorteth vnto 1 Ioh 4 1â— Heerein is that loue not that we loued God but that he loued vs sent his Sonne to be a reconciliation for our sinnes Beloued if God so loued vs wee ought also to loue one another Iohn 13 3â— and 15.12 for heereby shall all men know that we are his Disciples if we loue one another This is my Commandement that ye loue one another as I haue loued you greater loue then this hath no man when any man bestoweth his life for his friends Great was the loue of God toward vs as appeareth by many circumstances considerations For he loued vs first not we him 1 Iohn 4 â— Iohn 15 1â— as Christ chose his Disciples not they him Heereby God coÌ„mendeth setteth foorth his loue toward vs that he loued vs first and not we him Againe he loued vs when we were not wheÌ„ we had not our birth or being he chose vs to be a peculiar people vnto himselfe before the foundations of the world as Rom. 9. Rom. 5 12 Before the children were borne and when they had done neither good nor euill it was said Iacob haue I loued Thirdly he loued vs when we were enemies vnto him he was found of vs when we sought not after him nay when we fled from him and rebelled against him as Ro. 5 6. 10. Christ when we were yet of no strength at his time died for the vngodly so as God setteth out his loue toward vs seeing that while we were yet sinners Christ dyed for vs. Fourthly he loued vs frankly and freely without any merits or desarts of our owne Ferus Anâ— 1 Iohn 4. but of his owne meere grace and fauour onely Our saluation is wholly of grace We are elected according to the good pleasure of his will Ephes 1 â— Wee are called with an holy calling not according to our works but according to his owne purpose and grace 2 Tim. 1 9. Wee are iustified freely by his grace without the works of the Law Rom. 3 24 28. We haue saluation of grace not of our selues It is the gift of God not of works lest any man should boast Eph. 2 8 9. Lastly the loue of God is so great that he spared not his owne Sonne but gaue him to the death That whosoeuer beleeued in him should not perish â—â—hn 3 16. but haue euerlasting life If then the loue of God bee such and so great to his seruants that he loued them first freely when they were not when they were his enemies spared not his well-beloued Sonne for them how great should our christian loue be one to another to promote the good one of another and to releeue the necessities one of another We know the grace of our Lord Iesus Christ that he being rich Cor. 8 9. for our sakes became poore that we thorough his pouerty might be made rich Whosoeuer therefore hath this worlds good and seeth his brother haue neede and shutteth vp his compassion froÌ„ him how dwelleth the loue of God in him Wherefore let vs not loue in word neither in tongue onely as Caine which was of that euill one and slew his brother Iohn 3 17 〈◊〉 19. but in deed and
round about them yea whithersoeuer they went out the hand of the Lord was sore against them So that the people of God are oftentimes driuen to the wall and constrained to yeeld vnto the violence of bloody and cruell enemies Neither can we maruaile at the Lords doing Reason 1 if we consider First that his owne people sinne against him and therefore God is euen compelled to correct and chasten them howbeit in mercy not in his fury for their instruction not for their destruction This the Prophet teacheth Lam. 1 3 4 5. Iosh 7 1 4. What father doth not correct when he seeth his children run astray though he loue them deerely So God chasteneth his deerest Saints and seruants because they should not be condemned with the world It is the sinne of the godly that causeth him to lay sundry troubles and his heauy hand vpon them â—h 1 6. â—niel 9 5. â—ut 28 41. causing him to correct seuerely eueÌ„ those that he loueth most dearely as he did Dauid and diuers other of his people that we should repent thereof that God may ceasse smiting of vs. Reason 2 Secondly he maketh the aduersaries preuaile ouer his children that they may learn to rest in God alone to put their trust affiance in him and not to relie vpon vaine man who is lighter then vanity it selfe We are ready to rest vpon our selues vpon an arme of flesh rather then vpon the liuing God â—â—â—â—e 30 6. as Dauid in his prosperity said I shall neuer be moued Some trust in Horses and some in Chariots which are deceitfull helps some in Princes whose breath is in their nostrils it is expedient therfore that God should leaue vs for a time in the hands of our enemies that we may learne our owne weaknesse and acknowledge his goodnesse Chron 33 â— 12. Thus he dealt with Manasseh when hee gaue himselfe to sorcery fell into idolatry shedde much innocent blood with all cruelty when he did euill in the sight of the Lord and caused Iudah to erre and to do worse then the heathen He was led away prisoner into Babilon being put in fetters and bound in chaines But when he was in tribulatioÌ„ he prayed to the Lord his God and humbled himselfe greatly before the God of his fathers He learned that in Babylon which he could neuer learne at Ierusalem profited more lying in prison theÌ„ he did sitting on his throne and he got more true godlinesse in his heart in the daies of his captiuity then euer he gained in the time of his prosperity Reason 3 Thirdly to harden the hearts of the enemies that they may run forward to their owne confusion For a little prosperity puffeth them vp thereby they sorget God they grow in malice and madnesse and tip their tongues with the venome of their hearts Sometimes they are lifted vp on high that God may giue them the greater downe-fall So he dealt with the men of Ai Iosh 8 6 after they had smitten many of the Israelites with the sword they rushed headlong out of the City to their owne ruine and destruction So he dealt with the wicked Beniamites triumphing in their victories glorying in their owne strength and saying one to another Surely they are smitten downe before vs as in the first battaile but the iudgment fell vpon their owne heads Iudg. 20 39. Vse 1 The vses remaine First we learne heereby not to measure the Church or the truth of religion by outward prosperity or peace which is a deceitfull measure and a false rule seeing God often humbleth his seruants vnder his their enemies True it is God sometimes giueth vnto his Church a flourishing estate in wealth and peace in glory and visible beauty to giue therby euen a taste of all kind of earthly blessings and that they might haue opportunity to serue him euery kinde of comfort and encouragement in well doing yet he oftentimes altereth the outward estate of the Church in this world and changeth the condition of his seruants from one extreme to another Let vs not therefore measure the fauor and loue of God towards our selues or others by the blessings or aduersities of this life Here the wicked many times flourish and flow in peace when the godly liue in great griefe and misery and on the other side the godly somtimes prosper haue rest and a time of breathing and refreshing granted vnto them wheÌ„ the wicked are in great distresse This is it which the wiseman teacheth Eccl. 9 1 2. All things come alike to all and the same condition is to the iust and to the wicked so that no man knoweth either loue or hatred of all that is before them No man can esteeme by any outward estate whether he be loued or hated of God for neither do the righteous alwaies prosper neither are the wicked alwaies crossed and afflicted but the wicked flourish more commonly and more gloriously then the iust and the hand of God lieth heauier and sorer vpon the godly then vpon the vngodly both sorts are subiect to death both are laide in the graue Hierom. in Eccles chap. 9. without any shew or appearance of difference between the one the other The loue of God toward the beleeuers is not discerned by the eye but apprehended and imbraced by faith Secondly we must learne not to publish Vse 2 spread abroad the miseries and calamities of the Church that the enemies may not reioyce in the daies of her tribulation We ought not to blaze bruite abroad the priuate infirmities of priuate persons Leuit 19 16. Pro. 26 20 21.22 lest we kindle coales of hatred and contention take away the good name of our brother much more are we forbidden to divulge the miseries and afflictions of the Church to giue occasion to the enemy to reioyce and solace himselfe in the sorrowes of the Saints of God We know the rage of enemies nothing is more ioyfull to them then to heare of the distresses and desolations therof Therfore Dauid after the slaughter of Saul and Ionathan by the sword of the enemy prouoketh to this duty 2 Sam. 1 19 20. O noble Israel he is slaine vpon thine high places how are the mighty ouer throwne Tell it not in Gath nor pubish it in the streetes of Askelon lest the doughters of the Philistims reioyce lest the daughters of the vncircumcised triumph Where he forbiddeth to tell and declare to the prophane enemies the fall and ouerthrow of the King his sonnes and hoast of Israel lest the Philistims should insult vpon them and scoffe at them and consequently blaspheme the God whom they serued and worshipped The like charge the Prophet Micah giueth speaking of the afflictions that should befall Israel and Iudah Their plagues are greeuous for it is come into Iudah Iudah the enemy is come vnto the gate of my people vnto Ierusalem Declare it not at Gath neither weepe yee in the house of Hophrah roule
to do the duties proper to their calling For while they labour in the one they cannot labour in the other and if they be present at the one they are absent from the other But the calling of the Minister requireth personall paines and admitteth not an ordinary Deputy no more then the Leuites could put out their charges to others who are reproued by the Prophet Because they kept not the ordinances of the Lords holy things Ezekiel 44 8. and themselues had set others to take the charge of his Sanctuary Neither can this be any discharge vnto vs that we haue others to labour for vs men of gifts knowledge seeing as the charge is ours and belonging to our persons so the discharge should also be ours and touch our owne persons But of this wee haue already spoken more at large elsewhere * In the exposition of Philemon and therefore will omit it referring the Reader to that place for farther resolution Secondly this doctrine serueth for comfort Vse 2 to all those that are true-hearted Leuites and leaue all by-matters that stand not with their calling to serue God aright in their places If we bee truely answerable to the weight and worthinesse of our Ministery and are carefull to bring foorth the fruites thereof and are faithfull in performing the duties that God hath bound vs vnto we may say with the Apostle 2 Tim. 4 7 8. I haue fought a good fight and haue finished my course I haue kept the faith henceforth is laide vp for me the crown of righteousnesse which the Lord the righteous Iudge shall giue me at that time and not to mee onely but vnto all them also that loue his appearing Paul at this time was neere vnto death and the day of his departure was at hand was he now without comfort or did he doubt of Gods fauour No he was not afraide of death but alwayes acknowledgeth it should be gaine and advantage vnto him Phil 1 21 23 so that hee desired to be eased and to bee with Christ which is best of all What was then his comfort and wherein did his reioycing consist In that hee had faithfully done the duties of his calling and kept faith and a good conscience This point doth more liuely and notably appeare in Christ our Sauior in that comfortable prayer which hee offered vp as Incense vnto his Father making intercession for vs I haue glorified thee on earth I haue finished the worke thou gauest me to do Iohn 17 4 6. I haue declared thy Name vnto the men which thou gauest me out of the world thine they were and thou gauest them me and they haue kept thy word This worke of redemption and reconciliation of man is proper to Christ but euery Minister in his calling doth glorifie God and shall receiue glory of the Father whose worke he hath finished whose name he hath declared whose word he hath published If he that giueth a cup of cold water shall not goe away vnrewarded surely hee that hath distributed the bread of life with a free hand the water of life with a full cup shall receiue a Prophets rewarde which the Prophet of all Prophets shall giue vnto him To this purpose Daniel to comfort such as should suffer death in the troublesome times bloody persecutions vnder Antiochus saith Dan. 12 3 They that be wise shall shine as the brightnesse of the Firmament and they that turne many to righteousnesse shall shine as the stars for euer euer A notable encouragement this is vnto vs to do our duties we rise not early late we watch not we wake not in vaine for nothing though we haue a cold reward many times for our paines of our vnthankfull people God that setteth vs on worke and seeth our harts wil in his good time remember our effectuall faith and diligent loue and the patience of our hope in Iesus Christ To this purpose the Apostle Peter putteth vs in good assurance of a sure recompence 1 Pet 5 4 Feede the flocke of God which dependeth vpon you c and when the chiefe Shepheard shall appeare ye shall receiue an incorruptible crowne of glory Here is a duty a dignity a work a reward a direction a consolation If we care for the flocke more then for our selues the great Shepheard of the sheepe will make vs partakers of euerlasting life But if wee enter vpon the flocke for the fleeces sake and doe that which wee doe constrainedly not willingly wee haue our reward we cannot looke for any recompence at his hands that is the great owner of the sheepe Woe vnto all such idle Shepheards their estate shall be fearefull in the fearefull day of account who haue gifts giuen them and haue not vsed them to the comfort of themselues to the benefit of the people to the glory of the giuer These are like vnto the Ostrich which hath wings but flieth not with them so they haue gifts but they imploy them not and it had bin better for them that they had neuer receiued them then to receiue them and not to bestow them to those ends for which they were first giuen The stomacke that receiueth meate into it carieth it ouer to other parts and keepeth it not to it selfe from whence followeth the health and strength of the whole body Thus ought it to be with all those that haue obtained knowledge and other gifts they must turne them and transmit them to the good of euery part but if they keepe them locked in their owne brest they wil putrifie corrupt as meate retained still in the stomacke neuer digesteth What comfort can these men haue when they shall go the way of all flesh Nay what discomfort shall they not finde what horror and feare shall they not feele to consider how vnprofitable seruants they haue bin But if we haue receiued gifts and haue beene conscionable in the vsing of them wee haue comfort in God that he will receiue vs and reward vs. Though our gifts be small yet if we haue laboured to vse them well we shal be accounted good and profitable and faithfull seruants Vse 3 Thirdly it is required of euery Minister to be painefull in his place and to preach in season and out of season and to giue attendance on the flocke Ouer which the holy Ghost hath made him Ouerseer We must therefore be faithfull in our callings obseruing therein two rules first looking to our selues secondly to the flocke or people committed to our charge It is not sufficient for vs to teach the will of God to others but wee must doe it our selues Our Sauiour requireth of his Disciples not onely to preach to others but themselues to obserue his Commandements Math. 5 19. Whosoeuer shall breake one of these least Commandements and teach men so hee shall bee called least in the Kingdome of heauen but whosoeuer shall obserue and teach them the same shall be called
worke in vs by the instinct of nature to see a man blinde or dumb or deafe or in any misery and necessity But this is the condition of all vnregenerate persons they are blinde and see nothing 2 Pet. 1. They are dumbe and deafe and dead men Eph. 2 1. They haue not the life of God in them they can stirre neither hand nor foote toward the kingdome of heauen Secondly if any of our brethren be fallen let vs put vnder out hand to stay them or raise them vp knowing that it is our duty to exhort one another lest we be hardned through the deceitfulnesse of sinne 〈◊〉 3 13 and ◠25. and so much the rather let vs be carefull heerein because the day of the Lord draweth neere If the Oxe or Asse of our enemy be ready to lye downe vnder his burden we are commanded to helpe him vp and therefore much more we ought to do it vnto our brother Thirdly we must condemne no man rashly nor sit downe in the seate of God to iudge another mans seruant which standeth or falleth to his owne maister Let vs set before vs the example of God who is very pittifull and mercifull He calleth at all houres who hath the times and seasons in his owne power Math. 20 6. Acts 1 7. as the housholder that hired labourers into his Vineyard all the day long euen vnto the last houre Besides we are warned not to iudge lest we be iudged Math. 7 1. So that with what measure we mete to others with the same it shall be measured to vs againe Let vs beware of rash iudgement headstrong and headlong affections Let vs iudge nothing before the time vntill the Lord come who will bring to light the hidden things of darknesse and will make manifest the counsels of the hearts 1 Cor. 4 5. Many things are hidden for a while which time shall discouer for though the darknesse of the night may couer them or the ignorance and wilfulnesse of man hide them yet they shall be reuealed and shall not be vnpunished Lastly it is our duty to pray for their conuersion that are not conuerted and to offer them the meanes that they may be conuerted We must be gentle vnto all men and patient toward them instructing them with meekenesse that are contrary minded prouing whether God will giue them repentance that they may be recouered out of the snare of the Diuell 2 Tim. 2 25. We see how Christ praied for his enemies that they might haue theyr ignorance pardoned Luc. 23 34. Stephen desired that the sinnes of his persecutors might not be charged vpon them Acts 7 60. Paul earnestly wished craued that Agrippa might be conuerted and altogether be made a christian Act. 26 29. Hence it is that many which persecuted Christ and crucified the Lord of glory though they were most horrible transgressors yet heard the word were pricked in their hearts and did lay hold on eternall life Acts 2 41 37. Let vs commit the successe euermore vnto God that hath the hearts of all men in his owne hand If notwithstanding the word of saluation offered vnto them they shut their eyes and stop their eares harden their hearts will not turne lest they should be saued let vs not bee curious to search the causes why they do not beleeue or expostulate the matter with them through impatience but rather leaue them to the mercy or iustice of GOD whose iudgements are vnsearchable and as a pit whose bottome cannot be sounded and giue vnto him humble thankes that hath opened our eares that wee may heare our eyes that we may see cleerely into the secrets of his Law Let vs praise him for reuealing his truth to vs rather then enquire why hee dealeth not so with all others Lastly seeing the guifts of God are freely Vse 5 bestowed let vs follow the example of our heauenly Father that is let vs giue freely and liberally and be content to lend to the poore looking for nothing againe according to the counsell of Christ our Sauiour God looketh for no good turne at our hands our well-doing cannot extend vnto him Psal 16. He standeth not in need of our helpe he wanteth nothing This vse is concluded in the latter end of the fift chapter of S. Mathewes Gospell where Christ exhorteth to loue our enemies to do good to them that hate vs c That we may be the children of our Father which is in Heauen Math. 5 45. for he maketh his sunne to rise on the euill and on the good and sendeth raine on the iust and on the vniust c. We are commanded to abound in this grace of liberality toward the poore members of Christ as GOD hath abounded in the fruites of loue toward vs. We are not ignorant of Christs dealing toward vs that though he was rich yet for our sakes he became poore that we through his pouertie might be rich 2 Cor. 8 9. Our abundance must supply the want of others that there may be an holy kinde of equality as it was among them that gathered Manna Hee that had gathered much had nothing ouer Exod. 16. and hee that had gathered little had no lacke Hence it is that the Apostle Iames saith He shall haue iudgement without mercy that hath shewed no mercy and mercy reioyceth against iudgment Whosoeuer therefore hath this worlds good and seeth his brother in neede how dwelleth the loue of God in that man if hee shut vp his bowels of compassion from him 1 Iohn 3 17. We see this in the example of the rich man in the Gospell he had occasion of shewing mercy offered vnto him poore Lazarus lay at his gate but he closed his eies and would not see him he shut vp his heart and would not releeue him and therefore it came to passe that as he denied the crummes that fell from his table a small almes so hee could not obtaine a drop of water a small refreshing As he stopped his eares and would not heare so he asked onely to haue the tippe of the finger dipped in water to coole his tongue and yet could not be heard When the Sodomites had once filled vp the measure of their sinnes by pride in themselues contempt of the poore God rained down storms and tempests of fire and brimstone so that they were vtterly consumed Ezek. 16 49. Gen. 19 24. Hence it is that Christ our Sauiour saith Make to your selues friends of vnrighteous mammon that when ye faile they may receiue you into euerlasting habitations Lu. 16 9. He meaneth not by the Mammon of vnrighteousnesse such riches as are wrongfully and vniustly gotten for GOD accepteth not such almes or guifts at our hands neyther is he well pleased with such sacrifices though we giue them to the poore and should releeue thereby the necessities of the Saints but hee calleth them so and giueth them that title because they may fraudulently wickedly and wrongfully be taken from
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
tempted Where we see he beginneth the sentence with the plurall number and endeth it with the singular Wherefore to returne vnto our purpose from which we haue digressed to answere an obiection and to open the interpretation of this Scripture faithfull parents who haue endeuoured to sow the seede of eternall life in the mindes of their children are not to bee censured and condemned because they haue leude and vngodly children that giue euident tokens rather of reprobation then of saluation as if it were their fault and offence for as much as they may bee carefull to vse all meanes of faith and furtherance to eternall life and yet notwithstanding faile of their end If they doe not discharge their duties they shall be guilty of their blood but if they doe teach them they are free they haue deliuered their soules If wee haue vsed diligence and be euill spoken off let vs comfort our selues in the Lord and rest our selues in the cleerenesse of our owne consciences and comfort our hearts in the testimony thereof being well assured that in the great day of account the LORD shall acquit vs when the mouth of iniquitie shall be stopped Vse 3 Thirdly from this ground ariseth great consolation to all faithfull parents who are to comfort themselues in this if among many children and a plentifull issue they haue some fewe of them yea but one onely that appeareth to be the faithfull childe of GOD albeit it bee otherwise with the rest GOD indeede will receiue glory in all though some of them bee reprobates this must preuaile with our natural affections and teach vs to suppresse our greefe and sorrow No doubt it is cause of the greatest griefe and maketh their head as waters and their eyes a fountaine of teares that they make their bed to swimme and water their couch with weeping which striketh neerer vnto them to beholde their vngodly wayes then to see them suffer a thousand deaths Abraham was exceedingly mooued when he was commanded to cast out of his family his sonne Ishmael Gen. 21.11 and 17.18 for the thing was grieuous in Abrahams sight because of his sonne and before this he had saide O that Ishmael might liue in thy sight yet neuerthelesse he yeelded to the will of God who would therein bee honoured So when GOD respecteth vs and confirmeth his couenant toward vs and taketh vnto himselfe any of our seede we ought rather to praise God for this mercy and goodnesse toward vs in sauing one then murmure against him or aske the question of him why he calleth not all If it please God so to deale in mercy toward vs that he vouchsafeth to be both our God and the God of all I say of all our seede we are bound vnto him in so much greater dutie and he requireth of vs the greater obedience and looketh for a sacrifice of greater thankefulnesse Hee dealeth not so with all good men euen such as haue faithfull soules and desire to approoue their seruice vnto him who when they haue giuen them what education they can and heartily craued of GOD his blessing vpon their holy endeauours yet haue found many crosses and such inward griefes as haue beene ready to breake euen their heart-strings and to bring their gray haires with sorrow to the graue Neuerthelesse we must not suffer our ouer-strong affections to preuaile too farre within vs and to swallow vs vp with ouermuch heauinesse when we beholde with our owne eyes the wickednesse of our children that are come out of our owne loynes and are of our owne blood when we see them without hope of being reclaimed and reformed as those that runne into all excesse of riot no though we should see them taken away in the prophanenesse of their hearts For why should we repine at it to consider how God glorifieth himselfe albeit it be in the destruction of some of ours Of this we haue two most notable examples in Aaron and in Eli neuer to be forgotten of vs recorded in the Bookes of Leuiticus and of Samuel Touching Aaron his two eldest sonnes Nadab and Abihu of whom we now speake sinned against the Lord in offering strange fire and seruing of God otherwise then hee appointed which is a thing detestable in his eyes and there came out a fire from the Lord and deuoured them and they dyed before the Lord. Heere was a grieuous sinne committed heere was a grieuous punishment executed vpon them and their father did beholde it with his eyes and how they were carryed out of the campe in their coates Moses tolde him that the LORD would bee sanctified in them that come nigh him and before all the people he will be glorified so that Aaron helde his peace Leuiticus chapter 10. verse 3. So touching Eli when he heard a fearefull iudgement denounced against his posterity he said It is the Lord let him doe what seemeth him good 1 Samuel 3.18 Thus ought we to doe and not vexe and turmoyle our selues without reason for that which we cannot remedy and redresse All the children of the faithfull are not the children of the promise they that are the children of the flesh are not the children of God Galatians chapter 4. verse 23. All that are the seede of Adraham are not the children of Abraham Romanes chapter 9. verse 6 7. neither are all the Israel of God which are of Israel Heere it may be obiected which the Apostle Obiection 1 Peter speaketh to the Iewes The promise is made to you and to your children Actes 2.39 God is the God of the faithfull and of their seede I answere The Apostle answereth this in the next wordes Answer euen as many as the Lord our God shall call So many as haue God to bee their God shall in his good time be called to the knowledge of the trueth Hence it is that in the promise annexed to the second commandement it is said Exod. 20.6 hee sheweth mercy to thousands that loue him and keepe his commandements Thus hee limiteth the promise of mercy he restraineth it to those that loue him This promise is performed when it holdeth in any albeit a farre off Another obiection ariseth out of Paules words to the Corinthians where the seede of Obiection the faithfull are said to be holy that is sanctified and cleansed The vnbeleeuing husband is sanctified by the wife 1 Cor. 7.14 and the vnbeleeuing wife is sanctified by the husband else were your children vncleane but now are they holy If then they be all cleane and holy it followeth they are also vnder the election of grace I answere they are holy touching the outward couenant and generall election Answer as to be of the visible Church to haue right in the Sacraments and to haue interest in the outward priuiledges therof as in the word prayer and such like Thus the whole nation of the Iewes are saide to bee chosen and thus they may bee saide Rom. 11.16 and are saide to bee sanctified They
sentence of death gone out against vs Euen as the children of Israel had beene all the children of death as well as the first borne of Egypt had not God in great mercy and compassion spared them For albeit he deliuered Goshen where the Israelites were from the plagues that wasted and wearied the Egyptians was this thinke we because Israel deserued to be spared or because God could not in iustice comence any action against them No they had learned too much the manners of Egypt they beleeued not the word of the Lord for their deliuerance but murmured against the Ministers of God sent vnto them albeit they had seene his wonders and signes that were wrought among them Their first borne therefore had beene in no better case then the first borne of Egypt had not God beene mercifull vnto them and shewed pitty vpon them So then we are all put in mind of our naturall corruption by sin deriued from Adam in regard of which corruption which is spread as a foule and filthy leprosie ouer all the powers of the soule and parts of the body we are guilty both of temporall and eternall death vnlesse we haue redemption by Christ the promised Sauiour of the world We are by nature wretched and miserable sinners borne as it were out of due time and deserue the wages of sin that is death 1 Ioh. 1 8. Tit. 3.3 Rom 6.20 We our selues were in times past vnwise disobedient deceiued seruing diuers lusts and pleasures liuing in malice and enuie hatefull and hating one another There are many branches of this corruption and sundry points necessary to be knowne of vs concerning the same First we must acknowledge no difference between our selues and others Are we better or more excellent then they No in no wise We all lie vnder sinne and haue the seedes therof within vs. Rom. 3.9 and are ready to fall into all the most horrible sinnes can be named if we be not stayed by the hand of God Secondly we must looke into the Law of God as in a glasse that we may see our defects and deformities We are blinde and cannot see the Law is a true glasse and will shew vs our face truly it telleth what is amisse and flattereth no man for by the Law commeth the knowledge of sinne Rom. 3.20 There cannot be the least spot but it will be made to appeare so that he which is ignorant of the Law knoweth not himselfe Thirdly we must confesse the loue of God to be great toward vs in freeing of vs from the bondage of sinne and setting vs at liberty to be the seruants of righteousnesse Thus doth the Apostle Rom. 7.24 25. O wretched man that I am who shall deliuer me from the body of this death I thanke God through Iesus Christ our Lord c. Fourthly ' we must learne the vilenesse and greatnesse of our fall which Paul calleth the disobedience of one man containing all sinnes of what kinde and nature soeuer Adams sinne how great which may be considered in those few particulars First he regarded not the promise of God wherby he was willed to hope for euerlasting life so long as he cōtinued to eat the tree of life Secondly he despiseth the commandement of God restraining him from the forbidden fruite and maketh no account of it Thirdly hee breaketh out into horrible pride and ambition whereby he would be equall vnto God and seeke an estate higher then that wherin he had set him He was not content with his present condition albeit it were most excellent Fourthly he sheweth an vnfaithfull heart to depart away from the liuing God his creator so that he did not beleeue or not regard the threatning of God which was that when he sinned he should die he becommeth the most vnkinde and vnthankefull wretch that could be not considering what infinite benefites he had receiued for himselfe and his posterity and that he was to loose them and leaue them in such sort that they departed both from himselfe and from his posterity Lastly he brake out into foule and fearefull Apostacy from God to the diuell from his maker to the tempter giuing more credite to him that charged God with lying with enuy and with malice then to the Almighty of whose goodnesse he had so great experience Thus he preferred the father of lyes before the God of all truth So that in the first sinne of man August Enchir. ad Laurent ca. 46. we may discerne many sinnes if it bee deuided into his particular parts and considered seuerally as it ought to be of vs. The fift branch is that we must all of vs take notice of the fruits and effects of the former disobedience whereby the image of GOD after which we were created at the first is blotted out onely some few remnants remaining of it so that in stead of wisedome power trueth goodnesse holinesse and righteousnesse wherewith our first parents were clothed as with garments more precious then the carpets of Egypt and all the ornaments of gold and siluer wherein the Nobles of the earth are attyred he punished them with the contrary euills and pulling these from them and stripping them starke naked they appeared most deformed through blindnes weakenesse falsehood foolishnesse prophanenesse and vnrighteousnes which swarmed in them and all their children A cursed roote cursed fruite a wretched cause a wofull effect Hence it is that we are prone to fall into all euil and not able to thinke one good thought 1 Cor. 2.14 2 Cor. 3.5 we are borne dead in sinnes and trespasses Ephe. 2.1 Ier. 17.19 Iob 15.15 And yet this is not all our misery but it brought in as by a violent wind or a raging flood an heape of sicknesses diseases aches and a traine of ten thousand calamities that attend vpon our whole life vntill they bring vs into the chambers of death Lastly when we haue taken good notice of the former miseries and bondage vnder which we lie and thought well vpon them with due meditation they will driue vs out of the loue of our selues and make vs labour to be regenerated and borne againe by the spirit of God Ioh. 3.5 Ezek. 36. ◠we must seeke to repaire the decayed image of God to be renewed in our mindes that we may be no longer the seruants of sin but of righteousnesse Our olde man must be crucified that the body of sinne may be destroyed Rom. 6.5 Let it not therefore reigne in our mortall body that we should obey it in the lustes therof neither let vs yeeld our members as instruments of vnrighteousnes but yeeld our selues vnto God as those that are aliue from the dead and our members as instruments of righteousnesse vnto God Againe What we are by grace as the figure of the first borne expresseth the natural condition of all mankind deseruing to be destroyed so it setteth foorth the prerogatiue of the faithfull and sheweth what we are by grace For as Christ being
The elect are the first borne of God Annot. Iob. Feri in Exod. 4. because they are most dear vnto him and chosen before the foundation of the world For euen as men among all their sonnes doe most of all delight in their first begotten as in the beginning of their strength reioycing most of all in the good that befalleth them and greeuing most in the euill that commeth vnto them Psal 89 27. Zach. 12 11. So doth God expresse his speciall loue toward vs not onely by calling vs his sonnes but by calling vs his first borne sons Among the sonnes of men it was alwayes an honour and priuiledge to be the first borne it is but one among many can attaine vnto it it is not common to euery one But the sonnes of God are all of them as his first borne they are deare vnto him as they that are dearest Behold what manner of loue the Father hath bestowed vpon vs that we should bee called the first borne sonnes of God! therefore the world knoweth vs not because it knew him not So sometimes the faithfull are called the first fruites of his creatures Iam. 1 18. because as the first fruites in the time of the Law were a smal portion gathered out of the rest and offered to God in like manner are the people of God as an holy kinde of offering taken out of the residue of men few in number but precious in account with God Iam. 1 18. Thus then wee must know that we are consecrated vnto God to belong vnto him and to serue him as for the company of the wicked The company of the wicked is as the forbidden fruit they are forbidden to vs as the touching or tasting of the forbidden fruite was to our first parents as bringing great danger and destruction vnto our soules The wise man saith Be not among wine-bibbers Pro. 23 20 21 among riotous eaters of flesh for the drunkard and the glutton shall come to pouerty and drowsinesse shall cloathe a man with ragges Hereunto commeth the direction of the Apostle 1 Cor. 5 11. I haue written vnto you not to keepe company if any that is called a brother be a fornicator or couetous or an idolatour or a railer or a drunkard or an extortioner with such a one no not to eate And in the next Epistle he exhorteth to come out from among them and to touch no vncleane thing and then GOD will receiue them be a Father vnto them and they shall be his sonnes and daughters 2 Cor. 6 17. Likewise he chargeth the Thessalonians and commandeth them in the Name of the Lord Iesus Christ that they withdraw themselues from euery brother that walketh disorderly and not after the tradition which they receiued of them 2 Thess 3 6. All flesh resort to their like and euery man will keepe company with such as he is himselfe For how can the lambe agree with the wolfe Or how can two walke together except they be agreed The heathen Philosopher Senec. epist 7. sequestring himselfe to a strict kinde of life confesseth that he could neuer bring home againe those manners that he carried abroad with him but what he had well ordered in his life was easily disturbed and disordered and those vices that he had put to flight quickly returned vpon him Euen as it befalleth a sicke person that hath kept long within doores beeing recouered of some weaknesse or sicknesse cannot without danger walk abroad in the open aire but straightway he is cast downe againe so it happeneth vnto vs whose hearts haue begun to shake off the sicknesses of sinnes and vices the conuersation of the wicked multitude is a great enemy like the infectious ayre vnto vs euery mate being ready to commend vnto vs and to thrust vpon vs both by word and practise some noysome vice or other some to bring vs to drunkennesse some to vncleannesse some to riotousnesse some to gaming 's and so to infect vs therewith at vnawares Whereby it commeth to passe that we sildome goe vnto them or keepe company with them or continue long with them but we learne some euil or vnlearne some good and so returne from them more prophane and polluted then before This duty hath vnder it many branches First it standeth vs vpon to make choise of our company that we frequent as a man that chuseth out his ground before he build and not to be more carefull what we eate or drink then among whom we eate or drinke Vnwholesome meates may pester or poison the body Senec. episi 19. but vngodly company many times destroyeth the soule We see how carefull men are about their meates and drinkes what they eate and what they drinke euery little thing doth trouble and disquiet them but in matters of farre greater danger as blind men we swallow many a flie and conuerse with such as we may iustly feare they may bring vs to perdition as men that straine at a gnat and swallow a camell Secondly we ought to pray to God daily that we may not be ledde into tentations It is the direction that Christ our sauiour giueth that so we may be deliuered from euill Math. 6 13. Daily prayer for wisedome is a preseruatiue against the wicked Such as walke in the morning in noysome aires carry somewhat in their mouthes to keepe them from infection If we pray faithfully we are fensed and fortified against the assaults of euill persons This was the practise of Dauid wherein he hath giuen vs an example Psal 141.3 4. Set a watch O Lord before my mouth keepe the doore of my lippes incline not mine heart to any euill thing to practise wicked workes with men that worke iniquity If then we are to pray to be preserued from such tempters and tentations as would draw vs into euill and withdraw vs from good surely we are not wittingly and willingly to runne into them for then wee mocke and dally with God become tempters vnto our selues And how shall we dare to kneele downe in the presence of the eternal God and to desire of him not to leade vs into tentation and so soone as we are gone frō prayer and the house of prayer by and by to haunt euill houses and seeke out allurements and waite for occasions wish for our companions vntill we returne home worse then we were before Thirdly it is our duty and a speciall point of wisedome not to presume vpon our abilities nor to glory in our owne strength There cannot be a more deceitfull baite then this is when men foolishly perswade themselues that albeit they runne into euill company and hold familiarity with drunkards and continually haunt alehouses and places of disorder though they be haile-fellow well mette with them and ioyne hand in hand with them yet they can keepe themselues from infection so that they will neuer be ouertaken with their sinne And as well may a man rush headlong among such as haue plague sores aboue
booke Let that once haue a free passage and none is so simple but he may soone discouer a packe of deuises who are wise in their generation and therefore they suffer none to reade it but such as it pleaseth them Separate some time to this purpose and thou shalt quickly see that to be most true which I say vnto thee â—ct If thou wilt say vnto me I cannot reade the Scriptures I was neuer brought vp vnto it â—er Be it so yet do not alledge this to excuse thy ignorance or to shift off from thee the knowledge of them forasmuch as euery one must know the Scriptures Recompence that want by much study and often meditation Let not the loue of the world thrust out of thy head heart the cogitation of better things Many that cannot reade are more prompt and ready in the Scriptures then such as haue that gift God will blesse them that endeuour to know him and his word and will one way or other supply their wants â— 6 6. Such as hunger thirst after knowledge shall be satisfied and replenished Acknowledge this want mourne for it and if it be possible though thou be old learne to reade It is neuer too late to begin to do well the benefit will easily make amends for the time bestowed vpon it Few there are but euery yeare spend more time in vaine either in grosse idlenesse or in much sleepe or in vaine company or in vnnecessary cares for the world which might this way be better imployed and redeemed The minde is all in all it is not any hardnesse in the matter it selfe that should discourage vs. He that hath once determined to do it hath ouercome the difficulty of it which standeth in resoluing and hath more then halfe attained vnto it But if we cannot or will not striue to come to this gift we must know that ignorance shall excuse no person and he that knoweth not his masters will cannot escape â—e 12 48. he shall be beaten If there be no knowledge of God in the Land he hath a controuersie against it and will cause it to mourne if it will not lament for their owne ignorance he will make them lament for the iudgements that shall fall vpon them Hos 4 1 2. But we cannot pleade ignorance through want of meanes we haue the meanes and are weary of them as Israel was of Manna we make account of it as a light meate and are wilfully blinded we haue the light among vs yet shut our eyes that we should not see Vse 4 Lastly it is needfull for vs to be carefull to take profit by reading the Scriptures that so we may haue direction in all our waies and learne how to please GOD and to abstaine from all things that do displease him It is not the bare hauing of the Scriptures with vs in our houses or a naked reading in them by our selues without farther consideration that will serue to direct vs in all the actions of our life but there is farther required of vs an applying of them an edifying of our selues by them that it may be seene how we profit in them This duty hath many particular parts or branches belonging vnto it Branches of this vse First of all we must haue recourse vnto God the Author of the Scriptures he onely is able to vnlocke them and so to bring vs into the secret chamber of his presence We ought to pray vnto him earnestly that he would vouchsafe to teach vs the way of his statutes to giue vs sound vnderstanding of his will to direct vs in the paths of his commandements We see this by the practise of the Prophet Dauid Psal 119 Psal 119 18. who craueth oftentimes to haue his eyes opened to behold the mysteries of his words and the wondrous things of his law Our eyes naturally are shut and we cannot conceiue them which are spiritually discerned Secondly we must keepe such order in the reading of them as may stand with our calling and state of life and take all opportunity to do it It were to be wished that we would set apart some part of euery day to be emploied in this exercise that so we might read ouer the whole Scriptures oftentimes and if at any time we be hindred by necessary occasions which happen to vs without our searching of them to redeeme the time afterward Eph. 5 16. and so to recompence that which we haue left vndone This is an holy restitution much pleasing vnto God Thirdly we must vnderstand to what ends and vses the Scriptures were written They were penned to teach that we may learne the truth to improue that we may be kept from errour to correct 2 Tim. 3 16. Rom. 15 4. that we may be driuen from vice to instruct that we may be setled in the way of well-doing and to comfort that in trouble we may be confirmed in patience hope of an happy issue Fourthly we are to remember that the Scriptures containe matter concerning all sorts of persons and things which may be reduced to fiue heads First touching religion and the right worshipping of God they teach how to serue him and what to beleeue touching God and touching mankinde That he is one in essence and three in persons Touching our selues that by creation we were made good holy and righteous By our fall we are become wretched by reason of sinne and not able to thinke one good thought or to stirre one foote forward to the kingdome of Heauen By regeneration we are borne againe and made the sonnes of God by adoption and by faith we lay hold on Christ our wisedome our sanctification our righteousnesse 1 Cor. 1 30. our redemption Touching the Church we are instructed by them that it is the company of the faithfull that haue beene from the beginning we are led also by them to know the two Sacraments and what to beleeue of the generall iudgement that shall be of the godly and vngodly Secondly they informe vs touching kingdomes and common-wealths and touching the duties of Magistrates and Subiects how the one ought to rule and the other to obey and neither the one nor the other doe their duties for conscience till the word informe them Thirdly they handle matters touching families and houshold affaires in which are the husband and wife parents and children masters aâ—d seruants no duty required of them is omitted but contained in them Fourthly touching the priuate life of euery particular person how to behaue our selues in wisedome and folly in loue and hatred in sobriety and incontinency touching mirth sorrow speech and silence humility pride to imbrace the one and flye from the other Fiftly touching the common life of all men we learne in them how to leade our liues in euery estate whether we be rich or poore whether we be high or low we can be in no estate but we shall finde sufficient store of heauenly
of the Magistrate to beare vs out I answere â—nswer The protection of the Law is the protection of the Lord forasmuch as it is his ordinance as when the Lawes of men protect vs so that we haue benefite by them it is the Magistrats protection True it is God hath promised that he will not leaue vs nor forsake vs nor suffer an haire to fall from our heades without his prouidence yet we must not separate his prouidence and the meanes whereby it is executed one from another whereof this is one meanes The Magistrate is nothing else but the Minister of God for our good who sitteth in his seate and executeth his iudgment so that they are not contrary one to another the one being set vnder the other Obiection 4 Lastly the badge of Christians is loue which couereth a multitude of sinnes and neuer seeketh to reuenge or resist euill by carrying of tales and complaining of others before Magistrates I answer Answer It is true loue bringeth a cloake to couer all things that ought to be concealed it hopeth all things it beleeueth all things 1 Cor. 13.7 It is not ready to beleeue an euill report flying abroad from one talebearer and whisperer to another it is ready to interpret doubtful matters in the better part it is ready to keepe secret the offence of our neighbour if by priuate admonition he may be wonne it will not relate bare words against the sense and meaning of his brother True it is also that Christians must suffer not offer and rather beare two blowes then giue one which is the meaning of Christs words Mat 5.39 commanding not to resist euill and charging that whosoeuer shall smite vs on the right cheeke we turne to him the other also But notwithstanding all these things we may lawfully defend our selues by the law though we doe not offend others against the Law The word therefore forbiddeth not the vse of the Law but teacheth vs how to vse it aright And when we vse the helpe of the Magistrate cal vpon him to do iustice vpon our aduersaries it is no vnlawfull or priuate reuenge which onely is forbidden but to goe to the ordinance that God hath appointed that is to the Magistrate who is the Vicegerent of God or his Lieutenant to take vengeance on euill doers Rom. 13.4 1 Pet. 2.14 Secondly it reprooueth all such as thinke all callings to haue their ground out of the ground and to fetch their foundation from earthly men out of the earth by chance or fortune and neuer haue so much as any thought arising in their hearts whence their calling should come whereas we must set this down as a rule That the Lord himself is the authour of euery lawfull calling the Apostle saith 1 Cor. 7. As God hath called euery man so let him walke We are therefore in our calling by the appointment of God as the souldier is in the Camp by the assignment of his Captaine and not by the bare will pleasure of men themselues Thirdly it conuinceth them of sin that liue in no warrantable calling Euery man must liue in some lawfull calling wherein he is to exercise and occupy himselfe Adam was employed in a calling in the Garden of Eden Caine was a tiller of the ground Abel was a shepheard Noah an husbandman All the Patriarkes brought vp their sons and daughters frugally to labour none was allowed and permitted to be idle The Law is generall Gen. 3.19 In the sweat of thy browes shalt thou eate bread till thou returne to the ground Such then are condemned as liue in idlenesse all Rogues Vagabonds that run vp and down among vs cozeners shifters cheaters carders dicers such as liue by maintaining houses of gaming such as liue by playing and by delighting to follow those corrupt courses which are against the word and haue no print or footstep out of it But is it not lawfull to vse recreation I answere it is in it selfe a thing indifferent Indifferent things must be vsed without offence They should haue this end to fit vs to better things No recreation must be made a vocation or an occupation for then it ceasseth to be recreation and changeth his nature It must not be vsed to hinder vs in our estates much lesse to our vndoing or decaying for that argueth great vnstayednesse of affections and want of discretion that cannot bridle themselues in such trifles A request made to gamesters If such as pretend the vse of recreation for the abuse of these things were intreated to giue away their gaines and winnings to the poore and to bestow them vpon good and charitable vses as releeuing of the needy redeeming of Captiues raising vp such as are in debt and decay maintaining of learning establishing of the Ministery and doing good to widows strangers and fatherlesse children it could not be obtained at their hands by any meanes which argueth that it is another thing that possesseth the heart which they respect and ayme at and more then a naked recreation If there were a law made to binde all such as play at any games to giue but halfe of their winnings to the poore I thinke few or none would approue of it or vse any pastimes at all As then all lawfull and honest callings are of God so are all vnlawfull of the diuell he is the master teacher of them â—e fourth â—roofe Fourthly it conuinceth all such as are not content with that place wherein God hath set them but are disturbed and disquieted in minde through the troubles that arise from thence as there is no calling but hath some crosses accompanying it and attending vpon it The common calling of a Christian is not without his crosses whosoeuer will be the Disciple of Christ must take vp his crosse and follow him The Prophets and holy men of God haue suffered many iniuries and reproches As then the former sort that liue out of a lawfull calling are as members in the body that are out of ioynt gone out of the place wherein they ought to be so these that are carried away with discontentment of their owne and so breake into other mens callings are like beasts that leape ouer other mens hedges and eate vp their pasture and are not content to goe into such places as are appointed for them We are ready to cry out against brute beasts and vnreasonable creatures that wil not tarry in the pastures fitted vnto them whereas oftentimes the owners of them are more vnruly and vnpatient that beare the image of God and professe the Name of Iesus Christ and therefore ought to learne contentation in all estates Such hath beene the weaknesse of many that they haue not beene able to beare and brooke the iniuries and indignities that haue beene offered vnto them thereupon haue bin ready to forsake their places and to leaue their callings Hence it is that Christ willeth his Disciples to possesse their soules with patience Lu. 21
make thee ruler ouer many things enter thou into the ioy of thy Lord. Euery calling fitted vnto vs is as a field giuen vs to till We may praise and commend the greater farmes Virg. Georg. lib. 2. Laudalo ingentia rura Exiguum coâ—to but it is better to husband the lesser forasmuch as our eye may more easily ouersee it and our losse shall be the lesse if we neglect it We shall finde enough to doe in the manuring of a little ground if we will keepe all things in a right order So it is much more in those places wherein God hath set vs the highest calling deserueth greatest commendation howbeit it draweth with it the greatest duties it requireth the greatest gifts and bringeth the greatest account Wherefore the lesser our calling is the better it may be employed and the more easily it may be dispatched If wee looke into the duties of the lowest callings we shall see they require great labour diligence care and faithfulnesse The greater our emploiment of those gifts hath bin which we haue receiued the more shall our comfort be when we must goe the way of all flesh We see this in the Apostle Paul 2 Tim. 4.7.8 who being in a maner at the point of death found great ioy of heart in the remembrance of this that he had endeauoured with a good conscience toward God and man to walk in his calling I am now ready to be offered and the time of my departure is at hand I haue fought a good fight I haue finished my course I haue kept the faith henceforth there is laid vp for me a crowne of righteousnesse which the Lord the righteous Iudge shall giue me at that that day c. Thus it shall be with vs if we walke in his steppes if we bee faithfull in our places we shall find the same comfort in our death and departure out of this world and say with ioy of heart Lord now lettest thou thy seruant depart in peace Luke 2. The contrary practise will be most fearefull and terrible vnto vs. He that is a wicked man and an vnprofitable seruant and slouthfull that hideth his talent in the earth or smiteth his fellow seruants and beginneth to eate and drinke and to be drunken perswading himselfe that his master delayeth his comming shall haue his talent taken from him and be cast into vtter darkenesse where shall bee weeping and gnashing of teeth If then we would haue this comfort to belong vnto vs and this threatning to be put farre from vs we must be carefull to performe the duties both of our generall and speciall callings If we performe the generall common duties of Christianity and yet faile in the particular parts of our callings we shall want this ioy of heart which we desire to feele in our selues Euery one hath a double calling Euery one of vs hath a double calling and we must shew our selues to be the seruants of God not onely in doing generall duties as in coming to Church in hearing the word in receiuing the Sacraments in following peace and walking in righteousnesse but also by employing our selues in our particular vocations as in being a Magistrate or Minister or housholder or subiect or seruant or child or Artificer or husband or husbandman and such like that so we may please God by bearing our selues in them with good conscience and therby receiue occasion to reioyce before him There can be no comfort vnto them that they belong to God in Iesus Christ that do follow the generall and faile in their particular calling The Minister that liueth in all common duties vnblameable in life deuout in prayer feruent in loue carefull in the fruits of righteousnesse cannot comfort himselfe if hee bee a dumbe dogge and an idle shepheard not able to guide the people of God and to feed them with the wholesome word of life Forasmuch as he is an euill Minister and a fearefull woe pertaineth vnto him 1 Cor. 9.17 The gouernour of a family that regardeth not the education of his children in the feare and information of the Lord and to prouide necessary things for them so farre as God shall inable him with a good conscience is a wicked parent howsoeuer hee seeme otherwise neuer so deuout and religious What we are in truth is better discerned by our carriage at home then abroad in our priuate families then in the company of others Many are religious because the company is so and because they are present with those that doe affect it But we must not be esteemed iudged off by one brunt or pang which may deceiue our heart shall better be made knowne by our ordinary demeaning of our selues among those with whom we haue our callings It was a notable testimony of true piety a religious heart in Dauid when he professed that he would walke within his house with a perfect heart Psal 101.2 Euery hypocrite will talke of religion when others doe so but we must make it our talke and communication within our houses reforming them according to the ordinance of God and instructing them that liue vnder our roofe in the word of God Lastly it is our dutie as we haue receiued Vse 4 a proper and peculiar calling so to walke in the particular duties of our seuerall callings whereunto we are called that so we may serue him that hath set vs in them and receiue occasion to reioyce before him As he hath called vs so let vs walke whether we be Ministers or people husbands or wiues in Church or Common-wealth This is the generall rule often remembred by the Apostle 1 Cor. 7.20 24. Let euery man abide in the same vocation wherein he was called and a little after Let euery man wherein he was called therein abide with God Let vs not stretch our selues beyond the bounds of our calling If the hand through enuy of the greater gifts of the eyes would needes take vpon it to see and by seeing to direct the body or if the eye not contenting it selfe to see for the whole would seeke to speake and vtter a voyce as the tongue if the head would attempt to walke and take vp the office of the feete or if the left hand hauing the same gift with the right would maligne it because it is more apt strong ready quick and able to execute the function belonging vnto it who would not complaine of this confusion as most vnnaturall and monstrous threatning the ruine of the whole body This duty hath many branches First it teacheth that euery one ought to haue a proper and personall calling wherein he is to walke diligently carefully and painefully whether he be high or low rich or poore bond or free all without exception must haue a particular vocation of his owne Christ is called in the Gospel the Carpenter Mar. 6.3 Moses kept his fathers sheepe Exo. 3.1 Psal 78.72 Ephe. 4. â—â— Dauid followed the Ewes great with young Euery one must labour working
stood that he did euer so much as sauour of any goodnesse that could not abide a faithfull Minister I deny not but he may deceiue himselfe but God is not mocked he may pretend piety but it is nothing but cursed and cankered hypocrisie The word is the seed of regeneration it cannot therfore be that such as haue bin brought to the state of grace and saluation by this precious seed of the word should abase abuse those by whom they haue beene begotten Will a sonne except he do degenerate and become a monster reuile him that brought him into this world and gaue him life and breath So is it as vnnaturall and much more to contemne the spirituall fathers of our soules forasmuch as of the fathers of our bodies we receiue only temporall life but of these eternal It is wel said by one of the ancients Ignat. ad 〈◊〉 that whosoeuer despiseth the Preachers of the Gospel is an Atheist and prophane person and a despiser of Christ himselfe These do not onely sinne against God and against the Gospel but against their owne soules they hinder their owne saluation and the saluation of many others and so make their meanes vnauailable and commit a sinne more heinous and horrible then that of Onan who spilled his seed on the ground least he should giue seed vnto his brother Gen. 38.9 The seed of the word is immortall and remaineth for euer and therefore is of greater price so that they are spirituall murtherers of thousand soules that seeke to spill it and spoile it as water on the earth least it should fructifie in the hearts of men If wee should see a man pull out his owne eyes that he might not see or cut off his eares that he might not heare wee would all pitty his case and say he were running madde But thus it fareth with these irreligious persoÌ„s they make them selues blinde that they might be without seeing they make themselues deafe that they might be without hearing and they harden their hearts that they might be without feeling â—s de Sacer. â—3 cap. 5. This is spirituall and desperate madnesse to despise so great a blessing without which we cannot be saued nor obtaine any good things promised vnto vs. And howsoeuer these men to excuse their owne impiety and to blinde the eyes of the simple will pretend loue and liking to the word it selfe yet they vtterly deceiue themselues for this is one rule to be obserued and learned of vs that whosoeuer abuseth the Ministers despiseth also the Ministery as he that liketh the Phisicke by which he is to be recouered will also make much of the Phisition whose counsell he hath vsed Whosoeuer accounteth not the feet of those beautifull that bring glad tydings of peace will not much esteeme the Gospel it selfe and whosoeuer despiseth the Messenger will not regard the message that is deliuered vnto him For the Ministery is the ordinary meanes wherby it pleaseth God to saue those that beleeue Rom. 1.16 1 Cor. 1.21 Let this be also another rule that whosoeuer account the Ministery of the Gospel as vile in their eyes it shall be easier for them of Sodome and Gomorrah in the day of iudgement then for them Mat. 10.15 and 11.24 yea Christ our Sauiour willeth his Apostles to shake off the dust of their feete â—ct 13.51 as witnesse against them that heare not their words neither receiue their persons Wherefore this also shall be another rule that to abuse the Ministers of the word and esteeme them as the of-scourings of the world whose feet as we heard are beautifull to all the elect because they bring glad tidings of peace and of all good things is an horrible sinne highly displeasing to God greeuously prouoking him to anger and swiftly calling downe iudgement vpon their heads Wherefore hee saith in the Prophet Touch not mine Annointed and doe my Prophets no harme And Moses prayeth to God on the behalfe of Leui â—eut 33.11 to smite thorough the loynes of them that rise against him and of them that hate him that they rise not againe The persons of Embassadours are by law of al Nations sacred and inuiolable Cicer. in Verr. act 1. Orat de Harus resp pro leg Manilia the heathen saw it and set it downe and neuer ceassed to reuenge the wrongs done vnto them both vpon particular persons and vpon whole Cities The Law of God and man sacred and prophane account the iniuries done vnto a messenger as done against him who sent him and therfore they were wont to be safely garded and protected not only in times of peace but amiddes the weapons and naked swords of the enemies Dauid reuenged most sharpely the iniuries and indignities offered to his Embassadours with the ouerthrow of the Ammonites 2 Sam. 10. and neuer did he shew the like exemplary punishment in that extrem manner Do earthly Princes and States reuenge the wrongs offered to their seruants sent out by commandement and commission from them and shall we thinke that the Lord of hostes the king of kings who is the God of vengeance will suffer the opprobries contumelies and contempts offered to his messengers to goe vnpunished The Ministers are the high Embassadours of God so that they send not themselues but are sent out of him and they execute not their owne willes but his will and therefore the infinite Maiestie of almighty God is violated and abused in the indignities that are offered vnto them and doubtlesse he will auenge his seruants which cry day and night vnto him Luk. 18.7 8. though he beare long with his enemies I tell you he will auenge them speedily No man offending in this kinde of vnkinde abuses toward them euer escaped the punishments of God How often did God plague his people in the wildernesse when they rose vp against Moses and Aaron the Ministers of God for their good who taught Iacob his iudgments and Israel his lawes When Ieroboam stretched out his hand against the Prophet to lay hold on him 1 Kin. 13 4. his hand wasted and withered so that albeit he put it out yet he was not able to pull it in againe The two Captaines with their fifties 2 Kin. 1.10.12 sent out by Ahaziah to apprehend the Prophet were destroyed with fire from heauen and neuer returned to bring their master word how they spedde The leude and vngracious children that mocked Elisha 2 Kin. 2.23 24 and vpbraided him with his baldenesse were torne in peeces by two Beares that came out of the wood vpon them The people of Israel that misused the messengers of God and contemned the Prophets 2 Chro. 36.16 that spake vnto them early and late were reiected and carryed into captiuity into the land of their enemies Neither is it to be maruelled at Act. 5.39 that God hath sent such strange examples of his wrath and indignation vpon the contemners of his Ministers forasmuch as they are as
Let no man despise thy youth but be thou an example to the beleeuers c and 2 Tim. 2 15. Study to shew thy selfe approued vnto God a workman that needeth not to bee ashamed rightly diuiding the word of truth And afterward verse 22. Fly youthfull lustes but follow righteousnesse faith charity peace with them that call on the Lord out of a pure heart When Elies sonnes light headed persons medled with the sacrifices the people began to abhorre the offerings of GOD 1 Sam. 2. There are many seuerall branches of this vse Branches of this vse sorted out into many particular points First euery Minister must consider how precious his calling is and what person hee sustaineth that he is as the mouth and messenger of God to the people and the Interpreter of his will he is as it were the Lords hand in separating betweene the precious and prophane the holy and the vnholy he is to keep the people out of the snares of the diuell and therefore not to deliuer them as a prey vnto him through his euill life Secondly they must often enter into this meditation with themselues that they are as actors vpon a stage or as beacons set vpon an hill to giue light to othets They are seene afarre off and a little blemish is soone espied in their coats Euery thing that they speake or doe is obserued and marked so that some follow them and others carpe at them some are greeued and offended others reuile the whole Ministery for the sinne and scandall of a few Thirdly let vs labour to stop the mouthes of the enimies that are ready to open them against their actions and persons and thereby take occasion to blaspheme the Name of God and the glorious Gospel of Christ and thorough their euill life wound the truth it selfe Heereby they shall be meanes to gaine them to the faith that such as receiue not the truth nor the loue of the word may without the word beholding the pure and holy conuersation of the Ministers thereof imbrace the word On the other side the prophane liues and leud examples that many in that calling giue do make the true religion stinke in their nostrils and become loathsome and noisome vnto many and so lay a dangerous stumbling blocke before such as being blinde are made more blinde and being haters of good things are more hardened in heart Woe be to such as giue offence it must be that offences come but woe to them by whom they come Math. 18 7. These are glad to lay hold vpon euery small occasion to speake euill of the word wayes of God as also of the Ministers Ministery and the profession of the Gospel The Apostle admonisheth the Minister 1 Tim. 3 7 that he must haue good report of them that are without lest he fail into reproch and into the snare of the diuel We ought so to behaue our selues that the enemies of God and his word may haue no iust cause to speake against vs or to complain of vs through our desert But if we be without fault and haue the testimony of a good conscience to witnesse with vs it ought not greatly to trouble vs though we be burdened and borne downe with false reproches calumniations nay rather we haue matter of reioycing offered vnto vs if we suffer for righteousnesse sake Math. 5 10 and we must boldly go forward through good report and euill report Cor. 6 8. alwaies bearing about in our body the dying of the Lord Iesus that the life also of Christ Iesus might bee made manifest in our body Lastly it is the duty of the people to yeeld them reuerence and to make a good account Vse 3 of them in regard of that weighty and blessed worke that is in their hands This is a notable signe and fruite of our loue toward them For if it be required of the Ministers to bee thus qualified it followeth that they ought to haue the honour and estimation that is fit for them as Leuit. 21 8. Thou shalt sanctifie him therefore for he offereth the bread of thy God he shall be holy vnto thee for I the Lord which sanctifie you am holy And the Apostle 1. Thess 5 12 13. saith We beseech you brethren to know them which labour among you and are ouer you in the Lord and admonish you and to esteeme them very highly in loue for their workes sake c. We shewed before how basely and brutishly euery base brutish companioÌ„ accounteth both of the Minister and of his calling as we saw in Ahab in the Captaines and sundry others and all this falleth out because they rebuke and conuince the world of sinne as Ieremy found by experience and acknowledgeth chap. 15 10. Woe is me my mother that thou hast borne me a man of strife and a man of contention to the whole earth I haue neither lent on vsury nor men haue lent to me on vsury yet euery one of them doth curse me This duty hath many branches vnder it as it were diuers sciences that come out of one roote First we must pray for the Minister that the Lord would giue him wisedome knowledge in all things â—ranches of â—s vse 2 Tim. 2 7. Consider what I say and the Lord giue thee vnderstanding in all things There is a carnal and fleshly wisedome which is corrupt and diuellish and there is a wisedome which is true and heauenly We must desire such onely as is grounded on the word of God Secondly the Church must take notice what her power and authority is in chusing of Ministers It hath no absolute authority to ordaine whom it listeth and then to obtrude them vnto the people but it is hemmed about and compassed within certaine lists and limits out of which it ought not to wander any way Thirdly it is the duty of the people so to vse themselues toward their painefull carefull and faithfull Ministers that they may take occasion to reioyce in their calling and charge ouer them that they may see they haue not laboured in vaine as Hebr. 13 ver 17. Obey them that haue the rule ouer you and submit your selues for they watch for your soules as they that must giue an account that they may do it with ioy and not with greefe for that is vnprofitable for you Nothing doth effect this more then when we profit by their labours and fructifie by their husbanding of vs and when we gaine knowledge faith repentance and saluation by their Ministery This doth refresh the weary spirits and cheere vp the heauy hearts of the Ministers who are oftentimes made sad and exceedingly humbled by the ignorance and prophanenes of a peruerse people But when they see the word of God cast behinde mens backes and though the seed be plentifully sowne yet nothing commeth vp but weeds and thistles so that the field yeeldeth nothing but a croppe of cares then they hang downe their heads their ioy is gone their crowne
and laid in a manger he was persecuted of Herod he was tempted of the diuell slandered of the Pharisies condemned of Pilate and crucified by the Iewes He that is the first begotten of the dead the Prince of the Kings of the earth he that is Alpha and Omega the first and the last he that hath the seuen starres in his hand and the keyes of hell and death was despised and reiected of men Esay 53 7. and brought as a Lambe to the slaughter and as asheep before her shearers is dumbe so he opened not his mouth We cannot compare in highnesse and greatnesse with him whose eyes are like fire and his feet like brasse who is the beginning of the creatures of God yet none hath sunke downe so low into sorrow as he hath done neither bin baptized with the baptisme that he was baptized withall Math. 20. Let vs not therefore thinke it strange that we are made low but reioyce that wee are made like vnto Christ himselfe while the wicked are so pampered with delights and fatted as Oxen vnto the slaughter that pride compasseth them about as a chaine and violence couereth them as a garment Psal 73.6 Luke chapter 16 25. Lastly let vs vse all good meanes that God Vse 3 hath appointed to beginne in vs this sweet grace of contentation There is no heauenly gift but God hath appointed some waies to breed it and beget it in vs. The first meanes is to resigne vp our selues wholly to the will and pleasure of God and to submit our willes to his will that as wee pray Gods will may be done we may be carefull indeed to do it and that for diuers causes First as hee is infinite in wisedome so hee knoweth much better then wee our selues what is best for our selues especially for the saluation of our soules We see how children take no care nor thought for things of this world how they shall liue what they shall eate and what they shall put on We are content when we are sicke to accept vpon the Physitions word of any receit yea oftentimes bitter pilles and potions which our stomacke loatheth because we know he loueth vs and that his skill exceedeth ours We are desirous of riches or of honours to be great in the world he in his great wisedome denyeth them because hee knoweth they are hurtfull to vs not healthfull for vs but as it were windy meate which would not nourish our soules but puffe them vp with pride and make them poore in grace so that we should be as vnfit to enter into the streight gate and narrow way as the Camell to go through the eie of a needle This reason is vsed by our Sauiour Math. 6 verse 32. After all these things doe the Gentiles seeke for your heauenly Father knoweth that ye haue need of all these things Where he laboureth to work contentation in vs by this consideration because God our heauenly Father knoweth better then our selues whereof we stand in need Againe he is Almighty and therefore fully able to supply our wants as he can giue riches without contentment so he can giue contentment without riches for it is he that can satiate the weary soule â—â—n 31 25. and replenish euery sorrowfull soule so that we haue no cause to doubt of his sufficiency who hath said he is God all-sufficient He filleth the hungry with good things and sendeth the rich empty away Moreouer he is as mercifull as he is powerfull and infinite in loue toward vs who hath so dearely loued vs that he hath not spared his owne Sonne but giuen him to suffer death for vs that so he might bring vs to life and saluation and if he haue giuen vs his Sonne how should he not with him giue vs all things else â— 8 32. There is no sonne but resteth in the care and prouision his father maketh for him and by this we may proue whether we be sons or not Another meanes is to liue an holy godly life seruing him in sincerity of hart and vprightnesse of life Godlinesse is a iewell of such value that it will enrich vs and fill our houses with treasures because it is profitable vnto all things â—m 4 8 â—6 6. and hath the promises of this life and of the life to come The Prophet saith He will withhold no good thing from them that walke vprightly Psalme 84 11. It is a good conscience that maketh a continuall feast Prou. 15 verse 15. God is rich in promising and gracious in performing he oftentimes performeth more then he promised neuerlesse He saith If we seeke first of all the kingdome of God and his righteousnesse all outward and earthly things shall be ministred vnto vs Math. 6 33. He maketh a mercifull promise howbeit he addeth a condition which on our part must be performed If we be not behind in this duty we may safely yea securely cast our selues vpon his promise and prouidence hauing sure interest in them and a good title vnto them But such as liue in their sinnes and minde not the matters of his kingdome can neuer haue this contentation because they can neuer with comfort and assurance of his helpe flye vnto him as a child to his father but rather runne away from him as the malefactour from the Iudge or the traitor from his Prince who beareth the sword to take vengeance on him for his euill deeds and deserts Thirdly it is our duty to bee thankfull for things present let vs cast our eyes vnto them and looke stedfastly vpon them and neuer turne our selues from him that is the giuer of them and consider that we haue not deserued the thousand part of that which is bestowed vpon vs. Be it that we want many things yet hath God dealt graciously with vs and sent a gracious raine into our harts the good things that he withholdeth he doth not of malice and enuy Gen. 3. as the diuell perswaded our first parents but in loue and mercy toward vs as we noted before If hee should take from vs all his blessings which are innumerable bring vpon vs all his iudgements for our sins we could not complaine against him forasmuch as they haue iustly deserued it Besides how many blessings do we enioy that others haue not who are no worse then we are and peraduenture better And from how many calamities are we freed which haue fallen vpon others who were not greater sinners then we are and peraduenture lesser It is a signe of vnthankfulnesse to lessen the gifts we haue receiued and to value them as matters of no worth in comparison of such blessings as our selues doe want or as others haue obtained If this point be well obserued it will condemne many of vs who are guilty of greeuous sinne against God this way 34. And Moses and Aaron and chechiefe of the Congregation numbered the sonnes of the Kohathites after their families and after the house of their fathers 35 From thirtie
euident First Reason 1 they are the Messengers of God sent out of him to do his message and to execute his wil and to speake in his Name and to deliuer that which he shall put into their mouthes and to discharge the commission that he hath giuen vnto them After that God had made a couenant with Leui so that the law of truth was in his mouth and he turned away many from iniquity he setteth downe this as a rule Mal. 2 verse 7. The Priests lippes should keepe knowledge and they should seeke the law at his mouth for he is the Messenger of the Lord of hosts To this purpose Paul speaketh both touching himselfe and the rest of the Ministers 2 Cor. 5 20. Now then we are Embassadors for Christ as though God did beseech you by vs we pray you in Christs stead to be reconciled to God If then the Messenger be to bee respected as he that sent him the Minister is to be acknowledged to represent the person of God in whose Name he speaketh Secondly it pleaseth God to worke saluation Reason 2 in his people by them and their Ministery For as the Gospel is the power of God so the Preachers of the Gospel are workers together with God Indeed we deny not but he is able and sufficient of himselfe to saue the soules of men without the Ministery of men as he created them without the helpe of men Neuerthelesse hee will vse their Ministery at his good will and pleasure and he will conuay his treasure in earthen vessels that the excellency of the power may be of God and not of vs. Not that he standeth in neede of any helpe or could not attaine to the end of his purpose without our labour for who are wee that can adde any thing to his perfection but hee doth it for our owne good and to manifest his greater loue and mercy toward vs. Hence it is that the Apostle saith 2 Cor. 6.1 Wee then as workers together with him beseech you also that ye receiue not the grace of God in vaine And in the former Epistle saith â— Cor. 3 9. We are labourers together with God ye are Gods husbandry ye are Gods building Seeing then the Ministers are workers together and labourers together with God so that they are the meanes by whom we beleeue God accounteth that as done to himselfe which is done to them as we are to account that God doth that vnto vs which they doe being directed by his word Reason 3 Thirdly he accounteth that which is done to any of his seruants and children as done to himselfe whether it be good or euil whether it be right or wrong forasmuch as Christ and the faithfull make one mysticall body whereof he is the head and they are the members In the day of iudgment Christ wil acknowledge that to be done vnto himselfe which is done to the least of them that beleeue in him and belong vnto him Matth. 25.40 In like manner when Paul was going to Damascus to bring them bound to Ierusalem that called vpon his Name he called vnto him from heauen â—cts 9 4. Saul Saul why persecutest thou me Christ Iesus is touched in his members when any of them are troubled so that their persecutions are his persecutions their afflictions are his afflictions according to the saying of the Apostle Col. 1.24 I Paul am made a Minister who now reioyce in my sufferings for you and fill vp that which is behinde of the afflictions of Christ in my flesh for his bodies sake which is the Church The faithful are as parts members of Christs body of his flesh and of his bones Ephes 5.30 and he is the head ouer all things Ephe. 1.22 So that as the head hath a feeling of these things that befal the body so is it with Christ he doth after a sort suffer with vs and reioyce with vs. Vse 1 The vses therefore are to bestood vpon that the trueth of this may be applyed to our instruction without which the doctrine is as bread cast vpon the waters or as seed that rotteth in the earth that is commeth to nothing First we are directed hereby what ought to be our behauiour toward their persons wee must take heed that we doe neither wrong them nor hurt them neither rise vp against them considering that God will take their wrongs and iniuries as done vnto himselfe If a Prince should giue vs in charge to beware that we doe not hurt some speciall seruants of his house and should adde withall that he would account their wrongs if any be offered as done in disgrace and despight to his person there is no doubt but euery one would take diligent heed that he did not hurt them Thus the case standeth with euery one of vs. The Ministers are Gods seruants appointed to doe his will and separated to preach the Gospel of peace and God hath laid a charge vpon men that they offer no iniury nor indignity vnto them If they doe they touch the apple of his eye which is most tender Zach. 2.8 and therefore they incurre his wrath and heauy displeasure This is it the Prophet teacheth Psal 105.15 He reprooued kings for their sakes saying Touch not mine Annointed and doe my Prophets no harme They then shall not escape the reuenging hand of God that set themselues against the seruants of his house and the trueth of his word that they deliuer Their word is mighty and shall preuaile it is Gods word that they bring vnto vs and he will take their cause into his hand It is true indeed they are aboue all other persons and callings in the world subiect to many and great abuses they are made a reproach to men and Angels they endure the nippes and quippes of wicked men with silence and patience so that wee may cry out with Ieremie in the bitternesse of our soules Woe vnto vs Ierr. 15.10 we are borne to be men of strife and men of contention to the whole earth But seeing God hath a sight and sense of these vniust and iniurious dealings toward them and accounteth them and accepteth them as done against himselfe we see it is no small sin to wound them with the tongue of malice to smite them with the fist of iniquitie or to spurne and kicke them with the heele of contempt and reproach It stirred vp Dauid to shew exemplary punishment vpon the wretched and wicked Ammonites that abused grosly and grieuously his seruants whom hee sent among them for he put them vnder harrowes and yron sawes and so reuenged thereby with rigour the disgrace brought vpon them as if they had done it to his owne person They could not more haue offended him and prouoked him to wrath if they had cutte off his garments in the middes and shaued off the one halfe of his beard 2 Sam. 10.4 and so done him all the villany that might be This therfore giueth vs a notable warning to beware that
in the tenth chapter verses 35 30 37 38. the Israelites promise that they would truely pay their due to the Leuites that they would bring their first fruites the first borne of their sons of their Cattell of their Bullockes of their Sheepe and the tithes of the Land vnto the Leuites and Priests that minister in the house of God but when Nehemiah was absent they were slacke in performance of their promise We may obserue besides who they are that haue the chiefe hand in this sinne not the men of least account or lowest degree but the cheefe sort had the cheefest hand in this trespasse For who are they that most robbe the Church and pill and polle the Ministery and make themselues fatte with the spoiles of the tithes but those that shold be greatest friends vnto it euen great persons who make themselues greater by making Church-liuings lesser This we see plainely in the place named before where Nehemiah saith chap. 13 10 11 12. I perceiued that the portions of the Leuites had not beene giuen them for the Leuites and the Singers that did the work were fled euery one vnto his field Then contended I with the Rulers and saide Why is the house of God forsaken and I gathered them together and set them in their place c. Such therefore albeit they be great mighty are to bee reproued It is the duty of the Magistrate to see so these things and to correct the abuses that creepe into the Land and by all good meanes to release the oppressions that lie heauy vpon the Ministers of the church If God take the matter into his hand he will take an account of them that spoile the church and make them feele the greeuousnes of their sinne It is better that Nehemiah should correct the sinnes of the people then Nebuchadnezzar If God scourge vs by cruell enemies woe be to vs they are without all mercy and compassion Thus then we learne how and what to account of this sin to wit the withholding of maintenance froÌ„ the Ministers that it is robbing and spoiling of God a defacing and deforming of his kingdome This maintenance is the homage and tribute that God doth require of vs for the setting vp and continuance of his kingdome among vs whereby it followeth that tithes are holy sacred things not to be deteined nor imployed to any other vse The Apostle therefore saith Gal. 6 verse 7. Be not deceiued God is not mocked for whatsoeuer a man soweth that shall he also reape Vse 5 Lastly from hence ariseth comfort to such as do good to the Sanctuary and to the vttermost of their power further the worshippe of God they may assure themselues that God will account it reward it as done vnto himselfe Whatsoeuer is giuen to the maintenance of Gods seruice and the furtherance of true religion and the propagation of the Gospel is giuen to God himselfe serueth to aduance the glory of his Name as appeareth by sundry examples in holy Scripture worthy both of commendation of admiration and of imitation One example The first example we haue in Obadiah who liued in the daies of greeuous persecution wheÌ„ Iezabel made hauocke of the Church of God the Altars were cast downe and the Prophets slaine then did hee take an hundred of the Lords Prophets and hid them by fifties in a Caue and fed them with bread and water 1 Kin. 18. It is an easie matter in the daies of peace and quietnes to shew a loue to the Ministers of the word and to pretend our selues to bee friends and fauourers of the Gospel but let vs not flatter our selues for wee may heerein deceiue our selues This is no euident triall or certaine demonstration to proue our zeale to bee right forasmuch as we may do all this more for the applause of the world and to be well thought of among men then for loue we haue to the truth or to them that bring the truth glad tidings of good things But when all things are in an hurry and vprore when persecution is raised for the Gospels sake and Iezabel sendeth a messenger to Eliah 1 King 19 2. that his life shall bee taken away from him or when the Ministers are in disgrace and contempt of the world turned out of house and home when they are left succourlesse comfortlesse then to stand to them to releeue them to countenance theÌ„ and in a good cause to defend them is a notable signe of a liuely faith and of receiuing the truth in truth and sincerity God will not forget their effectuall faith and diligent loue and the patience of their hope in Iesus Christ he will haue them in continuall remembrance reward it as done vnto himselfe as God shewed himselfe in mercy to Obadiah and for his sake sent a gracious raine vpoÌ„ his inheritance and filled their hearts with ioy and gladnesse For euen as Elisha said to Iehoram King of Israel when they had no water for the host nor for the cattell that followed them What haue I to do with thee Get thee to the Prophets of thy father and to the Prophets of thy mother as the Lord of hosts liueth before whom I stand Surely were it not that I regard the presence of Iehoshaphat the King of Iudah I would not looke toward thee nor see thee 2 Kings 3 13 14. Iehoshaphat was a good and godly King who feared the Lord and in all distresses called vpon them euermore to aske counsell of the Prophets of the Lord and God suffereth his word to bee declared to the wicked themselues many times howbeit it is because of the godly that are among them euen so doth God deale with Ahab he would haue suffered him to follow the false Prophets that he fed and to be seduced by them and to perish in that famine but that he regarded Obadiah and that small remnant for whose sake he shewed mercy vpon the Land He had shewed mercy to the Lords Prophets the Lord sheweth mercy vnto him againe and is mindfull of his goodnesse as if he had done it vnto himselfe Another example The second example 2 Chr. 24 â—6 we haue in Iehoiada hee was honoured aliue and dead so that they buried him in the City of Dauid among the Kings because hee had done good in Israel both toward God and toward his house He set his heart to honour God and was zealous for his glory hee reformed religion he destroyed idolatry hee freed them from tyranny he established true piety and did much good to the Church and Common-wealth and as he was carefull to honour God so God honoured him and remembred him for good according to the greatnesse of his owne kindnesse and according to his seruants goodnesse The like we might say of Nehemiah The third example Nehem. 13 26 when the secret enemies of the Church had defiled the Priesthood and the couenant of the Priesthood and of the Leuites and that
their sins in order before them he exhorteth them to repentance saying vnto them Now brethen Acts 3 1◠I wote that through ignorance ye did it as did also your rulers All sinne is committed either of infirmity or of obstinacy either of setled purpose or of frailty either of knowledge or of ignorance and howsoeuer it be committed it cannot be excused Luk. 12 47.4◠because the seruant that knew his Lords will and prepared not himselfe neither did according to his will shall be beaten with many stripes but he that knew not and did commit things worthy of stripes shall be beaten with few stripes c. Heb. 6.9 Now the Apostle iudgeth and perswadeth himselfe the best things of them that they sinned of ignorance rather then of malice And in the 26 Chapter of the same booke Paul that he might winne Agrippa the king to the kingdome of God and perswade him to become a Christian saith vnto him O king Agrippa beleeuest thou the Prophets Acts 26.27 I know that thou beleeuest It was vncertaine whether hee would beleeue or not and therefore by this rhetoricall communication he iudgeth the best that he beleeued All these testimonies serue to moue vs to the practise of this duty that when things are doubtfull and may bee diuersly taken we ought to expound them with the most fauourable construction and friendly interpretation and gentle mitigation This point is farther to bee strengthened Reason 1 vnto vs by the force of reason First of all it is a signe of charity not to stretch things to the vttermost as contrariwise it betokeneth little loue and much malice when wee open our mouthes to speake all manner of euill of our brethren Hence it is that the wise man saith Prou. 10.12 Hatred stirreth vp strife but loue couereth all sinnes And the Apostle teacheth as much of charity 1 Corinth 13 5 6. It doth not behaue it selfe vnseemely it seeketh not her owne it is not easily prouoked it thinketh no euill it reioyceth not in iniquity but reioyceth in the truth If then there be any true charity in vs to seeke the good or desire the good of our brethren we ought to testifie it by this euen by iudging of their mindes and meanings of their words and actions according to this rule Secondly it is the rule of common equity Reason 2 which nature it selfe teacheth that as we wish to be dealt withall and to bee done vnto so ought we to do deale toward others Now there is none of vs all that would willingly be expounded wrongfully and censured vncharitably but craue to haue all things taken in the better part Wee would not haue our words altered wrested corrupted stretched and strained beyond our meaning as cloath vpon the tainters aboue measure and therefore we ought so to behaue our selues toward others This doth Christ our Sauiour deliuer to his disciples Matth. 7.12 All things whatsoeuer ye would that men should doe to you doe ye euen so to them for this is the Law and the Prophets We are in this case so to deale with others as we desire that others should deale with vs so that as the former reason was grounded vpon charity◠this is grounded vpon equitie Reason 3 Thirdly it is a signe or fruit of heauenly wisedome giuen vnto vs of God which teacheth vs how to carry our selues in our callings one toward another This doth the Apostle Iames lay before vs in his Epistle chap. 3.17 The wisedome that is from aboue is first pure then peaceable gentle and easie to be entreated full of mercy and good fruits without partiality and without hypocrisie If then we bee ready alwayes to iudge the best to speake the best and to thinke the best of things that are doubtfull we shall shew our selues to haue the grace of heauenly wisedome which is a perfect guide to direct vs in the parts of our life On the other side to carry our selues strangely and vncharitably toward our brethren is the note of a man caryed away with that wisedome which is earthly sensuall and diuelish which is bred beneath in the earth sauoureth of our corrupt nature and is taught vnto vs by no other master then the diuell Vse 1 Let vs make vse of this point to our selues First it teacheth that to be whisperers and takers of all in the euill part is a testimony of an euill conscience and a token of an euil man He that is a good man himselfe doth hardly thinke others to be euill he that hath a sound heart and is a true Israelite in whom is no guile doth not easily suspect others to be hypocrits and dissemblers Such as come into the Lords courts and present themselues before him in conscience of their duety in reuerence of his Maiestie and for their encrease in true piety are with much adoe drawn to beleeue that others draw nigh vnto God with their mouth and honour him with their lips 〈◊〉 15.8 and that their hearts are farre from him Such as labour aboue all things to approoue themselues before God the searcher of all hearts and to do that which they doe in godly sincerity cannot lightly be perswaded that others are so carnall as to doe all to be seene of men 〈◊〉 6. ◠and to please themselues with the foolish praise of mortall men Contrariwise such as are prophane in heart loose in life filthy in talke and euery way carnall in conuersation doe iudge the same of others and measure them by the deceitfull rule of their owne actions This is noted as a capitall euill by the Apostle Rom. 1.29 where he ioyneth together maliciousnesse enuy murther debate deceit malignity whisperers backebyters haters of God despitefull such as are without naturall affection vnplacable and vnmercifull and sheweth that such are full of all vnrighteousnesse Whisperers What whisperers are are they that by close and secret accusations raise suspicions and surmises and sow the seedes of strife and contention whence is reaped too plentifull a crop of malice and mischiefe They set friends together by the eares and oftentimes as with a violent winde ouerthrow whole houses and cities and turne them into dust and ashes assuring our selues that where enuying and strife is Iam. 3.16 there is confusion and euery euill worke Whatsoeuer they heare of others they are ready to cary to others with a swift foot and a corrupt tongue and a malicious heart to kindle the coales of hatred among men They liue by the fallings out of others and thriue by iarres as the carrion crowes doe vpon the carcasse If they know any occasion of anger to arise they are at hand to turne it into wrath and malice and to make the parties thereby to be farther from reconciliation like to Achitophel when Dauid and Absalom were vp in armes who by his diuellish policy deuised a meanes to cut off al hope of reconcilement and of vniting them together againe 2 Sam. 16.21 Or they
are like to male-contents that had rather liue vpon the spoiles of others then take paines themselues wishing that all things were in a tumult confusion and combustion that they might catch the goods belonging vnto others holding this principle that it is good fishing in troubled waters Wherefore it is a notable exhortation of the wise man Prou. 6.16 17 18. 19. These sixe things doth the Lord hate yea seuen are an abomination vnto him a proude looke a lying tongue and hands that shed innocent blood an heart that deuiseth wicked imaginations feet that be swift in running to mischiefe a false witnesse that speaketh lyes and him that soweth discord among brethren Of this kinde there are many seuerall sorts first a relation of the bare words against the meaning as Matth. 26.69 At the last came false witnesses and said This fellow said I am able to destroy the Temple of God and to build it in three dayes Christ spake some such words Ioh. 2.19 but neither altogether the same neither to the same end and purpose because he spake of the Temple of his body This is a breach of the ninth commandement the which albeit it be more cunning in the rest yet it argueth greater malice when for want of other matter and better proofe we set their owne words vpon the racke and stretch euery ioynt of them out of their place Secondly to open the secret sinnes of our neighbour to any man especially if hee commit them of infirmitie contrary to the general rule of Christ Matthew 18. verse 15. If thy brother shall trespasse against thee goe and tell him his fault betweene thee and him alone if he shall heare thee thou hast gained thy brother This is the right and ready way to gaine our brother to make his sinne secret and as it were to couer it with a garment so long as there is any hope by priuate exhortation and admonition to winne him To blaze abroad and to publish to the knowledge of others their frailty is not the way to gaine them but to stirre them vp against vs and to harden their hearts and to stop their eares when wee speake vnto them For except it appeare vnto those whom we exhort or reprooue that wee loue them and that our admonitions proceed from that fountaine we shall neuer doe them any good neither will they euer regard our words but they will seeme harsh and vnpleasant vnto them Thirdly euill suspicions when nothing can be done of our brother be it neuer so honest or religious but we suspect the worst of it and speake the worst of it whereas loue is not suspicious but hopeth all things endureth all things beareth all things beleeueth all things 1 Cor. 13.7 Hence it is that the Apostle teacheth that the end of the commandement is charity out of a pure heart and of a good conscience and of faith vnfained 1 Tim. 1.5 and in the last Chapter of that Epistle he yoketh enuy strife railings and euil surmisings together the which whosoeuer follow after do know nothing concerning godlinesse Lastly to accuse our neighbour for that which is true and certaine through hatred and malice and with a purpose to hurt and destroy if we can him that we accuse and against whom we complaine as appeareth 1 Sam. 22.9 in the example of that dogged and diuellish enemy Doeg who was appointed ouer the seruants of Saul he said I saw the sonne of Ishai when he came to Nob to Ahimelech the sonne of Ahitub who asked counsel of the Lord for him and gaue him victuals and the sword of Goliah of whom Dauid sath in one of his Psalmes Thy tongue deuiseth mischiefes Psal 52.2 3 4. like a sharpe razor working deceitfully thou louest euill more then good and lying rather then to speake righteousnesse thou louest all deuouring words O thou deceitfull tongue All these particular points teach vs to beware of whispering and construing of all things in the euill part Vse 2 Secondly it condemneth all rash iudgement when we iudge amisse of others both of an euill minde and for some euill end Christ giueth vs warning to beware of this wickednesse Matth. 7.1 2. Iudge not that ye be not iudged for with what measure ye mete it shal be measured to you againe And the Apostle Iames maketh the like exhortation chap. 3.1.2 My brethren be not many masters knowing that wee shall receiue the greater condemnation for in many things we offend all Cicer. act 2. in Verr. These rash and rigorous iudges neuer regard nor consider their owne offences they can search and sift into other mens actions as men winnow wheate and yet are carelesse of themselues The heathen accounted it intolerable to reprooue other men when themselues are as faulty This is no better then Pharisaicall hypocrisie This is done diuerse wayes The first is when a man hath done good things holily purely The firâ—◠〈◊〉 of iudgeâ—â—â—â— and sincerely we iudge them done hypocritically dissemblingly and wickedly This iudgement is a wrong iudgement and forbidden in the word of God This was the practise of the diuell toward Iob chap. 1.9 and 2.4 He was a iust man one that feared God and eschewed euill Satan charged him to doe all hypocritically only because God had blessed him and made an hedge about him and about his house and about all that hee had on euery side so that his substance was increased in the land and therefore he suggesteth that if God would put forth his hand now and touch all that he had he would curse him to his face As the diuell himselfe dealeth so deale the children of the diuel with the faithfull He is the old serpent which deceiueth the world and accuseth our brethren before our God day and night Reuel 12.9.10 so also doe his children that beare his image and are transformed into his likenesse These are vniust and wrongfull censurers of the deedes and actions of other men whereof there are many in the world If the godly giue themselues to prayer a duty that God so often commandeth and his children haue so often practised with great fruit and successe and would not omit or giue ouer though it should cost them their liues Dan. 6.11 it is censured to be counterfeit holinesse If they be troubled more then other men and are chastened euery day their enemies hit it in their teeth that they are plagued for their sinnes If they be afflicted in conscience that they feele the burden of their sinnes pressing sore vpon theÌ„ they are iudged to be madde and out of their wits If they delight to heare the word publikely and to be conuersant in reading and searching of the Scriptures priuately they are accused to be precise and whatsoeuer they doe they shall be charged to do it not sincerely but corruptly not in trueth but in outward shew not from the heart but from the mouth and lips onely This was the offence of Eli toward Hannah he being a
a foxe discouering his subtilty and deepe deuises that other men might bee admonished to take heed of him So then to conclude we must vnderstand that the things commonly reprehended are eyther doubtfull or manifest The doubtfull are not to be reprehended whether in themselues they bee true or false worthy or not worthy of reproofe because as it was said before loue is not suspitious but couereth the multitude of sinnes and interpreteth all things to the best and expecteth with patience vntill the light manifest and time discouer the things that are as yet hidden in darknesse This is to be obserued in doubtfull things wherein lyeth such a difficulty that we cannot iudge them without deseruing to be iudged our selues and yet the vngodly and prophane persons feare not to proceed against the godly in this kind Those things which are manifestly knowne are eyther good or euill A thing which is good is to he commended of vs and nothing to be detracted from the worthinesse and excellency thereof whether it be in our friends or enemies nay we are to praise and laud the Name of God for his graces bestowed vpon them and to take them as a patterne to follow If it be euill we are commanded to admonish and exhort and reproue our brother and if he be our friend Deut. 13 6. which is as our owne soule we ought so much the rather to do it howbeit alwaies in loue mildnesse patience and compassion The euill deeds which are manifest as they must be reprehended so they may be iudged considering that Salomon saith Prou. 24 24 25. He that saith vnto the wicked Thou art righteous him shall the people curse Nations shall abhorre him but to them that rebuke him shall bee delight and a good blessing shall come vpon them Of such deeds as are manifestly good or euill the Prophet Esay speaketh chap. 5 20. Woe vnto them that call euill good and good euill that put darkenesse for light and light for darknesse that put bitter for sweet and sweet for bitter Whereby we do learne how to answer the ignorant obiection of foolish men Obiect who wheÌ„ they offend by continuall and common swearing by lying by blasphemy by prophaning of the Sabbath by the contempt of the word by whoredome by drunkennesse such like workes of darknesse being reproued for the same by the word Gods iudgments threatned against them are ready to say You are not to iudge of me no more then I am to iudge of you there be many now adaies will take vpon them to iudge men I am sure they do not learne that in Gods booke which saith Iudge not and ye shall not be iudged They go beyond their commission they take vpon them Gods office for he is our Iudge See heere the peeuishnesse and partiality of these men to whom it may said that out of their owne mouthes they may be iudged For who are they that trespasse against their brethren transgresse against the Law of God more then they or who sit in the seat of God proudly vsurpe a mastership and authority to iudge euen the thoughts of mens hearts beside themselues Who are they that bolster out euill in themselues in their companions and consorts and cannot abide that any good should bee done by others like those that would neither enter into the kingdome of heauen themselues neither suffer them that would enter but forbad them Lu. 11 52. Euery tree is knowne by his fruite If I see a tree bring foorth good fruite am I become a Iudge if I say this is a good tree And if I see euill fruite or no fruite do I steppe vp into the place of God if I say this is an euill tree In like manner if a man see a common drunkard or heare a wretched swearer or marke a continuall contemner of the Lords day and such as make a practise of all sinne boldly and are not ashamed if he say assuredly this is a naughty fellow doth he iudge because he speaketh the truth and telleth what he is and warneth others to beware of him What Shall he account him a good man wheÌ„ he seeth he is starke naught but theÌ„ he should be vnder the Prophets curse and bring a woe vpon his head because he calleth euill good and bitter sweete and darknesse light as we heard before And indeed if we will speake the truth such need not to be iudged of vs inasmuch as they haue giuen iudgement of themselues and haue shewed euidently what they are Touching the words of Christ alledged and pretended by them Iudge not and ye shall not be iudged Math. 7 1. they do not forbid all kinde of iudgement but condemne that which is corrupt rash and vnlawfull which one man giueth vniustly vnaduisedly and vndiscreetly of another as when we can espy quickly small faults in others are blinde to discerne grosser and greater in our selues This practise of rash iudgement breaketh out of themselues as euill sauours out of a rotten corrupt body for let a man be more carefull then themselues to serue God and to walke in his waies they will by and by enter into the secrets of his heart which God onely knoweth not sticke proudly peremptorily to pronounce that they are hypocrites whereas let a man shew them out of the plaine word of God the prophanenesse of their hearts manifested by the greeuous corruptions of their liues the open abhominations committed by them in all their waies they wil answer readily you ought not to iudge so that it falleth full vpon them which the Apostle alledgeth against such men Rom. 2 1 2. Thou art inexcusable O man whosoeuer thou art that iudgest for wherein thou iudgest another thou condemnest thy selfe for thou that iudgest doest the same things but wee are sure that the iudgement of God is according to truth against them that commit such things Vse 3 Lastly be carefull of this duty to maintaine the good name of our brother which is more worth then all riches and of greater value theÌ„ precious stones We ought to thinke of euery one as well as may be and extend our charity as farre as possibly we can albeit they be our vtter enemies forasmuch as loue thinketh not euill as the Apostle saith 1 Cor. 13 5 and in the practise of loue we are to be followers of the example of God himselfe that we may thereby shew our selues to be his children who maketh his Sunne to rise on the euill and on the good â—â—th 5 45. and sendeth raine on the iust and on the vniust So ought we to loue our enemies to blesse them that curse vs to do good to them that hate vs and to pray for them which despitefully vse vs and persecute vs. Iohn in his first Epistle chargeth vs to loue one another in deed and in truth â—â—hn 3 18. not in word or in tongue or from the lippes onely And Paul chargeth vs to esteeme of others
better then of our selues through lowlinesse of minde Phil. 2 3. â—â—nches of 〈◊〉 vse This vse is as a stocke that hath many branches and disperseth it selfe diuers and sundry waies First of all we are willed to reioyce and be glad when the pleasant sauour of our brothers good name as a precious sweet ointment to the nostrils commeth abroad to his praise and commendation To heare euill of him should no more affect vs and delight vs then an euill smell which we abhorre and cannot abide but shunne it as farre as we can and testifie our dislike of it We are to be glad for the credite and good estimation of our neighbour This is a most worthy and principall fruite of the Spirit set downe by the Apostle Gal. 5. ver 22. The fruite of the Spirit is loue ioy peace long-suffering gentlenesse goodnesse faith meeknesse temperance against such there is no law And in the Epistle to the Romanes he thanketh God for them all because their faith was spread abroad throughout the whole world Rom. 1 8. In like manner Iethro the father in law of Moses came vnto him in the wildernesse and reioyced for all the goodnesse which the Lord had done to Israel when he had deliuered them out of the hand of the Egyptians and brought them ouer the red sea Exod. 18 9. So it ought to bee with vs wheÌ„soeuer any good befalleth others we ought to account it as our owne as wee haue our part in the profite of it so ought we to reioyce for it It is so in the members of our naturall body and it should likewise be so in the members of the mysticall body of Christ Iesus Secondly wee are bound to acknowledge the good things we see in our neighbours and to speake of the same The Apostle warneth vs that we should speake euill of no man Tit. 3 2. For this is vnseemely and vnlawfull for them that professe the faith of Christ and the feare of God Which reproueth those that in company of others at common feasts meetings make many of their brethren their tabletalke and defame them with their euill reports The Apostle speaking of Timothy noteth that the brethren reported well of him Acts 16 2. prouided alwaies that we allow not of the faults offences that are in them as 2 Chron. 25 2 27 2. Contrary to this duty are many abuses which wee are to consider First to hide the good things that are in them and to smother and conceale them as fire is raked vp in the ashes or a treasure buried in the earth or a pearle cast into the Sea Secondly to forge tales to their hurt and discredite whom the Apostle calleth inuenters of euill things Rom. 1 verse 29. This is to haue Satan in our heads Thus doe many inuent wickednesse in their beds and put it in practise when they arise These haue not God in their thoughts Thirdly to receiue and beleeue them being inuented by others without ground and warrant whereas we should not credite flying tales vncertaine rumors and reports without iust and sufficient cause though it be bruted and blazed neuer so commonly confidently and constantly When a fame ariseth vpon one mans report and relation or peraduenture more it may proceed from an euill minde or some priuate grudge or hatred of his person or dislike of his profession or other secret cause and therefore it ought to moue vs to see farther to search deeper into the cause before we beleeue the matter as Exod. 23.1 Thou shalt not raise a false report put not thy hand with the wicked to be an vnrighteous witnesse To this purpose Dauid said to Saul Wherefore giuest thou an eare to mens words that say behold Dauid seeketh euill against thee Such men haue the diuell in their hearts that beleeue and in their eares that heare with delight such slanderous words Thirdly to spread abroad lying and flying tales inuented heard and beleeued Thus one euill draweth forward another and maketh no end vntill all be euill and one mischiefe followeth in the necke of another is fruitefull in begetting children like vnto it selfe This sinne is made the more greeuous hainous when we heare tales and taunts begun and furthered by others and our selues adde somewhat of our owne as same for the most part encreaseth by going euery foote getteth new strength as we see 2 Sam. 13 ver 32. When Absolom had encouraged his seruants to kill Amnon his brother because he had defiled and defloured his sister Tamar tydings by and by came to Dauid Verse 30. saying Absolom hath siaine all the Kings sonnes and there is not one of them left See heerein our great corruption and take notice of it and seeke to redresse and represse it euery day more and more We are ready to detract from our brethren in good things and contrariwise to adde vnto them and to ouerlade them with euill things Thus we will seeme to know more of them and to see farther into them theÌ„ they do themselues Wherefore Moses deliuereth this as a warning vnto vs Leuit. 19 16. Thou shalt not goe vp and downe as a tale-bearer among thy people neither shalt thou stand against the blood of thy neighbour I am the Lord. The diuell is in the tongues of those that tell these tales and in their feete that walke vp and downe with theÌ„ from place to place from person to person from house to house For this cause Salomon saith Pro. 26 20. Where no wood is there the fire goeth out so where there is no talebearer the strife ceaseth The third branch of the vse is this that we are bound to keepe secret the offence of our neighbour and not to blaze it abroad if by priuate admonition he may be won So delt Ioseph with Mary when he perceiued that she was with child Math. 1 19. He would not make her a publike example But it may be obiected Obiection that by this meanes wee shall make our selues partakers of other mens sinnes I answer Answer no man must flatter another in euill for thereby he hurteth his soule and hardeneth his heart Salomon saith Prou. 27 6. Faithfull are the wounds of a friend but the kisses of an enemy are deceitfull This is a greeuous sinne in any but more greeuous in the Minister and doth the greatest harme Heereupon the Apostle speaketh of himselfe and the rest of the Ministers 1 Thess 2. Wee vsed not at any time flattering words as ye know nor a cloake of couetousnesse God is witnesse And in another Epistle writing of such as caused diuision and offences contrary to the doctrine of Christ hee saith They that are such serue not the Lord but their owne belly and by good words and faire speeches deceiue the hearts of the simple Rom. 16 18. Of such also the Lord complaineth by his Prophet Ier. 6 14. They haue healed the hurt of the daughter of my people slightly saying peace
leaue this vse by disuse thereof Although it may seem hard vnto vs at the first yet if we labor to discontinue it we shall find it easie at the last The second cause is euill examples when we keep euill company we heare them we learne of them We cannot frequent the company of swearers but we shall haue othes rife in our eares The passage is easie from the care to the tongue That which we commonly heare we commonly talke off If then othes be rife in our eares they will quickly be ready in our mouthes And the reason is because the often practise of any sin maketh vs to haue the lesse sense and sorrow for sin lesse hatred and detestation of sin As it is in them that commit sin so it is in them that are present at it Touching these that are the practisers of it the Prophet saith Can the Ethiopian change his skin Iet 13.23 c. So is it also with these that frequent the society of common swearers it is hard to bee with them to come from them but we shal one way or other be partakers of their sinnes This sinne of swearing is not made the lesse by multitude of euill examples set before vs forasmuch as the multitude of them that sin doth rather make the sin more to be abhorred then excused and prouoketh Gods wrath more fiercely We are not to follow a multitude to do euill If we sin together Exod. 23.2 we shal also suffer together and if we offend with others we shall be punished with others The third cause is want of admonition For many sin this way that do not know they sinne many haue a custome in swearing that are ignorant they do sweare or at least that they swear so often or that the sin offence is so great who are of that flexible nature good disposition that if they knew the greeuousnesse of the sin or the greatnes of the danger would abstaine from doing euill It is an offence indeed in those that swear albeit they doe it of ignorance so is it also in those that pretending loue and friendship to those that vse it do not by admonition seeke to reclaime them The wise man saith Prou. 9.8 Reproue not a scorner lest he hate thee c. It is a fault generally among vs that we doe not exhort one another A word spoken in due season is comely and profitable like apples of gold in pictures of siluer pleasant words are as an hony combe Prou. 25.11 and 16.24 sweet to the soule and health to the bones No words are so sweet to the taste as those that aime at the soules good We may by this means be an occasion of sauing a soule by want of the performance of this dutie and by keeping silence when we ought not we may be partakers of their sinnes and we may be a meanes of damning their soules For what knowest thou O man whether thou mayest winne thy brother The last cause that shall now be touched furthering the sin of swearing is want of punishment It were to be wished that the Magistrate would sharpen the Law against this sin and other of the first Table that are of like nature concerned directly the glory of God The punishment is litle or none at al against it which maketh it so common And I would to God that they who should be most forward to redresse it had not the chiefe hand in this trespasse We are as men afraid to touch this sore and they that ought to reproue it haue taught their tongues to vse it I mean the Ministers of the word How then should they teach others that cannot teach themselues or how should they exhort others not to swear that haue learned commonly to sweare themselues Let all those therefore that are in authority whether their place be higher or lower looke to those that are vnder them There is no smoothering of sin or dealing gently and tenderly with it if we wil represse and redresse it Sinne is like to a nettle Sin is like vnto a nettle the more lightly you handle it the more it stingeth the way is to crush it harder If we deale mildely with sin we make it thereby to gather strength It is the blewnesse of a wound saith Salomon that purgeth euill Sinne is like a serpent in the egge or like a wolfe and lyon that is yong if they be suffred they sting vnto death and make vs their prey Slight and sheet punishment of any sin is after a sort an inuiting encouragement vnto it But some man wil farther obiect without swearing men Obiect 2 will not beleeue me they doubt of my word an oath putteth the matter out of question I answer Answer he that will not beleeue thee without an oth in thy communication neither wil hee with an oth For he that is a common swearer may well be presumed or suspected to be a cōmon liar whosoeuer maketh no conscience of the greater will make no conscience of the lesser sin The prophet Hoseah complaining of the corruptions that reigned in his time ioyneth these together as it were coupleth thē in one yoke Hosea 4.2 by swearing and lying they break out It is not thy facing out-facing thy swearing staring that can procure thee credit among those that are sober minded forasmuch as they that will commonly swear will also forswear Salomon teacheth that in many words there wanteth not folly Prou. 10.19 so in many othes there wanteth not periury Wouldest thou be beleeued and haue mē rest in thy sayings without doubting or gainsaying accustome thy tongue to speak the truth be ashamed to be taken with a lie gain a good report to thy self by gouernment of thy tongue and setting a watch before the dore of thy mouth pondering thy words before thou vtter them and examine thy speach Obiect 3 before thou speake it But some will pretend a necessity wherby they are vrged and say they cānot liue without swearing they obiect that men will not buy of them and that they shall neuer be able to vtter their wares without it Nay Answer the wiser sort beleeue thee the lesse and buy of thee the lesse It maketh them look the better about them and watch thy fingers that hast set no watch before thy mouth They see thou makest no more conscience of an oath then a dogge doth to wag his taile but thou must remember that goods gotten by forgery lying deceit and swearing shall not prosper long nor continue euer Hag. 1.6 Prou. 13.11 and 1.2 〈◊〉 12.27 They put their gaines in a bottomlesse bag Salomon is plentifull in handling this point in diuers places Wealth gotten by vanity c. The treasures of wickednesse c. Albeit euill men may prosper for a time yet they shal not long enioy their stollē goods For goods wrongfully gotten are stollen and thou hast no better title vnto them then the theefe
his good name and estimation according to the commandement of our Lord and Master Mathew 7 verse 12. Whatsoeuer yee would that other men should do vnto you euen so do ye vnto them for this is the Law and the Prophets Doth God require this at our hands and will not he performe it toward vs Must we cleere our brothers good name and will God himselfe faile to do it or doe we thinke wee can haue a better or greater care of the name of our brother or of our owne name then God the righteous Iudge of the world hath of vs all That cannot be he is iealous of our good names and will not haue the truth smothered with a lye nor innocency buried in the earth Shall we make our selues more righteous then GOD and iustifie our selues aboue our Maker There is not a spark of that truth which is in GOD giuen to vs true it is he honoureth vs by vouchsafing this mercy vnto vs to open our mouthes to speak his truth which he is able to auouch and iustifie against all gainsayers a thousand waies If we then that are euill know how to acquit our brethren we may be well assured he will be more iust and righteous in all his dealings toward vs then we haue beene or can be one to another And if wee haue meanes at any time to free our brethen from infamy wee may fully and certainely be assured that hee will be ready to bring to light our innocency Secondly seeing God hath promised to make our innocency that is derided or denied Vs e 2 to be knowne let vs know that it is our duty to goe boldly to the Throne of his grace and to pray vnto God to performe his promise toward vs. It falleth out oftentimes that we see no way to bring the truth to light and we think it vnpossible that euer we should be cleered howbeit we haue to do with God to whom nothing is secret before whom all things are manifest he is able to bring vs into credite againe We take therefore a wrong course and prouide euilly for our selues to rage and storme against those that reuile vs and speake all manner of euill of vs falsely for Christ his sake whereas we ought to repaire into the presence of GOD and to craue of him that he would make the iustice of our causes to appeare If any obiect Obiect Is not God without praier able to make the truth of our causes knowne Or hath he need to be put in mind of his office which is to iustifie the godly and to condemne the wicked I answer Answer as GOD is able of himselfe to doe it so he also hath appointed the meanes how he will do it And among them all none is more excellent then praier so that his almighty power doth not exclude praier but rather imply it neither should it keepe vs from prayer but rather encourage vs to praier forasmuch as almighty God vseth it as an instrument for the performance of those things which he hath promised and appointed He that goeth to warfare prepareth horse armour and leuieth souldiers and getteth what prouision and furniture he can he will by no meanes be brought to leaue theÌ„ behind him or to send them backe againe and to rush into the battell without them because they are instruments by which God is wont to giue the victory to such as it seemeth good to him so that he cannot without rashnesse lay them aside so is prayer necessary by the which the LORD is accustomed to giue vnto vs those things that we want and therefore it were horrible presumption to neglect it vnder pretence of his knowledge vnderstanding our cases or of his power enabling him to do all things or of his prouidence determining all things As God hath appointed armour to them that desire victory so hath he ordained praier for them that would be releeued in necessity â—it God â—eth what â—eed yet â—er is need True it is GOD knoweth what wee need better then our selues that are in neede yet is not praier to be holden superfluous because God hath commanded vs that in the day of trouble we should call vpon him Mat. 7. he hath promised to heare vs and deliuer vs Psal 50. He hath made no promise to vs of any blessing except we aske the same of him he keepeth vs in feare and reuerence and maketh vs to acknowledge him to be the giuer and author of all good things he declareth his loue vnto vs that humbleth and abaseth himselfe to heare our requests complaints particularly and thereby enflameth vs to loue him again and to put our trust in him by this familiar communication with him we grow after a sort familiar with him and wee are bold to shroud our selues vnder his wing as the childe flyeth to his father and lastly as we confesse that whatsoeuer good things we enioy do come from him alone so it is our duty to returne to him the thankes and to vse them to his glory Wherefore whensoeuer wee finde our selues wronged of our neighbours we are not to turne vpon theÌ„ in a rage like vnto the dogge that runneth after the stone that is cast at him and not at him that did cast it but let vs runne with boldnesse vnto God and poure out our supplications before him desiring him to helpe vs and right our cause This doth the Prophet Dauid in many places Psal 4 1 and 69 13. Heare me when I â—ill O God of my righteousnesse thou hast enlarged me when I was in distresse haue mercy vpon me and heare my praier He acknowledgeth in his praier to God that he was the witnesse Iudge and defender of his innocency and vprightnesse toward Saul or any other declaring by his owne example that when men vniustly condemne vs we must flie vnto God by humble and earnest praier who is the patron and pleader of the causes of his people And in the seuenth Psalme verse 6. Arise O Lord in thine anger lift vp thy selfe because of the rage of mine enemies and awake for me to the iudgement that thou hast commanded and afterward verse 8. The Lord shall iudge the people iudge mee O Lord according to my righteousnesse and according to mine integrity that is in me If God did not lay to his hand and helpe him he confesseth that he were vtterly destroyed and therefore he praieth to be deliuered from his persecuters Whensoeuer therefore men will not iudge vprightly and haue their eies blinded through malice or fauour we ought by praier to referre our causes to him that hath no respect of persons and so commit our causes to him that iudgeth righteously 1 Pet. 2 23. Howsoeuer the innocent cause of the godly may be hidden for a time and ouerwhelmed by the slanders of the vngodly yet if we be not wanting vnto our selues continuance of time the daughter of truth will bring it to light We cry out against the wicked but
secretly purloyning them away and we hold our peace are we not accessary to his theft and partakers of his sin So if wee heare any raising euill reports of him and robbing him of his good name which is more in value then all things in the world are we not slanderers as well as hee while we ioyne with him so become guilty of the same transgression A good name is many a mans liuing take that away and impaire his credite he is vtterly vndone not able to maintaine himselfe you hurt him as much as if you tooke away house and land corne cattell from him or any other thing of worth that is deare vnto him If then it be so rich and precious a treasure we must bee carefull to maintaine our brothers credite estimation being made keepers of his life of his goods and of his good name doing the same vnto him which we desire he should do vnto vs. This is a signe of true loue that we loue him indeed when we will not spare to take vpon vs his iust defence and on the other side it is an euident token of cold loue or no loue at all when wee see them abused and do not regard it the Lord will raise vp others in his righteous iudgement who shall do as little for vs as wee doe for those that stand in need of vs. Vse 6 Lastly as this doctrine hath offered vnto vs sundry good meditations of duties concerning God and our brother so it sendeth vs not away without comfort concerning our selues Are wee slandered and reuiled Are we falsely charged with things which we neuer spake or did Let this be our comfort the time shall certainly come when the slanderers shall be detected and put to silence It ought not to seeme strange to vs when such flying tales are noised abroad rather it might seeme most strange as a great wonder if it were not so The diuell will be the diuell still who is the head and prince of all slanderers and all his instruments will be like him Gods people aboue all others are falsely accused they are not of the world Iohn 15 19. but chosen out of the world and therefore the world hateth them Ioseph was accused to be incontinent Iob was condemned to be an hypocrite Daniel was charged with disobedience Amos of conspiracy Eliah of troubling Israel Dauid of seeking Sauls life Paul was suspected to bee a murtherer Christ our Sauiour was reputed an enemy to Caesar and his Disciples were accused and iudged worthy of stripes and censured to bee mouers of sedition among the people howbeit all this is but as a cloud which will quickly be dispersed as a darke mist that shall suddenly bee scattered away It is a notable comfort to heare these things that GOD will not suffer vs to sinke downe vnder taunts and rebukes of men but lift vp our heads and pronounce sentence of absolution on our side Let it not trouble vs to be condemned of men so that wee be assured to be iustified of God If a man were wrongfully condemned in an action of slander or fellony in an inferiour Court of iustice and there iudged to be guilty of some hainous crime yet if he were sure to bee acquitted and discharged by appeale to an higher Court where he is perswaded hee cannot but haue iustice because there is no corruption of Iudge or witnesse how would he be comforted and how little should the ouerthrow he had taken be regarded forasmuch as hee knoweth the next triall will set all to right againe So is the case with vs. It is our lot and condition heere to bee persecuted and reuiled for righteousnesse sake Mat. 5 1◠1◠and we shall be condemned of wicked men vniustly howbeit this ought not to trouble vs how greatly soeuer they resist vs and rage against vs this is but a condemnation of men vpon the earth wee may lawfully appeale from them to an higher Court and to a greater Iudge When Paul was falsely accused by the Iewes and could haue no iustice at the hands of the high Priests he appealed to Caesar that is Acts 25 12 from inferior Gouernors to the Emperour that was supreme So must we doe when wee are burdened and oppressed by the poison of euill tongues and condemned as euill dooers of all men we know there is a Iudge that sitteth in heauen who will acquit vs when wee come before him and take the cause into his owne hand And if we see not this alwaies accomplished in this life it shall most certainly be performed in the life to come when all the secrets of euery mans heart shall be opened Sometimes he maketh their light so to shine in this world that they reape great fruite of their godlinesse and the Sunne beames as it were to refresh them and make them aliue againe But if it happen not in this life yet it shall not faile in the next life when Christ shall appeare in glory and say Come yee blessed of my Father inherite yee the kingdome prepared for you from the beginning of the world Math. chap. 25 verse 34. When hee shall breake the heauens and come to iudge the quicke and the dead let vs lift vp our heads and reioyce for our redemption draweth neere This is the time of our refreshing heere we are ouerwearied with bearing the burden of other mens malice Then shall all teares bee wiped from our eyes and we shall see as wee are seene and know as we are knowne as we reade Math. chap. 13 verse 43. Then shall the righteous shine foorth as the Sunne in the kingdome of their Father he that hath eares to heare let him heare To this purpose speaketh Paul Colos chap. 3 verses 3 4. Your life is hid with Christ in God when Christ who is our life 1 Iohn 3 ◠shall appeare then shall ye also appeare with him in glory If then our righteousnesse bee couered heere as with a garment and bee hidden as a treasure that is buried in the earth yet our life shall not alwayes lye in obscurity for when the night is past the day will appeare and when falsehood hideth her face the truth will be made manifest Let vs acknowledge the power of God that is able to do this and let vs rest patiently in him that is our stay Let vs not fret our selues because of him that prospereth in his way and bringeth wicked deuises to passe Contrary-wise the vngodly haue from this doctrine matter of sorrow and heauinesse because howsoeuer they rule heere for a time and will not bee controlled they say their tongues are their owne who is Lord ouer them they thinke themselues priuiledged to deuise and disperse what lies they list and none may call them to an account yet God will one day call them to an account when they shall receiue according to their workes For yet a little while 〈◊〉 37 10 13 and the wicked shall not
countenance vpon vs thou wilt put gladnes in my hart c. And in another place Whom haue I in heauen but thee and there is none vpon earth that I desire besides thee God is the strength of my heart my portion for euer Let vs say with the Apostle I count all things but losse for the excellency of the knowledge of Christ Iesus my Lord c. Behold the holy affectioÌ„ of this seruant of God he suffered the losse of all things that he might win Christ We are content to suffer the losse of Christ that we may win the world like to the Gadarenes Paul accounted the losse of these earthly things to be a gaine vnto him we account the gaine of Christ to be a losse He esteemed all earthly things in comparison of heauenly to be no better then dung wee do so minde earth and earthly things that we esteeme and prize spirituall things as dung in comparison of them This is the common corruption of our times we spend our daies and strength in seeking getting holding riches honours pleasures and such like so that wee haue little leysure to thinke vpon the grace of God and the peace of a good conscience And yet notwithstanding set downe this as a sure rule that we haue no promise to attaine any earthly blessings without these Againe God is most ready and willing to giue these if we were as willing to receiue them and certainly we should neuer want them if we were not wanting vnto our selues Lastly obserue that the true happines of a Christian man consisteth in the fauour loue Vse 3 of God and the peace of a good conscience Here is matter of great comfort and consolation to al Gods Children in the midst of al the miseries of this mortall life because whatsoeuer befalleth vs here though we lie vnder the crosse or rather a multitude of crosses yet neither death nor life nor Angels Rom. 8 38. nor principalities nor power nor things present nor things to come shall be able to make vs miserable or to separate vs froÌ„ the loue of God being once in his fauour Hence it is that Salomon calleth a good conscience a continuall feast Prou. 15 15. This is the onely thing that maketh a man truely happy the feeling of Gods loue and the peace of a good conscience purified by the blood of Christ without this loue there can bee no peace without this peace there can be no happinesse Woe therfore be to all the vngodly there is no grace in them and there can be no peace for them Esay 57 20 21. who are like the troubled sea wheÌ„ it cannot rest whose waters cast vp mire and dirt For seeing they are not at peace with God they cannot be at peace with any of the creatures They cannot assure themselues to finde rest and quietnesse any where The Angels fight against them and are ready to destroy them The beasts of the field are their enemies The stones in the streete are ready to rise vp against them and euery creature is armed for their destruction conspire with their Creatour for their ouerthrow For no creature can be a friend vnto them that are not at peace vnity with God Nay they haue warre within their owne bosomes and bowels and themselues are set against themselues The estate of a wicked man is an vnhappy life though they be commonly accounted the most happy men in the world for the meanest and poorest seruant of God that liueth in his feare and dieth in his fauour is a thousand times more happy then he It is the grace of God that maketh blessed it is the want of grace that maketh wretched and miserable Iam. 2 23. Abraham beeing iustified by faith which was imputed vnto him for righteousnesse was called the friend of God but the vngodly wanting faith and the righteousnesse of Christ are no otherwise accounted off then as the enemies of God Ver. 25. And they shall put my Name vpon c. This is the second part of the blessing which as we haue said may be called the blessing of the blessing For by putting on of hands they must assure the people of Gods blessing ratifying indeed the words of their mouthes Now laying on of hands was vsed foure waies first Wherein imposition of hands was vsed in healing of the sicke Luke 4 40. Mark 16 18. Secondly in the ordaining of Ministers Acts 13 3. and 6 6. 1 Tim. 4 14. 5 22. This rite vsed in the new Testament was practised in the olde and indeed was borrowed from thence Thirdly in bestowing the gifts of the holy Ghost Acts 8.17 and 19 5. Fourthly in blessing of children and of the people Gen. 48 14. Math. 19 13. Mark 10 13 Luk. 18 15. Heere it was vsed in blessing the people as an vndoubted signe of Gods fauour so that as the Priests pronounced the blessing so God would assuredly bring those blessings vpon them Hence we do learne that the worke of the Ministery shall not be vnfruitefull Doctrine but shall serue for the benefit of the people of God being accompanied with the blessing of God The blessing of God shall accompany the Ministery of his word When Paul planteth and Apollos watereth God giueth the encrease 1 Cor. 3 6. The Gospel is the power of God to saluation to euery one that beleeueth Rom. 1 16. He did long to see them that he might impart vnto them some spirituall gift that they might be established verse 11. and thereupon acknowledged himselfe to be a debter both to the Greekes and to the Barbarians verse 14. When Christ sent out his Apostles to preach the Gospel to all Nations after his resurrection he annexed this promise to their preaching Loe I am with you alwaies euen vnto the end of the world Math. 28 20. and heereby was their doctrine made powerfull and effectuall The history of the Acts is a most plentifull store-house of this truth where we see how the Apostles conuerted Iewes and Gentiles men and women rich and poore noble vnnoble Captaines Souldiers Iaylours Deputies Proselites Persecutors Pharisies it being a most powerful instrument and mighty through God to pull downe strong holds to cast downe imaginations 2 Cor. 10 â—â— and euery high thing that exalteth it selfe against the knowledge of God and to bring into captiuity euery thought to the obedience of Iesus Christ As then it is saide of the Sunne Psal 19 6. that his going foorth is from the ende of the heauen and his circuit vnto the ends of it there is nothing hid from the heate thereof so is the sound of the Word and the Ministery of it gone into all the world Rom. 10 1â— and their words vnto the ends of the earth so that the sauing knowledge of the Gospel did lay hold vpon the Parthians and Medes and Elamites and the dwellers in Mesopotamia and in Iudea Cappadocia in Pontus and Asia c.
idle and negligent teachers who haue receiued many good giftes Vse 2 graces profitable for the Church of God yet neuer vse them like the couetous person that hoordeth vp great treasures but suffereth no man to be the better for them like the sluggish seruant in the Parable who hid his masters mony in the earth but wold not employ it Math 5.15 25 25. or like vnto those that couer the Candle vnder a bushell that it can giue no light vnto â—â—em that are in the house whereas it should be set vpon the table that all might haue the vse of it and benefit by it Wherfore hath God giuen greater gifts but that such should take greater pains How many are there that desire great liuings but they do not desire to bestow great labour among them Our reward shall not be according to our giftes but according to our labors For as many may haue great gifts and yet bestow little labour so they may haue great giftes and yet haue little or rather no reward except it bee for their negligence Certainly there are many that are rich in gifts who notwithstanding haue but a poore people for they keep all knowledge to theÌ„selues and impart nothing to others Such carrie the bag with Iudas but betray good christians for thirty shekels of siluer They regard not what become of Gods people so that they may enrich themselues who cause the people of God to perish and themselues perish through Balaams wages that sticketh vnto them Esay 56 10. They are dumb dogs that neuer haue enough they cannot barke they run after their own gain They neither enter into the kingdome of Heauen themselues Luke 11 52. neither suffer them that would enter It is a great sin for any to hide their gifts We must be as Iohn the Baptist he was a burning and a shining lamp Iohn 5 35. and the people were willing for a season to reioyce in his light So the Apostles were made the lights of the world Math. 5 14. and they made their lights shine before men For God that caused the light to shine out of darknes shined into their hearts to inable them to giue the light of knowledge vnto others 2 Cor. 4 6. The Ministers are the salt of the earth to season the hearts of men Vse 3 Thirdly it reproueth idle professors that wil do nothing like Demas and the rich glutton that feed themselues enrich their own coffers but will doe no good either in the maintaining of Gods seruice or toward the releeuing of the wants distresses of others Such are as câ—â—â—tous Nabal that would let Dauid being in necessity to haue nothing or like to Laban that grudged that Iacob should haue any thing These do no good but to themselues if to themselues What account wil these giue of their stewardship who forget that they are stewards It had bin better they had neuer receiued any blessings then to make none the better for them no not themselues The earth that is ful of Mines of gold is barren to bring forth any thing else as grasse and corne and trees and herbes for the vse of man so the wretched soule that thirsteth after siluer and gold busieth it selfe day and night to heape vp riches cannot bring forth any other fruit neither do any seruice to God or to the commonwealth or to the church or to himself 1 Tim. 6 â— Couetousnesse is the root of all euill and therefore it is extreame folly to delight so much in it He that is to ascend to the top of an exceeding high Mountaine should do maruellous foolishly if hee should bind heauy burthens on his shoulders and tie bolts and fetters to his feete because whatsoeuer he shal pretend he maketh it manifest that he neuer meaneth to mount vp to the top therof so likewise we being called to dwell in the holy hill of the Lord and to seeke those things which are aboue Psalme 15 â— Colos 3.1 where Christ sitteth at the right hand of his father if we clog and cloy our selues with so many impediments lade our selues with so many burthens of earthly cogitations and practises we shew plainely that our conuersation is not in heauen and that we regard not to ascend vp to that place Rich men therfore that haue receiued this worlds goods and yet wil do no good with their goods are worthily to be reproued because they haue receiued much and are therby enabled to do much good yet wil performe nothing at all Rich men without religion knowledge of God withouâ— loue of his seruice and conscience of holy â—â—â—â—s haue much to answer for themselues They haue a thousaÌ„d times more means to do good then the poore haue yet they do lesse their hands are tied their eares are stopped their eies are closed their hearts are hardned Luke 16 9. They might make to themselues Frends of the Mammon of vnrighteousnes that wheÌ„ they fail they may receiue them into euerlasting habitations but they regard no such friends they make more account of their fading Mammon then they do of those euerlasting habitations They haue more time and leisure to spend in reading the Scriptures and in getting of knowledge then the meaner sort who are much distracted to prouide for their families yet commonly they bestow least time that way and for the most part haue lesse vnderstanding in the best things The Apostle denounceth a woe against such vnconscionable and irreligious men that heape vp treasure together for the last daies Iames 5 3 â— that liue in pleasure vpon the earth that grow wanton nourish their hearts as in a day of slaughter Let all such at the length remember what they haue receiued let them learn to be rich in good workes to do good to be ready to distribute and to be willing to communicate laying vp in store a good foundation for themselues against the time to come that they may lay hold on eternall life And touching the vse of their outward blessings and the employing of theÌ„ to the right end let them remember the words of Christ Luke 11 41. Luke 11 41. Giue almes of such things as you haue and behold all things are cleane vnto you Lastly seeing such as haue receyued outward blessings ought to bee most forward to Vse 4 do good with them we must know that thus also it ought to be in spiritual blessings If we must be faithful in that which is the least wee must much more be faithfull in the greatest and if we be vniust in little we will be vniust also in much God hath in great mercy giuen vs many meanes to abound in heauenly graces so that concerning the time we might haue been such as might be sufficient to bee teachers of others yet we haue need that one should teach vs the first principles of the Oracles of God and haue need of milke rather then of
point required to make a good worke is that it bee done to Gods glory 1. Cor. 10.31 If we haue any other by-respects ayming at our owne glory or the applause of the world or the satisfying of Gods iustice or the merit of eternall life or any such corrupt and crooked ends wee lose all our labour our works cannot come vp in account before him It is the common and corrupt iudgement of the common sort that Papists abound in good workes but let vs try them by these rules we shall quickely and easily find them what they are failing in the matter and manner and in the maine and principall end of well-doing Now to conclude euery one must doe these good works euery one must be as a tree planted in the garden of God and bring forth the fruits of righteousnesse that he may be glorified Esay 61.3 It is a receiued opinion among many that none can doe good works but rich men as if there were no good workes but almes for they haue no taste in any thing else but that which is giuen them Thus doe the poore cast off all doing of good works from themselues vpon the richer sort that so they may receiue somwhat True it is almes are one good worke but yet not the only good work nor yet the chiefe and principal For the poore may do good works nay must do them as wel as the rich The workes of the first Table are the best works the greatest works these they may doe as well as others To haue a care to know God to beleeue in him to loue him aboue all to feare him to hope in him to stay our selues vpon him to approue our selues in his sight to worship him with the heart to confesse him with the mouth to pray vnto him earnestly to heare his word attentiuely to receiue the Sacraments reuerently and such like diuine and deuout exercises are all of them good workes great workes gracious workes approoued of God and these may the poore performe And that the Scripture auoucheth and God alloweth these for good works appeareth in the example of Abraham mentioned by the Apostle Iames. chap 2.21 Was not Abraham our father iustified by works when he offered Isaac his sonne vpon the altar He shewed himselfe to be a iustified man by his good workes and was called the friend of God â—â—â—se 23. â—â—â—se 12. Thus did his faith worke together with his workes But what were his good works were they his almes-deeds and shewing mercy to the poore no he performed a good duty to God and preferred his loue to him before his loue to his sonne his onely sonne euen Isaac whom he loued the sonne of promise the sonne in whom the nations of the world should be blessed Thus must all men doe good workes thus the poorest sort are not exempted or priuiledged from shewing forth these good workes and testifying their faith by these fruites So then when we heare of the necessity of the dignity and value of good workes let no man thinke it belongeth nothing to him but euery man be encouraged to set vpon the doing of them â—â—th 5 16. that our light may so shine before men that they seeing our good works may glorifie our Father which is in heauen 84 This was the dedication of the altar in the day when it was annointed by the Princes of Israel twelue chargers of siluer twelue siluer bolles twelue spoones of gold 85 Each charger of siluer c. We shall not need to stand to speake particularly of euery Princes offering because as we noted before the same things are repeated the offerings are the same the matter is the same the forme and ende the same the price and value the same the difference standeth onely in a description of the time when they were offered and of the person who offered described by his name by his father and by his tribe Nowe in casting vppe the value of all these offerings and setting downe the totall summe appeareth the greatnesse of their riches For had they not beene much blessed that way they could not haue continued to bestow so bountifully vpon the Tabernacle These they attained vnto partly by their own labour and partly by entring into the labours of others For at their departure out of the land of Egypt Exod. 12.36 they borrowed iewels of siluer and iewels of gold and rayment at what time no doubt they carried with them the chiefe wealth and treasure of Egypt spoyled the Egyptians which God gaue to his people as a recompence of all their troubles The doctrine Doctrine from hence ariseth to bee this that the blessings of this life are oftentimes bestowed vpon Gods children Earthly blessings are oftentimes in the possession of gods children He giueth them riches honours dignities preferments house land peace and prosperity at his owne pleasure We haue the examples of Abraham Lot their substance was so greatly encreased that they could not dwell together the heardmen of their cattell stroue and contended one against another Gen. 13.7 and Abrahams seruant sent to take a wife for Isaac Gen. 24.35 telleth that the Lord had blessed his master greatly and had giuen him flocks and heards and siluer and gold men seruants and maid-seruants and Camels and Asses Gen. 24 35. Iob was a iust and an vpright man one that feared God and eschewed euil and this man was the greatest of all the men of the East cha 1.1 2.3 and 31 24 25. his wealth was great and his hand had gotten much The like we might say of many godly kings as of Dauid Salomon Hezekiah Iehoshaphat Iosiah of Mordecai and Ester of Ioseph and of Iacob And in the New Testament mention is made of Ioanna the wife of Chuza Herods steward and Susanna and many others who ministred vnto Christ of their substance Luk. 8.3 Of Lazarus the friend of Christ and Mary who entertained him often in her house Luk. 10.38 Of Ioseph of Arimathea a rich man Matth. 27.57 an honourable counsellour Mar. 15.43 he was a good man and aiust Luk. 23.50 which also waited for the kingdome of God Of Onesiphorus who often refreshed Paul was not ashamed of his chaine 2 Tim. 1.16 and many other of all estates some rich some noble some wise some mighty and of great account 1 Cor. 1.26 For hereby the Lord sheweth what he can Reason 1 do so often as it pleaseth him to bestow them True it is sometimes he denieth euen to those that are most highly in his fauour these outward and earthly blessings howbeit it is not because he is not able to enrich them For as Moses prayeth the Lord to spare his people lest the enemies should say he destroyed them in the wildernesse Deut 9.28 Exod. 32.12 Num. 14.13 because he was not able to bring them into the land of promise so he bestoweth many times wealth and substance vpon his children lest the enemies should say it was
all parents to teach their children Eph. 6 4. of Masters to bring vp their seruants in the nurture and admonition of the Lord as Abraham and Cornelius did This is a notable meanes to keep to maintaine and to defend the truth As for those that will not teach the truth to theÌ„ that are in their houses they are the diuels Prophets who is the father of error ignorance Such fathers and such masters are the cheefe meanes of the decay and decreasing of religion piety faith and righteousnesse Secondly we maintaine the truth and make it knowne by open confession and profession thereof Euery man must opeÌ„ his mouth in Gods cause when the gates of hell are opened against it and wee must earnestly stand for it and constantly beare witnesse vnto it whensoeuer it is oppugned and resisted The Apostle chargeth to Sanctifie the Lord God in our hearts be ready alwaies to giue an account and answer to euerie man that asketh vs a reason of the hope that is in vs 1 Peter 3 15. with meekenesse and feare Thus did the holie Martyrs at their death witnesse a good confession and thereby draw many to a loue and embracing of that truth for which they suffered If we be bold to confesse the Lord Iesus and his Gospell He will not be ashamed of vs in his kingdome but confesse vs before his father Mat. 10 32 33. Thirdly we must leade an holy and sanctified life and giue a good example vnto those among whom we liue An vnblameable and vnreprooueable conuersation is a great meanes to cause others to embrace godlinesse when we are carefull to adorne the Gospell of Christ with a good life whereas otherwise we cause the enemies of God to blaspheme the name of God and to speake euill of the truth Therefore the Apostle willeth vs to be blamelesse and harmlesse the sonnes of God Philip. 2 15. without rebuke in the midst of a crooked and peruerse nation among whom we must shine as lights in the world holding forth the word of life Lastly we must maintaine his truth by the armour of prayer desiring God to make an open way and free passage for his owne ordinance and also to send forth painfull plentifull Labourers into his haruest to gather his corne together and to withstand all false doctrines and heresies This doeth Christ command Math. 9.38 This doe the Apostles practise Actes 4 30. God hath in great mercie vouchsafed his word vnto vs it is our dutie to seeke to vphold and maintain it that so it may be continued vnto vs and our posterity for euer Let vs therefore practise these few points and be carefull to practise instruction confession and inuocation Thus we shall shew our loue to the truth a minde ready to receiue it a memory ready to retaine it and an heart ready to practise it 5 And the Lord spake vnto Moses saying 6 Take the Leuites from among the Children of Israel and cleanse them 7 And thus shalt thou do vnto them c. The second part of the Chapter followeth concerning the Leuites wherein obserue two things First the separation of them from the rest of the people secondly a limitation of time by the speciall commandement of God for the entering into their office Their separation or setting apart for the ministration in the Tabernacle offereth vnto vs the commaÌ„dement of God and the obedience of Moses and Aaron and the whole congregation performed to the commandement of God Their separation is noted by many particular circumstances they must be clensed with water of purifying their garments must be washed their flesh must be shaued Verse 7. they must take one yong Bullocke for a meate offering and another for a sinne offering verse 8. And Aaron must offer them verse 12. the hands of the Elders must be imposed on them v. 9 10. and they must be offered before the Lord ver 11 13. Where we see that such as are appointed to handle the holy things of God must be washed and clensed with holy water It is very meete and conuenient that they should approach thereunto with pure hands euen in respect of outward cleannesse Exod. 25 31. But heereby is another thing meant Namely that the Ministers and generally al others that draw neere to God in performance of any dutie â—â—â—â—rine must bee clensed and washed â—inisters 〈◊〉 other â—â—aw 〈◊〉 to God 〈◊〉 â—e clenâ—â— they must haue cleane hearts cleane affections cleane workes whensoeuer they come into his presence This was figured out to Moses Exod. 3. when hee was about to draw neere to see the burning bush the Lord saide Put off thy shoes for the ground wheron thou standest is holy grouÌ„d Salomon willeth vs to take heed to our foote when we enter into the house of God Eccl. 5 1. When we go about to pray we must lift vp pure and holy hands 1 Tim. 2 8. When wee come to the Sacraments we are willed to examine our selues and so eate of that bread drinke of that cup 1 Cor. 11 28. Whensoeuer we present our selues in the Congregation to heare the word we must lay apart all filthines and superfluity of naughtinesse and receyue with meeknesse the engrafted word which is able to saue our soules Iames 1 21. Wee must cast off all malice and all guile and hypocrisies enuies and euill speakings that so we may grow by the milke of the word 1 Pet. 2.1.2 This we ought to do the rather First because Reason 1 God is present euery where Mat. 18. His eye is vpon all his suppliants that pray vnto him vpon all his guests that come to the table vpon all men that heare his voice Mat. 22.11 He taketh a view and surueigh of such as preasse into his presence Zeph. 1 12. That he may giue to euerie man according to his works If we search not our hearts he wil search them if we iudge not our selues he will iudge vs 1 Cor. 11. His eie is vpon vs to approue of vs if we do well to reiect vs if we do euill as the examples of Caine and Abel shew Secondly without this inward sanctification all our exercises of Religion are reiected and therefore we are willed when we come before the Lord To wash vs and make vs cleane to put away the euill of our doings Esay 1 16. Vse 1 This reproueth all such as offer to perform diuine duties to almighty God without meditation or preparation such as rush violently into Gods presence without due reuerence and regard Math. 22. as he did that came to the feast without his wedding garment There was but one such guest yet the Lord soone espied him and called him out If there be but one such in an assembly he cannot escape the all-seeing eye of God who hath also a reuenging eye that cannot see his honor and glorie defaced Who wold presume or dare to come into the presence of an earthly Prince in an vnseemely
in soule and body abusing our wit our memory our authority our health our liberty our riches our heart our tongue our feete our hands and all other members to infidelity blasphemy swearing lying whoredome cruelty iniury theft gluttony drunkennesse pride wantonnesse slanders and such like making them filthy dungeons and stinking sinkes for the diuell which should be the Temples of God Wherfore we must haue earnest greefe and sorrow and trembling that we haue hereby not onely broken in peeces and torne in sunder by our sinnes all the lawes of God but wee haue also by them crucified vpon the Crosse and put to a shamefull death the Lord of Life We commonly lay the whole and only fault vpon Herod and Pilate vpon the high Priests vpon Iudas and the Iewes who is not displeased with these for their cruelty herein howbeit we shold be more displeased with our selues who are as deepe by our sinnes in this sinne as euer they as we haue shewed before out of the Prophet And here I summon all prophane persons before God that haue no delight in good things and all such as with greedinesse and without shame wallow in all sin and wickednesse giuing by their leudnesse continuall and greeuous offence to the children of God If they dare presume to present themselues at the Lords Table hauing their hearts hands gored with the blood of the Sonne of God I would haue them answere what they promised to God and his Church in their Baptisme and what they now professe They promised to forsake the diuell and all his workes but sinne is one of the chiefe and principall works of the diuell What I pray you could the Lord Iesus haue done for vs that he hath not done and shall we so reward him and requite him for all his paines his agony and bloody sweat If a kings sonne finding vs in a filthy sink or miery puddle should helpe vs out with his hands and wash vs in water and put his precious robes vpon vs and after all this we thrice miserable wretches should presently cast our selues into the same againe what vnthankfulnes were this what indignity Christ Iesus hath redeemed vs from the bondage of sinne and washed vs in his blood Reuel 1.5 shall we defile our selues againe with worse then mire and dung and serue Satan and sin his and our enemies Againe we must seek to approue our hearts and consciences with loue and charity to our neighbours For we can neuer come with a good consciēce toward God except also we shew the fruites of loue to our brethren We must haue peace with all men without which no man shall see God to his comfort Heb. 12.14 We are but one bread but one body 1 Cor. 12.12 There should be a communion among all the Saints of God which also we professe to beleeue We meet al in one place as it were in one house we haue one head we heare one word we eat the same spirituall meat we drinke the same spirituall drinke we are vtterly vnworthy of all these if we be infected and poisoned with the bitter rootes of hatred strife rancour debate contention quarrelling and such like vnfauory vnsanctified fruites which shew that we are carnall and faithlesse men not fit to be called the seruants of Christ whose loue was great euen toward his enemies Verse 13. But the man that is cleane c. and forbeareth to keep the Passeouer euen the same soule shall be cut off c. The meaning is hee shall be shut out from the fellowship of the Saints Whosoeuer through meer negligence and carelesnes did put off this duty and wold not with the rest of the people of God keepe the Passeouer is iudged for it and beareth his sinne that is is guilty of a great wickednes before God Doctrine We learn hereby that they which negligently and carelesly omit the parts of Gods worship and the exercises of religion All that are carelesse in Gods seruice lie vnder his wrath whensoeuer they are celebrated in the meetings of Gods people committeth a great iniquity and lyeth vnder the wrath and iudgements God The vncircumcised male that purposely breaketh the Couenant of God shall be cut off from the people Gen. 17.14 Moses carelesly omitting the circumcision of his sonne was neere to be slaine of God Exod 4.24 He that did not conscionably and religiously keepe the Passeouer was also to be cu◠off as we see in this place and afterward he that gathered sticks vpon the Sabboth day was stoned with stones that he dyed chap. 15.32 36. Such then as bring not the offerings of God in their season and are carelesse in his worship lie vnder his wrath and deserue the sentence of excommunication For they neglect the homage and seruice Reason 1 due to God and obserue not the seasons appointed of God as we see in this 13. verse There is an appointed season for euery worke vnder the Sunne God also hath his times and seasons who hath all times in his owne hands which being neglected cannot be recalled Secondly all such as contemne the means are prophane contemners of those excellent things that are offered by the meanes and the contempt of the word is the contempt of God The contempt of this Baptisme is the contempt of the remission of sinnes the Pharisees that were not baptized of Iohn reiected the counsell of God against themselues he that contemneth the Supper refuseth the merits of Christs death and passion and is guilty of the body blood of Christ 1 Cor. 11. and maketh a mocke of the Sonne of God Thirdly such despise the wisedome of God accounting that simple weake and foolish which he in his infinite wisedome hath appointed to be the ordinary meanes of his strong arme and mighty power His waies are not as our waies his wayes are foolishnesse to foolish men 1. Cor. 1.23 and our wayes are foolishnes to the most wise God 1 Cor. 3.19 and that which is highly esteemed among men is abomination in the sight of God Luke 16.15 as that which is oftentimes least regarded of vs is in greatest price and account with him Vse 1 Conclude from hence that the state and condition of al retchlesse hearers of the word and of negligent receiuers of the Sacraments is most wretched accurst Shall we be so sottish and simple to imagine that God hath ordained these things for nothing or that he will see his writings and seales troden vnder foot and not punish these rebels and enemies Is not he that maliciously and contemptibly defaceth the Princes broad seale a traitour against his Prince Are these then any better that reiect both word and Sacrament we see this in Ahaz when he had a signe offered vnto him from the Lord in the depth beneath or in the height aboue to assure him of deliuerance he contemned and reiected the same Esay 7.12 howbeit he neuer prospered after but grew worse and worse 2 Chron 28. True
seates of them that sold Doues He purged the Temple of these Merchants and when he had made a scourge of small cords he scourged them out he poured out the changers mony and ouerthrew the tables as it is written Iohn 2 1 17. The zeale of thine house hath eaten me vp And he said vnto them Take these things hence make not my Fathers house an house of merchandise ver 16. This house was the house of prayer by diuine institution Marke â— but they had made it a den of theeues by prophane custome and corruption Let vs therefore all of vs remember to what end and purpose Temples were builded that God may be honored not dishonored of vs and consider the presence of God and his angels in such places to procure the greater reuerence vnto them Secondly it is required that these places be Vse kept in good order that they may be accounted of as the houses of God Is it meete that a Prince should rest in a simple cottage or dwel in a stie or in a stable and shall we entertaine the King of kings in a soule and vnfit place There is no man that goeth about to entertain a friend but he will make clean his house and purge it of all vncleannesse Shall we haue lesse care to receiue the Lord then man and of the house of God then of our own houses It is the will of God that all congregations should haue a conuenient place to resort come together to performe diuine duties Their zeale diligence is greatly commended that haue restored and repaired the decaies of such places as we see in the examples of Iehoash Iosiah As then it is required that the people haue a conuenient place to meet together for publike prayer for it is a good work to set vp such places â—â—â—e 7 5. The Iewes commended the Centurion that had built them a synagogue and made it an argument of his loue to their nation so like wise such places should be decently kept for publike preaching and prayers that the holie things of God may be reuerenced not contemned Hence it is that the Lord doth sharply reproue and greeuously plague the Iews after their return from captiuity â—â—ggai 1 4. that they could find time to dwel in their setled houses yet suffer the Lords house to lie wast whereby it came to passe that they had sowne much but had gathered little they did eat but were not satisfied they did drinke but were not filled they did cloath themselues but were not warmed they did earne wages but were not enriched ver 6. If a man haue his priuate house wherein he dwelleth any way decaying and standing in neede of repairing he is readie to redresse and re-edifie it yea he will doe it to his barne for his corne to his stable for his horse and to his stie for his Swine Neuerthelesse how many thinke you are there that take themselues to be the people of God would bee accounted notable good Christians and thinke theÌ„selues greatly wronged if any shold make any question of it who suffer the houses of God to runne to ruine and to lie pittifully complaining so wast and desolate as if some forraine enimy had made hauock of them by a sodain inuasion Thus do many places lie open to wind and weather and more deformed defiled and disfigured then any poore Cabin or simple cottage whatsoeuer Christ our Sauiour would not celebrate the Passeouer but in a chamber trimmed and prepared for that purpose Mar. 14 15. True it is the Lord standeth not in need of any mans riches the whole earth is his with all the frame and furniture thereof yea the whole world with all that dwell therein The siluer is mine 〈◊〉 24 1. and 12. and the gold is mine saith the Lord of hostes Hag. 2.8 our goods cannot extend vnto him Psal 16 2. yet it is his pleasure to vse men as his instruments to erect edifie to his honour places fit for his seruice and to bestow part of that which hee hath bestowed vpon them toward the maintenance of his house where the word may be preached and the Sacraments administred vnto the praise of his name and the saluation of our owne soules the soules of our families and of our brethren Againe obserue that the Oratories and places of prayer do not necessarily require or admit exceeding beauty and sumptuous costs to delight the eye whatsoeuer the Papists teach neither doeth superfluity of garnishing stand with the simplicity of the Gospell to haue Churches glister with gold and siluer and precious stones in gay and gorgeous manner as the Iewish Temple did Indeede the Pâ—ophets doe foretell in many places of the glorie and beauty of the church that the glorie of Lebanon should beautifie the place of his Sanctuarie he will make the place of his feete glorious Esay 60 13. He will lay the stones of it with Carbuncle the foundation with the Saphires the windowes with Emerauds and the gates with shining stones Chap. 54 11.12 But we must vnderstand this of the spirituall beauty not of any earthly brauery of the inward glory not the outward garnishing of the wals and windowes And therefore it is said Psa 45 13. The kings daughter is all glorious within The faithfull that beleeue in Christ are this Temple of the liuing God 1 Cor. 3 16 17. 6 19. 2 Cor. 6 16. and the house of God Heb. 3 6. So then we must consider that there is an outward and an inward beauty of the church we must esteem of the glory of the church by the better part Wee haue an article to inquire whether the church chappell chancell and steeple be sufficiently repaired in couering walles glasing pauing seats bels And the enquiry is needfull and not without iust and good cause Neuertheles this is not the principall defect and decay to be repaired and amended This must be done but better things must not bee left vndone There are in all places almost faire pulpets but very many places want good pulpetmen There be bels more or lesse but manie of them want their clappers they caÌ„not be heard The Priests vnder the Law were to come into the Tabernacle with their bels Exod. 28.35 that the sound might come to the ears of the people but the sound of the Ministers in many places is not to be heard they are tongue-tied and cannot teach the people like Idols that haue mouths but cannot speak Bern. ad milites Templ cap. 5. Bernard in his time complaineth of superfluous cost bestowed vpon churches sheweth that holines becometh Gods house which is rather delighted with vnpolluted maners then with pollished marble It is a better work to releeue the needy to feed the hungry and to cloath the naked then to garnish churches with gold and siluer It is said that in former times when the church had wooden cups it had golden Ministers
and the neglect of it as a neglect of himselfe v. 45. Thirdly it is a forcible meanes to manifest the truth and sincerity of our religion Iam. 1 17. Hereby our faith is tried and knowne to be a sound and sauing faith ch 2. Our hearing of the word and partaking of the Sacraments are not accepted except they be seasoned with mercy compassion as it were with salt Esa 1.14 15. Lastly seeing we must communicate one with another in earthly things how much Vse 3 more ought we to do it in heauenly And if we must procure good to the bodies of our brethren we are much more to seeke to saue their soules This is the greatest loue that can be to be a means to win any to saluation The soule of a man is of great price it is more worth then an whole world of wealth For what should it profit a man to winne a kingdome and then lose his owne soule or what shall a man giue for the recompence of his soule This is a diuine labour and shal haue a diuine reward This is an heauenly purchase to purchase soules In our daies they are accounted the onely wise men of the world that can compasse great matters and purchase house and lands and leaue a rich posterity behinde them Many men make it their glory to vaunt of their purchases and how they haue encreased their reuenues and enriched their heires But what haue they gotteÌ„ to God or whom haue they won to him Doubtles to gain one soule to God is better and shall yeeld more comfort at the last day then to get great substance and to leaue a rich inheritance behind vs. Hence it is that Salomon saith The fruite of the righteous is a tree of life and he that winneth soules is wise Prou. 11 30 Dan. 12 3. The Apostle Iude teaching the Saints what loue they should shew toward their brethren Iude 22.2 and what care should possesse their harts for their conuersion willeth to haue compassion vpoÌ„ some putting difference and that they should saue others with feare plucking them out of the fire This worke of winning of soules standeth in bringing of theÌ„ to the knowledge of God What it win souleâ— conuerting of a sinner froÌ„ going astray out of the right-way Some erre in opinioÌ„ Iam. 5 1â— other are corrupt in life conuersatioÌ„ He that seeth his neighbours Oxe or Asse ready to fall into a ditch wherein he might perish is bound by the law to pluck him out of danger Exod. 23 4 5 or his beast going astray must bring it home to the owner Deut. 22 1. All soules are mine sayeth the Lord Eze. 18 4. he is the owner of them he is the Lord ouer them when they wander out of the way of truth they must be brought vnto him againe Shall wee draw an Oxe out of the pit and not our brethren made after the similitude of God out of the puddles of sinne wherein they are plunged Hath he care ouer bruite beasts and not much rather ouer mens soules It is a point of humanitie to bring the wandering stranger into his way but it is a part of true piety to turne them into the pathe that leadeth vnto life who thorough error wander from God and his word To effect this â—herein the â—â—â—ning saâ—â—ng of soules â—â—â—sisteth we must vse these meanes and practise these duties First to instruct them which are ignorant and walke in darknes in the shadow of death that therby they may come to the knowledge of the truth Prou. 13 14. Secondly to reproue them of the euill which they haue committed that so they may repent and come out of the snares of Satan 2. Tim. 2 25. And thus many haue beene reclaimed Prou. 6 23 Thirdly to exhort and admonish one another perswading them vnto that which is good disswading them from that which is euill Heb. 3 7 8 13. and 10 24. Iohn 4 28 29. Thus we shall draw on some and preuent the fall of others This wee must do in loue and in the Spirit of meekenes considering both them and our selues Gal. 6 1 2. Fourthly to vse threatning to them that are obstinate and hardned in sinne denouncing vnto them the iudgements of God that their hearts may be mollified and softned as Physitians deale in desperate diseases Lastly to seeke to conuert them by a godly example of an holy life 1 Pet. 3 1. 1 Cor. 7 16. This is as strong and forcible a means as any of the former if not more forcible the other are by word this is by deede For when they behold an example of godlinesse faith patience humility and obedience before their eyes it causeth them to fall downe on their faces and giue glory vnto God wheÌ„ they see their good workes But wo to all carnall Gospellers who by prophane examples of all loosenesse doe strengthen the hands of the wicked thereby keepe them from repentance Woe vnto them by whom any soule is hindered from conuersion 1 Pet. 1 7. Verse 35 36. And it came to passe when the Ark set forward that Moses said rise vp Lord and let thine enemies be scattered c. This is the last point setting down the ordinary praiers that Moses vsed both when they marched and when they rested These prayers were not ysed at this time onely but vpon all such like occasions They neuer remooued but it was ioyned with prayer they neuer pitched down their Tents but it was done with praier This sanctifieth all our goings out and our commings in teacheth vs to begin our workes and end our labours with it And to whom doth he pray He goeth not to Saint or angel he saith not Rise vp Abraham oâ— Isaac or Iacob but Rise vp O Lord teaching vs that it is a duty due onely vnto God But to omit these points that euery where come to hand obserue this from the practise of Moses Doctrine that the seruants of God may lawfully vse a prescript forme of prayer The true seruants of God may vse a prescript forme of prayer whether it be the Minister in the Congregation or the Master in his priuate family or a particular christian between the Lord and himselfe when he is entred into his Chamber and hath shut the doore vnto him This we haue shewed already in the sixt chapter by the blessing commaunded to the Priests to bee vsed in the publike assemblies Now that which was allowed vnto the Priests may not be thought vnlawfull to the people Such as brought the first fruites to God to testifie their thankefulnesse vnto him for his blessings and that they held all of him in cheefe haue a set forme appointed vnto them Deut. 26 5 6 7 c. The Psalmes of Dauid were penned not onely to bee vsed at that time wherein they were made but euer afterward as occasion serued The 92 Psalme was penned for the Sabbath day so the 102 Psalme to be a
comming shall haue fanned away all the reprobate and blowne them by the breath of his mouth and the power of his sentence into hell as the doome of their deserts then shall innumerable multitudes of the elect stand vp and lift vp their heads because their redemption is accomplished and cry with a loud voyce Hallelu-iah Thirdly let no man be dismayed at the great Vse 3 number of the wicked and of prophane persons that couer the earth as grassehoppers and swarme in euery place as hornets Idolaters heathen barbarians and others out of the Church together with vnbeleeuers and scorners in the Church The Apostle saith the whole world lyeth in wickednesse 1 Ioh. 5.19 neuerthelesse God hath a very great people euen a world of people that belong vnto him Eliah could see few when indeed there were many when he thought he had beene left alone what saith the answer of God vnto him I haue reserued to my selfe seuen thousand which haue not bowed the knee to the image of Baal Rom. 11.4 And God telleth Paul hee had much people in one onely citie Act. 18.10 yea by the preaching of Peter three thousand soules were gained vnto God in one day Act. 2.41 Let vs not therefore be offended at the paucity or scarcity of the godly which embrace the Gospel as if the haruest were little neither let vs doubt of the trueth thereof nor start backe from the profession of it because few embrace it beleeue it and confesse it It hath alwayes beene the manner of men for the most part to haue respect to the greatest multitudes and to haue the faith in respect of persons Iam. 2.1 because they thinke it best to do as the most do and to beleeue as the greatest number doe without any farther search or triall of the truth These time-seruers and men-pleasers perswade themselues that it is incredible and vnreasonable that God should suffer the greatest number to run into the way of error to fall into the pit of destruction This made the Pharisees say Ioh 7.8.49 Haue any of the rulers or of the Pharisees beleeued on him But though these beleeue not shall the promise be to none effect No doubtlesse the Church shall abound with many children as a fruitfull mother and shall stretch forth the curtaines of her habitations But how then is it said to be a little flocke and they to be few that enter into the straight gate and the narrow way This is spoken by comparison of the vngodly reprobate who as they abound in euill so they doe in multitude and therefore Christ saith Many are called but few chosen Mat. 20.16 There are many reprobates but few elected The Apostle saith Though the number of the children of Israel be as the sand of the sea yet but a remnant shall be saued Rom. 9.27 Neuerthelesse the people of God considered in themselues are many wee shall not be alone we shall haue much company to goe with vs to the kingdome of heauen Vse 4 Fourthly iudge not rashly of particular persons whether they be in the number of the reprobate or of the elect whether they be vessels of mercy or vessels of wrath This is one of the secrets of God which is hidden from vs. Against curiosity in the affaiâ—es of God No man ought to search into the secrets of a Prince but who shall presume to pry into the highest mysteries of God It is enough for vs that he hath admitted vs to be of his court howbeit he hath not made vs of his priuy counsell To presume aboue that which we ought is a labour like vnto his who not contented with a knowne and safe foord will vndertake to passe ouer the greatest riuer where hee is ignorant of the depthes for so doth the one lose his life the other his iudgment and vnderstanding We behold the Sun and enioy the light thereof as long as we look toward it but tenderly and circumspectly we warme our selues safely while we stand neere the fire but if we seeke to outface the one or enter the other we are immediately either blinded or burned The Apostle saith Hath God cast away his people no in no wise not any one of these which he foreknew Rom 11. â— 2. And elswhere he saith 1 Cor. 4.5 Iudge nothing before the time vntill the Lord come who will bring to light the hidden things of darknes and make manifest the counsels of the heart He hath many sheepe that are without and therefore we must hope the best of all and not despaire of the conuersion of any We are not to despaire of any mans conuersion though they be vnbeleeuers and vnregenerate For the power of God is greater then our weakenesse and his mercy is greater then our sinnes It is in his hand to deliuer the offender out of prison and to loose the fetters of vnbeleefe It is our duty to pray for them vnto God that he would giue them faith to beleeue in his onely begotten Sonne our redeemer If the Sonne make them free then they shall be free indeed Vse 5 Fiftly let vs vse all good and lawful means to draw on others seeking to winne those that are contrary minded to vs and to vnty the cordes of sinne whereby Satan keepeth them as bondmen in chaines of â—ron Wee must labour to draw them to a loue of the truth and cast out the net of the Gospel it may be at length we may catch some The disciples had laboured and toiled all night and caught nothing yet neuerthelesse at the commandement of Christ they were content to let downe the net and when they had done so they inclosed a great multitude of fishes Luke 5.5 6. We should be all fishers of men especially the Ministers but generally all to exhort to admonish to teach to stirre vp and to instruct one anoother Such a fisher was the woman of Samaria who left her water pot at the well and ranne into the city and prouoked them to come foorth and heare the Lord Iesus Ioh. 4.28.29 Such a fisher was Andrew who findeth his brother Simon first and saith vnto him Wee haue found the Messias which is being interpreted the Christ Ioh. 1.41 and hee brought him to Iesus And as Philip like a fish was taken with the net of Christ verse 43. so by and by he playeth the fisher for he findeth Nathaniel and saith vnto him we haue found him of whom Moses in the Law and the Prophets did write Iesus of Nazareth verse 45. Happy are they that be found such fishers and happy are they that gaine one soule to God yea happy and thrice happy are they that as good fish are taken with the hook and bait of the Gospel Lastly we are bound to praise God for the Vse 6 encrease of his people when he addeth vnto the Church such as shall be saued When a member of the body that was without feeling and taken as it were with a dead palsy is
off the Pope but they haue tasted the leauen of superstition and sauour strongly of Popish reliques and remnants that remaine in them these will tell vs of the former times of olde how good they were and what plenty they had then of all things when they had the olde religion but since this new learning came vp we haue had dearths and famines and penury of all things These are like the Iewes Ier. 44 18. since we left off to burnt incense to the hoste of heauen and to powre out drinke offerings vnto the same we haue wanted all things and haue been consumed by the sword and by the famine Ezek. 16.17 18 19. Hos 2.8 but when we burne incense to the hoste of heauen we had plenty of vitailes and were well and saw no euill Besides I could answer them that their pratling of plenty is a tale of idle brains for neuer were their harder times then in the times of superstition In Q Maries dayâ—s they made bread of acornes as some liuing can remember and neuer were Gods blessings more plentifull theÌ„ in the daies oâ— the Gospel But be it al were true which they tel vs it is a fals rule to measure true religion by the belly Thus doe carnall men sauour nothing but carnall things and preferre their flesh pots before Manna Let vs therefore hearken to the counsell of the Apostle 1 Cor. 10.10 Phil. 2.14 Against such Salomon speaketh Eccle. 7.12 Say not thou What is the cause that the former dayes were better then these for thou dost not enquire wisely concerning this Vse 2 Secondly it is our duty to beware of vnthankfulnesse which is the mother of all murmuring For as the Apostle biddeth vs to take heed there be not in any of vs an vnbeleeuing heart to depart away from the liuing God so we must beware of an vnthankefull heart to depart from him which is a capitall offence and a mother sinne Vnthankefulnesse a mother sinne Iob 34.18 19. And that wee may see what an vgly and mishapen monster of many heads it is let vs consider what deformed daughters it bringeth forth into the world verifying the common prouerbe Like mother like daughter Ezek. 16.44 First it maketh vs to preferre base I may say beastly things before better and to lift vp the earth aboue the heauen Secondly it bringeth hardnesse of heart and maketh vs without feeling of good things Thirdly it stoppeth the course of Gods blessings after a sort dryeth vp his hand that he cannot stretch it out to doe vs good For who will bestow any thing vpon an vnthankefull person Fourthly it maketh vs like vntamed heifers the more we haue the more we spurne and kicke against God like the pampered horse Deut. 32.15 that lifteth vp his heel against him that feedeth him to the ful Fiftly it is a theefe which taketh away all that wee haue and euen robbeth and bereaueth as of such blessings as once we enioyed or as a violent fire that wasteth and consumeth whatsoeuer we had gathered together For as thankefulnesse to God vnlocketh Gods treasury and maketh way and passage for vs to obtaine more so vnthankefulnesse shutteth the dore that leadeth to the storehouse of his blessings nay it fretteth away like a canker whatsoeuer we haue receiued already Sixtly it bringeth downe Gods iudgements as it did vpon the Israelites sometimes fire sometimes plagues sometimes serpents and sometimes one iudgement and sometimes another vntill they were all consumed none of them escaped vnpunished For as Salomon speaketh Prou. 17.13 who so rewardeth euill for good euill shall not depart from his house Shall we sinfull wretches so reward the Lord that hath done vs good to do him euill Seuenthly it blindeth our sight and pulleth out our eyes that we cannot discerne our owne estate nor consider aright what we haue it maketh vs turne the blessings of God behind vs and to set the least crosses before vs it maketh vs enuy at the condition of others that they haue greater honours riches and liuings then wee haue Lastly it exasperateth men very much to see themselues to be euilly rewarded and smally regarded at their hands to whom they haue done good as we see 1 Sam. 25.10 and 2 Sam. 10.6.7 how much more then doth it prouoke the most High and how carefull ought we to be to beware of so foule an euill Lastly if we would auoide and preuent this Vse 3 sinne of murmuring to which we are so prone we must learne to be thankefull to God for all good things and continually call to mind that they come from no other but from him Ier. 5.24 Iam. 1.17 For as vnthankefulnesse is a kind of idolatry refusing to giue honour to whom it is due so thankefulnesse testifieth our loue feare faith hope in God of whom we receiue all things This duty hath many branches For such as are thankefull must acknowledge in their hearts and confesse with their mouthes the goodnesse of God toward them so did the good Samaritan healed of the leprosie Luke chapter 17. verse 18. so doth Dauid Psal 66.16 Secondly they must be patient and well pleased with the will of God though thereby our owne willes bee crossed and curbed We must in silence and subiection to his holy and heauenly pleasure yeeld vp our selues and our whole life to bee ordered by him Psal 4.4 and 29.9 and 37.7 Esay 30.15 and giue the praise to him for them Iob 1.21 because euen in iudgement he remembreth mercy Hab. 3.2 in all our crosses he sheweth his loue vnto vs and dealeth better with vs then we deserue who might iustly cast vs into hell fire and yet doe vs no wrong nor giue vs iust occasion to complaine against him Thirdly we must be content with our places callings and estates auoiding couetousnesse and ambition Phil. 4.11 Heb. 13.5 Fourthly we must set our hearts constantly to obey God in pouerty penury in afflictions and in all aduersities Phil. 4.12 Heb. 10.34 Fiftly we must be ready to distribute communicate the good blessings which wee haue receiued vnto others knowing of whom and to what end we haue receiued them When the fountaines of Gods mercies flow to vs let our fountaine be dispersed abroad and riuers of waters in the streets Prou. 5.16 When the cloudes haue dropped downe raine and watered our land let vs breake our bread to the hungry and couer them that are naked We can neuer be truely thankfull vnto God if we be not carefull to do good to his seruants for his sake Lastly we must shew our selues thankefull by yeelding obedience to God by labouring to please him in all things This is a reall thankefulnes and this the Lord looketh for at our hands this is the consummation and perfection of the former and without it all the rest are of none effect Verse 2 3. And the people cryed vnto Moses c. the fire of the Lord burnt among them c.
follow the euil examples that are practised before vs In the things that concern the body euery man will be ready to flye such occasions and auoide such dangers because they tender their liues and loue their bodies how strange then and monstrous is it that meÌ„ dare imitate others in their sins and euill practises which they cannot be ignorant haue bin the causes and procurers of sundry plagues iudgements vpon them Let euery man therefore labour and endeuour against these things and looke narrowly to his owne waies not suffering himselfe to be corrupted and drawn to sinne by the euill examples of others Let vs goe vp at once and possesse it He stirreth vp the people to go forward as the other perswaded them to go backward They mooued them to rebell he exhorteth them to obedience By this we learne Doctrine It is our 〈◊〉 to exhort aâ— stir vp one another to good thiâ—â—â— that it is the duty of Gods children to exhort and stirre vp one another to good things Esay 2 2. 1 Thess 5 11. Heb. 3 13. We must not onely imbrace and receiue the truth our selues but there is a farther duty required of vs to admonish encourage one another to all duties of holinesse and righteousnesse And that for diuers reasons First wee are quickly hardned in sinne We are quickly dull and dead to all good exhortation made by others setteth an edge vpon vs and putteth life into vs Prou. 27 17. Secondly such as continue to the end are made partakers of Christ and with him of all other graces this ought to prouoke vs to practise this duty the rather seeing so great fruit commeth by it the benefit of all benefits and the blessing of all blessings Christ Iesus is made ours Hebr. 3 13.14 Thirdly we haue other reasons vsed by the same Apostle chap. 10 25 26. Fearfull iudgements remaine for all backesliders Seeing therefore so great danger hangeth ouer their heads that reuolt and turne backe let vs with all courage and care set vpon the practise of this duty Fourthly the day of the Lord draweth nere and wee must take heede that it take vs not vnready and vnprepared wee must therefore stirre vp our selues and others to looke for it and to long after it Lastly we see euill men do it in euill and to euill They labour by all meanes to make others as bad as themselues and oftentimes so corrupt them that they become two-folde more the children of hell Prou. 1 10. 7 21. Gen. 11 3. This also we see in this place much more therefore ought we to teach and instruct one another and be helpers to the most holie faith one of another Seeing then we must performe this dutie to Vse 1 others much more ought we to doe it to our selues It is in vaine to go about to mooue others and sit still our selues like to Herod who moued the wisemen that came vnto him to go and search diligently for the yong childe but neither he nor his courtiers would beare them company Mat. 2.8 If then we would haue others go forward in good things we must begin and leade the way our selues The Prophet exhorting the people to praise the Lord beginneth himself I will praise the Lord with mine whole heart Psal 111 1. If we would mooue others and then stand still our selues wee doe more discourage them by our deeds then encorage them by our words The Prophet Zacharie prophesying of the kingdom of Christ of the zeale of men embracing the Gospel saith that the inhabitants of one City shal go to another saying Let vs go speedily to praise the Lord and to seeke the Lord of hosts and they shall adde I will go also Zac. 8 21. And thus it ought to be among euery one of vs if wee belong to the kingdome of Christ and haue in truth embraced the Gospel wee should call on another with vs to go the hearing of the word calling vpon God to the sanctifying of the Sabbath and to attend on the Ministery and adde withall I will go with you The like we see in the prophet Esay chap. 12.1 2 3 4. the faithfull people of God exhorting others to praise the name of God do begin the song of praise and thankesgiuing themselues I will praise thee for God is my strength and my saluation So it is our dutie to go about to perswade not onely by our words but by our example and we must first doe those things our selues which we require of other men It is a note of hypocrisie to binde heauy burthens and greeuous to be born and lay them on mens shoulders but they themselues will not moue them with one of their fingers Math 23 4. Luk. 11 46. It is not enough for the husband to say to the wife Goe to the Sermon it is not enough for the parents to say to their children or masters to say to their seruants It is time for you to goe to the Church but it is needefull for them to adde this withall And I will go with you So ought one brother one neighbor one friend to say to another I pray let vs go together to such a Sermon let vs heare what God shall say vnto vs by his Minister wee cannot testifie our loue toward them better then this way and shew that we desire their good howbeit wee must adde I will go with you I will beare you company This is the way for vs to preuaile with them and to doe good vnto them Secondly we must consider the state one of Vse 2 another how it is with them whether they increase or decrease whether they go forward or backward This is a common default amoÌ„g vs al we are not watchful ouer the wayes one of another we neuer consider one another whether they stand still or fall wee are in this like to Caine and ready to say Am I my Brothers keeper Gen. 4 9. We care not for the most part how it goeth with them Obiect But peraduenture some man will say Who art thou which iudgest another mans seruant to his owne master he standeth or falleth Rom. 14 4. whereby it seemeth that euery one should bee left vnto himselfe Answer Answer this place is nothing to the present purpose For the Apostle speaketh of things indifferent and sheweth that no man should condemne as wicked and prophane any of the beleeuing Gentiles belonging vnto God and therefore it belongeth to him onely either to approue or disallow the things that are done Wherefore we are charged to take the charge one of another to procure their good by all meanes we can Heb 10.24 Let vs consider one another to prouoke vnto loue and to good workes And how can wee beare the burthen one of another except wee know the estate one of another Lastly it is our duty to reioyce at such practise Vse 3 when wee see men ready to practise this duty As it ministreth matter of such mourning and
of wiar to draw blood in many places True it is he was not striken with this raging pestilence neuerthelesse he was diuersly punished with it with greefe and sorrow with horrour feare with losse of his subiects of his honor Pro. 14 28 The vses First this serueth as an admonition Vse 1 to all parents to teach theÌ„ that if they loue their sons they must leaue their sins and walke in a carefull obedience to the law of God If they doe not remember his commandements it shall come to passe that he will not remember their children for good but for euill If theÌ„ there be no loue in vs either toward God or our selues yet for the childrens sake of our body and for our posterity that come after vs we should labour to forsake our sins For his iudgements shall not end in vs but follow vs at the heeles and fall vpon such as are neere vs and belong vnto vs. God will take vengeance of the children for the sins of the parents although they haue in themselues enough to worke out their owne destruction yea thogh they haue no more in them but originall sinne Many loue their children better then themselues and desire their good more then their owne If we would indeed shew our loue to them we must walke in obedience vnto God To say we loue them dearely and yet to liue prophanely is vtterly to deceiue our selues To commit wickednesse with greedinesse is not the way to shew our loue to them or to procure their safety but rather to make them partakers with vs in the punishment Many children may now say to their parents as Zipporah said to Moses for as she said Exod. 4 26. Thou art a bloody husband to me in like manner may many children say to their parents Yee are indeede bloody parents vnto vs because they haue brought the curse of God both vpon themselues and vpon their posterity Alasse do men marry wiues to bring forth children to Satan to be cast into the fire of Gods wrath Is there no care in you O fathers no loue in you O mothers to your owne children the fruite of your owne bodies If there be any sparke of piety nay of pitty and compassion in vs let vs shew it in this by forsaking of our sinnes and by reforming of our liues whatsoeuer is amis in vs and by giuing vnto them a good example of life otherwise most certainely we shal finde the wrath of God extended euen to our houses and little ones he will forget to shew mercy vnto them but in great wrath heauy displeasure will he remember them Let not these things be forgotten but remembred grauen in our hearts to wit that wicked parents are the greatest enemies to their children We cannot abide that others should intreate them euilly when in the meane season none do more hurt them and misuse them theÌ„ our selues Vse 2 Secondly it reproueth those parents that imagine by fraud and oppression wrongful iniurious dealing to set vp their children and enrich their posterity and get to themselues great names whereas this is the ready way to bring the curse of God vpon their names vpon their substance vpon their houses vpon their children vpon their labours and vpon all their posterity Such couetous practises whatsoeuer their pretences be cannot build vp their houses which they might easily know if they did beleeue the word which teacheth that God is an auenger of all such things 1. Thess â— 2 11.12 4 6. And the Prophet telleth vs that the stone shall cry out of the wall and the beame out of the timber shall answer it woe to him that buildeth a Towne with blood c. This woe fell vpon Ahab that ruined his house as it doth many great houses in our daies Vse 3 Thirdly this warneth vs that therefore we should not sleepe securely in sin because God by and by punisheth it one way or other The wicked are often seene in great power spreading themselues like the greene bay tree Psal 37 35 and they go vnpunished for a while Ps 73. Iob 21. but looke vpon their posterity and you shall see GOD meeteth with them in his good time yea often when they are dead and rotten Euill doing is alwaies attended with euill successe in themselues or in those that are theirs â—otable â—cment of 〈◊〉 We see tyrants and bloody persecutors flourish and prosper for a time howbeit if not in their owne persons yet in the second or third descent they haue beene buried vnder the ruines of those buildings of which the mortar had beene tempered with innocent blood We noted this before in the person of Ahab after he had shed the blood of Naboth the true seruant of God and of his children who I pray you could do greater hurt to his owne house then himselfe Did not hee in a manner pull it downe with his owne hands for therefore was the kingdome taken away and remoued from his house and his seuenty children were all slaine with the edge of the sword 1 Kings 21 21. Behold I will bring euill vpon thee and will take away thy posterity c. Thus was it with Ieroboam who made Israel to sin God swept him away and all his stocke as dung from the face of the earth 1 King 14.10 It behoueth therefore Princes and subiects to pray one for another forasmuch as GOD taketh occasion by the sinne of one man to punish another This duty should also be performed of fathers and children of masters and their families lest God cast them together in one iudgement Lastly children ought not in all things to Vse 4 follow the example of their parents It is no iust defence or good excuse before GOD to say our parents did so If they haue bin wicked swearers and blasphemers contemners of the word of the Sabbaths of God we must not follow them in their sins lest we reape the fruite of that which they haue sowne Wherefore children must not walke in the wicked waies of their fathers but rather bee humbled and craue pardon and forgiuenesse euen for their sins which they after a sort haue bequeathed as a legacy vnto them so that their children inherite their sinnes as well as their substance because they send forth an euill sauour which bringeth downe the curse of God vpon them as Dan. 9 8 16 where Daniel doth not onely confesse his owne sin and of others that then liued but he is wonderfully cast downe for the sins of their predecessors For our sins for the iniquities of our fathers Ierusalem and thy people are become a reproch to all that are about vs. And the Lord promiseth on the other side that he which seeth his fathers sins is humbled for them and doth not the like shall not be punished for them Ezek. 18.14 but shal finde God mercifull vnto him but whosoeuer seeth the wickednesse of his fathers and iustifieth them by word or practise
Alâ—est 11 â—catech 15 in 2 Thes by most of the Ancients Lastly the conditions and qualities of Antichrist do bewray the same also Now hee is plainly described by the Apostle 2 Thess 2 4. yea so plainly as if then hee had bene alreadie come and reuealed to the world He is saide to bee an aduersary opposed to Christ yet not professed but disguised for vnder the maske and vizard of hypocrisie he oppugneth Christ and his truth and denieth the Lord Iesus to be that Christ annointed to be the only King the onely Priest and the onely Prophet of the church in all which the byshop of Rome will haue a share and communicateth them to others This high priest is no better then an apostate a star falne from heauen he lifteth vp himselfe aboue all that is called God that is all to whom the name of God is communicated and sitteth in the temple of God as god Fourthly a perfect papist that is such a one as acknowledgeth the Councell of Trent and is obedient to the doctrine of the Iesuites caÌ„not be a good subiect neither obey for conscience sake for he beleeueth the Popes sentence in excommunication to be good nay to be Gods sentence hee obeyes so long as pleaseth the pope and his instruments he keepeth not promise or oath with heretikes he receiueth pardons to free from loyalty and allegeance harboureth Seminaries looketh for a golden day practiseth the most diuellish deuices to establish popery entertaineth conference with his Princes sworne enemies and maintaineth that this proud prelate may depose Princes by his priestly power Lastly it is daÌ„gerous to Prince and State to permit them forasmuch as hereby they haue meanes to work and wreak their malice Recusants will conuerse with Iesuites most freely and Iesuites shall not bee kept to any good termes and behauior whereby the secrets of the land are disclosed home-bred foes are encreased good subiects are discoraged and meanes affoorded to hollow-hearted enemies to forecast and to fortify themselues Vse 2 Secondly this serueth to reproue diuers sorts that erre in practise offend against this rule And first of all such as seek reuenge and therby shew themselues far from true loue To reuenge wrongs is proper to God we must not intrude vpon his office neither vsurp his right Deu. 32 35. Ro. 12 19. Heb. 10 30. Psal 94 1. Pro. 14 29. If we practise this wee worke wickednes against him and prouoke him to work reuenge vpon our selues Is it a small offence for any subiect to vsurp the office of the Prince or of the Iudge in giuing sentence vpon any Such vsurpers are such persons against GOD. Againe it serueth to rebuke such as will not forgiue how can such perswade themselues to be members of the church and one body with their brethreÌ„ while they refuse to be one with them These doe make an heauy law against themselues Mat. 6 14 15. 18 22. 5 44. 1 Pet. 3 8. Thirdly such as haue no feeling of the troubles calamities of their brethren Heb. 13 3. much more such as adde affliction to the afflicted The captiuate Iews complain against the insolency and cruelty of the Caldeans Ps 137 3. they required of them in scorn and derision to sing in their hearing one of the songs of Sion and made themselues merry when they saw them heauie hearted The enemies of God and his people are vnmerciful haue no pitty Esay 47 6. God reprooueth for this Psal 102 19. Lastly all members of the church should liue Vse 3 in all loue peace and concord one with another Gen. 13. considering we are brethren and auoid all dissention and discord As in the naturall body we see how one member is readie to aid affect another and stand for the good of another so should it be in the mysticall body all should be vnited together As the subiects of one Prince that belong to one kingdome are subiect to the same lawes bound to maintaine mutuall peace one with another so if God be our king and rule in our harts by his word and Spirit and if wee belong to his kingdome wee must imbrace one another in loue Ephes 4 3. and endeuor to keepe the vnity of the Spirit in the bond of peace We must do nothing through strife and vainglory Phil. 2.3 1 Cor. 1 10. We must all speake the same things that there be no diuision among vs. Hatred is a fruit of the flesh Gal. 5 20. Galath 6 2. On the other side to walk in loue is to walk in the spirit and it is a fruite of the gospell 1 Cor. 13.1 14 1. If we haue neuer so excellent gifts all remaine vnprofitable without this Now The way to try whether the loue of the brethren be in vs. the way to trie whether this be in vs toward the brethren is to examine it by these foure rules First Christian loue must not begin for any worldly respects nor end for wordly respects and considerations but principally must be for and in God Carnal loue is begun for carnall respects and therefore soon withereth away We must loue our brethren principally because they are the sons of God and members of Christ Ioh. 20 17. They are his brethren and he accounteth them so and therefore if God be our Father and Christ our brother they also must be our brethreÌ„ This is expressed by the Apostle 1 Iohn 5 1. Euerie one that loueth him that begate loueth him also which is begotten that is whosoeuer loueth God the Father loueth also the sonnes of God Secondly true Christian loue must not bee outward in shew onely but inward in the heart 1 Iohn 3 18. To loue in shew is the loue of Caine toward Abel Thirdly wee must loue those that are our enemies and hate vs for if we loue them onely that loue vs what singular thing do we or what reward haue wee Math. 5 46 47. Lastly Christian loue must not be onely in time of prosperity but is chiefely tried in aduersity when most neede is This rule is set downe by the Apostle Iohn Whosoeuer hath this worlds goods and seeth his Brother haue need and shutteth vp his compassion from him how dwelleth the loue of God in him 1 Iohn 3 17. And Salomon sheweth that a friend loueth at all times and a brother is borne for aduersitie Prou. 17 7. In time of peace and plenty euery one will seeme a friend but not in miserie The poore is hated euen of his owne neighbour but the rich hath many friends Prouerbes chap. 14. verse 20. howbeit in time of neede is the true friend tried These rules must serue for our instruction wee must loue all those that are the sonnes of God by grace and adoption wee must loue al those that are the brethren of Christ by faith sanctification wee must loue them inwardly in truth and in heart wee must loue our enemies and not onely in
confirme our word by testimony from himselfe in his mercies toward them that beleeue in his iudgments vpon the wicked that resist and in preseruing vs because wee haue beene faithful in doing the message for which we are sent Ezek. 33.32.33 Matth. 10.19 20 22 26 28 29 30. It is also a comfort to all such as doe heare aright such as bring foorth the fruit of the Gospel doe not onely receiue the Gospel but they receiue God himselfe 12 And Moses sent to call Dathan and Abiram the sonnes of Eliab which said We will not come vp 13 Is it a small thing that thou hast brought vs vp out of a land that floweth with milke and hony to kill vs in the wildernesse except thou make thy selfe altogether a Prince ouer vs 14 Moreouer thou hast not brought vs into a land c. Moses hauing spoken to Korah the principall conspiratour that first began to roule this stone and nothing at al preuailed against him doth not giue ouer Ier. 5.4 5. but tryeth if any of the rest had any more sparke of grace or feare of God in them But the farther he proceedeth the lesse hope he findeth For Dathan and Abiram refuse to come vnto him Before this they assembled themselues tumultuously before they were called but now being lawfully called they will not assemble Nay they open their mouthes to accuse him of cruelty and treachery both of them heinous crimes but both of them falsely ascribed vnto him Of cruelty as if he purposed to kill them in the wildernesse of treachery as if hee had brought them from a land flowing with milke and hony but had brought them to possesse no land Thus they preferre Egypt before Canaan the place from which they were gone before the place to which they were going And yet this is not the depth of their impiety 〈◊〉 and 〈◊〉 doe mocke 〈◊〉 and him for I take this answer of theirs to bee a very mocke and scoffe cast out partly against Moses and partly against God which will appeare if we compare the words of Moses to Korah with this answer For Moses had said Seemeth it but a small thing to you to seeke the Priesthood also they borrow his own words and cast them in his owne face Is it a small thing that thou hast brought vs into the wildernesse to kill vs As if they had said Thou tellest vs that it is a great mattter to vsurpe the Priesthood but why dost thou not consider that it is also a farre greater matter to kill so great a multitude And whereas God so often promised to giue to Israel a land flowing with milke and hony they turne it into a iest and tell Moses that Egypt was that fruitfull land as for other land they could see none for their feet to rest vpon â—â—â—trine â—iâ—ate â—ers reuile â—aile at 〈◊〉 that reâ—e them We learne hereby that they which are hardned in sinne and resolued not to giue ouer doe not onely stoppe their eares against all reproofe which notwithstanding is a great sinne but reuile raile vpon and despise such as tell them the trueth and lay before them their faults though they be the Ministers of God that doe it This wee saw before verse 3. in Korah and his company They gathered themselues against Moses and against Aaron and said vnto them Ye take too much vppon you 1 King 18.17 and 21.20 and 22.8 Ierem. 15.10 and 18.18 and 44.16 17. Actes 17.18 Reason 1 The reasons first because as no bitter things are pleasant to the sicke man who would euer haue his humour serued so no reproofes are pleasant to the sinner 1 King 22.7 Euery sinner is as a sicke man and euery reproofe is as a bitter ingredient nothing pleasing to the taste A wicked man desireth to heare nothing but pleasing things to giue a reproofe vnto him is no better welcome vnto him then if you gaue him gall and vineger to drinke Reason 2 Secondly they are fallen into a sweet sleep of sinne and cannot abide to be awaked or any way disturbed and disquieted They loue to goe to hell with ease they would not bee troubled in their iourney But the reproofes of the Minister doe crosse them and therefore they speake all manner of euill against him Vse 1 This sheweth the miserable condition of such as iustifie themselues in their sinnes who being conuicted of a great height of iniquity and impiety doe cast the Ministers reproofe as dung into his face and defend whatsoeuer themselues haue committed A sicke man that is so farre from taking the potion giuen him by the counsell of a learned Physitian that in stead of taking it he doth cast it in the Physitians face may well be thought to be in a desperate condition and must needs perish so it is with men spiritually sicke with sinne euen heart-sicke who are so farre from receiuing a rebuke at the hand of the Minister that they will be impatient toward him and returne rebuke for rebuke vnto his face nay storme and raile at him with opprobrious and contumelious termes it argueth they are forlorne men and in a pitifull and desperate estate It were infinite to speake of all sorts that are possessed with a spirit of contradiction to gainesay the trueth Some find fault because we reprooue such sinnes as are not found in the place where we preach others because by reprouing sinners we would seeme to make the world beleeue that they are more sinfull then other people and thereby make them odious to others Others accuse vs that we reprooue sin out of hatred and malice not out of loue malice to their person not hatred of the sinne But the Minister is to reprooue any sinne that is in the land besides how know they it is not in that place And if it be not we know not how soone it may be We must learne to detest all sinne but how shall wee detest that which we know not and if wee doe know it no man knoweth it so well but hee may know it better and no man detesteth it so much but he may learne to detest it more The assaults of Satan and tentations to sinne come suddenly if we be not forewarned we may be surprised suddenly Againe the reproouing of sin in one place is not the clearing of another or in one person is not the iustifying of another Lastly to accuse the Ministers of reproouing through malice proceedeth in themselues from want of charity 1 King 22.8 Ahab accused Micaiah of hatred because he neuer prophesied good vnto him but euill but indeed the hatred was in himselfe as also he charged Eliah to be the man that troubled Israel whereas indeed it was he and his fathers house 1 Kin. 18.17 18. we are thought to be their enemies for no other cause but because we tell them the trueth Gal. 4.16 Vse 2 Secondly beholde from hence the cause why the Minister of the Gospell is so ordinarily hated of the
the body of man euery member hath his proper function so that if one should vsurpe to doe all or all to doe one onely there would follow the destruction of the body for the hand laboureth for the whole the eye seeth and the eare heareth for the good of the rest of the parts the mouth receiueth meate and deliuereth it to the stomacke the stomacke employeth it to all the rest so should it bee in the Church euery member must doe his owne duty and employ himselfe to the common profit and edification of the whole But to omit these obserue that the Leuites are saide to be giuen of God to Aaron and his sonnes to assist them and consequently for the good of the whole congregation From whence learne this doctrine that a good Minister is a speciall gift of God Doctrine A good Minister is a speciall blessing of God and a speciall token of his fauour which hee bestoweth vpon his Church The Lord is many wayes gracious vnto his Church and powreth out many blessings vpon it howbeit none more excellent or worthy then to giue this blessing which now wee speake off to send faithfull teachers Deuteronomy chapter 18. verse 18. I will raise them a Prophet Esay chapter 66. verse 19 31. Ieremy chapter 3. verse 14 15. Matthew chapter 23. verse 34. When God beganne to plant a setled state of Religion among his people hee commanded that the Tribe of Leui should be sanctified to bee the publike teachers of the Church to instruct them in the will of God shewing thereby that Religion would not be vpholden without some speciall meanes and instruments to direct the people therein The reasons are euident First they are his onely gift because hee is Reason 1 the Lord of the haruest as also he is Lord of the Sabbath wherein they exercise their gifts Who then shall reape downe the corne when the fields are white vnto the haruest Iohn chapter 4. verse 35. and gather it into the barne but such labourers as hee shall set on worke Matth. 9.37 Secondly he onely is able to furnish them Reason 2 with sufficiens gifts for the worke of the Ministery Therefore when the Lord Iesus ascended vp on high he gaue gifts vnto men in the day of his triumph when he rode in his chariot as a glorious conquerour and led all his enemies euen captiuity captiue as it were in chaines of yron Ephes 4.11 12. Hence it is that the functions and gifts for the Ministery are particularly named in the most gracious promises which God hath made of the best things to bestow on the Church vnder the kingdome of Christ Esay 59.20 21. Ioel 2.28 29. Reason 3 Thirdly the Ministery is the ordinary meanes which God hath left to bring vs to saluation for how shall wee beleeue without a Preacher Roman 10.14 For the Apostle sheweth that hearing is necessary to faith faith to prayer and prayer to saluation and therfore also it is necessary that there be preaching that so men may heare Vse 1 The vses follow First as good Pastors are tokens of Gods loue to his people which doe good in their places and labour to turne many to righteousnesse so on the contrary to haue euill and ignorant Pastors are tokens of Gods wrath and iudgement as Saul was giuen to the Israelites in iudgement to bee a plague vnto them These win soules to Satan and encrease his kingdome For an euill Minister is the diuels collector An euill Minister is the diuels collectour he gathereth soules for him but he scattereth them from God Or else I may call them the diuels shepheards whom he hath appointed to keepe his sheepe For as God saith I will giue you Pastors according to my heart which shall feed you with knowledge and vnderstanding so the diuell saith I will giue you idoll Pastors according to my heart that shall fill you full of ignorance and blindnesse These supply the places of true Pastors but they can doe nothing for the sheepe of Christ cannot feede in their pastures they are so bare and so barren that they cannot liue vpon them and therefore they that liue vnder them cannot thriue Happy it were for the sheepe if either such sheepeheards were remooued from the sheepe or the sheepe from such shepheards Such drones seeke nothing but their owne ease who neuer consider that the Ministery is a calling of great worke and labour These may be Ministers for the diuels tooth or after mens hearts but they cannot be after Gods owne heart They are blinde guides which run before the Lord send them he taketh no pleasure either in these silly sheepeheards or in those foolish people that are contented with them These are such merchants as gaine many soules to the diuels coffers by doing nothing Other merchants gaine by compassing sea and land Matth. 23.24 and trauelling farre and neere by labouring and taking great paines but these sit idle all the day long they labour not in the Lords vineyard and yet by their ease and idlenesse they enrich the diuels kingdomes and bring him in many thousand soules These are the diuels factours Idle Ministers are the diuels factors by them he getteth and groweth rich The diuels trafficke is all for soules he careth for no other merchandise now the idle and ignorant Minister is his factour who sendeth them in these Wares by heapes and by throngs hee shippeth them with great pleasure and putteth himselfe in the same bottome and then ship and all go to the diuell who sitteth ready in his counting house to receiue them all and to giue them such entertainement as he hath to giue Woe vnto such factours woe vnto such people woe vnto such deceiuers woe vnto them that are so deceiued Neuerthelesse it is strange to consider now the greatest part of the people are enamored of them though they bee the greatest most dangerous enemies that they haue because howsoeuer they may otherwise make much of them yet indeed they withhold all succour and sustenance from them and consequently starue them and kill them Secondly there is great punishment attending Vse 2 vpon the contempt of this excellent gift Deut. 18.19.10 11. 2 Chro. 36.15 16. 2 Thes 1.7 8 9. and 2.9 10 11 12. This meeteth with sundry abuses that sauour rankely of the reiecting of this great mercy and therefore let such take heede that God doe not also reiect them Woe then to the Anabaptists the Family of loue and such like Enthusiastes who refuse the Ministery vnder the pretence of reuelations whereas the Lord hath reuealed vnto vs the dignity of the Ministery and therfore the word hath reuealed that their reuelations are diuellish delusions whereby they are seduced to bring them to destruction Woe also vnto the common sort of besotted Christians who thinke their home deuotions enough and their owne reading sufficient to bring them to heauen not considering that in their reading they want a guide to interprete The
offer c. 30 Therefore thou shalt say c. 31 And yee shall eate it in euery place yee and your housholds for it is your reward for your seruice in the Tabernacle of the Congregation 32 And ye shall beare no sinne c. Moses speaking both of the Priests and Leuites speaketh first of their office and then of their maintenance for whatsoeuer they haue they enioy it for their seruice verse 21. it is giuen vnto them as their reward for their seruice in the Tabernacle of the Congregation ver 31. Now the Leuites are charged to deale truely with the Priests as they would haue the people to deale truely with them â— Leuites â— deale â—ly with Priests â—e people â— with the â—ces They were to pay tithes out of their tithes to the Priests by reason of their honor and labour who did as it were beare the burden and heat of the day and least couetousnesse and greedinesse of gaine should make them base minded and hard hearted he telleth them that they themselues should be no lesse guilty of theft if they deale fraudulently and iniuriously with the Priests then the people if they deale falsely toward them So then as the people must set out their tithes before they presumed to vse the rest so must the Leuites the tithes of tithes before they vse the rest of the tithes We might obserue from hence the common rule of equity Whatsoeuer we would that other men should doe vnto vs we should doe the same vnto them Matt. 7.12 We are ready and forward to require good dealing of others toward our selues but slacke and backward to returne the same to others Beware therefore of hurting and hindring any man in his body in his soule in his substance in his good name by cruelty by oppression by fraude by lying by slandering this the darkish light of naturall reason may teach vs because we would not haue others to defraud to defame vs to oppresse vs or to purloyne from vs and therfore we ought not to deale so with others nay we ought to be ready to doe good for euill and in all our dealings one with another to proceed by the rule of loue remembring how we desire others should deale with vs. Doctrine A sinne to reape the profits of any place and not to discharge the duty But the point which I will insist vpon is this that it is a sinne for any especially the Minister to take the profits and commodities of any place and not to performe the duties that belong thereunto Esay 56.10 11. Ezek. 34.2 3. 1 Cor. 9.13 14. 2 Thess 3.7 8. 1 Tim. 5.17 The reasons first because profits are giuen Reason 1 for duties performed and therefore hee is a theefe before God and stealeth the benefit whosoeuer neglecteth the duty It is a sinne therefore because it is iniustice If a man shold make a bargaine and take money vpon it and yet afterward not performe his bargaine like to that son that promised his father to worke in his vineyard but went not Matth. 21.30 euery man would condemne him of wrongfull dealing so is it vniust and iniurious for a Minister to take the profit that shall arise out of any place and then not to performe that which is required as belonging of right vnto it as it is to take a fee and to doe nothing for it Secondly this is an occasion of the perishing Reason 2 of many people both of himselfe and of others committed to his charge 1 Tim. 4.16 A faithfull Minister by doing his duty doth saue both himselfe and them that heare him the vnfaithfull destroyeth both himselfe and his hearers Therefore it must needs bee wrongfull If it were so that he did destroy himselfe onely it were no small euill to be a selfe-murtherer but when with himselfe he shall ruine many others it must needs be more impious Lastly because in not performing his duty Reason 3 he doth defraud the people and depriue them of that great good which the Lord hath bestowed vpon them and committed vnto him to deliuer and dispense vnto them Hee hath trusted them with a great charge and willed them to keepe the same to their vse 1 Tim. 6.20 2 Tim. 1.14 If he that concealeth and keepeth backe temporal things from his brother doe offend the Law Exod. 22. then great is his sin that keepeth backe spirituall things from those to whom they ought to be deliuered and so much greater as the difference is betweene spirituall and temporall This serueth to condemne the Popish teachers Vse 1 that liue vpon the spoile of the Church and make merchandise of mens soules Wee might taxe these and arrest them as guilty of an horrible crime from the highest to the lowest from the head to the foote from the Pope the mightiest to the Priest the meanest they are all idle bellies and conspire together to destroy the people and happy is he accounted that hath his hand deepest in this sinne For though many of them haue goodly reuenewes and haue filled themselues with the fat of the earth yet they liue at pleasure and are no whit seruiceable to the Church of whom I may speake with the Apostle Rom. 16.18 They that are such serue not our Lord Iesus Christ but their owne belly and by good words and faire speeches deceiue the hearts of the simple The Cardinals doe scorne this office as too base and simple for them and chuse rather to reigne like Princes then to rule as Pastors and make more reckoning of their purple then they doe of their people and therefore turne ouer the toile and labour of teaching to the Parish Priests whereas themselues not long agoe were no whit better The Priests considering that they haue no calling to preach but to say Masse and to reade their portuisse doe passe it ouer as a thing impertinent vnto them The Monkes which of ancient time labored with their hands liue at ease and pleasure in their Cloysters and Couens but doe no good to others The Abbots fat themselues like boares in their styes and are no way seruiceable to the Church but make their bellies their god and their kitchen their heauen and their table their ioy and the Pope which sitteth at the sterne and gouerneth the ship taketh no care of any thing but letteth all alone so that it is no maruell if all the rest follow his example Vse 2 Secondly to let these passe and to come vnto our selues it reprooueth all such as are content to reape the profits of their places and swallow great preferments downe their wide throates and yet take no paines at all in teaching This certainely is a palpable sinne howsoeuer many euen those that are Non residents already or would bee open their mouthes and set on worke their pennes to mainetaine and defend the same This we all confesse to bee vnlawfull in other callings where notwithstanding the danger is not so great how then should it be allowed
manner we vse to inueigh against the Iewes for crucifying Christ and deliuering vp the Lord of glory into the hands of sinners ◠26 27 we accuse the partiality of Pilate the treachery of Iudas the enuy of the Pharisies the malice of the high Priests the villany of the false witnesses the cruelty of the souldiers the taunts of the passengers and the hard-heartednesse of the whole people But we consider not that the same originall corruption is in vs that was in them by the sway swinge whereof beeing all the sonnes of olde Adam we would haue done as they did if we had liued in those times So when we heare or reade of these murmurings and mutinies of the children of Israel we are commonly wont to reuile them to defie them and to account them the vilest people vnder the heauens But wee must ceasse to wonder at them and learne to confesse our owne corruption of heart and pronenesse to yeeld and fall downe in time of tentation vnlesse we be stayed vp by the mighty hand of God For albeit he be most gracious and merciful vnto vs hedgeth vs round about with many blessings and compasseth vs with riches of grace on euery side yet we forget thē all if any one crosse do any way lie vpon vs. If the Lord touch vs with sicknesse as with his little finger with losses with crosses with pouerty or any misery such is our impatiency that we alwaies dwell vpon the meditation of that want we looke vpon it with our eies we handle it with our hands wee tosse it in our mindes and neuer remember the multitude of his mercies the peace of a good conscience the louing countenance of the Lord the seale of our adoption the assurance of our saluation the sweet taste of his loue shed in our harts by the holy Ghost so that one trouble doth more daunt vs and strike vs to the heart then many blessings can comfort refresh vs. But God taking away outward blessings giueth spirituall to his children doth sweeten the bitternesse of the crosse with inward consolation and doth recompence it with heauenly grace whereby wee gaine more in the spirit then we lose in the flesh Secondly we are taught heereby to pray Vse 2 to God in our troubles to hold vs vp and stay vs with his grace that wee fall not from him For seeing at all times and vpon all occasions of want we are ready to repine and murmure against God who can stand by his owne power or by the strength of his owne free will When a man holdeth fast a staffe in his hand so long it standeth vpright as he reteineth it but if he withdraw his hand neuer so little it falleth Carry vp a stone to the top of a Mountaine so long as thou staiest it there it abideth but if thou leaue it it rowleth down of it own strength euen to the bottome So vnlesse the Lord in our calamities and crosses that befall vs do stay vs by his heauenly hand strengthen vs by his Almighty power we break out into vnthankfulnesse forgetfulnesse impatiency grudging against him This made the Apostle after the reckoning vp of the idolatry fornication murmuring and tempting of Christ to exhort them that He which thinketh he standeth must take heed lest he fall 1 Cor. 10 12. As then we ought all to take speciall notice knowledge of the corruption of our hearts and behold a liuely and expresse image of our nature in the glasse of this people so it is our duty to call vpon God from whom euery good giuing perfect gift proceedeth to put to his helping hand that we may learne to depend vpon him that we may know how to want and how to abound and in euery condition to submit our selues to his heauenly pleasure For we shall neuer be able by our owne strength to subdue our owne corruptions nor to preuaile ouer our owne lustes nor to ouercome the tentations that oftentimes assaile vs vnlesse wee bee assisted from aboue Vse 3 Lastly our corruption of heart prone to murmure and complaine against God whensoeuer he trieth our faith obedience and patience with any misery warneth vs to seeke all holy meanes remedies Remedies against murmuring and distrust to represse this rage and repining against God which may bee as sure helpes to further vs in this way to furnish vs with strength able to hold vs vp in the day of triall First let vs consider the high prouidence of God ruling all things in heauen or earth and ouerswaying all creatures that nothing falleth out without his will pleasure as our Sauiour teacheth Mat. 10 29.30 For who giueth vs our bodies Who clotheth the Lillies that Salomon in all his glory was not like one of them Who feedeth the yong Rauens that cry vnto him Who sustaineth the wicked that are his enemies Who prouided all things for man in the beginning before he was made created Is it not the Lord whose all the beasts of the forrest are and the beasts on a thousand Mountaines So that the resting of our selues vpon this prouidence that he wil feed and cloathe vs and care for vs must take away the greefe of al our wants that ouerpresseth and oftentimes ouercommeth vs. Againe we must learne the benefit of contentation and to grub vp all distracting and distrustfull cares as noysome weeds out of our hearts bearing with patience and meeknes of spirit whatsoeuer the Lord sendeth This minde was in Iacob when he went farre from his fathers house Gen. 28 20. he did not desire siluer or gold house or lands but onely a competent conuenient liuing If God will be with me and will keepe me in this iourney which I goe and will giue me bread to eate and cloathes to put on then shall the Lord be my God So the Apostle teacheth Godlinesse is great gaine 1 Tim. 6 6 7 8 Phil. 4 11 12.13 if a man be content with that he hath for we brought nothing into the world and it is certaine that wee can carry nothing out therefore when we haue food and rayment let vs therewith be content And in another place I haue learned in whatsoeuer state I am therewith to be content I can be abased and I can abound euery where in all things I am instructed both to be full and to bee hungry to abound and to haue want I am able to do all things through the helpe of Christ which strengtheneth me Lastly let vs set our affections on things which are aboue Col 3 2. and not on things which are on the earth If we beleeue that God doth forbeare and forgiue vs our sinnes not deale with vs according to our deseruings if he sanctifie vs with his Spirit make our bodies Temples of the holy Ghost if he turne vs to himselfe working our conuersion which is as great a worke as at the first to create vs
band knitteth faster nor bindeth closer then this while loue and liking lasteth so no contention is so bitter no hatred so deadly as that of brethren and others that are neere in blood when the knot is broken and dissolued The tender glasse when it is once broken will neuer be set together againe No water proueth so exceeding colde as that which was once heated exceeding hot so no hatred prooueth like to the hatred of brethren which are often found mercilesse one toward another such as can neuer be appeased as we see in the malice of Cain toward Abel This is it that Salomon pointeth out in Prou. 18 19. Prou. 18 19. A brother offended is harder to win then a strong City their contentions are as a barre of a Castle For as they loued most entirely deerely before so when once they grow enemies they hate one another most extremely whose hearts are as stony wals that cannot be pierced and as barres of iron that cannot bee broken Now as the Prophet teacheth That it is a good and comely thing for brethren to dwell together in vnity Psal 133 1. so it is a noisome and vnnaturall thing to behold greatest enuy and most mortall malice where the greatest and neerest bands of kindred should knit together Secondly how much more is it required of those that spiritually are knit together in the profession of the same faith to loue and helpe one another that haue one God to bee their Father one Church to bee their Mother one Christ to be their elder Brother one Heauen to be their hope and one Faith to be their assurance These considerations are of far greater might and moment then al bands of other societies which begin in the flesh and end in death Wherefore the Apostle handleth this at large Eph. 4 3 4 5 6. Ephe 4. â— 5 6. Endeuour to keep the vnity of the spirit in the bond of peace There is one body and one spirit euen as yee are called in one hope of your vocation There is one Lord one Faith one Baptisme one God and Father of all which is aboue all and through all and in you all To this purpose Christ our Sauiour teacheth that there is a neerer coniunction betweene himself the faithfull as also betweene the faithful among themselues then betweene brethren and kinsfolkes in the flesh For when some of his hearers saide Behold thy Mother and thy Brethren stand without desiring to speake with thee he answered and saide to him that told him Math. 12 â— 48 â—9 5â— Who is my Mother and who are my brethren And hee stretched forth his hands towards his Disciples and saide Behold my mother and my brethren for whosoeuer shall do my Fathers will which is in heauen the same is my brother and sister and mother Lastly there is no man in the world but we are after a sort charged with him to affect him as a brother to account him as a friend to help him as a neighbour and to loue him as hee is a man Albeit hee be neuer so far remoued from vs albeit we neuer saw him albeit wee know him not in the flesh yet we are appointed as his keeper and guardian to doe him good all the dayes of his life Esay 5 â— defending him from wrongs garding him from enemies sauing him from dangers It was a prophane voice of a prophane man who being asked where his brother was answered I cannot tell Genes â— Am I my brothers keeper Therefore our Sauiour in the Parable of him that fell among theeues teacheth Luke â—â— Rom. â— that euery man is to be called and accounted our neighbor It is not for any to aduance and lift vp himselfe aboue his brethren in disdaine or pride of heart be he neuer so high great in the world but to acknowldge from whence hee came and in that respect to make himselfe equall with them of the lowest sort Thy Brother Israel Hitherto we haue spoken of the strength of the reason and considered the words not simply in themselues but as they are referred to the point they argue that is to perswade their passage Now we wil weigh them as they stand by themselues They declare in their plea that there is a coniunction betweene them in the flesh Doctrâ—â—â— Amon◠〈◊〉 kinde â—â—tain bâ— hood â—â—â—mon 〈◊〉 The Doctrine from hence arising is this Among kinsfolkes and generally among all mankind is a certain brotherhood acquaintance familiaritie and vnion one toward another True it is there is not fleshly kindred immediately among all men to make them so neere of blood as to cal one another kinsmen and to descend of the same line and linage but there is a certaine common kindred in generall to ioyne bind vs one to another So then all mankind thogh seated and placed farre one from another by large and many Countries and distinguished by seuerall languages rites lawes religions and customes are one blood one flesh yea all as brethren issuing out of one fountaine hewne out of one Rocke Euery one is of kin to euery man whether Iew or Grecian Turk Barbarian Scythian French Spanish Italian German c. This appeareth in many places of the word of God 〈◊〉 20.32 â—3 Thus Ahab calleth Benhadad King of Aram his Brother that is his Friend So Christ compriseth euery man vnder the name and title of a neighbor This also the heathen knew and acknowledged well enough as the Apostle testifieth Acts 17 26. God hath made of one blood all mankinde to dwell on all the face of the earth and hath assigned the seasons which were ordained before and the bounds of their habitation declaring hereby that there is an vnion and coniunction among all mankinde Reason 1 The Reasons are these First we had all one beginning from God who is the Creator and Maker of all things visible and inuisible and therefore hee being the efficient cause of all there must be some dependance vpon him and some fellowshippe among the workes of his hands This the heathen confessed as the Apostle alledgeth out of their owne Poet Acts 17 29. 〈◊〉 17 29. We are the generation of God Hee is the Creator we are the workes of his hands he is our Father we are his children consequently brethren one to another Reason 2 Secondly as we had one beginning so we al were made of one mould and matter being framed of the clay and dust of the earth which the Lord tempered and fashioned to make man as appeareth in the history of the Creation So then the matter of all mankinde is remembred vnto vs to be the earth This Moses teacheth Gen. 2.7 3 19. Heereunto the Apostle accordeth 1 Cor. 15 47 The first man is of the earth earthly Thus the most noble and notable creature of a wonderfull frame and composition representing in it the glory of the world was made of the most base matter
and lowest element as it were the dregs and lees of the Vniuerse Reason 3 Thirdly touching the forme of mans Creation they are all made in the image according to the similitude of God which is a certaine band of Nature to knit vs together There is one image and likenesse of God that shineth in all men which we must regard reuerence wheresoeuer we finde it This is it which Moses sets downe Gen. 9.5 At the hand of a mans brother will I require the life of man for in the Image of God did he make man Vse 1 The Vses are these First it serueth to condemne the sundry sects of Monks Friers Hermits and all Cloyster-men that liue apart by themselues in woods and desart places separate themselues from others as if they were borne for themselues alone and not to doe good to others These liue as in another world meÌ„bers of no society parts of no body limbes of no Family of no Church of no Common-wealth Euery man must bring some good not onely to himselfe but also to others chuse some honest and lawfull calling When a man is out of his proper lâ—wfull calling it is as if a member were put out of ioynt or a part of the building were thrust out of order So then that life which is the forsaking of humane society is neither comfortable for themselues nor profitable for the Church nor commendable for the family nor warrantable by the word doing good neither to themselues nor to any other This the Apostle reproueth to the Hebrews Let vs consider one another Heb. 10 24.25 to prouoke vnto loue and to good workes not forsaking the fellowship that we haue among our selues as the manner of some is but let vs exhort one another and that so much the more because ye see that the day draweth neere Secondly it followeth from hence that it Vse 2 is a singular and speciall mercy that grace is offered to some more then to othersome that one nation or kingdome is preferred before another that one place or person is respected aboue another being by birth like and equal and seeing there is no difference betweene man and man by nature It cometh not of our selues that the Gospell of the kingdome and word of saluation is offered vnto vs there is no dignity in vs aboue our brethren This Moses bringeth the Israelites to consider Deut. 9 5. Thou enterest not to inherit their land for thy righteousnes or for thy vpright hart Esau and Iacob were brethren borne of the same parents at the same time yet one was receiued and the other forsaken So the Apostle to the same purpose speaketh Gal. 3 28 There is neither Iew nor Grecian there is neither bond nor free there is neither male nor female for ye are alone in Christ Iesus This therefore must teach vs to acknowledge our own vnworthines to magnify the mercy of God toward vs aboue all earthly things Thirdly we are bound to do good to al men Vse 3 to be seruants one to another in loue to helpe and succour each other in time of need as the Samaritan did him that fel among theeues Luke 18 33. Acts 28 2. and as the barbarous nations did the Apostle True it is the nerer God bringeth men together and the straighter bands of kindred acquaintance society and neighborhood he tieth vs withall the more prompt ready we ought to be to doe seruice one to another But seeing he hath set a kind of brotherhood among all we must loue one another be kind-hearted to al our flesh otherwise we bid battel to God and are at defiance with nature it selfe Notwithstanding if we consider the common trade practise of the world we shal see an open conspiracy to do contrary to the will of God and the secret instinct of nature it selfe For where is this imploiment of our selues to the good one of another Do we not see among brethren many times such diuisions as euery one shifteth for himselfe and shrinketh from another drawing still to themselues without respect of reason without care of honesty and without signe of pitty or compassion So that the wolues are not at such variance neither do the Lyons or Leopards pursue one another as these men do Iuuenal saty 15. lib. 5. But man from man is in daily danger A storme threatneth before it riseth Senec. epist 104 a building cracketh before it falleth a fire smoketh before it flameth euen the dog barketh before he byteth but mankinde hurteth suddainely they are felt oftentimes before they are seene they strike before they warne hauing the shape of men but the minde of beasts This made Salomon to giue out this counsell Prou. 27 10. Thine owne friend and thy fathers friend forsake thou not and enter not into thy brothers house in the day of thy calamity a neighbour neere is better then a brother farre off Where he sheweth that sound and sincere loue betweene brethren is rare and the kindnesse of kinsfolkes tried to be no better then vnkindnesse especially in the day of aduersity Therefore he aduiseth that we goe not to our aliance and kindred in our afflictions to craue their helpe and require their succour inasmuch as the brethreÌ„ of the poore man for the most part hate him and are soone weary of him Nature is oftentimes without good-will but friendship is neuer without good-will Naturall men may proue to be vnnaturall but a friend which is as thine owne soule cannot and therefore ordinarily will sooner helpe his friend then a brother will his owne brother albeit the Son of his owne mother If so little loue be among brethren no maruaile if lesser bee among the rest of mankinde where lesser bandes are to hold them together What maruaile therefore is it that neighbours fo sildome liue as brethren and generally men with men seeing such as are Children of the same father shew no more friendship one to another then wilde beasts But we who besides the common coniunction of man with maÌ„ haue learned Christ haue all one Father who hath called vs to the knowledge of his Name to the inheritance of his kingdome in Christ by the meanes of one faith which is confirmed both by one baptisme being a badge of our engrafting into the body of our Lord Iesus Christ and by his last Supper being a seale of our perpetuall nourishment from him we I say must practise better things Rom. 12 18. and seeke if it be possible to haue peace with all men hauing this double communion both in the flesh and in the Spirit to follow after loue Heereby shall all men know that we are the Disciples of Christ if we loue one another Iohn 13 35. 1 Ioh. 3 14. and heereby we shall know that we are translated froÌ„ death to life if we loue the brethren We must not liue as Wolues and Tygers by rauine and spoile wee must not oppresse one
Patriarkes and Prophets that by faith receiued a good report concludeth that we must rather looke to the example of Christ the Author finisher of our faith who endured the Crosse and despised the shame for the ioy that was set before him If theÌ„ the example of God be to be followed of vs we must be moued to shew mercy where we see the bountiful hand of God opened before vs. Reason 2 Secondly we are the children of God wee are the seruants of God we are the subiects of his kingdome we must therefore seeke to be like to him resemble him in our obedience to his Commandements as the Apostle Peter sheweth 1 Pet. 1.14.15.16 As obedient children fashion not your selues vnto the former lustes of your ignorance but as he which hath called you is holy so bee ye holy in all manner of conuersation because it is written Be ye holy for I am holy And thus saith the Lord by Malachy the Prophet ch 1 6. A sonne honoreth his father and a seruant his master If then I be a Father where is mine honour If I be a Master where is my feare Hereunto accordeth and agreeth the exhortation of Christ Ioh. 13 12 13 14. Know ye what I haue done to you Yee call me Master and Lord and ye say well for so I am If I then your Lord and Master haue washed your feete ye ought also to wash one anothers feet For I haue giuen you an example that ye should do euen as I haue done to you Vse 1 The vses First let vs learne to acknowledge from hence this truth that great is Gods mercy who neuer faileth nor forsaketh those that are his For assuredly his mercy and compassion should neuer be propounded to vs as a rule to direct vs and as an example to guide vs if there were not infinite loue in him and in our God plentifull redemption Wherefore we may safely conclude this principle of our faith and teach it to others that the mercies of God are sure and certaine to his Church This the Prophet handleth at large Psal 103 8 11 13. The Lord is full of compassion and mercy slowe to anger and of great kindnesse as high as the heauen is aboue the earth so great is his mercy toward theÌ„ that feare him As a father hath compassion on his children so hath the Lord compassion on them that feare him There is no end no measure no limitation of his mercy compassion The height of it is not to be taken the depth of it is not to be found the length and bredth of it is not to be comprehended It is higher then the heauens it is deeper then the graue it is longer then the earth it is broader then the sea Who is it that by searching can finde out God Iob 11 7 8 9. or search out the Almighty to his perfection For loue and mercy pitty are not in God as they are in men In vs they are such graces of the Spirit of God as wee are qualified withall througâ— his gift they are streames flowing from his Fountaine and as light drawne from his Candle But in God are no qualities or accidents he is of none but hath his being of himselfe giueth being to all other things Therefore the Apostle saith God is loue it selfe not onely the Fountaine and well-spring of loue 1 Iohn 4 16. but loue it selfe And one saith truely and properly Bernard in de d. l g. Deo God is not wise but wisedome it selfe not iust but iustice it selfe not pittifull but pitty it selfe not mercifull but mercy it selfe not good but goodnesse it selfe This is a great comfort and refreshing to vs in all afflictions be they neuer so great be they neuer so greeuous there is no infirmitie and weaknesse in God his mercy is ouer al his works he is infinite in compassion he can no more ceasse to bee mercifull then ceasse to be God and therefore it being essentiall to him our misery can neuer exceed or counteruaile his mercy Secondly we must Vse 2 learne from hence to loue all the creatures of God albeit not all equally after the example of God We reade euery where in the Scripture of the loue of God louing not onely his Sonne his Church his Elect Zanch denâ— dei lib. 4 â—ap quest 2. Acts 14 17 but the rest of the world the reprobate and all his creatures Giuing them raine and fruitefull seasons filling their hearts with ioy and gladnesse Let vs therefore first see what the loue of God is He loueth all his creatures euen all the works of his hands He saw all that he had made and loe Gen. 1 31. they were exceeding good Yea he doth good to all in him they moue liue breathe and haue their being Notwithstanding he loueth his elect and chosen people ordained to eternall life more then the rest of mankinde whom he leaueth in their sinne to worke out their owne confusion as the Apostle teacheth Iacob haue I loued but Esau haue I hated For touching the faithfull Rom. 9 14 Rom â— 3â— Rom 3 2â— 1 Thess 5 â— Iohn 14 2â— Math. 25 â— he calleth them effectually he iustifieth theÌ„ freely he sanctifieth them throughly in soule and body yea as the faithfull increase in grace the exercises of piety so they more and more feele the loue of God toward them as Christ speaketh He that keepeth my Commandements is he that loueth me and he that loueth me shall bee loued of my Father Heere then we haue an example before vs for our continuall instruction to guide vs in the matter and measure of our loue For first the meanest of the creatures are to be loued none of them are to be abused of vs. Hereunto tend the lawes giueÌ„ to the Iewes not to oppresse our Cattell not to musle the mouth of the Oxe nor to take the dam with the young to helpe vp the Asse sinking falling vnder his burthen and such like Secondly we must much more loue mankinde made after the Image of God yea euen our enemies according to the commandement of our Lord and Master Christ Math. 5 44 45. This is not a counsell but a Commandement charging vs to loue our enemies seeking their good thirsting after their saluation ouercomming euill with goodnesse heaping coales of fire vpon their head and thereby gathering an assurance to our owne hearts that wee are the children of God Thirdly it belongeth to the faithfull to loue the faithfull with an especiall loue as children with them of the selfe same Father heyres with them of the same kingdome for heereby we shall know that we are translated from death to life â—hn 3 14. because wee loue the brethren This the Apostle teacheth Gal. 6 10. While we haue time let vs do good to all men but especially vnto them that are of the houshold of faith So that in the duties of loue we must preferre our godly
in truth for heereby wee know that we are of the truth and shall before him assure our hearts It is not enough if we hurt no man it is required of vs to do good from the hart to feed the hungry to cloathe the naked to visite the sicke and to seeke all occasions of shewing our compassion vnto them Verse 17. We will not goe through the fields This is the fourth and last reason yeelded to the King of Edome to obtaine their purpose and passage through his country Wherein the Israelites promise a peaceable marching without doing wrong to any As if they should say We do not desire that our selues should be benefited The strength â—f the reason and you hindered our selues eased and you burdened our selues comforted and you greeued our selues to gaine and you to liue by the losse we couet no mans siluer nor gold we gape after no mans goods we will not take any possession of your country wee will not enter your fields we will not drink of your wels we will not inuade your vineyards we will not stay to take vp your places as our owne dwelling we will only make a thorow-fare among you keeping the Kings high way and not taking so much as a thread or shooe-latchet from any man to enrich our selues hauing learned not to do that to another which we would not haue done to our selues So theÌ„ the strength of the reason to mooue them to grant them free passage standeth in propounding laying before them their iust dealing toward them â—s good men â—eaâ—e with vs 〈◊〉 must our â—â—â—ng be toâ—â—â—â— them This may teach vs that as good men in loue and kindnes deale with vs so must we deale with them againe and with what measure they measure to vs it must be measured to them againe The Apostle describing the properties and effects of true loue affirmeth that It doth nothing vncomely it seeketh not her owne things it is not prouoked to anger it thinketh no euill Cor. 3 13 5 So our Sauiour hauing expounded the Commandements of the second Table compriseth the summe of them all in this saying Math. 7 12. Whatsoeuer ye would that men should do to you euen so do ye to them for this is the Law and the Prophets And there is good vse to bee made of this point that we learne to be so affected to others as we wish and desire in our hearts to haue others minded toward our selues Now there is no man but seeketh his owne good and desireth to be respected when hee wanteth the helpe of others therefore let vs doe good to other men let vs abstaine from wrongs and iniuries let vs hurt no man but procure the profite and safety one of another and euery man be a rule to himselfe of iust and vpright dealing toward his neighbours performing that to others which we require to be done to our selues We will not goe through the fields nor the vineyards c. We will goe vp by the high way Hauing in the former Doctrine pointed out the strength of the reason The truth of the reason let vs now proceede to consider the words themselues by themselues wherein we see the solemne promise the people make to obserue the rule of charity law of equity to know their owne froÌ„ other mens goods to medle nothing with that which belonged to others We learne from hence that Gods people must offer no wrong Doctrine Gods people must abstaine from wrongs and iniuries nor violently intrude themselues vpon the possessions of other men In that the Israelites shew their innocency and harmelesse purpose the seruants of God must learne to abstaine from all iniuries fraud and oppression Hereunto cometh the commandement Deut. 24 17. Thou shalt not peruert the right of the stranger nor of the fatherlesse nor take a widowes raiment to pledge So Zeph. 1 â— I will visite all those that dance vpon the threshold so proudly which fill their masters houses with cruelty and deceit Likewise when the souldiers demaunded of Iohn the Baptist what they should do he said vnto them Do violence to no man neither accuse any falsly Luke 3 14. and be content with your wages Thus the Apostle also teacheth shewing that loue suffereth long 1 Cor. 13 4 6. is bountifull enuieth not boasteth not it selfe is not puffed vp reioyceth not in iniquity but reioyceth in the truth And in another place Let him that hath stole steale no more but let him rather labour Eph. 4 28. and worke with his hands the thing which is good that he may haue to giue vnto him that needeth Thus we see this is a plaine and euident truth that no deceit defrauding of our brethren whether openly or closely whether in bargaining or out of bargaining must be vsed among the people of God And no maruaile For first we are called to better things It standeth not therefore with Reason 1 our profession to intrude vpon other mens substance and to vse vniust dealing in heart or deed being forbidden to steale or to hurt any man This the Apostle vrgeth 1 Thessalonians chapter 4 verse 7. Let no man oppresse or defraud his brother in any matter for God hath not called vs to vncleannesse but vnto holinesse We must euery one know the end of our calling which is that we should be holy vnblameable before him that hath called vs out of darknesse into his maruailous light Therefore brethren partakers of the heauenly vocation let vs walke so as we may adorne the Gospel of Christ and beautifie our profession of the doctrine of Christ If then any that is called a brother or a christian walke inordinately and liue wickedly if he circumuent any man if he oppresse his brother this must be charged vpon his person not vpon his calling be imputed to the man not to his profession as the manner of some is who are ready to catch the least aduantage to speake euill of the truth of God For our calling is heauenly and our profession is holy it will not beare out any vniust practise Reason 2 Againe God is a iust Iudge an auenger of all wrongfull dealing betweene man man It is God that distributeth this worlds good and the things of this life to whomsoeuer hee pleaseth He is the generall Lord of the whole world he hath the souereigne right in his own hand and hath in most excellent wisedome distributed and disposed to euery man his seuerall portion and no man lawfully enioyeth any thing but by the gift and giuing of God So theâ— whosoeuer circumuenteth his brother getteth any thing from him by fraud impaireth any way his wealth crosseth Gods ordinance inuerteth his order and will bring in a new and another diuision of the earth theÌ„ God hath made For whereas God hath saide This man shall haue this portion he shall haue this house this horse this land this money this corne this cattell the theefe
their enemies We do oftentimes feare enemies and inuasion by enimies but wee feare not that which bringeth in the enemies and openeth them a free passage to spoile and destroy without compassion to wit sinne So long as wee walke with our God and are reconciled vnto him we are vnder Gods protection and hee is a Buckler round about vs 〈◊〉 3 3. we are in league with the stones of the streete and the beasts of the field For if God he on our side who shall be against vs Rom. 8 31. If then the Ministery of the word be as a brazen wall and the Ministers thereof stand in the breach betweene the liuing the dead to turne away the wrath of GOD when his iudgements runne through the Land Nu. 16 47 48 Psal 106 23 there is great cause to bee humbled when God pulleth from the Church and Commonwealth so great posts and pillars that helpe to hold them vp Againe it is a signe of Gods wrath heauie Reason 2 displeasure and a fore-runner of a farther iudgement When God tooke away the good and godly King Iosiah a nursing father of the Church that reformed religion in his young and tender yeres sought vnto the Lord 2 Kings 21 19 hūmbled himselfe before him and wept when hee heard the threatnings denounced against the land he spared not Ierusalem and the inhabitants thereof long after If there be a good Pastor in the church if a good Prince in the land if a good Magistrate in town or city if a good Master in a family and God take him away ther is cause to lift vp our voice by mourning weeping and great lamentation this being a token of Gods displeasure a sign of taking his former mercies from vs so that the seeing and feeling of Gods wrath in bereauing vs of such as might do good along time publikely or priuately ought to be no smal greefe to vs. The prophet teacheth that when God hath any vengeance ready to be poured vpon a people hee taketh away the righteous from the plague as he did Lot out of Sodome saying The righteous perisheth Esay 57 1. and no man considereth it in heart and merciful men are taken away from the euill to come Therefore when God taketh excellent and principall members from the rest of the body it is as a threatning alwaies to those that are left behind and an euident testimonie to them that they are vnworthy of their company and presence as the Apostle declareth That the world was not woorthy of those faithfull men that shined as lights in the midst of a froward crooked generation Heb. 11 38. So then it is a right mourning and wel ordered greefe when we lament the taking away of good men endued with the graces of the Spirit which haue liued in the feare of God and done notable seruice in the Church or Commonwealth Let vs apply this point to our instruction Vse 1 edification First it serueth to condemne the Stoicall senslesnesse and blockishnesse of such as take it to be a part of manhood courage to be affected with nothing to be greeued at nothing It is lawfull to mourne for the dead so did Abraham the Father of the faithfull for Sara Genesis 23 2. nay so did Christ the head of the church in whom was no sinne 1 Peter ◠22. neyther guile found in his mouth mourne for Lazarus 1 Thess 4 13. These lamented the dead but not the state of the deade which they knew to bee most comfortable to all the faithfull as the Apostle teacheth Reu. 14.13 Blessed are they that dy in the Lord for they rest from their labors and their works follow them In regard wherof Reuel 14 13. Paul warneth the Thessalonians concerning them that are asleepe that they sorrow not euen as they which haue no hope 1 Thess 4 13. True it is we cannot so renounce or reforme our affections but that there wil be alwaies somewhat worthy of blame and fault in vs in our mirth and mourning in our loue and hatred in our hope and feare in our anger and such like passions and we finde it the hardest thing in the world to keep the mean between excesse and defect betweene too much too little yet it is absurd to dreame of such a kind of dulnesse and stupidity as ouer-turneth humane nature and cannot be found in flesh and blood yea standeth not with the condition of mankinde as he was created or as he became corrupted For so long as man remaineth in this life he cannot bee voide of affections and perturbations or bee senslesse like stockes or stones albeit wise men are to moderate their passions that Reason remaine mistresse of the soule as it were the gouernor of the house Wherefore wee must know that Christian Religion doth not abolish naturall affections or pull them vp by the roots but onely doeth moderate them and keepe them that they ouer flow not the bankes and doth bring them in subiection vnto the will of God So the Apostle as wee heard before did not forbid the Church to sorrow for the dead but putteth as it were a bridle into their hands only restraineth immoderate sorrow Againe he doth not absolutely condemne and reproue al anger and indignation conceiued in the heart but represseth the excesse abundance thereof Ephes 4 25. as a wise Physitian that seeketh to purge the ouer-flowing of choller And in another place hee doth not condemne weeping in aduersity or reioycing in prosperity but hee requireth that they which weepe 1 Cor. 7 30. bee as though they wept not and they that reioyce as though they reioyced not and they that vse this world as though they vsed it not Furthermore Christ our Sauiour doeth not forbid the louing of Father and Mother of wife and children of brethren and sisters as that which standeth with the law of God and man but onely ordereth it aright bringeth it into his compasse saying Hee that loueth father or mother more then mee Matth. 10 37. is not worthy of mee and he that loueth sonne or daughter more then me is not worthy of me Thus then we are taught to vse temperance and moderation in all the affaires of our life in speaking or holding our peace in ioy or in sorrow that wee giue not scope to our vnbrideled affections but alwaies order and dispose them as there is iust cause Vse 2 Secondly it condemneth such as are bereft of all sense and feeling of such greeuous iudgments of God Alas how can such assure thēselues to bee true members of Christs body For tell me Can a man lose a principall part of his body as his eye his hand his foot and not be greeued Or can a man be depriued of thē and make a sport of it as at a play or pastime Euen so such as in the suffering of the members of the Church do reioyce 1 Cor. 12 25.26
in battell Let vs euery one learne this vse and apply it to our hearts that the wicked man what face soeuer hee set on the matter can neuer haue a good heart but standeth in feare of euery creature in heauen and earth Genes 4 14. like Cain affrighted at the sight of euery thing and thinking whosoeuer findeth them will slay them Doe they looke vp to heauen there they haue God their enemy Do they looke downe to hell there they see Satan their tormenter and his angelles their executioners Would they take the wings of the morning and dwell in the vttermost parts of the sea they shall finde euerie creature to fight against them and to conspire their death and euen to grone to bee deliuered from such an vnprofitable burthen â—â—â—eaâ— caâ—iâ—â—â—cked The heauen saith Why do I couer him The aire saith Why do I yeelde him life and breath The water saith Why doe I not drowne him as Pharaoh his hoast The fire saith Why do I not consume him as Sodom and Gomorrha as the Captaine and his fifty The earth saith Why do I beare him and sustaine him and not swallow him vp as Dathan and Abiram His food saith Why do I nourish not choake him His apparrell saith Why doe I warme him The ground saith Why doe I yeeld him increase and bring forth any other crop then thornes and briars then nettles and thistles Death saith Why do I spare him not strike him Hell saith Why do I not receiue him The sword cryeth Why do I not smite him Famine Why do I not pine him The Pestilence Why do I not waste him and make hauocke of him The Sun and Moone say Why do I giue him light His bed saith Why do I giue him rest Thus euery creature is vp in armes and rebelleth against him that rebelleth against God they sound defiance vnto vs and proclaime open warre against vs wheÌ„ we are not at peace with our God What then Shall he looke homeward turne his eyes toward himselfe There hee findeth and feeleth an accusing conscience as a thousand witnesses against him to whip terrify him Howsoeuer the euill man reioyceth in his wickednesse and glorieth in his owne shame Deut. 29 19. Deut. 29.19 howsoeuer he put away the euil day farre from him and promise peace vnto himselfe yet a man would not haue the heart of a wicked man for a thousand worldes nor possesse his pleasures to haue his paines Thou knowest not the torments of his conscience when he feeleth the strength of the Law the terrors of the Almighty the tentations of the diuel the gripings of death and the flashings of hell fire howsoeuer he seemeth to make a mocke of sinne and foolish men as vaine as himselfe doe flatter him in his sinnes Yet in laughter the heart is sorrowfull Pro. 14 13 14 and the end of that mirth is heauinesse There is a way that seemeth right to a man but the issues thereof are the wayes of death Wherefore seeing the euill man feareth oftentimes where no feare is trembling at the fall of a leafe starting at his owne thought and shaking at his owne shadow we conclude that hee can haue no true might and manhood in him but is a dastard and a coward in regard of true manhood and fortitude which are far from him Seconâ— y it standeth vs vpon to be at peace with God and learne to leade a godly life For so long as wee liue in our sinnes wee are as a lothsome carkasse and carrion casting out a filthy fauour and stinking in the nosthrils of God A wretched and prophane man lying rotting and rioting in his sinnes is more lothsome to God then any dead body is lothsome vnto our senses So long as wee corrupt our wayes before him the Lord hath a controuersie with vs and will commence an action against vs. And we shal neuer haue true peace with men nor true peace with our selues but shall feele the terrors of our own consciences and be at deadly and dangerous warre with our owne hearts vntill we be reconciled to God But if we be truely godly and religious and be indeed at peace with God we shall be at peace with others and with our selues nothing shall bee able to hurt vs. For whom should we feare or whereof should we be afraid God is become our Father Whom haue we in heauen but him and whom can we desire on earth with him Psal 73 25. The Angels are our attendants they pitch their Tents round about vs to deliuer vs they are charged to keepe vs in all our wayes and to beare vs in their hands that we dash not our foot against a stone Psal 34 7 and 91 11. For are they not all ministring spirits set and sent out to minister for their sakes which shall be heires of saluation Heb. 1 14. The Saints in heauen and earth are our fellow-brethren so that we are Citizens with â—hem of the same kingdome and of the houshold of God Eph. 2 19. The Lord Iesus to whom all iudgement is committed who shall iudge the world with thousands of his Angels is become our Sauiour So that wee shall neuer come into condemation but shall passe from death to life Ioh. 5 24. The creatures are our friends nay as our sworne seruants by the law of their creation to doe vs good and not euill all their dayes The stones of the field are in league with vs Hosea 2 18 and the Beasts of the fielde shall be at peace with vs Iob 5 23. Death shall not be able to hinder or to hurt vs though it be a Scorpion or Serpent the poison is dispersed the sting is pulled out 1 Cor. 15 54 55. The diuels and all the powers of darknesse shall not destroy vs Christ hath spoiled Principalities and Powers and hath made a shew of them openly and hath triumphed ouer them vpon the Crosse as a mighty conqueror in a chariot of triumph Col. 2 15. He hath bruised his head he hath crushed him at the heart so that the Prince of the world is cast out Iohn 12 31. What then Shall tribulations and afflictions or anguish or persecution or famine or nakednesse or perill or the sword separate vs from the loue of Christ and peace with our God Rom. 8 28.35 37. Nay these proceed from a louing Father and end at our own good who sanctifieth all things and maketh them worke together for the best to them that loue God He will couer them vnder his wings and they shall be sure vnder his feathers they shall not be afraid of the feare of the night nor of the arrow that flyeth by day nor of the pestilence that walketh in the darknes nor of the plague that destroyeth at noone-day a thousand shall fall at their side ten thousand at their right hand but it shall not come neare vnto them Psal 91 4.5 6 7. Lastly as they shall feare no danger that can hurt
seruice in detecting and disclosing the conspiracie intended against him Hamans wife and his wise-men sayde vnto him Ester chap. 6. verse 13. If Mordecai bee of the seede of the Iewes before whom thou hast begunne to fal thou shalt not preuaile against him but shall surely fall before him And heereunto also come the words of the Moabites Midianites to Balaam Numb 22. verses 5 6. Behold there is a people come out of Egypt which couer the face of the earth they are stronger then we So that they ioyned together because they feared the multitudes of Israel lest they should lose their Dominions and their ancient glory through their conquest Reason 2 Againe they hate the people of God and their Religion Although the Church bee weake and want humane strength so that the enemies neede not feare it yet still they plot and bring forth new deuices the children of Belial are alwayes packing and contriuing mischiefe against the Church For as true faith and loue of religion vniteth hearts together that wee may with one mouth glorify God the Father so contrarywise where hatred of the true Religion reigneth there can be no loue to the Professors thereof No maruell therefore if such ioyne in league against Gods people As wee see when the Rulers and Gouernours could not finde any fault in Daniel in regard of his faithfulnesse concerning the kingdome enuying his honour and promotion They picked a quarrell against him in matters of the pure worship of the true God So then whether we consider that the wicked feare theyr owne fall and hate the faithfull with a deadly hatred in both respects we may conclude this as a most certain trueth that notwithstanding the bandings and brawlings of the wicked and vngodly among themselues yet they can consent and consort themselues together to impugne and slander the Church of God and the doctrine of Christ Vse 1 The Vses now remaining to be handled are these First this teacheth that seeing sundry sects dissenting and varying greatly one from another do many times ioyne together in one vnity is not alwayes a note of the Church except it be conioyned with veritie For as dissention is sometimes in the church so agreement is oftentimes out of the Church among the enemies of Christ There was an vnity betweene the Moabites and the Midianites betweene the builders of Babel betweene the Priests of Baal between the Scribes and Pharisies betweene the Rulers and the people There is an vnity betweene theeues conspirators murtherers and malefactours there is an vnity betweene the Turkes against the Christians betweene Antichrist and his adherents betweene sathan and his members yea betweene the diuels themselues al vsing the same meanes all ayming at one end all conspiring consenting against the kingdome of Christ Howbeit the agreement of euill men is not truly to be tearmed an vnity but rather rightly to be called a conspiracie Wherefore they are greatly deceiued that make all agreement and vnity an essential and vnseparable note of the Church What aâ— notes anâ— maâ—ke 〈◊〉 Church If we would know what are the proper markes and euident notes of the Church agreeing to euerie Church alwayes and onely they are the powerfull preaching of sound doctrine the right administration of the holy Sacraments the spirituall worshippe of the true God and holynesse of life and conuersation Where these are not found it cannot bee that there should be the true Church This the Euangelist Saint Luke testifieth in the second of the Acts verses 41 42 46 47 They that gladly receyued the word were baptized and the same day there were added to the Church about three thousand soules and they continued in the Apostles Doctrine and fellowshippe and breaking of bread and prayers So Christ calleth and accounteth those as his Brethren Mother and Sisters that heare his word and keepe it and those his Disciples that abide in his word and his Friends if they do whatsoeuer he commaÌ„deth them as Luke chap. 8. verse 21. and chap 11. verse 28. Iohn chap. 8. vâ—â—se 31 and ch 15. ver 14. These are the notes that are peculiar and proper to the Church by these we shall finde the true Church and learne to ioyne our selues vnto it whâ—n we haue found it and descry the false signes of the Romish Synagogue where neither the gospell is truely preached nor the Sacraments rightly administred nor the pure worship of God is spiritually instituted nor holynesse of life is sincerely practised As for vnity vniuersality antiquity succession of Byshoppes multitude of beleeuers the title of Catholicke the working of myracles the glory of victories obedience to the Pope and such like Pelde 〈◊〉 lib. 4 caâ— Hosius 〈◊〉 hum cap. which the aduersaries of the grace of GOD make notes of the Church which is an assembly of Antichrist they are not proper onely nor alwayes nor vnto all Churches for this is indeede to be proper Purpyr 〈◊〉 cap de 〈◊〉 as all know that haue tasted the first rudiments of Logicke Besides these supposed signes are subiect vnto the outward senses are open and visible vnto the eyes not matters of fayth which are to bee beleeued They are as obscure darke and hard to bee knowne as to know which is the the Church they may bee claymed and challenged by euery hereticall congregation Wherefore as Hilary in one place teacheth The name of peace is beautifull Hilar câ—â— Auxent the opinion of vnity is fâ—ire Notwithstanding far better is a diueâ—sâ—ty in iudgement then an vnity in falshood The Apostle Paul commending concord and consent to the Church addeth that all our vnity must bee in Christ Ro. 15 5.6 The God of patience and consolation giue you that ye be like-minded one toward another according to Iesus Christ that yee with one minde and one mouth may praise God euen the Father of our Lord Iesus Christ Let vs therefore seeke for vnity in verity and honor it as the greatest comfort of our hearts otherwise a iust warre is farre better then an vniust and an vnhonest peace The true and Christian vnity is when the sheepe of Christ heare the voice of the sheepheard and follow him and that our Sheepheard is Iesus Christ by whom alone wee enter into the sheepefold Vse 2 Secondly seeing diuers men at great variance within themselues yet are content to ioyne together in wicked amity and vnity against the Church of Christ wee must confesse that the saluation and safe keeping of the Church is onely of God If men of all lewd deuices of different opinions men at mortall hatred and deadly warre amongst themselues cloase together and plot against the Church how shall they bee able to stand of themselues being few in number weake in strength destitute of friends and lying open to so many and mighty enemies For the Church albeit it be the house of God the mother of the faithfull the body of Christ and the pillar of the trueth yet it is
the end wee may not deceiue others nor flatter our selues in the good motions of the Spirit wee must carefully obserue these few rules and directions following First we must beginne to cherish in our harts a loathing and detestation of all sinne Not of some few sinnes and retaine others that agree with our corrupt Natures but we must hate all sinne If the olde subtle Serpent get in his taile he wil winde in his head also and after followeth al the body If we giue him scope to possesse vs in any one knowne sinne he will thereby bring vs to destâ—uction as wee see in Saul Herod Iudas Ananias and Sapphira Wherefore wee must truly turne to God and repent vs of all sinne Secondly we must be changed and renewed in our mindes and consciences bring forth fruites worthy amendment of life otherwise we may still suspect our selues that sauing grace is not yet planted in the heart Let vs carefully looke to our hearts that the worke of regeneration be truly begunne there If wee haue once giuen our hearts to God all other parts will soone follow Our eares our feete our eyes will not be farre behind where the heart leadeth the way This is it which Salomon teacheth in Prou. 23 25. My sonne giue mee thine heart and let thine eyes delight in my waies One can take no pleasure but where his heart is Thirdly we must not stand at a stay or looke backe wee must not thinke wee haue knowledge fayth zeale and obedience enough therefore the Apostle saith touching his own practise Philip. 3 12. Brethren I count not my selfe that I haue attained to it but one thing I do I forget that which is behinde and endeuour my selfe vnto that which is before and follow hard toward the marke for the price of the high calling of God in Christ Iesus And indeed in our Christian race there is no standing at one stay For either we go forward or else we go backward If we do not increase we do decrease like the sea that neuer rests but euer ebbeth or floweth To stand still is the first step to declining and declining the first degree of decaying and decaying the forerunner of a finall falling away and falling away the worker of our confusion and destruction as the water that hath beene heate first waxeth luke-warme afterwards turneth to be key-cold Lastly we must endeuour euery day to grow better and better more strong in faith more constant in hope more rooted in charity more setled in obedience more abounding in all good workes This is made the commendation of the church of Thyatira Reu. 2 19. I know thy workes thy loue and seruice and faith and thy patience and thy workes which are more at the last then at the first So the Apostle Paul exhorteth the Thessalonians in the Lord Iesus that they increase more and more as they had receyued of the Apostles how they ought to walke please God Heereunto accordeth the doctrine of Christ where he teacheth Ioh. 15 2. That euery branch that beareth not fruite in him hee taketh away c. And Peter wriâ—ing to the dispersed Iewes dwelling here and there stirreth them vp as new borne babes to desire the sincere milke of the word that they might grow thereby c. 1 Pet. 2 2.3 But alas where is this increasing proceeding and perseuering to be found Hee that was ignorant is ignorant stil hee that was faithlesse is faithlesse stil he that was vniust is vniust stil he that was filthy is filthy stil Reu. 22 12. Behold the Lord Iesus cometh shortly his reward is with him to giue euery maÌ„ according as his work shall be Vse 2 Secondly seeing the wicked do desire the death of the righteous it is plaine and euident that the godly cannot but dye well theyr end shal be in rest their departure shal be in peace Their sorrow shal be turned into solace their pain into pleasure their mourning into mirth their heauinesse into happines God will wipe away all teares from theyr eyes No man so happy as the faithfull Christian He that liueth well cannot choose but dye well whether he dye sodainly or leysurely whether he bee taken away by a naturall death or by a violent death whether it bee by land or by sea in youth or in age Precious in the sight of the Lord is the death of his Saints the Lord redeemeth the soules of his seruants and none that trust in him shall perish Psal 116 15. 34 22. Blessed are they that die in the Lord for they rest from their labors and their workes follow them Reu. 14 13. Let vs solace our selues and comfort one another with these words All men naturally haue a desire of saluation wheÌ„ God toucheth their conscience and summoneth them to answer at his barre Aske the most wicked and notorious liuer that forgetteth God and contemneth him euery day that neuer thinketh of godlinesse that giueth himself to blasphemy prophaning of the Sabbath whoredome couetousnesse drunkennes cruelty hatred slandering and backbiting his brother aske him I say whether he would be saued and inherit euerlasting life hee will by and by answer It is his whole desire and he will thinke you offer him the greatest wrong that may bee to make a doubt of it But these words are no better then Balaams wish Balaam would dye the death of the righteous but he would not liue the life of the righteous for hee loued the wages of vnrighteousnesse and thirsted ambitiously after the honour of vngodlines and therefore he continued in his sorcery went still to fetch his diuinations So likewise many in these dayes haue the wishes of this Wizard Greg lib. 23. mora cap. 21. they desire the death of the righteous but they neuer regard their life they desire their end but they will not walk in their way they are willing to end with them but not to begin with them they catch for the Crowne but will not come to the Crosse they would taste the sweete but they cannot abide the sweat If wee will liue with Christ for euer 2 Tim. 2 we must here dye with him for a season if we will reigne with him in heauen we must first suffer with him on earth we can neuer dye comfortably vnlesse we be careful to liue vnblameably â—ornard ser in Canticâ— 21 If we would finde life and peace in the end of our dayes wee must heere seeke it If we would haue God to bee our God in sicknesse wee must bee his people in our health If we hate and abhorre the life of the righteous they are foolish and vaine wishes of carnall men to desire to dye the death of those that are spirituall For what shall it profit vs to come nere them in our words and to flye from them in our workes Wherefore as the vngodly cannot abide the life of the righteous nor seeke to cut off the least lust nor endure the doctrine
idle thing to desire his last end to be like the righteous We see the vngodly liue and wax olde Iob 21 7 9 13. and grow in wealth their children prosper their houses are peaceable without feare the rod of God is not vpon them they spend their dayes in pleasures and sodainly they goe downe to the graue They are not afflicted with tedious diseases they are not tormented with long sicknesses they go away many times quietly as a Lambe their life is with greater delight their death is with greater ease then the life and death of the righteous But after this life beginneth the trouble and torment of the Reprobate Here they haue receiued their pleasures and the righteous their paines therfore these are comforted and the other confounded They must appeare before the iudgment seate of God they must come after this life to their triall they must all stand at the bar and pleade guilty or not guilty The consideration of this day of account immediately after the separation of the soule from the body made Balaam in this place cry out in the sight and feeling of the blessednesse of the Church Oh let my last end be like his From hence wee learne this principle of our faith Doctrine The reasonable soule of man is immortall That the soule of man is immortali hauing a beginning yet is without ending being seuered from the body it liueth in place either of ioy or of torment either it receiueth the reward of godlinesse or it is plagued and punished for wickednesse This appeareth by many testimonies of the word of God When the Lord had made mans body of the dust of the ground He breathed in his face the breath of life and the man was a liuing soule able to liue of it selfe Gen 2 7 and by it self And afterward it is said Genes 5 24. with Heb. 11 17. Henoch walked with God and he was no more seene for God tooke him away to shew that there was a better life prepared and to be a testimony of the immortality of the soule and the resurrection of the body seeing hee was translated that he should not see death neyther was hee found for God had translated him Hereunto commeth the prayer of Simeon Luk. 2 29. Lord now lettest thou thy seruant depart in peace according to thy word he was ready willing to be loosed from the prison of the body and calleth death a departure from hence Likewise it is sayde in the Parable that Lazarus dyed and was carried by the Angels into Abrahams bosome Luk. 16 22.23 the rich man also dyed was buried and was throwne into the torments of hel And at the passion of Christ hanging on the crosse when the penitent theefe praied Lord remember me when thou commest into thy kingdome hee said Verily I say vnto thee to day shalt thou bee with me in Paradise Luke 23 43. Furthermore when the Lambe had opened the fifte seale Reue. 5 6 9. Iohn saw vnder the Altar the soules of them that were killed for the word of God for the testimony which they maintained Reason 1 The Reasons of this Doctrine are to bee known and considered of vs. First if the soule were not of an immortall Nature the godly of all other should be most wretched their life most miserable vnlesse they did beleeue that a time of refreshing should come from yâ— presence of God and contrarywise the condition of the vngodly should be most blessed and happy This the Apostle setteth downe 1 Cor. 15 19 20. And if the soule did not remaine after this life being separate from the body all Religion and piety were in vaine our preaching and your faith were in vaine Why are we in ieopardy euery houre and why suffer we affliction for righteousnes sake nay why do we not eate and drink for to morrow we must dye Reason 2 Secondly nothing that is immortall and transitory can cite a man before Gods Tribunall or terrifie for sinne vnknowne to any other But the soule of man accusing him for secret sinnes makâ—th him hold vp at his hand at the barre of Gods iudgement seate This we see in Belteshazzer when he saw the palme of the hand that wrote vpon the plaister of the wall of his palace Daniel 5 6. His countenance was changed his thoughts troubled him his knees smote one against another Before he was thus awaked he contemned the true God and blessed his Idols but when God manifested a small token of his power and presence he did shake tremble euery ioynt of him for feare of that sight This is the iustice of God reuenging the sinne of men that they should tremble at his iudgements that wretchedly abuse his mercies The like example we see in Felix albeit he loâ—ked for a bribe and set iustice to sale at offer and proffer yet when he heard Paul dispute of righteousnesse and temperance and of the iudgement to come he quaked and quiuered at that discourse and was not able to endure the mention of it Now if the soule were subiect to mortality and to perish with the body it would not it could not thus accuse man nor draw him before the iudgement seate of God Thirdly the soule of man can reason of immortality Reason 3 it is vnsatiable in seeking knowledge and is not changed or altered with the estate of the body it contenteth not it selfe to rest satisfied with any thing in this life The more it knoweth 1 Cor. 8 â— the more it coueteth desireth to know the more it is able to learn It desireth blessednesse and happines it respecteth glory and good estimation after death it hath many actions and operations aboue sense and the naturall appetite of the body as to loue God to feare God to put our trust in him to beleeue in him to imbrace religion to cleaue vnto God with full purpose of hart The senses of the body cannot climbe and ascend so high to know God and to meditate on heauenly things nay they cannot reason define diuide number or order any thing Therefore the soule that performeth these things is a spirituall substance like vnto Angels not subiect to death or mortality Now let vs come to the Vses of this point Vse 1 of Religion and principle of our Fayth First it serueth to confute condemn all Atheists Epicures Libertines Sadduces and the late vpstart family of loue raised out of the ashes of the olde Saduces Ioseph antiâ— 18 cap 2 â—bel Iudaiâ— cap. 7. which deny the immortality of the soule These defie all Religion and deny any spirits either Angels of God or spirits of diuels or soules of men all which standing at defiance against heauen and bidding battel to the Lord himselfe shall one day know that they had once giuen vnto them immortal spirits when they shall be cast into vnquenchable fire and endure euerlasting torments The Euangelist noteth out this damnable sect of
and not through impatience accuse God neither impute the euill successes of our affaires to him but to our selues euen as he that stumbleth and falleth against a stone should not accuse the stone but his owne hastinesse and heedlesnes Now then if wicked men want the knowledge of God and the feare of his Name to guide them in the search and suruey of their owne wayes to enquire into the true cause of their euill successes wee cannot maruaile if they wander vp and downe in their owne imaginations and can neuer finde the fault to bee in themselues Secondly the vngodly are blinded with a Reason 2 selfe-loue and selfe-liking of themselues aboue God or his Word The loue of the creature or of our selues more then God or equall with God hindereth vs in good things and quite swalloweth vp the loue of our brethren and darkeneth the light of vpright iudgment that it cannot shine in our hearts The conceited person thinketh himselfe a wise man and imagineth his owne course to be the best vsing no aduice of others as if he himselfe were in all things sufficient of himselfe to see what is best for himselfe This Salomon excelling in wisdome teacheth to these conceited persons abounding in folly Prou. 12.14 The way of a foole is right in his owne eyes but he that hearkeneth to counsell is wise So in another place Prou. 18.2 A foole is not delighted with vnderstanding but with those things which are in his owne heart And againe Prou. 26.12 Seest thou a man wise in his owne conceit There is more hope of a foole then of him These selfe-louing and selfe-liking fooles are delighted with their owne folly which they labour to publish and make knowne to all men and may worthily beare away the bell from all the fooles in the world For these are proud fooles that highly esteeme of their owne wisedome and scornfully disdaine the counsell and wisedome of all other men Seeing therefore euill men want the wisdome of God that is from aboue and abound with selfe-loue which descendeth not from aboue but is earthly sensuall and diuellish we cannot greatly maruaile if wicked men will acknowledge no fault in themselues but wholly looke to second causes and lay the blame vpon the most High when they faile in their purposes Vse 1 The vses of this doctrine First of all wee learne this truth that no euil man can look for any good successe in the matters he taketh in hand but let him alwaies be sure to be crossed cursed of God Albeit thou lay in thine own conceit neuer so strong a foundation work neuer so wisely in thine own imagination yet if thou make not God thy Counsellor 〈◊〉 119.24 and his Word thy director thy wisdome shall be turned into folly and thou shalt be taken in the snare of thine owne hands For all sin against God bringeth with it the wrath of God and the euill life of a sinner drawes vpon his owne head sundry crosses and calamities causeth him to haue ill successe and raiseth vp infinite iudgments against him Whensoeuer we despise his word prophane his Sabbaths defile his Sacraments and practise any vnrighteousnesse against men and impiety against God then followeth and falleth vpon vs some sicknesse or trouble some crosse or affliction one way or another as the Apostle sheweth For your dissention and vnreuerent receiuing of the Lords Supper 1. Cor. 11.30 many are weak and sick among you and many sleepe Now when the rod and scourge of God lyeth vpon the backe of transgressours and they feele themselues sore plagued either they accuse God as the authour of their trouble or murmure against his punishment or rest vpon second causes which are ordered by him who is the principall cause Vse 2 Secondly we learne that if we would haue God blesse vs and the lawfull labours of our hands we must be godly in Christ Iesus If we leade a sincere and sanctified life purge our hearts to be a peculiar people to God zealous of good workes wee haue a sure promise of good successe and strong assurance of a plentifull blessing to follow vs all the dayes of our life There is no good successe in any thing without Gods blessing And this is the cause why God blesseth vs not because wee blesse not his Name wee liue not as a people vnder his protection wee do not deny vngodlines worldly lusts liuing soberly righteously and godly in this present world hauing our conuersation in the heauens and looking for the blessed hope of glory and immortality Hereunto commeth the saying of Salomon Prou. 16 3. Psal 37.3 1 Pet. 5 7. Commit thy workes to the Lord and thy thoughts shall be directed This is a worthy saying to redresse our weakenesse and distrust and to make vs rest and rely our selues on Gods good prouidence This also the Prophet Dauid teacheth Psal 127 1 2. All the fruit of our labours cares dependeth vpon the prouidence of God yea all our industry and studie shall be vaine and vnprofitable vnlesse he guide all our affaires To this purpose the Prophet speaketh in another place that the godly Psal 1.1.3 refusing the counsell of the wicked the way of sinners the seat of scorners shall bring forth fruite in due season so that whatsoeuer he shall doe shal prosper It is God alone that directeth the wayes and works of the faithful and without him is no good successe This wee see verified in Ioseph Gen. 39 2 3. The Lord was with Ioseph he was a man that prospered and was in the house of his master the Egyptian And his master saw the Lord was with him and that the Lord made al that he had to prosper in his hand The like the Scripture◠testifieth of Hezekiah that hee prospered in all his workes 2 Chro. 32 30 and 20 20. So Iehosaphat spake to the people Heare ye me O Iudah the inhabitants of Ierusalem put your trust in the Lord your God and ye shall bee assured beleeue his Prophets and ye shall prosper Thus also the Lord exhorteth Ioshua after the death of Moses Iosh 1 8. We do all of vs desire the blessing of God vpon our labours and to haue good successe in our seuerall callings this is the pathway that we must walke in namely a godly life and conuersation without this his blessings shall turne into curses and wee shall neuer attaine the end of our hope This appeareth by the words which the man of God spake to the King of Israel saying Thus saith the Lord Because the Aramites haue saide 1 King 20 28 the Lord is the God of the Mountaines and not of the Valleys therefore will I deliuer all this great multitude into thine hand and ye shall know that I am the Lord. Lastly we are bound euery one to consider Vse 3 the true cause of euill successe to be in our selues When the hand of God is any way vppon vs that he plagueth
GOD. The greatest freedome of the chiefest cities is but slauery bondage in comparison of the heauenly prerogatiues that properly belong vnto the Church of God The consideration hereof hath bene strong and powerfull in all those that are seruants in this house which are the Lords freemen This made the Prophet Dauid to testifie his holy affections in sundry Psalmes Psal 26 8 and 17 4 and 36 8 9. and 84 2 10. Where he sheweth that the spending of one onely day in the place of the publicke meetings and assemblies of the godly was more sweet comfortable and profitable to him then a thousand dayes otherwhere yea though the place in it selfe were neuer so pleasant and delightfull so that hee preferreth the basest office and meanest calling in the Church to keepe the doore to sweep the house to cut wood or draw water for the seruice and sacrifice of God then to dwell in the Vse 3 most gorgeous and glorious palaces wherein the workes of wickednesse are practised professed If the same mind be in vs that was in this Prophet let it be our desire rather to be of the meanest account and lowest reckoning in the Church and among the lowest Saints of God then to be in the chiefest roome in the highest place of honour out of the Church where nothing raigneth but prophanenesse and nothing is of price or regarded but wickednesse This will be a witnesse to our owne hearts that we are truely religious and are possessed with a loue of godlinesse when we preferre the loue of Gods house before all earthly things and are carefull to come to the exercises therein Lastly it belongeth to euery one to promote and procure the good thereof If it be the principall society it must be principally cared for It standeth al persons vpon Princes Pastors Parents Magistrates whatsoeuer in their seuerall places to seeke the peace and preseruation of this society and to further the good of Gods Church We see this in the Prophet Psal 122 6 after he had commended the comely order spirituall beauty of Ierusalem the true Church he saith Pray for the peace of Ierusalem let them prosper that loue thee peace be within thy wals prosperity within thy palaces for my brethren and neighbours sake I will wish thee now prosperity because of the house of the Lord our God I will procure thy wealth No estate of man so high to exempt himselfe no calling so low to disable himselfe from seeking the good of his Church The greater our place is the more doth God require at our hands he hath committed the more to our trust and therefore will take the straighter account of vs. It is the end of their honour and aduancement not to lift vp their hearts aboue their brethren because God hath lifted vp their heads not to seeke their own profites and commodities onely but to aduance the honour of that God that hath aduanced them remembring that they are the ministers of God for the wealth and welfare of their people and assuring themselues that God wil honour them that honour him but such as despise him shal be despised 1. Sam. 2.36 Moreouer it is our dutie to labour within the compasse of our calling to bring other societies to this the Prince his common-wealth the Magistrate his incorporation the Minister his people the Captaine his army the housholder his family by striuing to make them Christian commonwealthes Christian incorporations Christian parishes Christian armies Christian families This was the care of all good and godly Princes Dauid Hezekiah Iehoshaphat Iosiah 2 Chro. 15.12 who made a couenant to seeke the Lord GOD of their fathers with all their heart and with all their soule This was the care of deuout captaines that feared God as appeareth by the Centurion and Cornelius Math 8 10. Acts 10 2. Gen 18 19. Iob 1.5 This was the care of all religious fathers and masters as we see in Abraham Iob Iacob and sundry others whose praise is in the booke of God And vnlesse this diligence be vsed and duty performed to those that are set vnder vs by the ordinance of God what comfort can wee finde in them nay what good can we looke for at their hands It is the knowledge of God and the power of godlinesse planted in the heart that maketh the subiect obedient the seruant trusty the childe dutifull and euery degree faithfull in his place and calling But where the feare of God doth not rule there subiects obey not for conscience sake there seruants are deceitfull serue with eyeseruice as men pleasers there children are vngracious and vnruly not obeying their parents in the Lord. So then it standeth vs vpon to set forward the good of the Church with all our power and then to bring such as belong vnto vs into the bosome of the Church that there they may haue fellowship with God and one with another Verse 8. God brought them out of Egypt their strength is as an Vnicorne hee shall eate the nations his enemies c. In the words before Balaam enlarged by sundry sweete similitudes the excellent condition of the Church shewing that the place of it was to be chosen aboue all other places and the people belonging vnto it to be ioyned withall aboue other people of the world Now in these words he expressed their happines and blessednesse in plaine tearmes and direct words declaring that albeit they were a weake people in the land of Egypt oppressed with burdens hurried with labours ouermastred with taskemasters vnexercised in fears of warre â—andering vp and downe in the wildernesse separated from other nations on the other side their enemies wer many in number mighty in strength rich in furniture yet GOD brought his people with a strong hand out of Egypt from all their enemies and sent his Angel before them to leade them in the wildernesse so that no city or nation could preuaile against them Hereby we learne that the enemies of the Church albeit great Doctrine The Church â—ath the vpper hand of enemies stronger then â—hey mighty and high minded yet are oftentimes brought vnder and troden on by the Church weaker then they Howsoeuer the Church be weake and want outward power yet it hath victory ouer the oppressors of it This we see plainly strengthened vnto vs in the booke of Iudges where we see that the Midianites and the rest of the league with them lay in the valley like grashoppers in multitude Iudg. 7 12 20 and their camels as the sand which is by the seashore yet Gideon and his hoast being as it were an handfull ouerthrew them by blowing their trumpets by breaking their pitchers and by holding their lampes in their hands This appeareth in the history of Shamgar Iudg. 3.31 who slew 600. men of the Philistims with an Oxe goad and in the history of Sampson being enclosed by his enemies who caught vp a Iawbone and said With the Iaw of an
to mercy in regard of of the great recompence of reward that is laid vp for mercifull men The example of the Sunnamite before remembred is a notable worthy example to teach vs this vse and to enforce this duty vpon vs. She stirred vp her husband to good things and made him that was willing more willing him that was forward more forward shewing her selfe mindful of the end of her creation which was to be an helper vnto him especially in the best things Gen. 2 18. She said Behold I know that this is an holy man of God that passeth by vs continually let vs make him a chamber that hee may turne in thither when he commeth to vs. 2. Kings 4 9. It is not enough for vs to be ready and resolute to doe good to those that are of the houshold of faith and thereby to testifie our faith in Christ but God requireth of vs to consider one another to prouoke vnto loue and to good workes not forsaking the fellowship that we haue among our selues as the manner of some is but let vs exhort one another and that so much the more because yee see that the day draweth neere Heb. 10 24 25 This serueth to reproue such as are backward in doing good and cause others to be backward such as are not content themselues to doe nothing but are ready to disswade and discourage others from workes of mercy as we see the Apostle Iohn reproueth Diotrephes who was so farre from receiuing the brethren that he forbad them that would and thrust them out of the Church Iohn 3.9 10. He was backward himselfe and made others backward his malice did not onely keepe him from doing good to the Saints but prouoked him to hinder and restraine others These are like the Scribes and Pharisies which did shut vp the kingdome of heauen against men neither entring themselues into it nor suffering those that would enter Math. 23.13 These are like vnto the enuious Iewes who grew to that desperate madnes against the Lord Iesus that they would neither receiue the Gospel themselues nor suffer it to be preached to others but forbad the Apostles to preach vnto the Gentiles that they might be saued to fulfill their sinnes alwayes 1. Thes 2.16 They are like to Elimas the sorcerer who was so farre from beleuing the doctrine of the Apostles Act. 13 8 that he openly withstood them and maliciously sought to turne away the Deputy from the faith And all these may fitly be compared to the dog lying in the manger which will neyther eate the hay himselfe nor suffer the Oxe or Cattel that would to eate of it These shall haue the more fearefull condemnation answering to God both for not doing good and for hindering such as would doe good These both shut vp their hands and hearts froÌ„ all duties of loue and tye vp the hands of others so that a double woe hangeth ouer their heads which without repentance will fall vppon them Lastly this Doctrine is both an encouragement Vse 4 vnto vs in well doing and a great comfort in all aduersities It is an incouragement to consider that what loue and seruice soeuer we doe shew to the Saints it is put vppon the Lords accounts and is kept in his remembrance and shal not be blotted out for euer This is the tenour of the couenant which he hath made with vs to haue the same friends and enemies with vs. Such as are our friends to doe vs good he will account as his friends to doe them good such as are his enemies to hurt vs he will proceede against them as with his vtter enemies to root them out and to destroy them This is a great honour and dignity of the faithfull It argued a very neere league of amity that Iehoshaphat made with the King of Israel when he ioyned with him saying I am as thou art my people as thy people my horses as thy horses wee will ioyne with thee in the war al mine is at thy commandement 1. King 22.4 2 Chron. 18.3 This is the society and fellowship that God hath with his people our friends shall be his friends our enemies shall be his enemies our troubles shal be his troubles our wrongs shall be his wrongs our persecutions shall be his peâ—secutions This is it which the Prophet declareth touching the Lord He that toucheth you toucheth the apple of his eye Zach. 2 8. So precious and deare are they to him and so tender is his loue toward them that when the enemies rise vp against them to hurt them it goeth as neere to the Lord as any thing can do We know how tender the eye of a man is it worketh more griefe then to receiue a wound in any other part to haue the apple of the eye striken but the Church is so deare to God that he can no more suffer the enemies to hurt it then a man can abide to be thrust or pierced in the eye How could the Lord expresse how earnestly and ardently he loueth vs and how carefull he is for our safety better then vnder this comparison and therefore the Prophet entreateth the Lord to keepe him as the apple of his eye Psal 17 8. to hide him vnder the shadow of his wings This is it which our Sauiour signifieth in the description of the last iudgement that when one of the least of Christs brethren haue bene hungred and we haue fed them haue beene thirsty and wee haue refreshed them haue bene strangers and wee haue lodged them haue beene naked and we haue clothed them haue beene prisoners and we relieued them Christ Iesus himselfe is refreshed and relieued visited and harboured in his members Math. 25 40 If the Lord Iesus liued now vpon the face of the earth in pouerty great want if he wanted meate to eate or clothes to put on ought wee not to relieue him nay who is it but would say hee is ready to doe it But euery faithfull man is vnto vs as Christ himselfe whatsoeuer is done to him is done to Christ himselfe and Christ Iesus though heire of all Lord of the world doth esteeme account it as done vnto himselfe On the other side when the poore members of Christ are in want not releeued are sick and not visited are hungry and yet not sustained Christ himselfe is vnuisited vnregarded A man would be ashamed to doe thus to Christ in person but inasmuch as we do it to the persons of our brethren and his members hee counteth it as done to himselfe as he speaketh in the Gospel Verily I say vnto you Math. 25 â— inasmuch as yee did it not to one of the least of these ye did it not to mee This likewise is that which Christ spake to Paul from heauen at his conuersion When he breathed out threatnings and slaughter against the disciples of the Lord and had obtained letters to bring them bound to Ierusalem that professed Christ he heard
Reason 1 God he is the common Iudge euen the Iudge of all the world who hath said Vengeance is mine I will repay and therefore his iustice doth effect it and bring it to passe This the Apostle declareth It is a righteous thing with God to recompence tribulation to them that trouble you 2. Thess 1 6. So the Prophet teacheth Hab. 1 13. That he is of pure eyes and cannot see euill nor behold wickednesse to allow or approue it Secondly it is most agreeable to the precise Reason 2 rule of equity that there should be a proportion betweene the sinne and the punishment that euery one should receiue like for like and drinke such as he hath brewed God commandeth it to the Magistrate as a law in his proceedings Exod 21 2â— that there should be an eye for an eye a tooth for a tooth hand should go for hand foote for foote burning for burning wound for wound stripe for stripe and life for life If God impose this vpon Magistrates much more will he himselfe do it He that requireth equity in Iudges and Magistrates wil much more shew himselfe iust and equal This is it which the Lord enioyneth touching spirituall Babylon Reuel 18 6 and 16 5 6 and 13 10. Reward her as she rewardeth you and giue her double according to her works and in the cup that she hath filled to you fill her double c. So then whether we consider the iustice of God or the rule of equity we see that God punisheth as man sinneth he rewardeth according to the manner and measure of his offence The vses follow to bee considered Will Vse 1 God thus repay and retaile Then let euery one looke to haue his sinne brought vpon his owne head and to be rewarded fully according to his owne works The equity of this is acknowledged of Iob chap. 31 9 10. If my heart haue beene deceiued by a woman or if I had laide waite at the doore of my neighbour let my wife grinde to another and let other men bow downe vpon her The like we may say of all other sinnes looke not to escape the hand of God but feare to commit sinne being thus punished Hast thou beene a bloody beast looke for blood againe Hast thou bene cruell Cruelty extortion shall both wring and waste thee He that smiteth with the sword shall perish with the sword there shall bee iudgement mercilesse to them that are without mercy On the other side in doing good and exercising loue to others looke for loue and good from God and man This made Nehemiah pray to God to remember him in kindnesse according to all that he had done to his people Neh. 5 19. This made the Apostle craue mercy at the hands of the mercifull God for Onesiphorus because he shewed mercy vnto him and refreshed him in his necessity 2 Tim. chap. 1 verse 16. The widow of Sarepta sustayning the Prophet relieuing him with part of that poore pittance that was left her receiued an ample recompence during the time of the famine to her and her sonne being miraculously sustayned 1. Kings 17 14. Obadiah fed an hundred Prophets of the Lord and hid them in caues from the wrath of Iezabel the Lord shewed mercy vnto him againe so that he was the first that had the Prophet directed vnto him to reueale the remouing of the present iudgment from the land So then the consideration of this dealing of God against sinners is a terrour to the vngodly teaching vs to auoyde sinne and the dangerous society of sinful men lest partaking of their sinnes wee partake also with them in the punishment Ierem. 51 6. And likewise serueth as a great comfort to the godly assuring them to finde the fruit of their loue and to receiue mercy at his hands who leaueth not a morsell of bread and a cup of cold water giuen in faith out of an heart vnfaigned vnrewarded Secondly it iustifieth GOD in his actions Vse 2 and proueth that there is no iniquity with our God This doth Elihu set downe vpon this consideration Hee will render vnto man according to his worke and cause euery one to finde according to his way And certainely God will not doe wickedly neither will the Almighty peruert iudgment Iob 34 11 12. So then the Lord bringeth his iudgements in this manner to passe that the mouth of the wicked should be compelled to iustify God and to condemne himselfe when he receiueth measure for measure as hee hath done When Iudah had ouercome Adonibezek and had cut off the thumbes of his hands and feete hee did acknowledge it to be iust and that the hand of God had found him out and repayed him according to his deserts for saith he Seuenty Kings hauing the thumbes of their hands and feete cut off gathered bread vnder my table as I haue done so GOD hath rewarded mee so they brought him to Ierusalem and there hee dyed Iudg. 1 7. GOD suffereth them long to escape and to runne on in their euill actions but in the end he repayeth them and rather in their owne kinde then in another that it might appeare to be his handy worke and not a matter that fell out by chance or casualty vpon them So doth the Church reioyce that the Lord had done vnto them as they thought and intended to doe vnto the Church Vse 3 Thirdly wee are in this respect and consideration to waite for the performance of this promise and to looke with faith and patience for the iustice of GOD in recompencing and rewarding the wicked with the like to fall vpon themselues wherewith they haue plagued his people Wee see this duty performed by the seruants of GOD in the Prophet Esay before remembred for hauing declared that the spoyler shall be spoyled and the destroyer shall be destroyed they say O Lord haue mercy vpon vs wee haue waited for thee be thou which wast their arme in the morning our helpe also in time of trouble Esay 33 2. To the same purpose speaketh the Church in the Psalme O daughter of Babell worthy to be destroyed blessed shall hee be that rewardeth thee as thou hast serued vs blessed shall hee bee that taketh and dasheth thy children against the stones Psal 137 8 9. Let this duty be practised and performed of euery one of vs although wee see the wicked proceede and go forward in his wickednesse as if hee had made a league with death and a couenant with hell yet it behooueth vs to possesse our soules with patience and albeit hee spread himselfe like a greene Bay tree yet in the end his leaues shall wither his branches shall bee cut downe and his root shall rot GOD will draw him foorth in his good time vnto iudgment and proportion his plagues and punishment according to his sinnes Lastly this doctrine ought to warne vs to Vse 4 take heede that wee abuse not any of Gods blessings or any of his creatures to any sinne or excesse
the rest of the multitude were spared and the plague ceased which was begun in the hoast as appeareth in the words following Now albeit these were most liuely arguments of the wrath and indignation of God yet the Israelites continued with an high hand and a proud heart to prouoke the most High to his face so that one not of the least lowest but of the principall and cheefest among them brought an whorish woman into the hoast to despite God his people and religion This man thought it not sufficient to goe out of his Tent to those strange women but broght one of thē openly without shame into the Campe before his brethren Verse 14. before Moses and the other Magistrates yea to fill vp the measure of his abhominations to the doore of the Tabernacle of the Congregation therby blaspheming God reproching his Religion enticing his brethren insulting ouer Moses and the whole assembly that cryed vnto God for mercy to stay his iudgement and to spare his people Loe such was the impudency of this Zimri that notwithstanding the tumults and hurly-burlyes in the hoast yet he is not moued to repentance eyther with the punishment inflicted vpon the malefactors or by the plague of God raging among his brethren or by the teares and supplications of the godly entreating for pardon lying prostrate at the doore of the Tabernacle but in the middest of all these iudgements neyther fearing GOD nor reuerencing man he seeketh to satisfie his filthy lust in the sight of the Sunne and in the open view of all his brethren euen of the whole hoast Verse 1. Now whilst Israel abode in Sittim Before we come to speake of the sinne of the people it shall not be amisse to consider the occasion whereby they fell into sinne Wee haue heard how Balaam being hyred to curse Israel could not for God stayed and restrained him who was greedy of the wages of iniquity Wherefore he counselled Balak to bring the people to destruction by procuring them to fall into some sinne Thus he layde a stumbling blocke before the children of Israel and thereby did draw them to spirituall and carnall fornication For whatsoeuer the Israelites heere committed they did through the counsell and procurement of Balaam From hence we learne that it is a particular note of false Teachers Doctrine It is a note of false teachers to lay stumbling blockes before men and false doctrines to set stumbling blockes before men to draw them to vncleannesse and wickednes eyther against the first or second Table or both I say false Teachers which are the instruments of Satan who he hath thrust into the church haue this speciall care to bring the seruants of God into wickednesse to draw them to idolatry and to destroy theyr faith To this purpose Moses teacheth Deut. 13 1. that false Prophets shall set before them this end to entice the children of God to serue false gods but true Idols This the Prophet Ezekiel noteth chapter 13.19 that they made Gods word to serue their bellies and taught carnall liberty sowing pillowes vnder euery arme hole polluting the Name of God for an handfull of Barley and for a peece of bread slaying the soules of them that should not dye giuing life to the soules that shold not liue crying peace where God proclaimeth open warre lying to the people that heare theyr lies The Scribes and Pharisies corrupted the law by false interpretations and expositions Math. 5 22. as appeareth in the Doctrine of Christ reducing the Law to the true meaning of the Law-giuer So the Apostle declareth that those rauening wolues which should creepe into the Church of God purpose to make hauocke of the people of God I know this that after my departing shall greeuous wolues enter in among you not sparing the flocke Acts 20 29. The Apostle Paul prophesying of the comming of Antichrist calleth the doctrine of Antichrist The mystery of Iniquity 2 Thess 2 7. It is the common practise of the Iesuites and Seminary Priests scattered heere and there in the Land to bring the people to Idolatry The Reasons of this truth are manifest Reason 1 First from the counsell of God for albeit no wickednes be in the most High yet it is his wisedome and power to draw good out of euill as he did light out of darknes that so they which are his may be tryed that their faith may be proued their loue to God and the trueth manifested and his children alwayes exercised that they may be made the more carefull and watchful and so finde by experience how they can stand out vnto the end of theyr dayes in all holy obedience This reason is laide open in the thirteenth chapter of Deuteronomy verse 3. where the doctrine hath his confirmation If there arise among you a Prophet or a dreamer of dreams and giue thee a signe or wonder thou shalt not hearken to the words of the Prophet for the Lord your God proueth you to know whether ye loue the Lord your God with all your heart and with all your soule And the Apostle teaching that God hath appointed that heresies shall be in the Church annexeth this reason that the faith of Gods children seated in the heart may be made manifest There must be euen heresies among you that they which are approued among you might be knowne 1 Cor. chap. 11. Another Reason is in the malice of those Reason 2 wicked men themselues For this is the nature of the diuell and the property of diuellish men and the cruelty of them both they carry a continuall hatred to the truth and the professors of it they seeke to make a spirituall slaughter and hauocke of the flock of Christ Therefore the Apostle exhorting the Elders of Ephesus prophesyeth that greeuous wolues should rage against the sheepe of Christ yea of their owne selues should men arise speaking peruerse things to draw disciples after them Act. 20 30. All wolues do account and finde by experience the blood of Lambes to be sweeter thē the blood of all other beasts and therefore they are sheep-byters rather then hog-byters or dog-byters The prophane and heathen are in the power and possession of Satan already he hath made sure of them his cheefest labour and endeuour is to circumuent and subuert the seruants of God So his instruments do hate the faithful as the wolfe doth the sheep the lambes are milde peaceable and simple the wolfe bloudy beastly and cruell therefore no maruaile if they seeke to suppresse the truth and to ouerthrow the seruants of God which are the professors and maintainers of the truth 2 Tim. 3 8. Now let vs apply this doctrine to our seuerall Vse 1 vses First we may assure our owne harts of this that so long as this world continueth the Church shall neuer bee without vncleane beasts to assault it eyther heretiques or false seducers or hyrelings that regard the fleece more then the sheepe the dignity more then
number of all the faithfull that shall possesse the inheritance of the kingdome of heauen prepared for them before the beginning of the world He knoweth who are his 2 Tim. 2 19 because all theyr names are written in heauen Lu. 10 20. The contents and diuision of this chap. In this Chapter obserue three things First the numbring of the Israelites which were fit for warre Secondly the commandement of God touching the diuiding of the Land of Canaan among them Thirdly the numbring of the Leuites who were appointed for the sacred warfare that is to serue the Lord in the Tabernacle In the numbring of the people fit to beare armes we may see the commandement of God and the execution of the commandement The commandement is amplified by the time by the persons that were to number them and by the persons that were to bee numbred and that by their age and ability to go to warre The time of this numbring is said to be after the plague which the learned Iunius vnderstandeth of the plagues mentioned in the 14. chap. whereby God threatened to consume all of them in the Wildernesse by little and little now some and then others according to their manifold deseruings prouocations But this exposition seemeth to mee both to be forced and farre fet and from the purpose First because the Article heere prefixed hath relation rather to one certaine iudgement of God brought vpon them at one certaine time whereas that threatning was executed at diuers and sundry times by the space almost of forty yeares Secondly by the name of plague a violent death sent froÌ„ God is betokened as for example when a man dyeth suddenly being smitten by some Angel but the former commination doth not specifie any one iudgement of that sort but without any limitation doth generally denounce a consuming of them which might bee done by naturall death Lastly they to whom that threatning is directed perished not with one plague nor after one manner nor at one time but with diuers iudgements in diuers manners and at diuers times Wherefore we must rather vnderstaÌ„d in this place that plague which is mentioned in the former chapter where foure and twenty thousand dyed for their idolatry and whoredome with the daughters of Moab 1 Cor. 10. The execution of the commandement consisteth of three points being amplified by a declaration of the place where this numbring was made by a comparison of the like example verse 4 and lastly by a particular description of euery Tribe numbred and their families the Tribe of Leui excepted Where obserue that in this rehearsall and enumeration of euery Tribe there is great difference from the former numbring when they came out of Egypt which will appeare by these particular comparisons set before vs. 1. Reuben before 46500. now 43730. 2. Simeon before 59300. now 22200. 3. Gad. before 45650. now 40500. 4. Iudah before 74600. now 76500. 5. Issachar before 54400. now 64300. 6. Zebulun before 57400. now 60500. 7. Manasseh before 32200. now 52700. 8. Ephraim before 40500. now 32500. 9. Beniamin before 35400. now 45600. 10. Dan before 62700. now 64400. 11. Asher before 41500. now 53400. 12. Naphtali before 53400. now 45400. Heere is the same order obserued which we saw before obserued in all which we are to marke that many do now exceed the former account arising to many moe in this latter computation then in the former notwithstanding the many thousands that were weeded out of the hoste of GOD as noysome plants cut vp and cast into the fire and none of the Tribes continued in one stay to teach vs to make our cheefest reckoning of that place where shall be no change any more but we shall be like to the Angels that are in heauen Verse 7 9. These are the families of the Reubenites c. This is that Dathan and Abiram c. who stroue against Moses The history of these seditious persons infecting many others with the leauen of their pride and ambition and carrying them into the pit of destruction with themselues is particularly remembred before chapter 16. They were indeed famous in regard of their places and persons but they become infamous and ignominious by theyr sinne and punishment Obserue from hence Doctrine Sin maketh places peâ—sons infamoâ— That irreligion prophanenesse and impiety make men to be reprochful Of what account and estimation soeuer they are be they neuer so rich high noble renowned in the world how famous and excellent soeuer Countries and Cities be yet this is certaine that sin maketh all places and persons infamous and dishonourable and iustly and worthily powreth disgrace and contempt vpon them as it appeareth afterward in this chap. verse 61 and elsewhere Deut. chapter 29 verses 23 24 25. 1 Kings chapter 9 verses 8 9. Ier. chapter 22 verses 8 9. Wee see this farther in many examples Caine is noted and marked of God for his execrable parricide vnto all posterity Gen. 4 15. The like we might say of Ahaz of whom mention is made to his shame and dishonour that all the glory of his throne the title of a king and the honour of Maiesty is not able to hide and couer the blot and stayne of his offences and therefore the Scripture saith of him This is Ahaz 2 Chron. 28 22. Ieroboam is often saide to haue made Israel to sinne 1 Kings 15 30. Iudas that betrayed his Master is called The childe of perdition Ioh. 17 and is as it were burnt in the shoulder with the letter R and marked out for a reprobate and left vpon record to be a diuell Iohn 6 70. that al which heare of it might feare learne to hate his sinnes So doth the Apostle set downe the names of sundry others that made shipwracke of faith and of a good conscience 1. Tim. 1 15. and 2 Tim. 2 17. 2 Thess 3 14. Heb. 12 16. the prophanenesse also of Esau is remembred The reasons follow First because piety and Reason 1 religion is the honour glory of a kingdome or Commonwealth The dignity of any place is the holines of the people that are in it Mat. 2.6 compared with Mic. 5 2. So Moses telleth Israel that if they keepe the statutes of God and do them this should be their wisedome and vnderstanding in the sight of the Nations which should heare these statutes and say Surely this great Nation is a wise and vnderstanding people Deut. 4 6. So then all honour and glory standeth in yeelding obedience to Goâ— Secondly sinne is a most foule and filthy thing in the sight of God Reuelat. 3 18 and 16 15. Lam. 1 9. and therefore it is compared to an vncleane cloth spotted with the flesh Esay ch 64 verse 6. Iude verse 23. and to the blood of pollution Ezek. chap. 16 6 9 22 and to a dead carrion in a Toombe Math. 23 27 28. Thirdly sinne bringeth vs out of loue with God and consequently bringeth the hatred of
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
as wee haue receiued from forraine enemies and domesticall And what blessings wee haue all receiued in particular what tongue can expresse what heart can comprehend Doth not GOD on the other side requyre much at our hands O let vs beware and take heede lest these blessings bee turned into curses and his mercies into iudgments CHAP. XXXII 1 NOw the children of Reuben and the children of Gad had a very great multitude of cattell tand when they saw the land of Iaazer and the land of Gilead that behold the place was a place for cattell 2 The children of Gad and the children of Reuben came and spake vnto Moses and to Eleazar the Priest and vnto the Princes of the congregation saying 3 At aroth and Dibon c. 4 Euen the countrey which the Lord smote before the congregation of Israel is a land for cattell thy seruants haue cattel 5 Wherefore said they if we haue found grace in thy sight let this land be giuen vnto thy seruants for a possession and bring vs not ouer Iordan COncerning the great victory giuen ouer the enemies of Israel wee haue already spoken now wee come to the diuiding of the inheritance among the Conquerors according to their estate and condition wherein consider three things The contents of this chapt First the occasion of distributing the land of the Midianites the victory being obtained Secondly the conditions of this distribution Thirdly the agreement and sending of them into the possession The occasion is in these verses the two tribes and the halfe had many cattel vpon which occasion they come to Moses and request this land which they had lately seazed into their hands the chiefe townes whereof are reckoned vp that they might sit down there not bee compelled to passe ouer Iordan they thought they might speed themselues nearer home and neuer trouble themselues to goe so farre The sons of Reuben are in the first verse set before the sonnes of Gad because Reuben was the eldest and first borne and yet oftentimes in this Chapter the sons of Gad are set before them the cause whereof seemeth to be this Why the sons of Gad are set before the sonnes of Manasseh because they were the authors of this counsell to shift and prouide for themselues and to aske of Moses the land of the Midianites From hence sundry doctrines may bee pointed out Doubtlesse euery tribe had store of cattell for Gen. 46 32 they are said to bee shepheards men of cattell and Exod. 12 38 there went vp with them out of Egypt flockes and heardes euen very much cattell yet the tribes heere mentioned did especially and aboue the rest abound with cattell We learne heereby that God doth distribute his blessings differently hee giueth things temporall to one more and to another lesse as in his owne wisdome he seeth to be expedient and profitable for them He would haue vs stand in need one of another one nation of another one land of another one person of another that we might hold a communion among our selues al depend vpon him as vpon our soueraigne Lord. It is therefore the duty of one member to help another and to do good one to another euen as it is in the members of the body al haue not one office but euery one his speciall function but for the good comfort of the whole And as it is in temporall blessings so also it is in spirituall God giueth disperseth them variably These tribes do come to Moses to obtain their suit They attempt not by force or by fraud to get it they vse lawfull meanes they haue recourse to the Magistrate It is our duty therfore to go to the Magistrat to obtaine our right to make petition of lawfull things to him Again albeit the children of Israel smote this land of the Midianites yet it is said the Lord smote it because the labors endeauors of men come to nought of euery good action God is the principal agent the creature only the instrument is supported by his power From hence this ariseth that all good actions of the second cause are to be ascribed to the first cause as the chiefe worker therof See also the maner of their speech if we haue found grace in thy sight thus they speake to the Magistrate which teacheth that we ought to vse shew all reuerence humility both in word gesture to Magistrates and to our superiours Al these things are good serue for imitation but there is one thing more also must serue for our instruction though it be euil These tribes do seek their own profit altogether forget their brethren their mind was more vpō their own cattel then the procuring of the good estate of the rest Wee learne heereby Doctrine The loue of this world draweth from duties to God and man that the immoderate loue of this world is dangerous drawing to sin against God and to breake the bonds of nature Where the loue of the world of our selues is throughly settled it worketh a carelesse neglect of all others Abraham Lot loued as natural brethren nothing could separat them they went out of their countrey and from their kindred together Gen. 11 31 what seuered these but matters of the world when Lot looked on Sodome saw it fruitful as Eden he left Abraham and dwelled there which brought great trouble vpon himself Gen. 13. And afterward what caused Lots wife to looke backward c. was it not the loue of the things which he had left behind Gen. 19. Luke 17. Saul looked vpon the fattest of the sheep fel into disobedience lost his kingdom Achan looked vpō the wedge of gold the Babylonish garment set his hart vpon thē prouoked God against himself the host of Israel Ios 7 The like we might manifest by sūdry other examples of the yong man that came to Christ Ma. 19 of Iudas that betrayed his Master Math 26 of Demas that forsooke Paul and embraced this present world 2. Tim. 4. Reason 1 And no marueile For the loue of God the loue of the world are contrary the one to the other there is no affinity betweene them they are enemies and one cannot abide the other These can neuer looke each other in the face but by and by they turne their backs 1. Iohn 2 15 If any man loue the world the loue of the Father is not in him These two are as two contrary Masters no man therfore can serue them both for both require the whole seruice of a man both command contrary things Mat. 6 24. Secondly the desire of these worldly things is a ranke thorne Luke 8 and is the roote of all euill 1. Tim. 6. The hearts of men are hardened by it when once they are ensnared and taken in loue with it The world is a very harlot it speaketh faire promiseth much good it hath a painted
face but within it is nothing but filthines like sepulchers that appeare beautifull without but are nothing within but full of rottennes and dead mens bones Vse 1 This teacheth vs that worldly things profit not we thinke when once we haue gotten them that we are happy men when we are by them neuer the nearer to God neuer the more beloued of God neuer the nearer to his kingdome Why then should we be slaues and seruants to them or suffer our selues to be carried by them from duties belonging to God men Hence it is that Salomon sheweth that riches are reserued to the hurt of the owners thereof Eccl. 4 and 5. And many while they seeke wholly after these things they do lose peace with God and heape vp wrath against themselues Iam. 5. Vse 2 Secondly we see hereby how hardly they enter into the kingdome of Heauen that haue them Math. 19. Christ teacheth this out of the example of the rich man that went away sorrowfull when he heard mention of forsaking his riches His riches was his ioy and chiefe treasure he had set his heart vpon them and therefore to leaue them was as irksome to him as to leaue his life This mans case is not singular neither may other men thinke themselues by nature to be better The same corruption hath taken hold vpon all whosoeuer haue the worlds good haue need of a speciall grace of GOD to assist them that they be not blinded and hardned by the loue of them Vse 3 Thirdly let vs not be immoderatly carefull for them and let vs haue our conuersation without couetousnes We brought nothing with vs into the world and we shall carry as little with vs 1. Tim. 6. Heb. 13. It is no profit to winne the whole world and to lose our owne soules Math. 16.26 and therefore let vs be contented with our estates wherein GOD hath set vs. It is our duty to labour against this immoderate loue of the world not that the things in the woâ—ld are of themselues euill but because we are ready to abuse them Now if any desire to haue some helps to keep him from the excessiue loue of the world Helpes to keep vs from the loue of the world and from putting his trusts in his riches let him meditate vpon these things First such is the wickednes of a mans heart and the corruption of his nature that he maketh his outward estate if he haue riches and a plentifull and prosperous condition to be his glory and the thing wherein he reioyceth and triumpheth Psal 62 10. Ier 9 23. Dan. 4 27. Luke 12 19. Psal 36 6 7 Esay 39 6. Psal 49 16 For how doe men iudge of themselues They imagine that others will prize them as they haue learned to value themselues and that they shal be honoured and esteemed for these things they thinke that all men will admire them for their wealth and that men will account them so much more excellent then others as they are more rich and wealthy And such is the misery of our times that for the most part it is so indeed they hold an opinion of euery man not according to his properties but according to his possessions not according to his vertues but according to his goods Howbeit in this both sorts are deceiued For by this meanes it commeth to passe that it is not the man that is honoured but his riches for if they were gone the honour would fall away also We see by experience that where there is much riches there is much pride nothing is more common then to haue the heart lifted vp in prosperity They thinke riches are giuen vnto them because they deserue them better then others It is hard to keepe pride out of the heart when God sendeth wealth into the house Secondly the desire of riches is like the graue that is not satisfied It is like the sea that receiueth all waters and yet it is not full So long as the rich man seeth another before him or beyond him he cannot be quiet If he haue attained to be equall with one he will striue to be like another and so proceedeth till he come to the highest degree measure of all The more a man drinketh of the water of the sea the more he thirsteth and desireth so it is with riches such as haue tasted the sweetnes of them delight greatly in the taste they greatly prouoke the appetite to long after more and therefore no maruaile if they vse all meanes lawfull and vnlawfull to come vnto them Thirdly abundance of riches are hardly gotten without sinne for whether we obtaine them by excessiue gaining or by excessiue sparing neither are done without sin And how many are there in the world among those that are growne great wealthy in the world who so often as they behold their riches may iustly challenge themselues say These sinnes haue I committed in the getting of my goods and these duties haue I omitted in the keeping of them How then should we dote vpon these things which are vnto vs the badges and signes of our sinnes and which are as witnesses ready to open their mouthes against vs when no other eyther can or dare accuse vs Fourthly riches are common blessings to be found as well among the vngodly as among the godly yea oftentimes the vngodly haue the greatest portion of theÌ„ They haue their heauen in this life and they want nothing So then if it were possible for a man to haue the treasures of a kingdome yet he must know that he hath gotten no more then a most wicked man may haue and is by them no nearer to the kingdome of Heauen then a reprobate may be Fiftly riches are ordinarily without Gods especiall restrayning and reforming hand the occasions of much euill and wickednes of oppression of fraud of cruelty and prophanenes Riches can neuer make a man good but oftentimes make those naught that otherwise might be good why then should we reioyce in them and be possessed with the loue of them If we respect the vertue that is in riches or the power that is in man it is not possible for a man to be rich and good together neuertheles to him to whom all things are possible it is possible to make a man good in the middes of his riches without whose grace it cannot be Sixtly the vanity of the world appeareth in the vncertainty and mutability of riches should we set our hearts vpon that which taketh her wings and flyeth vp to Heauen They arise in a moment and suddainly they are gone and neuer appeare againe They are gotten with much care they are kept with much feare they are lost with much griefe Therefore it is the precept of the Apostle Trust not in vncertaine riches 1. Tim. 6 we are not soone possessed of them but we may soon be depriued of them Lastly we must giue an account to God how we haue vsed them as well as how
of God his holy word is damnable that the open prophanation of the Lords day is damnable that the horrible pride whereof our whole nation is sicke is damnable that drunkennes that aboundeth ouer-spreadeth euery where is damnable if this be madnesse we confesse we are mad and God make vs yet more and more mad to lay open these abominations But indeed and in truth if we will iudge aright it is quite contrary for they are the maddemen and the Minister is sober Paul was charged to be madde but who was madde Paul or Festus The mad man laugheth and the Physician bewaileth him euen so it is betweene the Minister and the people they scoffe at him while hee mourneth for them for the hardnes of their harts knowing them to be beside themselues forasmuch as they will not refraine from those things which they reprooue Alas what doe these men heerein but like foolish patients who pull off the plasters which the Surgeon hath laide vpon their wounds and in the mean time lye rotting and festering in their corruptions If these men continue thus resolute obstinate in their euill wayes the time shall one day come O that it be not at hand O that it be not too late when they shall confesse that the Ministers of the Lord were sober and that themselues were the mad men when they shall feel themselues for their iniquities thrust down to the place of the damned and see the Ministers that reproued them among the Saints of God in great glory Vse 4 Lastly learne from hence the great desire that God hath of the good and saluation of his people who thus carefully sendeth his Ministers to call so earnestly and effectually for the conuersion and repentance of sinners The Lord doth not appoint them for a forme and fashion but to deale with power zeale if by all meanes they may saue some 1 Cor. 9. Esay 55 1 would the Lord make so much ado if he were not desirous that the sinner should repent him of his euill wayes that so he might blot all his wickednes out of his remembrance Ezek. 18. A man would be accounted very desirous to sell his wares and vtter his commodities who not onely hath a broker to vent them for him but maketh open proclamation at the crosse or in the market place that he hath such and such wares to be bought and yet all this while he respecteth his own priuate good and gaine onely But when a man will proclaime and say Ho come and buy without money or without money worth doubtlesse this argueth a mans great loue and desire of the good of his brother The Ministers they stand vpon their watch-tower and cry from the house toppes Ho euery one that thirsteth come yee to the waters and he that hath no money come ye buy and eate ye come buy wine and milke without money and without price Esay 55 1. He requireth no more but this to lay downe their vices and to take vp his graces The Physician sometimes giueth strong purgations but the end of them is the curing of the disease and the recouering of the diseased So is it with God when he armeth his Ministers with the two edged sword of his word giueth them courage and boldnesse to open their mouthes against all iniquity It is therefore a token of a desperate heart and a signe of one cast into a reprobate sense when the threatnings of Gods iudgements driue not to repentance Such as hate to be reformed there is more hope of a foole then of them Wherefore discourage yee the hearts of the childron of Israel from going ouer into the land which the Lord hath giuen them This is one reason of the reproofe and why he dealeth so sharply with them they did weaken the hands yea the hearts of their brethren whom they ought to haue strengthened and encouraged This teacheth vs Doctrine â—o man oght â—o discourage â—â—hers in weldoing that it is a grieuous sinne to giue offence to others or to do any thing whereby our brethren may be discouraged from walking in Gods wayes or encouraged to the breach of any of his Commandements Heereunto come sundry examples set downe in the Scriptures While the Israelites wandred in the wildernes and were going toward the land of Canaan they had many meanes offered to pull them backe as we haue seene before some of them would haue made them an Electo or Captaine and so returne backe againe into Egypt Chapt. 14 4 the spies that were sent to search the land discouraged the hearts of their brethren saying The people is greater and taller then we the cities are great and walled vp to heauen and moreouer we haue seene the sonnes of the Anakims there Deuter. 1 28. Numb 13 28. Thus it was with the people of GOD when they were returned from captiuity and began to build the altar and the Temple to the Lord God of Israel for the aduersaries of Iudah and Biniamin sought to weaken their hands and to trouble them in building Ezra 4 4. Neither was it any better afterward when Nehemiah came vp to build the wals of Ierusalem and to reuiue the stones out of the heapes of rubbish for Sanballat Tobiah and the rest of that ranke scoffe at them and say Euen that which they build if a foxe come vp he shall euen breake downe their stone wall Nehem. 4 3. The Lord likewise chargeth his people that if there did arise among them a Prophet or a dreamer of dreames that should go about to seduce them and draw them away to serue other gods they should not beleeue the signes nor hearken to the words of that Prophet but cleaue fast vnto God obeying his voyce and keeping his Commandements Deuter. 13 1.3.4 The grounds hereof First such as offend by giuing offence to Reason 1 others and withdraw them from their holy obedience to God are guilty of a grieuous sin yea are partakers of their sins whom they haue terrified and discouraged from obeying the Lord. For whomsoeuer we haue hindred from good things we are guilty of their sins and their blood shal be required at our hands The sinne of the Israelites committing fornication with the daughters of Moab was thâ— sin of Balaam also because through his counsell they committed that trespasse against the Lord Num 25 1 and 31 16 Secondly such are the seed of that wicked one the children of the diuell they are his instruments and set on worke by him that was a murtherer from the beginning Ioh. 8 44. Hee tempted our first parents in the garden discouraged them from hearkning to the voyce of GOD so are all those tempters that any way hinder the course of their brethren walking in the wayes of God and are stamped in the image of the first tempter and are made like vnto him And therefore when Peter disswaded Christ from the worke of mans redemption for when Christ began to shew to his
and marrow and is a discerner of the thoughts and intents of the heart much more must wee acknowledge the author and giuer thereof to bee the searcher of the heart so that there is not any creature that is not manifest in his sight but al things are naked and open vnto the eyes of him with whom wee haue to doe Hebrewes 4 12 13. Will any that is brought before a Iudge and standeth in his presence beginne to mocke and iest as with a childe But the Lord is the Iudge of the whole world and he will reward euery man according to his workes Genes 18 25 and 21 49. Deuteronom 10 17 Acts 17 31. Romanes 2 5 6 and 3 6. So then they are desperately euill that dally with their owne saluation halting on both sides swimming betweene two streames and losing their first loue whereby they glorified God and adorned the profession of the Gospel Lastly it is required of euery good and Vse 3 faithfull seruant of God to bee zealous and amend This serueth to giue a watch word and warning to the greatest number of our professors among vs such as are accounted the most peaceable of the kingdome honest men iust dealers and ciuill liuers who can say with the Pharisie in the Gospel they are no theeues nor adulterers nor drunkards nor extortioners they hurt no man they wrong no man they meane well to all they follow their businesse quietly they liue among their neighbours peaceably they are no medlers nor busie-bodyes in other mens matters these think themselues therefore to be in good case to be assured of Gods loue and fauour to need no particular repentance yet in the meane season they haue no zeale nor care of religion in them But some wil say Are not the former points that you haue named good things Do you shalt passe but no farther and heere shall thy proud waues be stayed Iob 38 11. Vse 1 This serueth to reproue the cursed secte of the Anabaptists who bring in a confusion of all things that set the heauens out of theyr course and remoue the earth out of his place and breake vp the barres of the sea and turne the order that God hath setled vpside down For they can abide no priuate mans possessions but would haue all things common Thus they thinke to make themselues like to the Apostles but indeed they thereby resemble rather some of the Philosophers If we should see a man come into his neighbours ground pull vp the hedges teare vp the enclosures rend vp the fences fill vp the ditches take away the pales through downe the wals and remoue the bounds wee would hold him an enemy to humane society and to the expresse ordinance of God For wherefore hath God seuered and diuided people from people with broâ—d seas deepe riuers and high mountains but that they should not passe those bounds nor inuade the possessions of others And this was the cause why in this place he bounded so exactly the Land of promise and teacheth theÌ„ where it should begin and where it should end on the East-side and on the West on the North-side and on the South And in the booke of Ioshua the seuerall bounds limits of euery Tribe is seuerally and largely expressed and described Hence it is that Salomon saith Prou. 22 28. Remoue not the ancient land-marke which thy fathers haue set This is the law of God and man a law vnder the Law and the Gospel to continue for euer True it is the Romanists would conclude from hence Obiect that their errors which haue gotten foot for a few hundred yeares climbed vp into the chayre of Moses ought to preuayle and take place But this is no better then to draw the words froÌ„ the litterall meaning to an allegory Answer which by the doctrine of theyr owne schooles cannot be sound Tho Aquinas Againe howsoeuer in worldly possessions prescription of time may carry some credite and be of some force Iudg. 11 26 yet in the matters of God no time thogh the hayres be neuer so gray can prescribe against the ancient of daies Dan. 7 22. For if it be a prerogatiue royall in a temporall kingdome as the lawyers teach that nullum tempus occurrit regi that is no time shall barre the king nor preiudice him of his right then much more must we hold that no time shall barre the King of Kings and the Lord of Lords of his right but his law must take place for euer against all other lawes customes immunities priuiledges and prescriptions whatsoeuer Lastly the doctrine of the Gospel which we professe is more ancient then all the deuices and inuentions of men which hath beene receyued and beleeued from the infancy of the Church and from the beginning of the world and therefore the late and new start vp religion of popery must rise vp before the hoary head thereof as the young man is commanded to honour the face of the old man Moreouer Obiect whereas they alledge this and vrge it to procure credite and authority vnto the works and writings of men as if the sayings of the Fathers were to stand for a law it is of no greater weight then the former And albeit it were sufficient to say Let God be true and euery man a lyar Rom. 3 4 yet we answer Answer farther that the Fathers are for the most part against them and refuse to be witnesses for them as might easily appeare in the maine controuersies betweene them and vs. Againe as they dissent from them so sometimes they dissent from themselues Lastly all the Prophets Apostles as a cloud of witnesses stand on our side and we teach nothing but what wee haue receyued of them and they are our warrant To returne then vnto the former point wee see the Anabaptists are iustly reprooued who cannot abide any bounds or buttelles or land-marks neither that any should be master of his owne possessions but would haue all go to spoyle and hauocke And as God would haue iust weights and measures obserued betweene man and man that they might buy sell one with another so he wold haue bounds and markes also vnchanged that equity and vprightnesse in all our dealings might take place For this cause Moses saith Cursed is he that remoueth his neighbours landmarke and all the people shall say Amen Deut 27 17 and 19 14. Diony Halic antiq lib. 2. The very heathen by the light of nature saw that such markes ought to be inuiolable which of old time had beene set in inheritances and they all thought that God himselfe was wronged and iniuried in such false dealings And because it should be accounted an holy matter they made a god of it according to their common manner which they called Terminus and dedicated a feast to him which they called Terminalia True it is this was a diuellish inuention to set vp an Idoll for the maintainance of equity yet nature taught engraued this