fraternity so that it is right and equall that they which are so neerely ioyned and linked by blood should performe al kindnesse each to other This reason from kindred may be thus framed If we be as brethren alied one to another comming from one root and race then deny vs not this point of courtesie to grant passage But wee are brethren alied one to another c. Therefore vouchsafe to giue vs passage The second reason is in these words Thou Reason 2 knowest all the trouble that hath hapned vnto vs c. As if they should say Wee haue had a lamentable and woefull experience of many miseries we haue been exercised with many sorrowes so as your selues cannot pretend ignorance of them you know them but wee haue felt theÌ„ you haue heard of them but we haue smarted for them In Egypt we haue had our poore infants drowned our chiefe officers chastised our selues euery way oppressed with burthens too heauy for vs to beare and nothing but slaughter and destruction breathed out against vs. Being deliuered out of Egypt when we expected an end of all miseries wee perceiued that we had changed the place but not the perill the soile but not the sorrow we haue bin pursued with enemies bitten with hunger wearied with labours and euery way inuironed with dangers By all these as by the dearest teares of our inward hearts wee craue some mercy and commiseration For it lyeth in you to make an end of al troubles and to giue vs an happy issue of them by opening vs a passage thorough your countrey that we may no longer wander in this desolate wildernesse The reason may be thus concluded If we haue bin long vexed and euilly handled now at length pity vs giue vs passage But we haue bin long vexed and euilly intreated Therfore at length pitty giue vs passage The third reason is verse 16. We cryed vnto Reason 3 the Lord he heard vs sent his Angel and hee deliuered vs. As if they should say Consider the example of God a perfect patterne of all righteousnesse he hath in mercy looked vpon our misery bee you like to him that yee may find mercy in the day of trouble It is not meet to leaue them destitute of helpe and succour whose safety God commendeth and committeth vnto you by his owne example All humane things are vnstable and vncertaine yee know not what hangs ouer your own heads The reason may be thus considered If God haue begun to be mercifull it is not meet that you should be vnmercifull But God hath begun to shew vs mercy Therefore it is not meet you should be vnmercifull The fourth reason is verse 17. and 19. Wee Reason 4 will not goe through the fields nor the vineyards c. As if they should say We desire not to helpe our selues to hurt you wee will keepe the kings high way wee will deale iustly toward all wee will offer wrong and iniury to none no not to the meanest simplest and poorest if any among vs shall take from any man by open oppression or forged cauillation wee will make satisfaction and restitution The reason is thus gathered If wee will doe no wrong or iniury to any among you then suffer vs quietly to passe But we will doe no wrong or iniury to any among you Therefore suffer vs quietly to passe This was the Ambassage of Moses this was the petition offered these were the reasons rendred thereof Now let vs see the answer of Edom denying their petition and passage thorough their countrey For fearing peraduenture the multitude of the Israelites and thinking they would make more hast to enter into their land then to depart out againe being as euill men are euer suspitious and think others as subtill and deceitfull as themselues the Edomites giue them this short but sharpe answer Thou shalt not passe So that when a man hath to deale with vniust and cruell enemies whether he vse few reasons or many all is one The Ambassadours of the Israelites whether they gaue present reply resolution of themselues or first returned to Moses is vncertain made supplication againe and renewed their request promised to abstaine from all termes of hostility offered money for water and euery commodity they should vse yet they currishly and vnkindly shut vp their compassion and issue forth with all their strength to stop their passage verifying that which Salomon saith â— 10. A righteous man regardeth the life of his beast but the mercies of the wicked are cruel wherefore Israel turneth from them another way This is the substance of this diuision and the order obserued by the Spirit of God in the same now let vs proceed to the doctrines offered herein to our considerations first the generall and after come to the particulars Ver. 14. Then Moses sent messengers from Kadesh vnto the king of Edom. Albeit Moses himselfe were shut out of the land of promise yet he beareth the iudgement of God patiently and laboureth that the people may enter And albeit the Israelites were assured to possesse the land of Canaan had the vnchangable word and oath of God to themselues and their fathers for their farther confirmation yet it doth not make them idle and secure but it stirreth them vp to vse all good and lawfull meanes to effect the same â—ine lawfull â— to â— gods â—ace From hence we learne that it is the duty of all Gods children to vse all good meanes to further his prouidence I say howsoeuer God standeth not in need of our helpe to bring his purpose to passe who is able without all meanes against all meanes and aboue all meanes to worke out his owne will yet it is the part of all the godly to further his decree and determination by vsing all meanes that God shall put into their hands This wee see verified in this booke Nunm 13.17 where we see the diligent search of the land made by the messengers that Moses sent viewing their cities their countrey and the people that were the inhabitants therof so that albeit the land was promised of God mercifully yet it must be searched of them diligently The like practise we see in other the seruants of God When Gideon was sent to be the deliuerer of the people and commanded to goe in his might Iudg. 6.14 and 7.7 8. hath assurance giuen him to preuaile ouer the enemies and to saue Israel out of the hand of the Midianites yet he did not run and rush naked into the battell but tooke with him men and munitions vitailes trumpets pitchers and other instruments to set forward the worke of the Lord which he had to doe The necessity of vsing the helpes of second causes that God affordeth and endeuouring to the lawfull meanes appointed is shewed by the Apostle Paul for albeit the Angels of God had told him there should be no losse of any mans life among them saue of the ship onely yet the decree
we endure bee greeuous for the measure manifold for the number strange for the manner and long for the continuance yet if we put on the armour of a Christian it shall worke in vs experience of Gods mercy and bring forth hope of a full deliuerance which maketh not ashamed Verse 14. Thus saith thy Brother Israel Hitherto of the request sent by Moses deliuered by the Ambassadors and consented vnto by the whole congregation now we are to mark the reasons vsed to stirre vp the hearts of the Edomites The first is drawne from their nerenesse of blood and kindred in the flesh We are your Brethren Now if wee be Brethren then helpe vs But we are Brethren therefore helpe vs. The word Brother is taken in Scripture sundry waies 〈◊〉 in 〈◊〉 First for such as are brethren by birth as Cain Abel Iacob Esau Secondly by affinity which come of one family as branches of one roote â—s 13 8. â— 12. and streames issuing out of one fountaine so Abraham and Lot were brethren and the kinsmen of Christ are called his brethren Thirdly by Country Nation thus all the Iewes are called Brethren one to another Deut. 17.15 Rom. 9 1. Fourthly by profession thus all Christians are accounted Brethren being of the same religion and profession Now in this place it is taken in the second sence for such as were of the same kindred stocke as if they should say Wee are all the seed of Abraham we haue Abraham and Isaac to our father Thus we see they alledge their alliance communion of the same blood descending long agoe by many generations from one father Obserue here first of al the maner of their reasoning If we be Brethren of one kindred deny vs not this fauour but suffer vs to passe Where we see the strength of this reason how that to perswade some kindnes they plead some kindred Doctrine The consideration of our communion one with another must draw vs to the duties of loue one to another and beseech them by the amiable name of a Brother From hence wee learne that the consideration of our nerenesse and coniunction of blood must vrge and inforce from vs all duties of loue and brotherly kindnesse Howsoeuer we are to do good to all yet our Communion in blood should be a forcible meanes to moue vs to al duties of humanity This moued Abraham to take away the heate of contention kindled betweene his Heardmen and the Heardmen of Lot Genesis 13 8 Exodus 2 13. Let not vs I pray thee striue for we are Brethren The like we see pressed by Moses to the Israelites striuing together to the dishonor of God to the slander of their profession and to the opening of the mouthes of the enemies Sirs ye are Brethren Acts 7 26. why then do ye wrong one another This consideration was so strong that it preuailed with Laban toward Iacob saying Though thou be my brother sholdst thou therefore serue me for nought Genes 29 15. I will giue thee wages So Dauid vpon this ground expecteth kindnesse and reprooueth the Tribe of Iudah for their negligence in bringing him vnto his house Yee are my Brethren 2 Sam. 19 11 12. my bones and flesh are ye wherefore then are yee the last that bring the King againe The Reasons follow First the communion Reason 1 and fellowship of the same nature ought to moue vs to be bountifull and beneficiall vnto men because we must do to others as we wish and would that others should do vnto vs. Let vs put the case suppose we were in distresse would we not be glad to receiue good at the hands of others and would we not thinke it a duty belonging vnto them as men to releeue succor vs as men Euen so ought we in like case to doe and deale with them according to the rule of the Law and the exhortation of Christ Matth. 7 11. Whatsoeuer ye would that men should doe vnto you do ye euen the same vnto them for this is the Law and the Prophets Secondly the flesh of one is as the flesh of an Reason 2 other all the world was made of one flesh so that we are as it were parts and members one of another We see in the members of our body how one is helpful and seruiceable to another when one is pained the rest are troubled when one is honored the rest reioyce So should it be in the generall communion and coniunction of mankind This is that which the Israelites affirm being oppressed by their brethreÌ„ Our flesh is as the flesh of our brethren our sons as their sons Nehem. 5 5. and therefore in this consideration they looked for the duties of kindnes and fruits of humanity to come from them The Vse of this Doctrine is first of all to reprooue those that breake these bands and Vse 1 cast these cords from them wherewith the Lord hath tyed vs one to another For where many times shall you finde lesse familiaritie and friendship one with another then among those that are most neerely linked and allied one to another Their often iarres and most deadly dissentions proclaime to their open shame that they are voide not onely of true piety but of all due humanity What a reproch is it yea what a blot and blemish that the husband setteth himselfe against the wife and the wife against the husband the father falleth out with the son and the son with the father the mother caÌ„not liue peaceably with the daughter nor the daughter with the mother the mother in law with the daughter in law nor the daughter in law with the mother in law and that the loue of brethren and sisters is so geason among vs Great is the force and strength of Nature in all such as are not wholly without naturall affections as we see in Dauid albeit he had a godlesse and vngracious childe aspiring in the pride of his heart to vsurpe the kingdome and driuing his father out of Ierusalem yet when he was slaine in the battel the King was moued and mourned saying O my sonne Absolon my sonne my sonne Absolon would God I had dyed for thee O Absolon my son my son 2 Sam. 18 33. The like we see in the true mother to her childe whose bowels yerned within her when Salomon called for a sword to diuide it 1 Kings 3 26. The like force of loue could not be dissembled in Ioseph toward his brethren Gen. 45 1 1. and 33 4. but he turned from them his heart melted toward them Yea cruell Esau when he saw his brother a farre off though he had threatned to kill him yet he ran to meete him and imbraced him hee kissed him and wept vpon him And yet wee now see by lamentable experience that euery toy trifle maketh debate not onely betweene deerest friends but betweene neerest Kinsfolkes that they can neuer be reconciled And as no
mad and franticke immediately after their reproaches and indignities shewed against the seruants of God and ran vp and downe iustifying those in words whom they had condemned in deed And scarce any of them escaped but the hand of GOD was strongly and strangely vpon them all before they dyed To tell vs and teach vs this trueth that the persecutors of the Church defiled with the blood of the Saints shall not alway escape vnpunished albeit for a time they doe preuaile The Reasons are these First because God Reason 1 is true in all his words iust in all his works He is a most righteous Iudge who will take his owne cause into his hands and be glorified in the confusion of his aduersaries It cannot therefore be that they should escape seeing GOD so tendereth them their blood is precious in his sight Matth. 23 35. Not one drop of it shall fal to the ground vnreuenged he hath said Psal 105 35. Touch not mine annointed do my Prophets no harm He hath put all their teares in his bottle such as touch them to do them hurt do touch the apple of his own eye Yea whatsoeuer iniuries wroÌ„gs oppressions and indignities are offered vnto them he accounteth them as done vnto himselfe This our Sauiour testified from heauen when Paul made hauocke of the Church and breathed out threatnings against the Saints saying Saul Saul why persecutest thou me Actes 9 4. They haue not to do onely with men they fight against God and therefore shall not preuaile This reason is vrged by the Apostle 2 Th. 1.6 7. It is a righteous thing with God to recompence tribulation to them that trouble you to you which are troubled rest with vs when the Lord Iesus shall shew himselfe from heauen with his mighty Angels Againe he is a gracious God and merciful Reason 2 to his people therefore in his good time hee will punish their enemies and those that hate them He is as pittifull toward his children as he is iust against all their aduersaries This the Prophet expressely handleth at large Psalme 136 1â— 16 17 18. c. He ouerthrew Pharao his hoast in the red sea for his mercy endureth for euer which smote great Kings for his mercie endureth for euer and slew mighty Kinges for his mercy endureth for euer as Sihon King of the Amorites for his mercy endureth for euer and Og the King of Bashan for his mercy endureth for euer And gaue their Land for an heritage for his mercie endureth for euer euen an heritage vnto Israel his seruant for his mercy endureth for euer It remaineth to make vse and application of this Doctrine First it is a great comfort to the Church to consider how God is mindfull of vs in our distresses he doth not forget our afflictions he seeth the iniuries that are offered vnto vs as he surely saw the trouble of his people in Egypt and therefore we ought not to sinke downe in our miseries No chastising indeed for the present time seemeth to bee ioyous but greeuous but afterward it bringeth the quiet fruite of righteousnesse to them that are thereby exercised Heb. 12 11. So that in the midst of them we must reioyce Knowing that tribulation bringeth foorth patience and patience experience and experience hope and hope maketh not ashamed because the loue of God is shed abroad in our hearts by the holy Ghost which is giuen vnto vs. Rom. 5 3 4 5. Albeit hee make vs runne through fire and water hee will in the ende bring vs to a sweete place of rest Let vs not therefore be dismayed for tribulation all that will liue godly in Christ Iesus must suffer persecution Let vs not be ashamed of the Gospel of Christ Which is the power of God to saluation vnto all that beleeue Let vs waite for the day of our deliuerance assuring our selues that albeit the enemies of Gods people and Religion band themselues and assemble together against the Lord and against his Christ yet in the end he shall crush them with a Scepter of Iron â—m 2 2 9. and breake them in peeces like a Potters vessell not leaue so great iniquity vnpunished Thus doth Moses comfort the people Exod. 14. Feare ye not stand still and behold the saluation of the Lord which he will shew to you this day for the Egiptians whom ye haue seene this day ye shall neuer see them againe the Lord will fight for you therefore hold you your peace He will harden the hearts of the Egiptians and will get him honour vpon Pharaoh and vpon all his hoast and vpon all his Chariots and vpon his Horsemen to shew his power in theÌ„ and to declare his Name throughout all the world Thus doth God comfort Abraham Gen. 15 by foretelling that the same Nation which should deale so churlishly and cruelly with his posterity should not alway escape vnpunished but in the end he would recompence them according to their desarts Know for a surety that thy seed shall bee a Stranger in a Land that is not theirs foure hundreth years and shall serue theÌ„ and they shall intreate theÌ„ euill notwithstanding the Nation whom they shall serue I will iudge and afterward shall they come foorth with great substance Gen. 15 13 14. As if the Lord should haue said vnto him I would not haue thee dismayed and discouraged O Abraham by these heauy tydings which I haue told thee that thy children shall be strangers in a strange Land and not onely strangers but be made seruants and bondslaues and not onely made slaues but be euilly and despitefully handled thus God by a Rhetoricall Gradation seemeth to augment his sorrowes rather I would haue thee strengthen thy faith against this tentation comfort thy heart with this cogitation that I will in the end punish that barbarous Nation and bring vpon it all those euils which it hath brought vpon thy posterity when they haue filled to the full the measure of their sins The truth of this promise is set downe in the booke of Exodus from the seuenth chapter to the fifteenth which we may reade and in reading consider that God is true in all his promises and Prophesies and will accomplish whatsoeuer he hath spoken for the confusion and destruction of his enemies Let vs therefore comfort our selues and comfort one another in these things that God will arise and his enemies shall be scattered Secondly let vs refraine anger and reuenge Vse 2 toward such as deale euilly with vs. It is the nature of flesh and blood to rise in choler to desire reuenge and not to put vp wrongs and iniuries We must be more then a lumpe of flesh if we will be the children of God We see that Stephen when he was stoned prayed for his persecutors Lord lay not this sinne to their charge Acts 7 60. The like wee see in Christ our Sauiour toward those that crucified him The consideration of this truth that God
his power is not now weakened he can deale thus with all his enemies the enemies of his Church If he blow vpon them with the blast of his mouth they passe away suddenly as the chaffe is scattered before the winde An example heereof is recorded in the holy History 2 Chron. 20 23. when a great multitude of the Moabites Ammonites and Amorites assembled themselues to fight against Iehoshaphat after he had set himselfe to seeke the Lord proclaiming a fast throughout all Iudah asking counsell of the Lord and praying to him in the zeale of his spirit the enemies slew one another with the sword Thus doth God turn the edge of the sword drawne against the Church vpon themselues rescueth his people when there is none to helpe We haue had experience of Gods protection of his church our eyes haue seene and our eares haue heard how one hath butchered and murthered another whereby God hath giuen a time of rest and breathing vnto his seruants Hee is the same without changing with him is no variablenes neither shadow of turning if we turne to him with all our hearts he will turne to vs and not suffer the rod of the wicked alwaies to rest on the lot of the righteous lest they should put forth their hand to wickednes Therefore Israel dwelled in all the Cities of the Amorites in Heshbon and in all the Villages therof We haue heard of the murthers slaughters that were betweene the Moabites the Amorites in the which howsoeuer one sought to defend himselfe the other preuailed by vsurpation as might sometimes ouer-cometh right yet the purpose of God who ouer-swayeth all actions of men and draweth good out of euill was to giue rest to his people and to make them inherite and inhabite the Cities and Villages which the Amorites had wrongfully gotten Doctrine Gods childreÌ„ are oftentimes brought into the inheâ—itaÌ„ce of the vnfaithfull Hereby we learne for our instruction that God oftentimes bringeth the godly and faithfull that please him to inherite the Lands and possessions of the wicked and vngodly Howsoeuer the beleeuers that feare God are many times thrust out of house and home and haue their lawfull possessions taken from them as we see in Naboths Vineyard 2 King 21 15. Gen. 21 25. and in Abrahams Well yet sometimes God returneth in mercy to the faithfull and maketh the substance and inheritance of the vnfaithfull to descend vnto them This is confirmed in the Booke of Exodus at the departure of Israel out of the Land of Egypt at which time GOD recompenced the sore labours and heauy trauels of his people imposed vpon them by cruell taske-masters For they asked of the Egiptians Iewels of siluer and Ingots of gold and change of rayment then the Lord gaue them fauour in the sight of the Egiptians so that they granted their requests inriched the Israelites and spoiled themselues Exod. 12 35 36. This goodnesse of God the Prophet with praise acknowledgeth toward his people saying He cast out the Heathen before them caused them to fall to the lot of his inheritance c. Psal 78 55. This verifieth the saying of the wise man Prou. 28 8. He that encreaseth his riches by vsury and interest gathereth them for him that will be mercifull to the poore And in another place Prou 13.22 The good man shall giue inheritance to his childrens children and the riches of the sinner is laid vp for the iust In like manner Iob describing the condition of the vngodly fheweth that though he should heape vp siluer as the dust Iob 27.16 17. and prepare raiment as the clay hee may prepare it but the iust shall put it on and the innocent shall diuide the siluer Thus God taketh away the things of this life from such as vse theÌ„ wickedly and bestoweth them vpon such as will imploy them lawfully Reason 1 The Reasons remaine to be considered to strengthen this truth and to make it appeare to the conscientes of all of vs to be a necessary and apparant truth First of all the mercy of God toward such as are sealed vp to be his seruants is without end there is no brim nor bottome of it If then his mercy surmount our thoughts he will let passe no part of his kindnes toward them that do feare him Thus the Prophet reasoneth Psal 136 21 22. Where vpon these examples of Gods great kindnes toward Israel in ouerthrowing Sihon King of the Amorites and Og the King of Bashan hee saith He gaue their Land for an heritage for his mercy endureth for euer euen an heritage vnto Israel his seruant for his mercy endureth for euer Whensoeuer therefore wee see this come to passe we must acknowledge the cause of it to be in God who ceasseth not to bee good to those that be his Reason 2 Againe God maketh knowne his power among his people to teach them to depend vpon him to shew vnto them that they serue not a weake and impotent God to instruct them to walke in the obedience of his waies This the Prophet pointeth out Psalm 44 2 3 and 111 6 105 44 45. Vse 1 The vses follow First this truth teacheth who is the soueraigne disposer of all things in heauen and earth namely God He ordereth kingdomes and disposeth Countries he giueth and taketh away hee encreaseth and diminisheth he maketh rich and maketh poore It is not our owne strength or pollicy it is not our owne care or labour it is the bountifulnes and blessing of God that is all in all We haue heere beneath vpon the earth Owners and Land-lords we haue such as account themselues possessours of houses and lands but we must know that wee are all Tenants at will we enioy nothing by Lease or Indenture for terme of yeares but hold the tenure of the Lands and liuings at the will and pleasure of the great and high Land-lord of all the world This is the confession of Hannah in her song of thanksgiuing 1 Sam. 2 7 8. The Lord maketh poore and maketh rich bringeth low and exalteth he raiseth vp the poore out of the dust and lifteth vp the begger from the dunghill to set them among Princes and to make them inherite the seat of glory for the Pillars of the earth are the Lords and he hath set the world vpon them Whatsoeuer therefore we haue let vs acknowledge therein not our owne desarts or merites but the goodnes of God toward vs filling vs with good things to serue him Secondly let vs from hence confesse that Vse 2 all the carke and care of man with his best endeuours cannot alwaies attaine to the benefit and fruite of his trauell but he prouideth that which another enioyeth This the Prophet Haggai testifieth chap 1 6.9 Yee haue sowne much and bring in little ye eate but ye haue not enough ye drinke but ye are not filled ye cloathe you but ye are not warme c. According to that which
will chasten him with the rod of men and with the plague of the Children of men but my mercy shall not depart away from him as I tooke it from Saul whom I haue put away before thee So then he dealeth not extremely with his people but spareth them Malac. 3 17. as a man spareth his owne sonne that serueth him Reason 3 Thirdly as his nature is to shew mercy so knoweth he the matter whereof we are made and he considereth that we are but dust If he should deale with vs according to our deserts and pay vs home as wee haue prouoked him by sinning against him he should bring man to nothing and consume him for euer Wherfore the Lord saith I will not contend for euer neyther will I bee alwaies wroth Esay 57 16. for the spirite should faile before me I haue made the breath Wee are as a winde that soone passeth as a breath that is easily stopped and as the dust that is quickly blowne away The Prophet calleth this to our remembrance which wee ought to learne without the worde by daily experience Psal 103 13 14 15 and 78 38 39 and 30 5. As a father hath compassion on his children so hath the Lord compassion on them that feare him for hee knoweth whereof wee bee made he remembreth that we are but dust the daies of man are as grasse as a flower of the field so flourisheth he And in another place He being mercifull forgaue their iniquity and destroyed them not but ofttimes called backe his anger and did not stirre vp all his anger for he remembred that they were flesh yea a winde that passeth and commeth not againe If then we consider that God punisheth vnwillingly that he sheweth mercy and remembreth our frailty wee must needs conclude with the same Prophet that he endureth but a while in his anger but in his fauour is life weeping may abide at euening but ioy cometh in the morning Let vs now obserue the vses that may bee gathered from this doctrine First marke the Vse 1 difference betweene God and man whose waies are not as our waies nor his works like vnto our workes It is not with God as it is with man Esay 27 4. Albeit he bee daily prouoked and offended yet he is not easily moued and vpon our submission and repentance he is quicklie appeased and his wrath by and by is turned backe Psal 103 8 9 10 11. The Lord is full of compassion and mercy slowe to anger and of great kindnesse hee will not alwaies chide neither keepe his anger for euer he hath not dealt with vs after our sinnes nor rewarded vs according to our iniquities for as high as the Heauen is aboue the earth so great is his mercy toward them that feare him But when man is once moued hee sildome keepeth any meane or moderation he can hardly or neuer will be appeased againe albeit hee that hath offended and prouoked him doe submit himselfe vnto him and craue pardon for his offence Hence it is that God is constrained to restraine the outrage and cruelty of man in his Law that as a violent streame breakes out can be kept within no bounds of reason where he giueth in charge that if the wicked be worthy to be beaten Deut. 25 2 3 the Iudge shall cause him to lye downe and to bee beaten before his face according to his trespasse vnto a certaine number forty stripes shall because him to haue and not past lest if he should exceede and beate him aboue that with many stripes thy brother should appeare despised in thy sight This law declareth that so soon as we are iniuried a fire is kindled within vs we conceiue rancor and choler we fret and fume with indignation and cannot be reconciled wee are filled with our passions wee lay on loade and know no moderation If the Lord shoulde deale with vs as we measure to our brethren we were not able to beare it and abide it If he should be so fierce and full of rage against vs we should vtterly be destroyed and consumed but there is alwaies mercy with him that he may be feared Secondly this serueth greatly to comfort Vse 2 all the faithfull seruants of God to consider the moderation of his chasticements and the gentlenesse of his hand in all his corrections We see by daily experience how hee forbeareth vs and powreth not out all his wrath vpon vs. If it were not so it would oftentimes goe hard with vs. Albeit his hand be sharpe vpon vs yet wee must needs confesse our sins haue iustly deserued greater plagues longer plagues sharper plagues And when his iudgments are ceassed and withdrawne our sinnes are found to be as great and sometimes greater then before so that wee deserue other plagues and punishments to come in place immediately to follow the former Our deliuerance therfore is for his mercies sake Herevpon the Prophet saith Psal 30 5. He endureth but a while in his anger but in his fauour is life weeping may abide in the euening but ioy cometh in the morning In like manner sorrow may happen in the morning but ioy and comfort shall abide within the euening that we may acknowledge the greatnesse of his mercie and the shortnesse of his wrath Wee heard how sorrowfull a message and what heauy tydings Dauid had brought vnto him so soone as he was vp but this sorrow was soone turned into ioy and this heauinesse into gladnesse when the Angell of vengeance is commanded to stay his hand and to put vp the sword of iustice into his sheath To this purpose the Apostle teacheth the Hebrewes chap. 12. Heb. 12 9 10 12. Wee haue had the fathers of our bodies which corrected vs and we gaue them reuerence should we not much rather be in subiection vnto the Father of spirits that wee might liue For they verily for a few daies chastened vs after their owne pleasure but he chasteneth vs for our profite that we might bee partakers of his holinesse Wee must euermore remember that it is his mercy that moueth him to stay his hand and to call in his iudgements and to make our plagues to ceasse Wee cannot stand to pleade with GOD we must not iustifie our selues we ought not to hold our selues innocent but rather perswade our selues that God hath a iust quarrell and controuersie against vs. Hath he visited our brethren that dwell neere vs as good and peraduenture better then our selues and yet hath not touched vs Hath he freed vs when others haue felt the stroke of his rodde Haue wee stood vpright when others haue fallen downe When his arrowes flye abroad and sticke in the flesh and enter into the bones hath hee passed ouer vs and hidde vs vnder the shaddow of his wing as in a place of safety Oh consider this and let vs not forget the fauour of God toward vs O let vs remember his louing kindnesse and engraue it in
sometimes of bread and sometimes of water murmured against God and his seruant Moses And albeit they had most manifest experience both of the power and mercy of GOD in helping them in all times of neede yet they brake out into impatiency Exod. chap. 16 verse 3. Oh that wee had dyed by the hand of the Lord in the Land of Egypt Exod. 26 3. when we sate by the flesh-pots when wee did eate bread our bellies full The cause of this was an vnbeleeuing heart to depart away from the liuing God If therefore wee beleeue not in him â—â—m 20 12. â—â—al 78 22. to sanctifie his Name and to trust in his helpe if we doe not commit all our waies vnto him who hath promised that he will neuer forget vs nor forsake vs it is vnpossible that euer wee should possesse our soules with patience The last impediment is want of premeditation and consideration how we may continue and go through stitch without starting backe from our profession This is the cause that maketh men impatient and to giue ouer when we are tryed because wee neuer weigh the danger before we are tryed We must cast our accounts what it hath cost others what it may cost our selues It is worthy counsell giuen vnto vs by our Sauiour Christ Luc. 14 28 29 30. Which of you minding to build a Tower sitteth not downe before and counteth the cost whether he haue sufficient to performe it lest that after he hath laide the foundation and is not able to performe it all that behold it begin to mocke him saying This man began to build and was not able to make an end It is a dangerous case to be found vnprepared and vnprouided for the assault It hath wrought a relapse and apostacy in many so that they haue denied the faith and made shipwracke of religion Hitherto of the hinderances of patience now let vs consider the motiues that may perswade vs to seeke after it and to lay hand and hold vpon it Motiues to moue vs to patience First of all we must know that as all affliction is of God so he will be with vs haue care ouer vs vnder the Crosse Why then should we bee dismaied or discourage our selues in any troubles whatsoeuer seeing we are still in Gods sight and haue him ready to heare vs otherwise it could not but go hard with vs. It had gone hard with Moses being cast into the Riuer among the reedes except God had looked downe from heauen vpon him and directed Pharaohs daughter to take him vp The like wee might say of Ioseph when he was in irons and his feet held in the stockes Psal 105.18 1 Sam. 24 2 3. Iere. 38 6. Ionas 1 17. Dan. 3 21 6 16. of Dauid when he wandered in the wildernesse on the Mountaines and in Caues of the earth of Ieremy when hee was cast in prison of Ionah in the whales belly of Daniel in the den of Lyons and of his fellowes in the fiery furnace all these had experience of Gods assistance who was not farre from them in the day of trouble So it shall be with euery one of vs his countenance doth euermore behold the iust in all their sufferings calamities as the Psalmist saith The eyes of the Lord are vpon the righteous his eares are open vnto their cry Psal 34 15. And indeed we should be most wretched and miserable in all our afflictions in warre famine and pestilence and whatsoeuer chastisements befall vs except God had an eye to see vs an eare to heare vs an heart to pitty vs and an hand to saue and succour vs. Secondly we must consider what we haue deserued and how we may iustly be punished not only in that manner but in a greater measure This was the confession of the penitent theefe hanging vpon the Crosse and speaking thus vnto his fellow Luc. 23. Luc. 23 41 42 We are indeed righteously heere for we receiue things worthy of that we haue done but this man hath done nothing amisse We shew our selues to haue a sensible feeling of our sorrowes but are many times without feeling of our sinnes If GOD should lay more vpon vs he were not vniust inasmuch as we haue iustly broght it vpon our selues We see this in the Prophet Dauid acknowledging the same Psal 119 75. I know O Lord that thy iudgements are right and that thou hast afflicted me iustly We must confesse that nothing belongeth to vs but shame and confusion of faces Thirdly this meditation must enter into our soules and neuer depart from vs that God will turne all our sorrowes sufferings vnto the best so that neither tribulation nor anguish nor persecution nor famine nor nakednesse nor perill nor sword shall be able to separate vs from the loue of God which is in Christ Iesus our Lord. This is it which the Apostle teacheth Rom. 8 28. We know that all things worke together for the best vnto them that loue God euen to them that are called of his purpose This promise is assured vnto vs that he will sanctifie vnto our singular good not onely his blessings but his very chastisements and afflictions so that they shall bring vs neerer to God as the Prophet Dauid confessed he had receiued good by theÌ„ Psal 119. Before I was afflicted I went astray but now I keepe thy word Fourthly we are made to suffer heere that we might not suffer elsewhere For wee are chastened in this life lest we should bee condemned in the life to come If therefore wee be without correction whereof all the sonnes of God are partakers then are we bastards not sonnes as the Apostle speaketh to the Hebrewes Let vs call to our remembrance what Abraham answereth to the rich man Luke 16 25. Son remember that thou in thy life time receiuedst thy pleasures and likewise Lazarus paines now therefore is he comforted thou art tormented The rich man enioyed the desires and delights of his owne heart in this life therefore he was tormented in hell in the life to come Let vs patiently abide that which God layeth vpon vs wishing rather to suffer heere such troubles as are temporall then the torments of hell after this life which are eternall Fiftly it is the will of God that we should suffer to which wee must readily obey and humbly submit our selues as the Apostle sheweth Phil. 1 29. Vnto you it is giuen for Christ that not onely yee should beleeue in him but also suffer for his sake The heathen were wont to vse this as a reason to beare the cros because there is no remedy or redresse that it cannot be otherwise Seeing then they could not choose but suffer they taught that it is better to make a vertue of necessity then brutishly or childishly to despaire vnder it and seeing it must needs be so they must bee contented resoluing as Christ saith Acts 9 5. It is hard to kicke against prickes
albeit many things fell out to restraine the course of liberality as their multitude importunity and ingratitude that are in need yet he could not be hindred by any of them from shewing mercy vnto them â—eut 24 53. considering that if we feed them their bellies shall blesse vs if we cloath them their loines shall blesse vs if we visite them in sicknesse their bodies shall blesse vs nay their soules shall blesse vs albeit their tongues reuile vs and their mouthes be full of cursing and bitternesse Let vs therefore turne our selues from them vnto God who will reward euery good worke euen to a cup of colde water Heereby we shall testifie our religion to be sincere hereby we shall be like our heauenly Father assure our hearts that we are his children hereby we shall be made conformable vnto Iesus Christ our head who being equall in glory with his Father and being in the forme of God made himself poore that he might enrich vs hereby we shall prouide well for our selues by making vs friends with the riches of vnrighteousnesse yea hereby we shall heape coales of fire vpon the heads of all vnthankfull persons doing good for euill and shewing mercy to them that doe not deserue any mercy at our hands 25. The standard of the Campe of Dan shall be on the North side by their armies the Captaine of the children of Dan shall be Ahiezer the sonne of Ammâ—shaddai 26. And his host and those that were numbred of them were threescore and two thousand and seuen hundred 27. And those that encampe by him shall be the Tribe of Asher and the Captaine of the children of Asher shall be Pagiel the sonne of Ocran 28. And his host and those that were numbred of them were forty and one thousand and fiue hundred 29. Then the Tribe of Naphtali and the Captaine of the Children of Naphtali shall bee Ahira the sonne of Enan 30. And his host and those that were numbred of them were fifty and three thousand and foure hundred 31. All they that were numbred in the camp of Dan were an hundred thousand and fifty and seuen thousand and sixe hundred they shall goe hindermost with their standards We are now come to the last standard expressed in these wordes These three Dan Asher and Naphtali that is the Tribes that descended of them being three of the sons of Iacob doth the Lord in this place cast into the last squadron to make vp the fourth battailion And albeit they were set in the last and lowest company of the army yet wee do not reade that during the long time of their tarriance in the wildernesse which was the space of 40 yeares they opened their mouthes against the ordinance of God or murmured through impatience and discontentment at the order established among them neyther did other murmure at them albeit some of the children of the handmaids were preferred before the naturall sons of Leah and Rahel An hoast of men consisting of great multitudes is like a full or corpulent body that needeth not any external meanes to throw it downe it being ready to ouerweigh and ouersway it selfe through it owne heauines Many estates and kingdomes arising from small beginnings as it were large stoods from little fountains haue proceeded swelled so great Liuy in the Preface to his History that the bignes thereof is comberous to themselues and the puissance of so mighty people hath wrought their own destructioÌ„ Thus it fel out in the commonwealth of Rome whose proper power strength wanting a forrain enemy to encounter with all wrought it owne ruine so that it had no greater opposite then it owne too great felicity Epito Flor. But not to trouble our selues with forraine examples let vs briefely touch the example of the Disciples of Christ they were few in number they were a little company like a small boat that might be easily ruled and gouerned inasmuch as they had the best Maister that euer was to stand at the sterne yet they no sooner heard of Christs departure out of the worlde but they condemned parity and contended for superiority Math. 20 20. Thus we see what our nature is one man cannot abide any to be his equall another cannot suffer any to bee before him Wherefore to cut off all occasion of emulation and to teach them the benefit of contentation the Lord assigneth to euery Tribe his standing place and they in humility and obedience rested in the roome ranke that God in mercy appointed for the generall benefit of the whole and the particular good of euery one among them Verse 25 26. The standard of the Campe of Dan shall be on the c. The three combined together in this army whereof Dan was principall the other two Asher Naphtals were assistants are indeed the children of the handmaids inasmuch as Rabel in greefe of her barrennesse giueth her maid vnto her husband who beareth him Dan and Naphtali Leah also following her sisters example giueth him her maid who beareth bringeth forth Asher There can no reason bee assigned by man why they should go march in this order then in any other but onely the good pleasure of God yet they are quiet and striue not one against another being brethren one to another From hence we learne that euery one Doctrine 6 ought to be conteÌ„ted with his present estate I say Euery one is to be content with the condition wherein God hath set him how meane soeuer our condition be yet God requires it as a special duty at our hands that therewith we be content Hereunto commeth the commandement giuen by the Apostle 1 Corinth 7 20 24. Let euery man abide in the same calling wherein he was called To the same purpose hee teacheth elsewhere that Godlinesse with contentment is great gaine and afterward 1 Tim. 6 8. Hauing food and rayment let vs bee therewith content And as he deliuereth this doctrine by precept so hee sealeth it vp by practise and experience Phil. 4 11 12. I haue learned in whatsoeuer state I am therewith to bee content I know both how to be abased I know how to abound euery where and in all things I am enstructed both to be full and to bee hungry both to abound and to suffer need It is a great and wonderfull knowledge and very hard to be practised to know to be rich that is to vse riches soberly it passeth our reach vnlesse we haue a speciall and extraordinary grace giuen vnto vs. We must learne also what it is to be poore which is as hard a lesson as the former forasmuch as we are ready to murmure vnder the Crosse whereas though wee should walke naked be hungry and thirsty be afflicted and passe by the sword yet we ought to be patient our trust must not faile which we haue in God who will feed vs in the time of famine Reason 1 The reasons heereof are of great force and carry
people yet he would haue his children to content themselues to be ranged among the ordinary Leuites though they were not aduanced to be in the number of the Priests much lesse to be the high Priests And note the sincerity of Moses himselfe that he is not ashamed to set downe this in writing and to commit it to posterity so that he cannot be suspected of any shew of ambition or to giue any the least occasion to the vngodly of slandering him Thus do the writers of holy Scriptures deale without all partiality euen in matters that do concerne themselues This we see in Dauid Psal 51 in the title of it who mentioneth his committing of adultery with the wife of Vriah and his repentance for the same The Prophet Ionah Ionah 1 3 17. reporteth his flying from the presence of God and the iudgement that fell vpon him for it in that Prophesie The Apostle Paul spareth not to tell the Church and to leaue it to all posterity that he was a blasphemer a persecutor and an oppressor 1 Tim. 1 13. One borne out of due time the least of the Apostles not worthy to be called an Apostle because he persecuted the Church of God 1 Cor. 15 8 9. Behold therfore the purity of the word of God learne to confesse it and endeuour to finde this effect of it in our hearts Besides we are to obserue and marke from hence that the Tribe of Leui of small and little beginnings did make wonderfull proceedings for whereas he begat three sonnes Gershon had onely two Merari two and Kohath foure who could haue expected so fruitfull a posterity that twelue men in so short a time should swarme into so many thousands Thus doth GOD worke mightily by weake meanes both in the naturall generation and in the spirituall regeneration that his glory might more brightly and beautifully appeare We haue seene and shewed already how God euen when his people were most vexed oppressed did then most of all encrease and multiply them and so manifested his power in their preseruation Likewise also we see in the new Testament he chose out twelue Apostles and sent them into the world not furnished with carnall weapons Erasm praefac in Iraeneum nor armed with the force or fauour or friendship of mortall men By such as were vnskilfull he ouercame the wisedome of the wise by few in number he subdued very many Nations by the weake he vanquished the strong by an vnwarlike company he conquered euery high hold that lifted vp it selfe against God laid it equall with the ground by such as were vnnoble and vnknowne hee dimmed darkned al the glory of the world by silly and simple sheepe he tamed the fiercenesse of roaring Lyons that is the cruelty of bloody tyrants and by innocent Doues hee draue away wily and subtill serpents Last of all albeit Kohath were not the elder brother and consequently the Ruler of Leuies house yet in the common ministery he was preferred before the rest and had the chiefest preheminence and place of honour aboue theÌ„ to teach vs that God sheweth mercy from the fountaine of his owne holy will and pleasure euen as he aduanced Moses and called him from feeding his fathers sheepe without any dignity or desert that was found in him Let vs all confesse this when we receiue any kindnesse and mercy from him otherwise we rob him of the glory due to his name But of these points we haue spoken elsewhere and therefore we will come to the doctrines Verse 27. And of Kohath was the family of the Amramites c. Wee are to note that which was expressed before and is repeated againe heereafter but especially is pointed out in this diuision that the office committed to this family is called a charge and ministration they had the charge of the Sanctuary verse 28. Againe their charge shall be the Arke and the Table and the Candlesticke verse 31. And afterward Eleazar shall haue the ouersight of theÌ„ that keepe the charge of the Sanctuary verse 32. From hence we learne what the office of the Doctrine Ministery is namely The Mâ—â—â—â—ry is an 〈◊〉 of charge that it is an office of charge It is required of all the Ministers carefully to looke to the Churches and charges committed vnto them and to attend to the flocke that dependeth vpon them The Ministery is a great burden and a work full of employment This doth Peter by way of exhortation teach the Elders Feede the flocke of God which is among you taking the ouersight thereof not by constraint but willingly c 1 Pet. 5 2. Thus doth Paul instruct the Elders of Ephesus Acts 20 28. Take heed vnto your selues and to all the flocke ouer which the holy Ghost hath made you Ouerseers to feed the Church of God which he hath purchased with his owne blood And when he writeth to Timothy he saith This is a true saying If a man desire the office of a Bishop 1 Tim. 3 1 â— hee desireth a good worke So likewise in the same Chapter If a man know not how to rule his owne house how shall he take care of the Church of God And in the second Epistle chap. 4 verse 1 2. I charge thee before God and the Lord Iesus Christ who shall iudge the quicke and dead at his appearing and his kingdome preach the word be instant in season out of season reprooue rebuke exhort with all suffering and doctrine Whereby wee see that the Ministery is an ouersight and the Ministers Ouerseers and the end of their office a caring for the Church of God diligently and vncessantly This may farther be shewed vnto vs by the Reason 1 force of reason First all the titles that are giuen vnto them are as so many goades to pricke them forward or as spurres clapt to their sides I will onely speake of two that they are Shepheards and Watchmen The Ministers are Pastors or Shepheards Ezek. 34.2 Eph. 4 11. Iere. 23 1 the church of God is as a flocke of sheepe subiect to many enemies as the diuell seducers deceiuers heretickes euill dooers euen as an heard is to many wolues and therefore they must be carefully looked vnto Besides they are called watchmen the Church is as a Citty besieged day and night by strong and mighty enemies Ezek. 3 17. Sonne of man I haue made thee a watchman vnto the house of Israel therfore heare the word at my mouth giue them warning from me It behoueth therefore the spiritual watchman to keepe diligent watch Secondly the Ministers are fitly called the Reason 2 Lords committees and therefore they must giue an account for the soules committed vnto their charge Our life must goe for their liues our soule must answer for their soules if they perish through our default This the Apostle declareth Heb. 13 17. Obey them that haue the rule ouer you and submit your selues for they watch for your soules as they that
into hell fire For seeing we offend him to whō should we repaire and come for pardon but vnto him that is offended It is he that can giue vs pardon both of sinne and punishment The practise heereof we see in the Prophet Dauid who because he had sinned against God against God onely he flieth vnto him for the forgiuenesse of his sinnes Psal 51 4. Haue mercy vpon me O God according to thy louing kindnesse Verse 1. according to the multitude of thy tender mercies blot out my transgressions Verse 2. Verse 4. wash me throughly from mine iniquity and cleanse me from my sinne c against thee thee onely haue I sinned and done euill in thy sight Let vs not continue in sinne but labour earnestly and speedily to come out of it as he that is fallen into a pit desireth nothing more then to get out and putteth to all his strength to be deliuered If we get not a generall pardon for all our sinnes woe vnto vs we are in a most wretched and miserable condition One sinne left vnpardoned is able to cast vs out of Gods kingdome and to giue vs our portion among the vnbeleeuers We see this in the fall of the Angels who left the state and habitation wherein they were set they sinned and were cast out from the presence of God and are reserued to destruction It is a good signe and a true note of repentance to thirst after mercy This is the penitents song he neuer pleadeth merit but euermore praieth for mercy and prizeth it aboue all other things First we must see our sinnes against God and the sentence of death pronounced against vs and then confesse the same to be iust and equall against our selues As then our sinnes cry to God for vengeance as we shewed before so let them cause vs to cry vnto God for deliuerance from them and the forgiuenes of them Though we haue sinned against him yet let vs not despaire of mercy for that were willingly and wittingly and willfully to cast our selues into the Lyons denne with whom is no pitty or compassion as if he that were like to bee drowned should refuse to bee helped out of the waters Let vs not say that God hath forsaken vs cast vs out of his sight let vs not thinke we are out of the hope of his fauour When we seeke not God he will seeke vs out and he seeketh out no man but he findeth him And heerein appeareth the infinitenesse of his loue the bottome wherof no man can sound whereof many can speake to their endlesse cōfort and to his endlesse glory and praise Such as sought not the meanes to bring them home to God God hath brought the meanes home to them and directed them to vse thē to their consolation and saluation Not that we should abuse or neglect the meanes but to kindle our loue and zeale vnto them so much the more For if he haue bin found of them that sought him not much more will he offer himselfe in kindnesse and mercy to those that with pure hearts and vpright consciences seeke vnto him and craue a blessing of him as somtimes he hath rewarded temporally those that haue humbled themselues hypocritically and vnsoundly to declare how greatly he regardeth true repentance indeed From hence is reproued the doctrine and practise of the Church of Rome that teach that the Pastours of the Church haue full and absolute power to forgiue sinnes as Christ had as though whosoeuer doubteth of their right and iurisdiction might as well doubt whether Christ haue authority to remit sinnes This is the pride and presumption of the man of sinne to challenge this preheminence who setteth himselfe downe in the seat of God and boasteth himselfe as God For this is one of the regalities and prerogatiues of God which he will giue or impart in whole or in part to none other It is an honour that belongeth peculiarly vnto him This the Scribes and Pharisies confessed in the Gospel Math. 9 3. Mar. 2 7. Who can forgiue sinnes but God onely Christ therefore is the onely author of reconciliation the Ministers are onely the Lords messengers and ambassadors to declare his will out of his word 2 Cor. 5 18. All things are of God who hath reconciled vs vnto himselfe by Iesus Christ and hath giuen to vs the ministery of reconciliation If the Bishop of Rome had this authority The Bishop of Rome cannot forgiue sins then wee ought to craue mercy at his hands and say vnto him Haue mercy vpon me O Lord God the Pope which is intollerable blasphemy impiety against God Obiection But it may be said If he do not sometimes forgiue sinnes then it shall seeme to be false which Christ saith Whatsoeuer ye binde on earth shall bee bound in heauen and whose sinnes ye remit they are remitted c. I answer Answer this power giuen to the Apostles and their successors is a commission in the Name of Christ to declare and pronounce remission of sins to them that are truely penitent They haue no power actually to remit sinnes they are onely as dispensers and stewards they are not made competent Iudges but onely as the Lords messengers to publish the will of God out of his word They are as Ministers not enabled to reconcile men vnto God but to pray and beseech them to be reconciled through Christ 2 Cor. 5 20. Christ then is the reconciler they are the Ministers of reconciliation Their commission stretcheth no farther but to declare the Princes pleasure If then God onely forgiue sinnes surely no man can doe it doubtlesse the man of sinne cannot forgiue sinne he cannot forgiue himselfe much lesse another He is a sicke man himselfe and needeth the Physition if haply any physicke will do him any any good which is much to be doubted He cannot be an absolute Physition to others that needeth the Physition himselfe he cannot saue others that cannot saue himselfe neither reconcile others to God who hath himselfe neede to be reconciled by another Christ Iesus himselfe could neuer haue reconciled vs to his Father if he had needed his Mother or any Saint or Angell to reconcile him to God We must all high and low rich and poore goe together to the Physition that he may heale all of vs. It is Christs shedding of his blood that remitteth sinnes it is he that hath made satisfaction to God so that it belongeth to God only to forgiue sinnes properly It is Christ that calleth all vnto him that are weary and heauy laden Mat. 11 ◠and promiseth to refresh them The Lord saith in the Prophet I am the Lord thy God Esay 43 ◠25. the holy one of Israel thy Sauiour and afterward I euen I am the Lord and besides me there is no Sauiour and yet againe more plainely I euen I am hee that blotteth out thy transgressions for mine owne sake and will not remember thy sinnes Neither doth Christ reprehend
them might haue hope And the Prophet Dauid in sundry places setteth downe this effect which himselfe from time to time had found and felt in his troubles as Psal 19.8 The statutes of the Lord are right reioycing the heart the commandement of the Lord is pure enlightning the eyes and the 119. Psalme Psalm 119 24 is a plentiful store-house to furnish vs abundantly with matter of comfort Thy testimonies are my delight and my Counsellers and againe My soule melteth for heauinesse strengthen thou mee Verse 28 according to thy word This is the true way sanctified vnto vs to driue away heauinesse this means the children of God haue vsed haue found by experience and good proofe the force and effect of it It hath beene very auaileable vnto them and filled their bones with marrow and fatnesse To this end he saith afterward Verse 92. Vnlesse thy law had beene my delight I should then haue perished in mine affliction Thus doe the faithfull reioyce in his Testimonies as much as in all riches forasmuch as his statutes do reioyce the heart make wise the simple enlighten the eies and conuert the soule then which it is vnpossible to finde greater matter of comfort Two meanes of comfort To conclude we haue seene that there are two meanes to obtaine comfort the one is from the worke of God in our hearts by his holy Spirit which leaueth vs not desolate and destitute The other is the vse of the word which is sweeter then the hony and the hony-combe and more to be desired then much riches Let vs haue an heape of sorrowes cast vpon vs through enduring of the Crosse and let vs sinke neuer so deepe into afflictions the word of God is able to raise vs vp againe to cheere vp our hearts Verse 7. Then they shall confesse their sinne which they haue done Wee shewed before that Moses setteth downe three waies how this damage offered to men is to be blotted out The course which they ought to take to purge it away is first of all to make confession of their sinne to God forasmuch as where the confession of man goeth before there the forgiuenesse of God followeth after We cannot lye hid from him nor conceale our offences and therefore it is best to acknowledge them before him Doctrine Whosoeuer looketh for forgiuenesse must confesse his sinnes to God From hence we learne that whosoeuer looketh for forgiuenesse must confesse his sins to God This is the practise and property of a true penitent to lay foorth his sinnes to God both originall and actuall and to discouer them in his sight This we see in sundry examples remembred in the old new Testament When Dauid was reprooued of Nathan the Prophet who set his sins in order before him he answered 2 Sam. 12. I haue sinned against the Lord. The Publican going vp into the Temple to pray and standing afarre off would not lift vp so much as his eyes vnto heauen but smote vpon his brest Luke 18 13. saying God be mercifull to me a sinner The prodigall sonne hauing wasted his substance with riotous liuing when he came to himselfe he went to his father and saide vnto him Luke 15 21. Father I haue sinned against heauen and in thy sight and am no more worthy to bee called thy sonne The like confession we reade in Daniel chap. 9 5 6 7. when he perceiued by the word of the Lord that the seuenty yeares were accomplished in the desolations of Ierusalem he praied vnto the Lord his God and made his confession Wee haue sinned and committed iniquity and haue done wickedly and haue rebelled euen by departing from thy precepts and from thy iudgements c. The like we might shew out of Ezra 9 5 6. and Nehem. 9. and many other places which teach that it is a duty required of vs to make humble confession of our sinnes vnto God Reason 1 The reasons are weighty and effectuall to enforce this duty First we shewed in the former doctrine that all sin is committed against God Howsoeuer we may hurt men and damnifie them in their bodies and goods yet the cheefest dishonor is done against God whose law is broken and transgressed as Psal 51 4. Against thee euen thee onely haue I sinned and done euill in thy sight If then the iniury done to man be an iniquity cōmitted against God we are bound to confesse our sinne vnto him But all the wrongs offered to our brethren are sinnes against God and therefore confession ought to be made vnto him Secondly we haue shewed also before that Reason 2 it is in Gods power onely to forgiue sins and free vs from the punishment due vnto sinne He onely can giue pardon for sinne Cypri Ser. 5. de Lapsis that carried our sinnes on his body The Scribes and Pharisies had greeuously corrupted the purity of doctrine by the leauen of their owne traditions yet they held soundly and sincerely this principle that God onely forgiueth sinnes They falsely interpreted the law of God and peruerted the true meaning of it by their gloses yet they reteined this truth that none can forgiue sinnes but God onely Mark 2.7 If then God alone can forgiue sins then we must confesse them vnto him But hee alone can forgiue sinnes and therefore we must confesse them vnto him Thirdly without confession of our sinnes Reason 3 there is no forgiuenesse nor hope of pardon for God cannot in iustice forgiue vs except in humility we confesse vnto him seeing without it wee haue no promise made vnto vs to finde fauour at his hands If we be not ashamed to vncase and vncouer our sinnes he will not be ashamed of vs but shew mercy toward vs as Prou. 28 verse 13. Hee that couereth his sinnes shall not prosper but who so confesseth and forsaketh them shall haue mercy And the Apostle Iohn affirmeth the same If we confesse our sinnes he is faithfull and iust to forgiue vs our sinnes and to cleanse vs from all vnrighteousnesse 1 Iohn 1 verse 9. The like remedy Paul deliuereth to the Corinthians who for their vnreuerent vnworthy partaking of the Lords Supper were some of them weake some sicke and some dead If we would iudge our selues wee should not be iudged of the Lord. 1 Corin. 11 31. And the Prophet Dauid declareth the same by his owne experience Psal 32 verse 5. I acknowledged my sinne vnto thee and mine iniquity haue I not hid I said I will confesse my transgressions vnto the Lord and thou forgauest the iniquity of my sinne If then there be no forgiuenesse of sinnes without confession it followeth that it is our duty to confesse them before him Fourthly where there is no true confession Reason 4 of sinne there is no sound repentance for sin For the inward sight of sinne and humbling of our selues for it will open our mouthes cause vs to lay them open As then the confessing of them with
when wee can complaine of them speake euill of them deface and euery way disgrace them as carnall men do their vtter enemies it is a true signe that our hearts are touched by the Spirit of God as our Sauiour Christ teacheth Iohn 16 verse 8. When the Comforter is come he will reproue the world of sinne and of righteousnesse and of iudgement Wee haue no greater enemies then our sinnes which are many in number strong in power deceitfull in snaring and dangerous in subduing of vs. They are in number as the sand on the sea shore that cannot be reckoned and moe then the haires of our head or then the houres that we haue liued They are as strong as an army of men set in battell aray who by their power and puissance haue strooke downe the chosen men of Israel They deceiue with their pleasures as the bird is taken in the snare and as the subtill harlot that flattereth with her mouth They bring danger both to soule and body and leaue vs not till wee perish for euer and be cast into the pitte of hel from whence there is no redemption Seeing then their nature is such that they carry vs headlong with violence into perdition we should also maligne them and hate them as death nay as him that hath the power of death that is the diuell Hebr. 2 verse 14. If we finde them too cunning and crafty for vs and our selues too weake to deale against them being armed with all the forces of Satan and of the world let vs goe to him that beeing stronger then that strong man is able to take away all his weapons Luke 11 verse 22. and binde him in chaines euen the Lyon of the Tribe of Iuda Reuel 5 verse 5. that is able to stop the mouth of that roaring Lyon which seeketh whom he may deuoure 1 Pet. 5 8. He knoweth wherof we are made he remembreth that we are but dust And as he is of power to helpe vs and subdue our corruptions so he is of infinite mercy to pardon vs our sinnes He knoweth what is in vs better then we our selues know our selues forasmuch as he is greater then our hearts and knoweth all things If then we confesse our sinnes truely and vnfainedly as he is faithfull and iust 1 Iohn chap 1 verse 9. so he will forgiue vs he hath made the promise and the word is gone out of his mouth which he cannot call backe againe he hath vttered his voice and he cannot deny it no more then he can deny himselfe If he should reteine our sinnes we being penitent he should forfeit and falsifie his truth which cannot agree to the diuine nature and therefore as one rightly speaketh he should be a greater leeser then we This is euidently to be seene in the Psalmes of repentance penned by the Prophet Dauid as Psalme 32. At the first he sought by all the meanes that he could to hide his sinnes hee sendeth for Vriah and vseth sundry shifts to conuey him vnto his house and thereby to couer his sinne When that pollicy would not serue he sendeth secretly to Ioab to put him in place of danger and thē to retire from him that hee might fall by the sword of the Ammonites But whiles he seeketh all meanes to couer it God the searcher of hearts doth discouer it and sendeth his Prophet vnto him to reproue him Heereby euen by the Ministery of the word his heart is touched and he is made to see the greeuousnesse of his sin against whom he had sinned then he is not ashamed to acknowledge it and to leaue a memoriall of it in the Church for the good of others Thus he found wonderfull comfort by his confession and could finde none without it I acknowledged my sinne and thou forgauest mine iniquity Psal 32 5. The consideration of the multitude of our sinnes is able to bring vs to despaire but the confession of our sinnes is able to raise vp to hope againe and to stay vs vp with the mercies of GOD which are as flagons of wine to refresh vs. When Dauid had thus confessed that he had sinned God sent him a comfortable message that cheered his heart and quieted his conscience The Prophet that before threatned thundered out the Law now applieth precious balme and powreth wine and oyle into his wounds saying vnto him in the Name of God Thy sinne is pardoned They that are escaped by the mercy of God as it were from a dangerous shipwracke out of their sinnes would not come into the same case and condition againe for to gaine a kingdome nay all the kingdomes of the world When the sinfull woman confessed her sinnes by shedding abundance of teares and wiping the feete of Christ with the haires of her head hee answered concerning her as the Lord of life and comfort Many sinnes are forgiuen her for shee loued much Luke 7 verse 47. Thus he spake graciously and comfortably to the penitent theefe on the Crosse accusing himselfe reprouing his fellow iustifying Christ confessing his faith and asking forgiuenesse This day shalt thou be with me in Paradise Luke 23 43. The more often we goe vnto God and confesse our sinnes before him the better it is for vs the more mercifully he will deale with vs the greater grace he will bestow vpon vs the farther he will remoue his iudgements from vs and the neerer he will approch vnto vs. Vse 3 Lastly let vs all labour after a right confession Many haue confessed their sinnes and yet found little comfort as Pharaoh Saul Iudas the Israelites and many others If we hope to speed better then these men then we must confesse better then they did If wee sinne with them and confesse as they did we shall reape no better fruite then they did We are apt to fauour and flatter our selues wee are possessed with selfe-loue Wee cannot looke vpon other mens vertues nor our owne vices we are blinde in seeing our owne faults wheras wee are sharpe sighted and quicke eyed to espie a little mote in other mens faces Wee should rather consider our owne wants to be humbled for them then the graces we haue to be puffed vp by them No man seeth the spots that be in his owne face so he discerneth not the sinnes that are in his owne soule He that would know his deformities taketh a glasse Iames 1 23. which sheweth vnto him what he is and how he is so if we would vnderstand our secret open sinnes we must behold our faces in the law of God for by the law commeth the knowledge of sinne Rom. 3 20. Wee must therefore examine our selues touching this duty of confession and obserue diligently the true properties of it Not euery one that saith Lord Lord shall enter into the kingdome of heauen Not euery one that saith I am a sinner I am vncleane is a true conuert and a right penitent Nothing is more common thē to heare men say I confesse my selfe a
not Calfe or any Cattell should vndergo the punishment for sinne because the soule that sinned shall die the death Ezek. 18 verse 4. and the threatning must be true that because man sinned he should die Gen. 2. Thou shalt die the death So that it was necessary eyther that all man-kinde by reason of sinne must perish euerlastingly Heb. 9 15. or else Christ the Mediator of a better testament must become a surety for vs and satisfie the wrath of God kindled and conceiued against vs for sinne If any aske the question Question if the blood of Buls Goats could not take away sinne why did God command them to be offered and to what end were they appointed I answer Answer this was not done in vaine but to good purpose For albeit they could neuer take away sinne nor purge the conscience from dead workes yet they serued fitly to shadow out the death of Christ and to assure the heart that it is washed by the blood of the Messiah This was a notable comfort to the people of God from the beginning taught them to looke for redemption through him Obiection If it bee farther said that God speaketh euery where in the Law that the blood it selfe of Buls and Beasts clenseth and purgeth sinne as Leuit. 17 11. The life of the flesh is in the blood and I haue giuen it to you vpon the Altar to make an attonement for your soules for it is the blood that maketh an attonement for the soule I answer Answer that place speaketh not properly but sacramentally as in the new Testament he calleth in the institution of his last Supper Math. 26 26. the bread his body because it is a figure of it so in this place to the outward signe he giueth the name of the thing signified and to the type he ascribeth the proper effect of the blood of Christ which onely is the blood that is able to make attonement for our sinnes Otherwise those offerings of beasts should be called in vaine Heb. 9 24 10 1. the similitudes and shadowes of good things to come As for those heretikes that dreame that those oblations did really and indeed clense away the sinnes of the fathers not by their naturall operation but by the acceptation of God and therefore were not types of Christs sacrifice washing away sinne they are euidently conuinced by the places before alledged and throughout the Epistle to the Hebrewes Obiect If any aske how these can bee figures of Christ seeing GOD witnesseth in his word that he neuer required them When hee commeth into the world he saith Sacrifice and Offering thou wouldst not but a body hast thou prepared me in burnt offerings and sacrifices for sinne thou hast had no pleasure Psal 40 7. Heb. 10 verses 5 6. If then God would haue none of them how could they be the figures and images of better things I answer Answer God may be said to allow them and yet to disallow them to reiect them and to regard them in diuers senses Hee willed them as he commandeth them and commendeth them as a sweet sauour vnto him performed in faith and as types referred to the comming of the Messiah and the time of reformation Heb. 9 10. On the other side he may be said to refuse and reiect them for these three causes First when the manner of doing is euill doing that which God requireth but doing it in a corrupt manner to wit without faith and obedience as the Prophets in euery place reprooue the sacrifices of hypocrites wicked persons as Esay 1 11 12. I delight not in the blood of Bullocks or of Lambs who hath required this at your hand Your new Moones and your appointed feasts my soule hateth and the reason of this is rendered in the words following Verse 1â— Your hands are full of blood Againe God would not that they should remaine continue for euer but that though they had place in the Church for a time they should ceasse at the coming of the Messiah Therfore Christ being come into the world and manifested in the flesh God willed theÌ„ no longer but would haue them abolished And this sense doth the Apostle principally intend in this place that the shadowes must giue place when the body it selfe was come in person Lastly it may after a sort be said that God neuer willed them that is approued allowed of theÌ„ as the principall part of Gods worship and as the very price of our redemption the ransome for our sins our reconciliation vnto God albeit he would haue them obserued of his people and vsed for a time as certaine rudiments rites to bring them to Christ to confirme their faith in him Let vs shut vp this with the comparison that the Apostle expresseth Heb. 9 13 14. If the blood of Buls and of Goats and the ashes of an heifer sprinkling the vncleane sanctifie to the purifying of the flesh how much more shall the blood of Christ who through the eternall Spirit offered himselfe without spot to God purge your conscience froÌ„ dead workes to serue the liuing God In these words he compareth the shadow the body the type the truth the ceremony and the substance together Doctrine Christ Iesus hath made aâ— attonement between Gâ—â— and vs by hâ—â— blood FroÌ„ hence we learne this doctrine that the blood of Christ taketh away our sins reconcileth vs to God the Father Christ Iesus hath in the performance of his Priesthood freed and deliuered vs from the guilt punishment of our sins This appeareth euidently vnto vs by considering laying before vs the end the parts and fruite of his Priesthood The end of the Leuiticall Priest-hood and of this figured by it was to offer sacrifice for the ignorances Hebr. 9 â— that is for the sins of the people The distinct parts of it are two satisfaction and intercession His satisfaction consisteth partly in suffering and partly in obedience The second part of his Priesthood standeth in intercession in that he is become our perpetuall and perfect Aduocate that therby God might be appeased for them and we reconciled vnto him The fruite thereof is this that we are deliuered redeemed ransomed iustified and freed from the guilt of sin from the burden of ceremonies from the curse of the Law from the wrath of God and from feare of condemnation This truth is taught in many places Ioh 1 29. Iohn seeing Christ coming vnto him saith Behold the Lambe of God which taketh away the sin of the world And the same Apostle in his first Epistle chap. 2 ver 1 2. If any sinne we haue an Aduocate Iesus Christ the righteous and hee is the propitiation for our sinnes and not for ours onely but also for the sinnes of the whole world Likewise in the Epistle to the Romanes the Apostle magnifying the mercy of God and setting out the merites of Christ he saith chap. 3 verse
the hand of GOD to be with vs and to haue scattered the clouds and mistes of falsehood slanders and euill surmises and so made the goodnesse of our cause and the cleerenesse of our conscience to appeare as the Sunne that shineth in his strength it belongeth vnto vs to confesse his louing kindnesse and by all meanes to be thankfull to him for it and to expresse our thankfulnesse by obedience Let vs not be like vnto the Lepers in the Gospel who were very desirous to be clensed of their leprosie they lifted vp their voices and said Iesus Master haue mercy on vs Luke 17 verse 13. Howbeit when once they were healed they went their waies and neuer remembred him that recouered them like to Pharaohs chiefe Butler that gaue the cup into his hand Gen 4â— â—1 who forgat Ioseph so soone as his head was lifted vp and he restored vnto his place Verse 14. albeit Ioseph had intreated him to thinke vpon him when it should be well with him and so to shew kindnesse vnto him for that kindnesse which hee had receiued Onely one of these ten leapers that were cleansed returned backe to Iesus to giue him thankes and ascribe praise and glory to bee due vnto him for that worke Thus it is with many of vs we are ready to call and cry out for the wrongs that wee sustaine we are as desirous to haue our names cleered as the Lepers were to haue their bodies clensed but when God hath helped to cleere vs who were not able to cleere our selues and so hath wrought meanes for our good we reioyce in our selues and not in the Lord we praise our selues and not the Lord we do so magnifie our selues that we neuer glorifie him we are so iealous of our owne name that wee are neuer a whit zealous of Gods Name Is it so small a benefit to haue our good meaning manifest and our righteousnesse knowne that it is not worth thanks If a man should come as a witnesse on our side when our case seemed desperate and out of hope would we not thinke our selues beholding vnto him It is the Lord that is the God of our righteousnesse it is he that will giue iudgement on our side and therefore to him we owe praise glory thankes and all honour This we see performed in Dauid Psalm 18 20 24 47 49. being a Psalme of thankesgiuing in the day that the Lord deliuered him from the hand of all his enemies from the hand of Saul of whom he was accused to affect the kingdome and to seeke his life He confesseth how good God had bene vnto him that he rewarded him according to his righteousnesse and according to the cleanenesse of his hands he recompenced him that it was God that auenged him and subdued the people vnder him and deliuered him from the violent man whereupon he concludeth Therefore will I giue thankes vnto thee O Lord among the heathen and sing praises vnto thy Name Thus must we doe and this ought to be our song when we haue receiued the same fauour We are acquainted with his goodnesse in this kinde but he cannot be acquainted with our thankfulnesse We can be content to swallow with a wide and open throat his benefits but wheÌ„ we should confesse his mercy to his glory our mouthes are stopped and our tongues are tyed and our throats are dryed and our harts are streightned that we cannot vtter a voice nor deliuer him a word for the deliuerance that we haue had experience of Vse 5 Fiftly as our doctrine putteth vs in minde of duties belonging vnto God so it offereth vs instruction how to behaue our selues toward our brethren Is God carefull of our good name and will hee make knowne our innocency Then let the same minde be in vs one toward another which is in the Almighty toward vs all let vs follow the example of our heauenly Father and be carefull to maintaine the good name of our brethren shew that mercy vnto them which we haue receiued of God We cannot haue a better example set before our eies then the example of God who chargeth vs to be mercifull as he is mercifull Luk. 6 30. As he is ready to forgiue vs so ought we to forgiue from our hearts the trespasses that are done vnto vs Ephe. 4. As he made all things in sixe daies and rested the seuenth so ought we to rest from the labours of our callings and sanctifie the Sabbath day Gen. 2. Exod. 20. As Christ washed the feete of his Disciples so he gaue them an example that they should do as hee had done to them for he is meeke and lowly in heart they shall finde rest to their soules Ioh. 13. As he being in the forme of God thinking it no robbery to be equall to God made himselfe of no reputation tooke vpon him the forme of a seruant so the same minde ought to be in vs that was in him that so in lowlinesse of minde we should esteeme each other better then our selues haue a kinde of emulation among vs who should cast down himselfe lowest Phil. 2 5. As he suffered for vs so he hath left vs an example that we should follow his steps 1 Pet. 2.21 As he was reuiled and reuiled not againe as he suffred threatened not but committed himselfe to him that iudgeth righteously so should not we giue taunt for taunt and reproch for reproch And as Christ defended his Disciples when as they were falsely charged wrongfully accused as we shewed before so ought we to deale toward our brethreÌ„ When we heare false reports which haue no ground or good beginning such as in our owne knowledge conscience we know to be inuented in hell and broached in earth such I say as are spread abroad through malice of our brother and hatred of his profession what must we do shal we beleeue them giue credite vnto them Shall we increase them adde somewhat of our owne or shal we laugh at them make our selues merry with them No we must not only stop the streame and stay the reports keepe our selues and others from receiuing of them but we must open our mouthes in the cause of the dumbe and oppose our selues against those that are their enemies A good name is a precious iewell Prou. 22 1. it is better then siluer and gold It commendeth vs to God his Angels It is a precious oyntment and a sweete perfume that maketh vs acceptable to the sons of men and winneth their hearts yea sometimes it maketh our enemies to bee at peace with vs and to fauour vs. It seasoneth the gifts that we haue receiued and maketh them profitable vnto others If our giftes be neuer so great and excellent yet if we haue not a good name to grace them and counrenance them we can do very little or no good with them If we see a man stealing away the goods of our neighbour and
of corruption His grace is the true riches and by it he hath abounded toward his church Hence it is that the Apostle writing to the Ephesians commendeth in many places of the Epistle the ouer-flowing grace of God and sheweth that hee is rich in mercy and aboundeth in kindnes chap. 1 7. chap. 2 4 7. hee setteth out his great loue wherewith he loueth vs the exceeding riches of his grace and his kindnesse toward vs through Iesus Christ And chap. 3 8. he calleth his grace toward vs vnsearchable riches He doth not keep vs to a diet as though he meant to pine vs or famish vs he doth not allow vs onely so much as serueth to keep vs in state and holde body and soule together but he dealeth bountifully towards vs maketh our cup to ouer flow If then he bee rich in mercy and goodnes and abundant in kindnesse if there bee in him exceeding riches vnsearchable riches riches of his grace and glorie it is not to be marueiled at that his childreÌ„ find him gracious toward them aboue all that the tongue can desire or the heart can think forasmuch as his mercy is ouer all his workes Reason 2 Secondly God is euermore better then his word and performeth more then hee promiseth He is not as man that he should lye nor as the sonne of man that he should deceiue al his promises are yea and Amen to the praise of his mercie He promiseth little and performeth much He is a Prince indeede that neuer falsified his worde neither could the vnbeleefe of some that did not beleeue make the saith of God without effect Rom. 3 3. he remaineth alwaies true and faithfull constant and sure If we obtaine not the promises the fault is not in the promise of God but in the infidelity of maÌ„ forasmuch as he neuer deludeth any nor dallieth with them whatsoeuer is gone out of his mouth hee meaneth it in good earnest The word of the Lord is right and all his workes are done in truth he will not suffer his faithfulnesse to faile Psal 33.4 and 89. Hee promiseth in the fift commandement to giue to inferiors that are obedient a long life yet sometimes they dye betimes and on the other side the stubborn and disobedient haue prospered in this world and liued long How then will some say is God as good as his word and how is he certaine of his promise Because albeit he take vs away yet hee performeth it by giuing much more then hee promised When Herod promised to his wanton Minion that danced before him Marke 6 â—â— The one halfe of his kingdome it is certaine it had beene no breach of his promise if hee had resigned vp the whole kingdome into her hands So if God promise a prolonged life Exod 20 â—â— and giue instead of it a perpetuall life heere is more then halfe in halfe gaines and aduantage as hee that promiseth tenne peeces of siluer and performeth twenty peeces of Gold or hee that promiseth a yard of cloath and giueth an ell of Veluet doeth not breake his promise or falsifie his word Thirdly as God is rich in grace so hee is Reason 3 infinite in power he is able to doe what hee will and more then he will Nothing is vnpossible vnto him he hath all creatures in his own hand to employ theÌ„ as it pleaseth him This is the reason vsed by the apostle Eph. 3 20. Vnto him that is able to do exceeding aboundantly aboue all that we aske or thinke according to the power that worketh in vs bee praise in the Church by Iesus Christ c. If then he be able to giue vs more then wee craue or desire wee are not to doubt of his doing of it and wee haue all of vs many notable experiences of it Let vs come to the Vses and marke them Vse 1 diligently First let vs not bee dismayed vnder the Crosse but assure our selues of a good end and of an happy issue It is the cup which we must all drinke of in one kinde or in another Let vs not sinke downe vnder it but lay holde on this principle and fasten our hearts vppon the doctrine with which wee deale as on an Anchor cast out of the ship to stay vs assuring our selues that God will bee gracious vnto vs his mercy shal superabouÌ„d so that we shall bee more then Conquerors One affliction followeth another as one waue of the Sea rouleth after another as Psal 42. verse 7. One deepe calleth another deepe by the noise of thy water spouts all thy waues and thy flouds are gone ouer mee And in the 66. psalme the 10 11 12. vers Thou O God hast prooued vs thou hast tried vs as siluer is tryed thou hast brought vs into the net thou layedst affliction vpon our loines thou hast caused men to ride ouer our heads we went through fire and through water but thou broughtst vs out into a wealthy place Nothing therefore shal be able to separate vs from the loue of God which is in Christ Iesus our Lord who hath promised vs that he will not leaue vs nor forsake vs. This promise we are to lay hold vpon by faith that hee is able and willing to performe it and that he wil be better vnto vs then his word We cannot beleeue too much concerning God we neede not feare to hope too farre of his mercy True it is wee oftentimes presume too farre of the kindnesse of men and so are deceiued of our expectation we promise to our selues much when we goe away empty It is not so with God There is no sinne greater then infidelity when hee speaketh not to heare when hee promiseth not to beleeue which he suffereth not to go vnpunished If you call his worde into question which is passed out of his mouth you call his nature and being in question you 〈◊〉 in effect doubt whether he bee God or not yea whether there be a God or not The Prince that heard the word of the Lord sent in mercy during the famine in Israel and the siege of Samaria 2 King 7 1. â—ings 7 1. To morrow this time a Measure of fine floure shall be solde for a shekell and two measures of Barley for a shekell in the gate of Samaria did not beleeue it because such was their miserie that it seemed not onely strange but impossible vnto them that there should be such plenty and aboundance at a sodaine and no meanes appeare how or which way it should be done and therefore saide verse 2. Though the Lorde would make windowes in the heauen could this thing come to passe But what followed The Prophet denounced against him that hee should see the trueth of it with his eyes but he should not eate thereof and the Lord executed this sentence and let nothing of that which he had saide fall to the ground for the people trod vpon him in the gate hee hauing the ouer-sight of the businesse committed
vnto him and hee dyed as the man of God had saide Zachariah the Priest had an Angell sent vnto him from God standing at the right side of the Altar of Incense 〈◊〉 1 13. telling him that His prayer was heard and that his wife should beare him a sonne and that many should reioyce at his birth â—â—rse 14. howbeit hee would not beleeue the message he measured all things by the course of nature the word of the Angel would not suffice him that stood in the presence of God and was sent to speake vnto him and to shew him these good tydings hee must farther heare verse 18. Whereby hee should know this But he that would not rest in these good tydings is constrained to heare heauy tydings that he should be dumbe â—se 20 and not be able to speake vntill the day that these things be done because he beleeued not his words which should bee fulfilled in their season The like we might also say of the Israelites in the wildernesse as wee shal see afterwards in the eleuenth chapter of this booke of Numbers Moses shewed the weakenesse of his faith and the people the want of their faith so that the Lord complaineth against them against Moses that hee was of little Faith against the rest that they were for the most part a faithlesse generation albeit they had knowne his goodnes tryed his power felt his iustice and seene his mercies and miracles plentifully amongst them he might iustly take vp the same complaint against his people which Christ did against his Disciples Mat. 17. verse 17. O generation faithlesse and crooked how long now shall I bee with you How long now shall I suffer you Hence it is that when Moses considering the want they had of flesh Numb 11 21 22. saide Sixe hundred thousand foote-men are there of the people among whom I am and thou sayest I will giue them flesh that they may eate a moneth long Shall the sheepe and the Beeues be slaine for them to finde them eyther shall all the fish of the sea bee gathered together for them to suffice them The Lord saide vnto Moses Is the Lordes hand shortned Thou shalt see now whether my worde shall come to passe vnto thee or no. Hee sent them that which they desired but hee sent it not as a blessing they lusted with Concupiscence in the Wildernesse and tempted GOD in the Desert so that it turned to bee a curse vnto them Verse 33. for While the flesh was yet betweene their teeth before it was chewed euen the wrath of the Lord was kindled against the people and hee smote the people with an exceeding great plague Yea such was the iudgement that came vppon them Verse 34. that the place was called Kibroth hattaauah the graues of Lust for there they buried the people that fell a lusting to keepe thereby the greatnesse of their sinne fresh in remembrance verifying that also which the Prophet saith Psal 106 16. Hee gaue them their request but he sent leannesse into their soule They had flesh enough but it did them no good they abounded but their aboundance turned to their destruction So wheÌ„ they wanted water and Moses Aaron did not teach them to be patient vnder the crosse and contented with Gods hand the Lord spake vnto them Because ye beleeued mee not Numb 2â— 12 to sanctify me in the presence of Israel therefore ye shal not bring this Congregation into the land which I haue giuen them There is no greater wrong can bee done to God then to doubt of his trueth of all sinnes this is one of the most highest and most heinous to haue in vs an euill heart and vnfaithfull to depart away from the liuing God Wherefore when wee or any part of the Church are in extreamity and lye vnder affliction let vs not cast off our confidence that hath great recompence of reward Heere is a stay to rest vpon heere is a pillar that cannot bee shaken heere is a most sure and firme foundation vpon which we should builde our house Is hee more mercifull to his Saints then they can wish or desire Let vs then know for a certainety that there is great hope of deliuerance in the greatest extreamities though wee know no way to escape but that wee rest as a prey in the teeth of the Lyon yet the loue of God toward vs is infinite and vnspeakeable hee can restore vs and redeeme vs by sundry wayes that wee could not thinke of nor dreame of nor desire This is that which Mordecai is bolde to put Esther in minde of Ester 4 14. If thou holdest thy peace at this time comfort and deliuerance shall appeare to the Iewes out of another place but thou and thy Fathers house shall perish Faith is the ground of things hoped for and the euidence of things not seene Heb 11 1. If there be faith in vs as the graine of Mustard seede which is very little we shall finde the benefite and fruite of it If any grace bee wanting in vs the fault is in our selues and not in God wee haue the truth of his word deliuered vnto vs but we beleeue not the doctrine which we heare This wee see in the Prophet Esay chap. 50 2. Wherefore came I and there was no man I called and none answered is mine hand so shortned that it cannot help Or haue I no power to deliuer Beholde at my rebuke I dry vp the sea I make the floodes desert Their Fish rotteth for want of water and dieth for thirst And afterwards the same Prophet vrgeth this point Esay 59.1 2. Behold the Lords hand is not shortned that it cannot saue neither his eare heavy that it cannot heare but your iniquities haue separated betweene you and your GOD and your sinnes haue hidden his face from you that he will not heare Nay his eare is so farre from being heauy that he cannot heare that on the other side he is quicke of hearing and so quicke that hee is sought of them that asked not for him and found of them that sought him not Esay 65 1. Seeing then hee is fo bountifull aboue all our desires woe vnto vs if wee beleeue not his worde nor rest vpon his power nor content our selues with his promise When the Israelites were oppressed with the hard and cruell taske-masters of the Egyptians what could they desire or what did they desire at the hands of Pharaoh but to go into the wildernes to serue him and to carrie with them their owne Cattle their children and their substance But God did not only grant that vnto them but brought them out with great substance Psal 105 37. Exod. 12 29. He gaue them siluer and gold there was not one feeble person among their tribes They neuer durst aske of God to giue them the treasures and the spoiles of their enemies yet he gaue them that which they neither dared to aske nor desired to obtaine for they
so deuout in prayer that euerie day they were mindfull of their owne dutie towarde him and of his mercy toward them so that sometimes at midnight they rose vppe and sometimes both euening and morning and at noone they praied vnto him and hee did heare their voyce as in the 55. Psalme and the 17. verse and Psalme 119. Dan. 6. Lastly seeing God aboundeth in grace Vse 3 and goodnesse aboue our desires it is our dutie to render vnto him againe the sacrifice of praise and thankesgiuing For how shall we receiue such vnspeakeable kindnesse and not giue him the glorie Or how shall he open his hands in so liberall and large a manner and we shut our mouthes against him If he be so gracious to remember vs how shall we be so vnmindefull and vnthankefull vnto him This vse is concluded by the Apostle Ephes chap. 3. ver 20 21. hauing shewed that God is able to doe exceeding abundantly aboue all that we either aske or thinke he addeth in the next words To him bee praise in the Church by Christ Iesus throughout all generations for-euer Amen If we would diligently consider what God hath done for vs wee shall bee compelled to confesse that GOD hath many times preuented vs with his liberall blessings and that hee hath bene mercicifull towards vs aboue all that wee are able to craue or conceiue What then Shall wee do nothing to him againe True it is we liue not in a giuing age we are hand fast and loue not to part with any thing Do wee so reward the Lord Shall wee receiue all good things at his handes and returne nothing to him againe Shall wee finde him better to vs then we desire and shall he find vs worse then he deserueth at our handes Let vs therefore giue him praise for his vnspeakeable and vnsearchable mercies let his name be glorified in the Church by vs. Hee sheweth his power especially in the Church by worke and word and therefore it is great reason hee should receiue praise in his church Hence it is that the Prophet saith In Iudah is God knowne his name is great in Israel Psal â—6 1 2 3 and â—â— 2 â—â— in Salem also is his Tabernacle and his dwelling place in Sion there brake hee the arrowes of the bow the sword and the shielde and the battell Heere then he teacheth vs that God maketh his name glorious and famous But where In Iudah His name is great But where In Israel and that because he wroght a marueilous worke in ouerthrowing the army of Senacherib which threatned destruction to the Church but it was destroyed it selfe To this purpose wee reade in another psalme Sing forth the glory of his name make his praise glorious say vnto God how terrible art thou in thy workes through the greatnesse of thy power shall thine enemies bee in subiection vnto thee The like we might say of the worde of God as it is Psal 147 19 20. Hee sheweth his word vnto Iacob his statutes and iudgements vnto Israel he hath not dealt so with euery Nation neyther haue they knowne his iudgements and in another place he teacheth Psalme 138 2 that he had magnified his name aboue all things by his word Let this then stand as a firme principle that God because he sheweth himselfe diuers waies in his Church to wit by his word and workes is therefore to bee glorified and honoured especially in it Hee is gracious indeede to all mankinde howbeit he blesseth no persons in comparison of the members of his Church so that he is to be praised in no places among no persons so much as in his Church according to that saying of the Psalmist Psal 65 1 2. Praise waiteth for thee O God in Sion vnto thee shall all flesh come Now God may bee saide to be glorified in the church two waies God is glorified two wayes first priuately secondly publiquely Priuately when euery man seuerally and apart by himselfe doth serue him and worship him and set forth his praise For we do receiue euery priuate man of vs seuerall blessings and benefites not common to others these wee are to acknowledge particularly and priuately and GOD accepteth this seruice at our hands Publikely when wee meete in the assembly and congregation of the faithfull that are fellow members of the same bodie that so hee may receiue praise by the mouths of many witnesses Doubtlesse God alloweth the former and hee is delighted with the priuate sacrifice of euery one and accepteth the calues of our lippes but especially hee is well pleased with the publike prayers and praises that are performed by many This did Dauid promise to giue vnto GOD because hee had not a greater to promise or to performe Psalme 22 23. In the middest of the congregation I will praise thee True it is God standeth not in neede of our praises neyther gaineth any thing to himselfe thereby which hee had not before For as euery beast of the Forrest is his and the cattle on a thousand mountaines Psal 50 10. so wee can yeelde him nothing but it must first proceede from him and bee giuen vnto vs. Hee is perfect of himselfe and needeth no supply from vs for what can the begger that hath nothing giue to the King that hath all in his power Neuerthelesse hee is delighted in our obedience to his will and well pleased with our performance of that which he requireth We must therefore acknowledge our selues vnworthy of the least of his mercies wee deserue not one bit of bread or one droppe of wateâ— In him wee liue and moue and haue our being The Land of Canaan was giuen to the Israelites of mercy not of merit because hee loued them not because they loued him not thorough their godlinesse and goodnesse but through the wickednesse of the nations The Lord is our righteousnesse Ierem. â—â— â— Ephe. â—â— â— and he hath made vs accepted vnto his Father Wee are of our selues wretched and miserable and poore and blinde and naked wee are not able so much as to thinke one good thought There is nothing due to vs but shame and confusion yet such is Gods grace goodnes toward vs that where sin hath abounded his mercie hath abounded much more If we aske of him garments to couer our nakednesse he will beside them decke vs with Ornaments and cloath vs with broidred work and attire vs in siluer and gold he will put bracelets on our hands a chaine about our necke a Iewell on our forhead earings in our ears a beautiful crown vpon our heads If wee aske of him bread to eate he wil together with it giue vs wine to comfort the heart and oyle to make vs haue a cheerefull countenance so that wee shall eate fine floure and honie Ezekiel 16 13. He is like vnto Iael that entertained Sisera he asked water and she gaue him milke she broght forth Butter in a Lorldly dish Iudg. 4 19. and 5 25. We
for the recouery of his nephew Lot out of the hands of tyrants so no doubt they gathered together many seruants of their owne and out of their fathers house by whose helpe they slew the men of that place and spoiled the city See also to this purpose 1 Sam. 15.9 21 24 and 2.27 28 c. Num. 25.4 Ioab offended as the kings instrument in numbring of the people yet Dauid had the chiefe hand and therfore he is punished with the diminution of his people the punishment is proportioned according to the sinne he sinned in numbring of them the number of them therefore is exceedingly lessened for there dyed of the people from Dan euen to Beersheba seuenty-thousand men 2 Sam. 24.15 So in the killing of Vriah Dauid contriued the plot Ioab offered the meanes the Ammonites put it in execution 2 Sam. 11.15 16 17. Howbeit Dauid is charged directly and expresly to haue slaine him by the sword of the enemies and is most seuerely punished 2 Sam. 12.9 10 11 12. What then may some say Obiect Are the instruments of other mens euils without sin are they without fault and to be holden excused because they are not the first and principall doers No they are not without blame For whosoeuer practiseth any euill whether he be principall or accessary is guilty in the sight of God and therefore such as are ministers of other mens euills are oftentimes punished whether they be reasonable or vnreasonable creatures Gen. 3.14 Leuit. 20.15 Exod. 21.28 29 32. Iosh 6.17 Esay 30 22. As God is iust so he punisheth the instruments of iniustice And as he pronounceth a woe against those that pronounce wicked decrees so he hath destroyed those that haue executed them as 2 King 1.9 the captaines and their fifty were destroyed with fire from heauen and yet these were but messengers and ministers of the King Notwithstanding though the instruments doe offend and not escape the chiefe punishment is euer reserued for the chiefe offender Reason 1 For first of all such as are chiefe in gouernment ought to stay their inferiours from euil as the head gouerneth the members Eli is charged with the wickednesse of his sonnes in that they made themselues vile but he restrained them not 1 Sam. 3.13 Such gouernours make themselues the taile and not the head wheras they should order those of their house as the soule ruleth the body Secondly God will require the blood of Reason 2 those that perish at the hands of the gouernours for that which Ezekiel speaketh of the watchman chap. 3.17.18 holdeth proportion in euery ruler the Magistrate is the watchman of the common-wealth the Minister is the watchman of the Church the housholder is the watchman of the family all set as it were in their watch-tower and al must giue an account for such as are vnder them Thirdly the sinne of those that haue the Reason 3 chiefest hand in it is greater then of others as then it is greater so it deserueth the greater punishment forasmuch as the sinne and punishment shall be sutable and proportionable one to the other It belongeth to all especially to such as are Vse 1 superiours to consider this they thinke themselues absolute and that they ought of right to command what they list to their inferiours But as they are superiour in place so they shall also be superiour in punishment if they command any thing against God and his word Euery one therefore must looke to his charge committed vnto him as a field to till and bee good examples to those that are vnder them Pro. 27.23 Psal 78.71.72 Superiority is both an honour and a burden as it aduanceth to dignity so it inferreth and requireth a duty The honour is great but the burden charge is farre greater Vse 2 Secondly it is the duty of all housholders to be carefull to order their families aright and to compell them to serue the Lord The authority that Princes haue in the common-wealth 2 Chro. 14.4 the same haue housholders touching the ordering of their housholds Gen. 25.2 they must reforme abuses purge their houses of them that be vntractable and incorrigible Psal 101.2 In the fourth commandement the master of the house is charged to looke to his family to his seruants and children See see I say heereby the misery of our times and people they suffer those that are vnder them to goe whither they will and to do what they list they neuer do so much as call them to an account where they haue beene or what they haue done whether they haue serued GOD or the Diuell So they haue their owne worke done vpon the other daies they giue thē liberty to all other works vpon the Lords day Lastly there commeth a great blessing vpon Vse 3 their heads that are the chiefe and principall in any good worke that draw on and encourage others in the waies of godlinesse for they shall haue a chiefe and principal reward Happy and blessed therefore are they that gouerne their charges as becometh them Gen. 18 18. Abraham shall be a great and mighty Nation and all the Nations of the earth shall be blessed in him and the reason is added because the Lord knew him that he would command his children and his houshold after him that they might keepe the way of the Lord to doe iustice and iudgement This is a notable commendation of him he was chiefe and one that went before the rest in good things therefore he should chiefly be rewarded O that the like might be said of vs This should stirre vs vp not onely to do good but to be cheefe in doing good to go before others to leade them the way that so we may haue the greater and better reward in that great day Miriam was shut vp from the Campe seuen daies Heere we may behold the mitigation of the punishment inflicted vpon Miriam If we weigh and consider her deserts so hainous was her sinne in equalling herselfe vnto Moses and despising his calling that she deserued to be shut out seuenty times seuen daies but God dealeth not with her according to her deseruings but changeth the perpetuall punishment into a temporal chastisement which should continue not seuen yeares or seuen moneths but seuen daies onely When Vzziah vsurped the Priests office and would needs burne incense vpon the Altar of incense he was striken with leprosie and he remained a leper vnto the day of his death 2 Chron. 26 21. The sinne of Miriam was not much lesse yet God dealt mercifully with her at the entreaty of Moses so that she was cut off from the host onely seuen daies that deserued to be striken all the daies of her life Doctrine All Gods chastisements are with mercy Obserue from hence that GOD doth mingle his chastisements with much mercy and doth not deale with vs according to our sinnes Lament 3 32. Luke 1 v. 20. 2 Sam. 24 verse 13. Psalm 125 3. Marke the reasons heereof First hee
owne glory Exod. 9.6 Rom. 9.17 Exod. 32.11 12. Secondly the seruants of God haue beene so farre carryed with a desire of promoting and preferring of it as that they haue preferred it before their owne life nay before their owne soule and saluation when they haue come in comparison together ◠32.32 ◠9.3 as appeareth in Moses and in Paul Thirdly Gods glory is most deare to himselfe if then we will bee his children tender deare vnto him we must follow his example we must prize that at the highest rate which he prizeth aboue all we must loue that which he loueth 48.11 and that ought to bee most deare vnto vs which is most deare to him Vse 1 The vses This reproueth the most part of the world who neuer set this marke before them to ayme at nor intend the glory of God in their prayers but the fulfilling of their own wils and desires and the satisfying of their owne gaine and profit It is nothing precious vnto them but lesse regarded then their owne names Euery man naturally regardeth himself and magnifieth his owne name but the name of God neuer goeth neere them Ioshua hath relation to such a point as this when he saith speaking of the Canaanites and all that inhabited the land ◠9 They shall cut out our name from the earth and what wilt thou doe vnto thy great name Salomon teacheth in the Prouerbes that a good name is rather to be chosen ◠1 then great riches and louing fauour rather then siluer and gold ◠2. it is better then a precious oyntment but if we speake of the Name of God which is glorious and fearefull Deu. 28.38 it ought to be more deare vnto vs then all the siluer gold then all the Iewels precious stones which worldlings make their heauen and happines Vse 2 Secondly let vs in all distresses and troubles be comforted with this consideration that he will respect his owne glory and therefore the good of his Church For the preseruation of the Church and the aduancement of Gods glory are ioyned together He will neuer forsake those that are his in prosperity or in aduersity because if he should any way faile of his promises he should lose much of his own glory which is vnpossible The Church shall neuer sinke vnder the burden that lyeth sore vpon it It is like the bush that burned which Moses saw in the wildernesse while he fed the sheepe of Iethro his father in law it flamed but it consumed not whereby God declared the low ebbe of the church into which it was brought distressed in Egypt but it should not be destroyed he that dwelled in the bush preserued the same Deu. 33.16 If then the glory of God shall neuer faile the gates of hell cannot preuaile against the Church Lastly we must giue no occasion of causing Vse 3 the name of God which is holy in it selfe to be blasphemed Let vs be no means to make it euill spoken off but labour by all means to be instruments of setting it forth Blessed are such as any way aduance it Euery one should aime at it high and low rich and poore master and seruant husband and wife Matth. 5.16 1 Tim. 6.1 Tit. 2.5 Phil 2.15 Iosh 15.8 2 Sam. 12.14 Rom. 2.24 Verse 17. Verse 18. Euery one may gaine some glory to God how meane soeuer his place how simple soeuer his calling be The Apostle chargeth the Iewes that through thē the Name of God was blasphemed because they had the law and made boast of God they knew his wil and were instructed in the word For as wicked children doe dishonour and discredit their parents 1 Sam. 8.3 so it turneth after a sort to Gods discredit in the world when they which are called the children of God and named by the name of Christ doe liue vnworthily so high and holy a calling There is none that liueth in the Church albeit in the poorest and lowest calling but if hee professe Christ and walke not according to his profession he causeth the Name of God to be euill spoken off the seruant that hath the meanest office if he will be thought religious and haue the Gospel in his mouth and do not performe the duties of his calling with great care and a good conscience hee causeth the Name of God and his doctrine to be blasphemed 1 Tim. 6.1 The higher more eminent any mans place is the more scandal he giueth and the greater occasion of greefe to the godly of hardning to the wicked and of dishonor to God Let a man be as prophane as may be that neither feareth God nor reuerenceth man let him liue in the grossest sinnes that can be committed or named let him bee an open blasphemer a contemner of the word a prophaner of the Sabboth an abuser of the Sacraments and of all good things there is commonly no great matter made of it he is neither reproched no reproued But let one that professeth religion bee suddenly ouertaken thorough infirmity in any sinne or purpose of sin not onely he is taunted and traduced by the prophane multitude but the truth of God and the profession of the trueth nay the God of truth is euill spoken off dishonoured and blasphemed These things ought to goe neere vs euen to the heart and to make vs watchfull ouer our wayes seeing wee haue those that watch ouer vs to see if they can haue ought whereof to accuse vs. 17 And now I beseech thee let the power of my Lord be great according as thou hast spoken saying 18 The Lord is long suffering and of great mercy forgiuing iniquity and transgression and by no meanes clearing the guilty c. In these words we haue the second reason drawen from the consideration of the nature or being of God which is seene by shewing mercy and iudgement both which are in his hand mercy to his owne people iudgement to his enemies This description is taken out of the booke of Exodus chap. 34.6 very comfortable to afflicted and distressed consciences So Ionah 4.2 first he is said to be long suffering then of great mercy and thirdly forgiuing iniquity and transgression If any aske Is he onely mercifull is he not also iust The answer is he wil by no meanes cleare the guilty but will visite the iniquity of the fathers vpon the children But of this latter clause we shall speake afterward verse 33.34 Out of the former Doctrine God is of great patience and much long sufferance note that it is the property of God to be alwayes of great patience much gentlenesse and long-sufferance Hee is of a forbearing nature and slow to anger expecting many dayes the conuersion repentance and recouery of sinners Esay 65.2 Ier. 35.15 and 25.5 Matth. 23.37 We haue many examples hereof in the word of God Gen. 6.3 1 Pet. 3.20 The long suffering of God waited in the dayes of Noah while the Arke was a preparing So
then Christ is not yet risen from the dead ver 13 15 16. but he is already risen and death shall haue no more dominion ouer him Rom. 6.9 and if the head be risen then the members shall rise also The head cannot be without the members and how can that head be said to haue life in it if all the members should lie couered in the dust and neuer be vnited to the head neither one to another The second reason Againe if no resurrection then of all men the beleeuers were most miserable vers 19. Here they are vexed with sundry enemies Satan the world and the flesh Lazarus heere wanteth and suffereth hunger while the rich glutton is clothed with purple and fareth deliciously euery day Luk. 16.19 The godly weepe and lament while the vngodly reioyce and be glad Ioh. 16.20 At this stone the godly haue often stumbled Psal 73.2 3. Ier. 12.1 2. and from hence the reprobate take occasion to harden their hearts in wickednesse because they thinke there is no God will reward them that seeke after him Mal. 3.14 but they are greatly deceiued Psal 58.11 For woe were it to all Gods seruants if there were no resurrection eternall life But they are not the most miserable because they are pronounced blessed by the mouth of Christ Matth. 5.4 6 10 11. Luk. 16.25 2 Thess 1.5 6 c. The third reason Thirdly if there should be no resurrection of the godly from death to life then the first Adam should be more mighty and powerful then the second so that the second Adam should be impotent and weake if hee should not be able to deliuer them from the iawes of death Adam and Christ are compared vnto two trees Adam and Christ comâ—red and both of them communicate to Vse 4 their boughes and branches such things as they haue of their owne Adam was as an euill and rotten tree and therefore communicateth so men these properties and no better Christ is the good tree and full of sap and life and he infuseth into his members goodnesse and life and no worse then these It is not possible that an euill tree should bring foorth good fruite or a good tree euill fruit Mat. 7.17 Fourthly The fourth reason all our enemies and the enemies of Christ are to be taken cleane away made subiect to Christ and to vs ver 25 26. All shall be put vnder his feete Psa 8. and he must raigne vntill all his enemies be made his footestoole Psal 110.1 The last enemie of the head and members is death this shall be quite abolished at the last day and not before True it is that Christ himselfe can die no more Rom. 6.9 Heb. 7.25 yet hee accounteth it his enemie because it is an enemie to his children How death is Christs enemy and how ours and he accounteth that as done to himselfe which is done to any of his members Act. 9. And it is our enemie because it daily cutteth off part of our life and seeketh to take hold of it it weareth and wasteth our dayes by his messengers or harbengers to wit troubles and calamities sickenesses sores and aches it bringeth sundry paines and dolours it separateth the dearest and neerest friendes that euer were the body and the soule it leadeth the body captiue and clappeth it vp in a loathsome prison full of wormes and filthinesse and rottennesse it destroyeth that Tabernacle which was at the first a most glorious creature and as farre as lyeth in it it would depriue the body of eternall life and keepe it in ignominy for euer vnder the earth so that it is a most spitefull malicious enemy raging vpon vs without any mercy or compassion Fiftly The fift reason If there were no resurrection to what end and purpose are any baptized for dead if the dead rise not at all Verse 23. why are they then baptized for the dead This place is darke and commonly vnderstood of the Sacrament of Baptisme but then it will not necessarily proue the point for w e it is brought and it is brought to proue the resurrection Wherefore to make the Apostles reason good we must vnderstand it either of the washing and cleansing of the bodies of the deceassed as the word baptisme often signifieth Mar. 7.4 He. 9.10 for this was a common custome among the people of God that first they washed the dead bodies and then annointed them Act. 9.37 yea among the heathen themselues which was a certaine testimony to the liuing of the resurrection of the bodies of the dead To this purpose doth Seruius alledge an old verse of the Poet Ennius Tarquinij corpus bona foemina lauit vnxit Serui. in Aeneid lib. 6. That is A certain deuout woman washed and annointed the body of Tarquinius The like doth Pliny auouch in one place of his naturall histories Pliny as the same Seruius testifieth and expresseth the cause that thereby they might make tryall whether the vitall spirits yet remained in the body or not And Virgil Virgil. Acâ—â—â— lib. 6. declaring how the Trojanes solemnized the funeral of Misenus hath these words Pars calidos latices ahena vndantia flammis Expediunt corpusque lauant frigentis vngunt That is Some brought the waters warm with heat and cauldrons eke appoint The body cold they wash and then with ointments it annoint These witnesses doe sufficiently prooue that the Gentiles did ordinarily vse to wash their dead and then to annoint them and this was a very ancient practise among them Or else we may vnderstand the place of the death and afflictions of the Saints of GOD which they suffer for righteousnesse sake in which they are ouerwhelmed as the body is plunged in the waters and thus the word is taken Luk. 12.50 Matth. 20.22 23. where our Sauiour calleth them backe from their ambitious thoughts of superiority ouer their fellowes and warneth them to prepare themselues for troubles yea for death it selfe This is the cup that all must drinke off 2 Tim. 3.13 Act. 14.22 Baptisme properly signifieth a dipping or plunging into the water and the crosse is a certaine plunging into calamities Thus then the reason is framed If there be no resurrection then should they doe foolishly that would seale vp the trueth of the Gospel with their blood and lay downe their liues for the testimony of God but such as resist vnto blood and suffer persecution for the words sake are not foolish Life is precious and deare vnto them as well as vnto others they would not therefore be so lauish and prodigal of it as to lay it downe except they looked for a better life which the Apostle farther amplifieth by his owne example Matth. 10.39 33. 2 Tim. 2.12 and 4.7.8 1 Cor. 15.30 31. Act. 5.41 16.25 Ioh. 21.19 â—he sixt reaâ—n Lastly the Apostle reasoneth thus If there be no resurrection of the flesh then the Epicures and Libertines taught well that
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
cometh and saith The churle shall not haue it or hee shall not haue so much I will part stakes with him and so turneth vpside downe the distribution that God hath made making himselfe wiser then God and bringing vpon his owne head the due and deserued curse of God For if the Lord pronounce him accursed Deut. 27 17. Prou. 22 28. Deut. 19 14. that remooueth the bounds and markes of his neighbour of ancient time set as the listes and limits of mens possession how much more accursed shall he be that changeth the bounds which God Dan. 7 13. the ancient of daies hath made in the world hauing giuen the earth to the sonnes of men Wherefore God maintaining his owne right and office sheweth himselfe a iust auenger of such pride and presumption as the Apostle reasoneth 1 Thess 4 6. Let no man defraud or oppresse his brother in any bargaine for the Lord is an auenger of all such things c. The vses are these First it teacheth vs to Vse 1 be content and well pleased with that estate wherein we are put and placed by the hand of God This will be a notable meanes to keepe vs from rushing violently into the possessions of other men Let vs not suffer our hearts and affections to ouerflow the bankes and bounds of our condition but rather shew our thankfulnesse to God for our present estate considering that how much or how little soeuer we haue we haue more a great deale theÌ„ we haue deserued Therefore the Apostle saith I haue learned in what state soeuer I am therewith to bee content Phil. 4 11. 1 Tim. 6 6 7. Heb. 13 5 6. Secondly we must be carefull to giue to euery Vse 2 one his own that we do no way oppresse the fatherlesse and the widow neither do iniury to the stranger lest they cry to the Lord he heare them and his wrath be kindled then saith the Lord I will kill you with the sword and your wiues shall be widowes and your children fatherlesse Exod. 22 22 23 29. Againe we must not vse false weights and deceitfull measures to enrich our selues by the spoiles of others Leuit. 26 35 36. Ye shall not do vniustly in iudgement in line in weight and in measure c. Now greater iniustice there cannot be then to turne the measures of iustice to be instruments of craft and subtilty Therefore Salomon saith Diuers weights and diuers measures buying with a greater and selling with a lesse or selling to the wise and warieâ— buyer with the greater and to the simpler sort that trust them too farre see not their fraud with a lesser thereby deceiuing others to enrich themselues both these are such an abhominatioÌ„ to the Lord as he wil not leaue vnpunisht Lastly we are from hence instructed to restore Vse 3 that which is wrongfully gotten otherwise we cannot truely repent of our oppression It is a bad practise vsed of many that grinde the faces of the poore as the Lyon roaring after his prey or the wolfe in the euening which leaueth not the bones till the morrow which do vse deuoutly to bequeath their soules to God presently giue their euill gotten goods to their heires and therefore God oftentimes bloweth vpon them so that being vnrighteously gotten they are vnthriftily wasted and consumed The reason is because with such goods they likewise bequeath the curse of God It is an euill practise of seruants to conueigh from their masters and of one man to purloine from another the substance that they haue If such will haue God pleased with them and heare their prayers they must make recompence and restitution of things wrongfully taken vniustly deteined as we haue shewed before at large ch 5. This offer did Samuel make 1 Sam. 12 3. Behold here I am beare record of me before the lord before his annointed Whose Oxe haue I taken Oy whose Asse haue I taken Or whom haue I done wrong vnto Or whom haue I hurt Or of whose hand haue I receiued any bribe to blinde mine eies therewith and I will restore it you The like wee see in Zaccheus Lu. 19 8. He stood forth in the day of his conuersion and saide vnto the Lord Behold halfe of my goods I giue to the poore and if I haue taken from any man by forged cauillation I restore him foure fold The performance of this duty is the pathway to life Ezek. 33 15. Restore and thou shalt liue The contrary leadeth to death they are worse then Micah the Idolater then Iudas the betraier of his master Iudg. 17 3. Math. 27 3 Wherefore it behoueth al oppressors to practise the counsell of the Prophet 〈◊〉 4 24. Let my counsell be acceptable to thee break off thy sins by righteousnes thine inquities by mercy towards the poore let there be an healing of thine error Otherwise there is no promise of pardon or hope of life or assurance of mercy if God haue made him able thereunto Verse 20. Hee answered againe Thou shalt not go through Then Edom came out against him with much people and with a mighty power We haue already handled the request of the Israelites now let vs consider the answer of the Edomites wherein we see they deny their petition and withall come out with an hoast of men to stop their passage The people of Israel spake kindly and did no way deale iniuriously against them to prouoke them but they answer roughly and currishly they deale also maliciously and cruelly against them â—trine 〈◊〉 enemies 〈◊〉 church malicious â—cruell We see heereby as in a glasse the nature of the enemies of the Church they are mercilesse malicious destruction and calamity is in their waies their feet are swift to shed blood the way of peace they haue not knowne Prou. 12 10.2 Kings 8 11 12. Thus dealt Hazael with Israel and Pharaoh was no better before him If all the pictures and patternes of mercilesse tyrants in the world were lost they might all be painted to the life in the histories of these two Exo. 1. 2. For one of them did set their strong cities on fire slew their yong men with the sword dashed their infants against the stones and rent in peeces their women with childe The other so enuied the growth and increase of the children of Israel that they threw their male children the fry and seed of the Church into the waters A like plot and practise against the Church wee reade in the Booke of Ester when Haman was exalted and his seate set aboue all the Princes that were in the kingdome hee sought to destroy all the Iewes without difference of sexe or age Ester 3 1 6 13. The booke of the Lamentations is plentifull in this point as Ch. 5 4 5 10. c. Reason 1 The Reasons are plaine and euident whether we respect the Church it selfe or the enemies of the Church Their malice exceedeth toward the Saints
mocke to our enemy 4 After they departed from mount Hor by the way of the red sea to compasse the land of Edom and the soule of the people was sore greeued because of the way 5 For the people spake against God and against Moses saying Wherefore haue ye brought vs out of Egypt to die in this wildernesse for heere is neither bread nor water c. 6 Wherefore the Lord sent fiery serpents c. 7 Then the people came to Moses and saide We haue sinned c. 8 And the Lord said vnto Moses Make thee a fiery serpent c. 9 So Moses made a serpent of Brasse c. Hitherto of the first part of the Chapter containing the encounter betweene the Canaanites and the Israelites now we come to the second part handling the eight and last murmuring of the people through wearinesse of their way and compasse they were compelled to fetch through the vnmercifulnesse of the Edomites wherby they offended God againe In this history we are to consider sundry circumstances setting downe their sinne who fal againe into their former faults and offences As the dog returneth to his vomite 2 Pet. 2.22 and the Sow vnto the wallowing in the myre First the place and occasion hereof is described Secondly the manner of their sinne Thirdly the matter and substance thereof wherein it consisteth is set downe Fourthly the punishment and iudgement of God inflicted vpon them for their sinne Lastly the euents and effects following the punishment First touching the circumstances of the place and occasion of the sinne obserue that the Israelites departing from Hor and crossed in their purpose weree constrained to trauell all along the coasts of Edom and to passe ouer a most perilous and dangerous desert as it is set forth Deut. 8.15 Where the hearts of the people failed and fainted where the fiery serpents stung and destroyed them and where thirst pined them away It was no small greefe and vexation vnto them hauing onely a short cut into Canaan by crossing ouer the countrey of the Edomites to wander vp and downe to trauerse the ragged rockes the high mountaines and the vaste wildernesse and thereupon they brake out through impatiency of spirit to murmure against Moses They thinke themselues in the high pride of their hauty hearts able to match and to meete with the king of Edom in the field to giue him battell and to worke their owne peace and passage by dint of the sword as they had ouerthrowne Harad a king of the Canaanites and destroyed his cities and therefore needed not to stand at the mercy and courtisie of others nor fetch such compasses as Moses made them to doe in the wildernesse Secondly the manner of their murmuring is remembred verse 5. where the hand of God being heauy vpon them in that great and terrible wildernesse they do not cry to him they doe not call to mind that blessed experience of his helping hand which they had found euer ready to succour and sustaine them Exo. 14.13 14 they consider not the reuenge and punishment that God from time to time had taken of their murmurings but they flye vpon him as a mad dog in the face of his master that feedeth and fostereth him that breedeth and bringeth him vp they reuile and raile vpon his seruant Moses Such is the slippery place of gouernement such is the nature of the multitude and such is the lot of Gods Ministers Thirdly the summe and substance of their mutiny and murmuring is two-fold First a very vehement expostulation with Moses for bringing them out of Egypt wherein they disgorge their malice with full or rather foule mouthes Exod. 14.11 As if he had aduisedly and purposely brought them into the wildernesse to destroy them Secondly obserue the reasons of that expostulation which are two first because at this present no bread no water no foode appeared vnto them who measured the strength of God by the length of their bellies now they account themselues ready to bee famished Which kind of death proceeding from hunger and famine of all other kinds that can be thought vpon is most wretched and miserable it hath driuen men and women to this exigent to eate their owne flesh Deu. 28.53 2 king 6.29 and the flesh of their children Secondly because they were weary of Manna which they call a light a sight or vile meate such as no reckoning or account was to be made thereof Wherein they slander God bring vp an euill name and report of his miraculous work and complaine of their necessity where no want was and of hunger where no hunger was and so their vnbridled tongues testifie their vnthankefull hearts saying That they were weary of their liues for this light meat which God notwithstanding had sent them from heauen Psal 78.25 and fed them with Angels foode in great aboundance verifying the saying of the Wiseman Prou 19.3 The foolishnesse of man perverteth his way and his heart fretteth against the Lord. The fourth point followeth namely the punishment which God inflicted without any communication had with Moses or denouncing of it before it fell as God had done before when he hid not from Moses what he was determined to doe before he hid it but presently punished them to shew the greeuousnesse of their sinne and the greatnesse of his wrath conceiued against them The punishment was Psal 140.3 That whereas they had sharpned their tongues like Serpents so as the poison of adders and astes was vnder their lippes he sent among them a kind of Scorpions and Serpents which with their biting infused their venome and poison which immediately being shed dispersed it selfe into all their body whereby they were inflamed with such extraordinary heate that they endured great drought and suffered a great thirst whereof they complained before They thought they complained of thirst iustly but now they feele it indeed to the full so that such are were stung with this venemous byting dyed the death The last circumstances to bee considered are the effects following For first the people in this great extremity and anguish of spirit come in haste to Moses against whom before they maliciously murmured to whom they confesse their offence â—n 5.16 that now began to lie sore vpon their conciences and desire earnestly his prayers that they might bee preserued and deliuered from the venemous bytings of those stinging serpents which Moses doth willingly faithfully performe being mindfull of his owne duty and vnmindfull of their wrongs Secondly the Lord hauing brought the people to a sight of their sinnes by a feeling of his iudgments that they humble themselues before him confesse their offences and call for mercy he heareth the prayer of Moses For the prayer of a faithfull man preuaileth much if it be feruent 〈◊〉 5.15 is reconciled vnto them and witnesseth the same by giuing them a true token and shewing the meanes and remedy of their present malady commanding a
Peter They fall by frailty with Dauid but they rise not by repentance with Dauid They sinne with Salomon but they repent not with him 〈◊〉 â—7 They sinne with the Iewes but they are not pricked in heart with the Iewes saying What shall we doe They persecute the Saints of God with the laylor Acts 16.29 but they tremble not at their sin nor seeke to the seruants of God saying Sirs what must we doe to be saued They break out with their tongues and iustifie themselues as Iob but they set not a watch before the dore of their lips Iob 42 6. they doe not abhorre themselues neither repent in dust and ashes with Iob saying Psal 39.1 I will tâ—ke heede to my wayes that I sinne not with my tongue I will keepe my mouth bridled They flye from the presence of God with Ionah but they remember not to pray with him for pardon â—on 1.3 and â— 1.8 acknowledging that such as waite vpon lying vanities forsake their owne mercy Let vs therfore all learne to profit by the fauorable dealing of God toward offenders neither abusing his louing kindnesse nor continuing in sinne nor presuming of his mercy assuring our selues that if the persons receiuing pardon be such as are penitent then assuredly to the impenitent there is no forgiuenesse This the Apostle setteth downe Rom. 2.4 5. The acceptable time of repentance for all of vs is the time present what time we haue to come is vncertain Late repentance is oftentimes constrained and sildome true repentance The longer a diseased man continueth in his sickenesse the harder is his recouery Let vs not delay and deferre our repentance This is the blessed time and the acceptable season To day therefore if we will heare his voyce let vs not harden our hearts in sinne Heb. 3.7 8. Fourthly let vs not spare to seeke the saluation Vse 4 and thirst after the conuersion euen of the greatst sinners Let vs not account their estate and condition forlorne and desperate Neither iudge any before the time 1 Cor. 4.5 vntill the Lord come who will lighâ—en things that are hid in darkenesse and make the counsels of the heart manifest and then shall euery man haue praise of God The husbandman waiteth for the fruite of the earth Iames 5 7 and hath long patience for it vntill hee receiue the former and latter raine Now we are Gods labourers and husbandmen 1 Cor. 3 9.6.7 ye are Gods husbandry and Gods building Paul planteth and Apollo watereth but God giueth the increase So then neither is hee that planteth any thing neither he that watereth but God that giueth the increase Wee are vnto God the sweet sauour of Christ in them that are saued 2 Cor. 2 15.16 and in them which perish to the one we are the sauour of death to death and to the other the sauour of life vnto life This must be our comfort in the midst of all discomforts iniurious dealing and hard measure offered vnto vs to know that euery man shall receiue his wages according to his labour And the Prophet prophesying of the kingdome of Christ that he should spread out his hands all day vnto a rebellious people maketh this his stay and staffe of rest Esay 49 4. I haue laboured in vaine I haue spent my strength in vaine and for nothing but my iudgement is with the Lord and my worke with my God Let vs therefore goe Iustile forward in building vp the house of God preach in season and out of season and commit the fruit of the work and successe of all our labours to the Lord whose word is neuer deliuered nor heard in vaine as the Apostle vrgeth it 2 Ti. 2.24 25 26. Vse 5 Lastly seeing God is mercifull to miserable Sinners as a good shepheard taking them out of the iawes of the Lyon bringing them vnto the sheepefolde and feeding them in greene pastures let vs seeke to be like our heauenly Father in shewing mercy and forgiuenesse toward such as greeuously offend against vs. Euery mans experience telleth and teacheth him the mercy of God to be exceeding great we feele it toward our selues wee see it daily toward others we reade that blasphemy it selfe findeth place for pardon Mat. 12.31 Wee find this to be the nature of God The Lord the Lord Exod. 34.6 7 gracious and mercifull slow to anger and aboundant in goodnesse reseruing mercy for thousands forgiuing iniquity trangression and sinne If we will be the children of God we must resemble our heauenly Father we must expresse the liuely lineaments of his face wee must bee transformed into his likenesse and beare his image in all holinesse and righteousnesse This the Apostle teacheth Col. 3.12 13. To this purpose Christ propoundeth the parable Matthew chapter 18. verses 32 33 35. teaching vs that wee must forgiue small things that receiue the pardon of greater we must remit a sew pence because God forgiueth vs many talents an huge summe an infinit debt But if we will not forgiue nor forget the trespasses done to vs we are stamped in the image of the diuel who was malicious and a murtherer from the beginning we make a law against our selues inasmuch as we shall find the Lord so toward vs as wee deale toward our brethren For there shall bee iudgement mercilesse to him that sheweth not mercy Iam. 2.13 Mat. 7.2 and with what measure wee mete it shall bee measured to vs againe Verse 9. Moses made a Serpent of brasse and set it vpon apole and when a serpent had bitten a man then he looked to the serpent of brasse and liued We saw before how the prayer of Moses was heard and the remedy prouided of God to heale the people We saw in God the greatnesse of his compassion wee saw in the people the fruit of their confession we saw in Moses the grace of meeknesse and gentlenesse suffering all things and enduring all things Heere there is offered to our considerations the obedience of Moses the setting vp of the serpent and the recouery of the people Moses doth not heere consult with flesh and blood neither doth he vse carnall wisedome to bee his counseller which in matters of faith is an enemie to God He doth not reason whether it were likely that a piece of brasse should remedy this biting or whether a dead thing shold giue life but so soon as he receiueth the commandement of God hee prepareth himselfe maketh ready a brazen serpent pitcheth it vpon an high pole the people looke vpon it and are recouered This cure was not by Phisicke or Chirurgery or by inherent vertue in the brasse as in a medicine but by casting vp the eye vpon the serpent and beleeuing the ordinance of God who had appointed the serpent for that purpose We are all of vs from hence to learne and consider That the brazen serpent standing on the pole was a type and figure of Christ crucified Doctrine The
whether we shall returne to them aliue or not forasmuch as wee carry about vs euermore houses of clay And when we come into them we know not whether we shall go out of them againe vpon our feet or be carried out vpon the shoulders of others Lastly the manner and kinde of our death is also as vnknowne as the rest whether we shall dye a naturall or a violent death a suddaine or a lingring death whether our life shall be prolonged to the last point and period of nature our heat and moysture being consumed Cicer. de ◠as the light of a candle consumeth by little and little and at length goeth out of it selfe or whether it shall be taken away by fire by water by sword by famine by pestilence by beasts and such like casualties incident to the sonnes of men all which proclaime and publish in our hearts the vaine condition of all flesh Reason 2 Secondly God hath prepared for vs a City whereof he is the builder and maker This City we seeke being Citizens of the heauenly Ierusalem the mother of vs all For we shall neuer sufficiently be brought to acknowledge our fraile and brittle estate vnlesse wee be raised and lifted vp to the meditation of our future condition in the life to come If then the kingdome of glory be a place of rest what is this present estate but a sea of sorrowes If the heauen be our natiue Country what is the earth but an exile and banishment ◠3 20. If it bee true happinesse to enioy the blessed presence of the liuing God then it must needs be a miserable thing and death it selfe to want it If to leaue this earthly tabernacle be a setting of vs free and at liberty what is this body but a prison If immortality be as the putting on of a garment 〈◊〉 5.6 what is our mortality but as it were a nakednesse Lastly if to die in the Lord bee to goe vnto God what is this life but an absence from him This did the Patriarkes professe and to this they sealed by their practise Heb. 11 13 14 15 16. Abraham possessed not one bredth of a foote sauing the purchase bought to bury his dead Iacob was banished out of that Land a great part of his life Isaac and the rest of the fathers had but their walke in it and enioyed it as a pledge of another Country which is aboue Vse 1 The vses follow If we haue heere no abiding City in the daies of our vanity then acknowledge Gods great mercy toward vs being so vaine We see other creatures in their estate more permanent then man is far exceeding and excelling in naturall gifts in seeing tasting mouing hearing touching and such like properties yet no creature tasteth of his sauing mercies as man doth This consideration doth the Prophet leade vs vnto Psal 8 3 4 6 7 9 that hee is mindfull of him and visiteth him and hath put all things vnder his feet There is no merite in vs to be a motiue to moue him to shew so great mercy vnto vs. He findeth vs walking in our sinnes as it were wallowing in our blood all our righteousnesse is as a foule and filthy cloth Esay 64 6. This vse Dauid vrgeth Psal 103 14 15 16 18. Hee knoweth whereof we are made he remembreth that wee are but dust the daies of man are as grasse as a flower of the field so flourisheth he but the louing kindnesse of the Lord endureth for euer he is full of cōpassion and mercy slowe to anger of great kindnesse So that he confirmeth himselfe others in Gods mercy by the consideration of our owne vanity Vse 2 Secondly seeing our daies be vaine short why doe we carke and care so much for the things of this life what we shall eate what we shall drinke and what we shall put on Why do we eate the bread of sorrow with too much painfulnesse heape vp worldly things It may be we shal not come to the sight of the fruite of our labours much lesse to the partaking of it A traueller the shorter his iourney is the lesse his prouision is We are all trauellers we are in the way to our country and we are not far from the end of our iourney what folly then and madnesse is it to cast all our thoughts and meditations to earthly things and to care not onely for the morrow Math 6 25 34 but for moneths and yeares This our Sauiour setteth downe Luke 12 19 20 21 for when the rich man saide to his soule Soule thou hast much goods laid vp for many yeares liue at ease eate drinke and take thy pastime It was answered him O foole this night will they fetch away thy soule from thee then whose shall these things bee which thou hast prouided So is he that gathereth riches and is not rich in God Hereunto consenteth the Apostle Iames chap 4 13 14 15. Go to now ye that say to day or to morrow we will goe into such a City and continue there a yeare buy sell and get gaine and yet ye cannot tell what shall be to morrow for what is your life It is euen a vapour that appeareth for a little time and afterward vanisheth away for that yee ought to say Thus rather the words are to be read if the Lord will both we shall liue and we shall do this or that Salomon hauing had plentifull experience of the shortnesse and vanity of mans life penned to this purpose the Booke of Ecclesiastes which is as it were the marrow and pith yea the very quintessence of all his best knowledge and wherein we may see the refined wisedome of reformed Salomon he proclaimeth Vanity of vanities all is vanity there is an euill which I saw vnder the Sunne and it is much among men one to whom God hath giuen riches treasures and honour he wanteth nothing for his soule of all that it desireth but God giueth him not power to eate thereof a strange man shall eate it vp though he leaue no sparke behind him neither son nor brother yet doth he not thinke for whom do I trauaile and defraud my soule of pleasure This also is vanity and this is an euill trauaile Eccles 1 2 and 4 8 and 5 12 and 6 1 2. To conclude this vse if we be not strangers in this life wee shall haue no part in the kingdome of heauen If we will haue God to auow and acknowledge vs for his children let vs liue heere as forreigners and warfaring men in our iourney or rather in our race We haue pitched and patched vp a Tent or Tabernacle for a day or a night we must not nestle our selues heere we must not alwayes goe groueling to the ground nor intangle our selues in the affaires of this life to make it our euerlasting habitation but bee flying vpwards as birds sitting vpon a bough True it is God is so fauourable to many
let vs haue our conuersation in heauen set our affections vpon heauenly things as we aske of God our daily bread so let vs depend vpon him for the daily food of our soules Vse 3 Lastly let vs returne to him praise and glory due vnto his Name We see men looke for this duty at our hands as an acknowledgment of their fauours who are but the instruments of God for the good of his people How much more then ought wee to be carefull to remember the Lord and to lift vp our hearts to the heauens We must not be alwaies groueling vpon the earth like the swine that eate the Mast but looke not to the Tree Wherfore the Prophet teacheth vs this duty I will praise thee O Lord my God with all my heart yea I will glorifie thy holy Name for euer for great is thy mercy toward me and thou hast deliuered my soule from the lowest graue Psal 86 12 13. If we be not carefull when God hath opened his hand toward vs to opeÌ„ our mouthes yea our minds toward him we depriue our selues of many other blessings that God would plentifully bestow vpon vs. A skilfull husbandman will not alwaies till a barren soile nor cast his corne in the high-way where it shal neither be encreased nor receiued so if there be found in any of vs a dry and vnthankfull heart we stop the streame of Gods blessings and hinder many good things from vs. So then it is not enough to desire a supply of our necessities to haue a sense and feeling of our own wants we must not be idle beggers alwaies crauing catching what we can out of the Coffers of Gods Treasury and neuer acknowledge what we receiue and from whence we receiue it It is a notable note and token of the childe of God to be often in praises and thanksgiuings If we haue receiued but a litle measure of knowledge or faith learne vnfainedly to be thankfull for that to the end thou maist procure a farther blessing from God and that thou maist grow from faith to faith and from strength to strength Many hypocrites dissemblers nay many Atheists and Libertines in trouble and affliction are ready to aske seeke and knock at the gate of Gods mercy as we see in the Israelites and in sundry others but these praiers proceed from feare not from faith from a feeling of sorrow not from a feeling of sin from a sight of their own necessity not from a sight of their owne misery through want of reconciliation vnto God But we must testifie our loue to God and our zeale of his glory by our acknowledging of his gracious blessings and rendring vnto him the praise of his works of mercy Verse 17. Then Israel sang this song c. The goodnesse of God was great toward the Israelites in those dry and desolate places to send them water reueale vnto them where they should dig a Well Wherefore so soone as they haue experience of his kindnesse they make a song of thanksgiuing and sing a song of praise to remaine vnto all posterity to testifie the acknowledgement of Gods mercy toward them The Doctrine from this place is this Doctrine Thanksgiuing to God is a necessary duty That it is required as a speciall duty to God to offer the sacrifiâ—e of praise and to pay vnto him the calues of our lips when we haue tasted of his bounty and louing kindnesse We must giue thanks for mercies receiued at his hands WheÌ„ the people of God receiued any victory ouer their enemies they returned the glory to him for their deliuerance Gen. 14.20 Exod. 15 1. and 18 10. The Prophet Dauid as he abundantly tasted of the fauour of God so plentifully powreth out praise and thanksgiuing as the 18 Psalme It is a Psalme of praise which he sang in the day that the Lord deliuered him from the hand of all his enemies and from the hand of Saul Likewise Psal 116 12 13. What shall I render vnto the Lord for all his benefites toward mee I will take the Cuppe of saluation and call vpon the Name of the Lord. This duty we see practised by Melchizedec on the behalfe of Abraham Blessed be the most High which hath deliuered thine enemies into thine hands This we see performed by Moses and Aaron when they saw the mighty power of God ouerturning the Egyptians I will sing vnto the Lord for hee hath triumphed gloriously the horse and him that rode vpon him hath he ouerthrowne in the sea they sanke to the bottome as a stone This duty is not omitted nor deferred by Deborah and Barak in the day of their deliuerance Praise ye the Lord for the auenging of Israel and for the people that offered themselues willingly Iudg 5 1 5. This is it also that the Apostle teacheth Phil. 4 6. In all things let your requests bee shewed vnto God in prayer in supplications and in giuing of thanks Yea Iob fearing God and eschewing euill performed this duty to God after the losse of outward wealth when he had beene bereft of his children robbed of his goods spoiled of his seruants reproched of his wife and tempted of the diuell he said Naked came I out of my mothers wombe and naked shall I returne againe the Lord hath giuen the Lord hath taken away blessed bee the Name of the Lord for euer Iob 1 21. Teaching vs heereby to glorifie God not onely for meate drinke apparell peace liberty Gen. 24 12. and 29 35. 1 Sam. 1 1. health children successe in domesticall affaires and such like but euen for the losses crosses that he sendeth vpon vs which he sanctifieth to the saluation of his seruants Let vs therefore acknowledge that it is a duty belonging vnto vs to offer the sacrifice of praise alway vnto God that is the fruite of the lips which confesse his Name Reason 1 The Reasons remaine to bee considered First we must giue him the praise of his works because it is the will and pleasure of GOD who is so good vnto vs to require it of vs who can giue him nothing else Psal 118 1. For what are we able to require and returne to the Lord for his great mercies Can we deserue them at his hands or glory of any our own merits Without him we can do nothing If then wee can render nothing but this let vs not deny him this duty of praise It is the will of God we should not kill or steale nor commit idolatry or adultery such like few but make conscience of these sinnes because we see the will of God restraining vs and condemning them So it is the will of God we should beware of vnthankfulnesse and open our mouthes in setting foorth his praises for his goodnesse vnto men This reason the Apostle vseth 1 Thess 5 17 18. Psalm 81 4. Pray continually in all things giue thanks for this is the will of God in Christ Iesus toward you
bring it to any greatnesse The more we encrease in grace waxing strong in faith firme in hope and constant in our profession The more do wee grow to be conquerers through him that loued vs. 2 Cor. 4 16. Let vs alwaies fight against sinne watching in praier feruent in spirit reioycing in hope patient in tribulation cleauing to that which is good procuring things honest in the sight of all men and the God of peace shall tread Satan vnder our feete Rom. 12 11 12 16 20. Let vs alwayes in this life looke for enemies and prepare to with-stand them let vs stand on our watch-tower and descry the approching of them Let vs know that our aduersary the diuell goeth about like a roaring Lyon seeking whom hee may deuoure and be strong in the grace which is in Iesus Christ Heere is not the place of triumphing but the place of fighting No man is crowned except he striue as he ought to doe 2 Tim 2 5â— 11 12. The husbandman must labour before hee receiue the fruiâ—es of the earth We must dye with Christ before we can liue with Christ We must suffer with him before we can reign with him So long as we liue in this life we are souldiers and liue in warfare we must not dreame of the victory before the combate If we will heere skirmish with our enemies putting on the whole armour of God the day shall be ours we shall win the field Heere is our comfort that when this corruptible shall put on incorruption and this mortall hath put on immortality then shall be brought to passe the saying that is written 1 Cor. 15 54. Death is swallowed vp into victory which is the last enemy that shall be subdued If we be the children of God and are escaped from the bondage of corruption if we cast off Satan and his tentations we must neuer thinke to liue in rest but looke for him to buffet and batter vs that he may re-enter the Fort which he hath forsaken We must be content sometime to take a foyle and to haue the Bucklers and Wasters driuen to our heads yet so as our stepping backe should be but to recouer the greater force and strength They indeed that haue not a liuely faith in the Sonne of God nor haue giuen their names to their Captaine to serue in the warres against the flesh the world and the diuell do not know at all but are altogether ignorant what the suggestions of the flesh allurements of the world and the tentations of the diuell do meane They striue not they fight not they resist not they ouercome not they vnderstand nothing what killing conquering meaneth This our Sauiour teacheth in the Parable Luke 11 21 22. When a strong man armed keepeth his Pallace the things that he possesseth are in peace but when a stronger then he commeth vpon him he taketh from him all his armour wherein he trusted and diuideth his spoiles Verse 34. Thou shalt doe vnto him as thou didst vnto Sihon King of the Amorites which dwelt at Heshbon In these words is an illustration and amplification of the promise of deliuerance and assurance giuen them to preuaile drawne from a present and comfortable experience which they hadde of the power of God in subduing Sihon King of the Amorites As if the Lord should haue saide vnto them Why do ye shrinke and hang backe when ye should make an head against them looke them in the face What though this King bee puissant and of great stature of the race of those mighty Gyants Haue ye forgotten my power And do ye not remember what I did to Sihon King of the Amorites how I gaue him his people and his Cities into your hand Haue ye not experience that I giue the victory to whom I will Is my hand shortened that it cannot helpe Nay be of good comfort assure your selues I will not leaue you nor forsake you but as you haue ouercome those that haue hitherto stood against you so yee shall see your desire vpon all your enemies Whereby we learne That the experience of Gods former fauour â—octrine â—perience â—ormer faâ—â—r assureth â—â—re fauour casteth off feare causeth affiance in him and assureth future grace to come from him Among other meanes to worke faith in him and a resting our selues in his promises the blessed experience and comfortable proofe which we haue had of Gods mercies toward vs in former times is one of the cheefest to cause vs still to trust in him and euermore to call vpon him in our necessities We see this proued vnto vs in sundry Psalmes of the Prophet as Psal 4. Heare me when I call O God of my righteousnesse thou hast set me at liberty when I was in distresse haue mercy vpon me and hearken vnto my praier Where the Prophet reasoneth from the time past to the time to come and entreateth God to heare him because hee hath already had mercy vpon him The like ground of his assurance we finde againe Psal 22 9 10 11. Thou diddest draw mee out of the wombe thou gauest me hope euen at my Mothers breasts I was cast vpon thee euen from the womb thou art my God from my Mothers belly bee not farre from me because trouble is neere for there is none to helpe me In these words we see how the Prophet by benefits past assureth himself of deliuerance from dangers present and in time to come As if he should say seeing I was committed to thy prouidence and protection so soone as I was borne and came into the world when I could not feed and defend my selfe and seeing I haue hitherto receiued so many benefits from thee do not now depart from me when affliction is at hand and when there is none beside to helpe So the same Prophet layeth the foundation of his hope expecting mercy from God vpon the consideration of Gods dealing with him before as in the third Psalme verse 4 7 where beeing combred and compassed with a wonderfull number of aduersaries reuolting from him in the conspiracy of Absolon hee gathereth comfort to himselfe of Gods present aide from the experience he had felt before saying I did call vpon the Lord with my voice and he heard me out of his holy Mountaine O Lord arise helpe mee my God for thou hast smitten all mine enemies vpon the cheeke-bone thou hast broken the teeth of the wicked This is farther confirmed and strengthened vnto vs in Dauids faithful behauiour going to encounter with the vncircumcised Philistim 1 Sam. 17 34 35 36 37. Thy seruant kept his fathers Sheepe and there came a Lyon likewise a Beare and tooke a Sheepe out of the flock and I went after him and smote him and tooke it out of his mouth and when he arose against mee I caught him by the beard and smote him slew him so thy seruant slew both the Lyon and the Beare therfore this vncircumcised Philistim shal be as one of
gifts that make the possessors of them better This duty the Apostle declareth 1 Tim. 6 9 11. They that will bee rich fall into tentations and snares and into many foolish and noysome lustes which drowne men in perdition and destruction But thou O man of God flie these things and follow after righteousnesse godlinesse faith loue patience and meeknes The things of this life are common to the godly and vngodly nay oftentimes the vngodly haue the greater share and portion in them let vs therefore labour after those graces that accompany saluation Let vs lay vp our treasure in heauen Where neither the Moth nor Canker corrupteth and where theeues neither dig through nor steale Mat. 6 20. These gifts in the day of trouble and in the houre of tentation shall minister more comfort and more true peace vnto vs then all earthly and transitory things which end in corruption But a lasse if it were possible for vs to gain the whole world what should it auaile or aduantage vs Math. 16 26. and afterward lose our owne soules Or what comfort can we take in our riches and possessions when it shall be said Thou foole this night shall they fetch away thy soule from thee then whose shall all these be that thou hast gathered For so shall it fall out to all those that are rich but not in God Luk. 12 20 21. So then let vs learne to trust in the liuing God and not in vncertaine riches let vs cast all our care vpon him that hath cared for vs And let vs first of all seeke the kingdome of God and his righteousnesse and all other things shall be cast vpon vs. Mat 6 32. Lastly let vs learne to beare the yoke of pouerty with patience If we want this worlds goods let vs not be discouraged God oftentimes recompenceth the want of earthly blessings with great abundance of heauenly graces Making the poore of this world rich in faith and such as haue nothing to inherit to be heyres of the kingdome which he hath promised to them that loue him Iam. 2 5. This Christ declareth in the Epistle which he commanded Iohn to write to the Church of the Smyrnians I know thy works and tribulation and pouerty but thou art rich Reuel 2.9 He maketh them rich in knowledge in faith in obedience and ioy in the holy Ghost He blesseth them with inward comfort and with peace of conscience that passeth all vnderstanding He giueth them patience in troubles meeknesse of spirit and an holy contentation to sustaine the weight of their affliction And albeit they beare a greeuous burthen yet hee hath eased them of a greater to wit the burthen of their sinne which in Christ they feele to be lightned and remitted This the Apostle testifieth 2 Cor. 6 10. We are as dying and yet behold we liue c. Heereunto acords the witnesse of Peter Acts 3 6. 2 Pet. 1 2. who albeit hee said Siluer and Gold haue I none yet he confesseth that the Diuine power hath giuen vnto vs all things that pertaine vnto life and godlinesse through the acknowledgement of him that hath called vs vnto glory and vertue This is that Iacob perswaded his owne heart and tolde to his brother Gen. 33 11 God hath shewed mercy vnto me and therefore I haue all things Seeing therefore riches are as thorns to choke vs and as snares to deceiue vs let vs learne to be content with our estate and not greedily desire that which may turne to our destruction Verse 9. Then God came to Balaam saying c. We shewed before that the purpose of Balaam the sorcerer was to raise vp the God of the Hebrewes to consult with him and to entice him to leaue the protection of the Israelites according to the guise and fashion of Coniurers as wee declared before in the sixt conclusion For when the vnbeleeuers began to lay siege to their enemies they called forth the god or goddesse of that place to forsake that people and come vnto themselues Thus did the diuell seduce the world and set vp the kingdome of darknesse in the children of disobedience The Infidels indeed thought they dealt with their god but they had to do with the diuell We see in al histories Herod 〈◊〉 how carefully they resorted to the Oracle of Apollo as it were to know the will and pleasure of God in things to come but a lasse poore soules they were deluded by the voyce of the diuell so that whilst they supposed they asked counsell of one they receiued answer of another Therfore the Apostle Paul saith These things which the Gentiles sacrifice they sacrifice to diuels and not vnto God and I would not that ye should haue fellowship with the diuels 1 Corinth 10 19 20. Wherefore when the sorcerers and soothsayers vsed to call vp the protecting god of their enemies the diuels ordinarily vsed to returne them their answer But in this place whilst this enchanter goeth about his superstitious practise supposing the true God to bee like their false gods of other Nations so thinketh to bring vp the God of the Israelites God suffereth not the diuel to giue him answer but himselfe preuenteth his apparition appeareth vnto him both to procure the good of his owne people and to make knowne his power to conuince the rage and madnes of the enemies and to declare to all the world the blessed estate of the Church Heereby then we learne in that God came vnto him Doâ—â— Godâ—â—ime 〈…〉 â—keth â—ueâ—◠〈◊〉 â—meâ— and shewed him what to do that God sometimes speaketh to wicked men and reuealeth his wil vnto them God say I not onely teacheth and instructeth his owne people and hath appeared to them by visions and dreames but hath appeared and made knowne his will euen to his vtter enemies and to open Idolaters that know him not Thus he spake to Caine Gen. 4 6 7 and reproued him for his malice against his brother exhorting to repentance toward God and reconciliation toward his brother and threatning him with destruction if hee continued So he dealt with Abimelech when he had taken away Sarah from Abraham God came vnto him in a dreame by night and said vnto him Thou art but dead because of the woman which thou hast taken for she is a mans wife Gen. 20 3. So he did to Laban the Aramite speaking vnto him in a dreame by night and saying Take heed that thou speake not to Iacob ought saue good Gen. 31 24. Thus hee dealt with Pharaoh King of Egypt God shewed him in a dreame what he was about to doe which was a meanes vsed of God to deliuer Ioseph out of prison where the yron entred into his soule and to prouide for his Church in time of famine that was to come Thus he reuealed his will to Necho King of Egypt God willed him to make warre against the Assyrians and commanded him to make haste but Iosiah would haue stopped his iourney
for vs when we sleep he heareth when we are deafe he riseth vp for vs when we lie downe hee is a buckler about vs when we are assaulted he is the God of knowledge when wee are ignorant And if euer there were people vnder the heauen that hath experience of Gods watchfulnesse in this kinde it is this Nation of great Britaine O vnthankfulnes if we doe not acknowledge it O wretchednesse if we doe not euer remember it O wickednes if we do not teach it to our posterities For hath not God deliuered vs from the most cursed and execrable plot of desperate enemies that euer was contriued against the King the Queene the Prince and the rest of their progeny against the Lords the Commons the whole Church kingdome â—hen the fift 〈◊〉 Noâ—â—â— An. 〈◊〉 5. determining suddainly to haue blowne vp the whole house of Parliament with gun-powder Now as this was an inuention bloody an intention barbarous and inhumane See Act. 〈…〉 3. so by what meanes were wee deliuered was it by our fasting and prayer was it by humbling our selues before our God and crying strongly in the eares of the Lord of hostes was it by our teares and weeping for our sins saying spare thy people O Lord and giue not thine inheritance into reproch that the Priests and Iesuites should rule ouer them Nay we vsed none of all these we suspected no danger we feared no enemies we dreamed of no diuelish deuices against the land so that to detect and disclose the fore-named cursed conspiracy was the Lords doing onely and it is marueilous in our eyes When an inuasion in the yeere 88. was intended by the supposed inuincible Armado glorying in their strength munition shippes preparations confederates it was indeed the Lords mercy toward vs to crosse and curse their attempt and to raise the windes and seas against them howbeit this was not without vsing of meanes as rigging of shippes arming of men mustering of souldiers yea it was not without sanctifying of fasts calling solemne assemblies and crying vnto the Lord. If then wee did sing songs of thanksgiuing for that deliuerance how should our hearts be kindled and inflamed with ioyfulnesse and with what praises should wee expresse our thankfulnes 〈…〉 but euen vow vnto the Lord our selues our soules and bodies to offer them vp a liuing sacrifice holy and acceptable vnto him For as many haue bene the practices of the malicious and bloody Papists yet this surmounteth them all so many haue bene the deliuerances of our Princes of our Rulers of our Magistrates of our Ministers of our people but this surmounteth and surpasseth them all Psal 95 1 2. Let vs therefore reioyce vnto the Lord let vs sing aloud to the rock of our saluation let vs come before his face with praise let vs sing loud vnto him with Psalmes for the Lord is a great God and a great King aboue all gods He sitteth in heauen and laugheth to scorne the deuices of the wicked He ruleth in earth and maketh all his enemies his footstoole Verse 28. Then the Lord opened the mouth of the Asse When Balaam had smitten his Asse three times that had saued his life it pleased God to worke a wonder to alter the course of nature to giue speech to the Asse to make her able to reproue her master God indeed could otherwise haue set his sin in order before him but a dumbe beast is teacher fit enough for the fals Prophet We see hereby Doctrine God oftentimes worketh aboue nature that God so often as it pleaseth him worketh aboue nature ordinary meanes Hereunto come al the miracles which God hath shewed from the beginning of the world He gaue vnto Abraham Sarah a son in their old age who quickneth the dead Rom. 4 17. and calleth those things which be not as though they were He stayed the course of the Sun diuided the red sea fed his people with Manna Heb. 11 33 34. stopped the mouthes of Lions quenched the violence of fire opened the earth to swallow his enemies brought water out of the hard rocke Hee sent signes and wonders in the land of Egypt vnto this day in Israel and among al men hath made him a name as appeareth this day Hee brought his people out of the hand of Pharaoh with signes with wonders with a strong hand with a stretched out arme and with a great terrour He gaue power to a virgin to conceiue beare a son that he might saue his people from their sins Ier 32.20 Math 1 21 23. The reasons remaine to be considered and Reason 1 handled to confirme vs farther First marke the nature of God he is great in counsell glorious in holines fearefull in praises mighty in his workes and in his enterprises Who made the heauen who framed the earth and laide the foundation thereof vpon the depth who brought light out of darknesse Is it not the Lord that doth whatsoeuer he will in heauen in earth in the depth and in all the world This the Prophet Ieremy teacheth chap. 32. Ah Lord God behold thou hast made the heauen and the earth by thy great power Ier. 32.17 by thy stretched out arme and there is nothing hard vnto thee he maketh the barren fruitfull Psal 136.5 â— he brought all things out of nothing who onely doth great wonders for his mercy endureth for euer who by his wisedome made the heauens and hath stretched out the earth vpon the waters for his mercy endureth for euer Againe therby he maketh his name known Reason 2 and his power to bee acknowledged in the world This is declared by Nehemiah in the prayer of the Leuites chap. 9. Thou hast considered the afflictioÌ„ of our fathers in Egypt heard their cry by the red Sea and shewed tokens and wonders vpon Pharaoh and on all his seruants and on all the people of the land for thou knowest that they dealt proudly against them Neh. 9 9 10. therefore thou madest thee a Name as appeareth this day Wherefore to the end the power and presence of God may bee knowne both to the Church and the enemies of the Church hee breaketh and interrupteth the naturall order and course of things Heereupon it is that Ioshua calleth the children of Israel and telleth them that by the miracle of diuiding the waters of Iordan Iosh 3 10. they should know that the liuing GOD was among them and would cast out the Canaanites before them Vse 1 The vse of this doctrine may bee made in this manner First it serueth fitly to condemne all Atheists and earth-wormes that aduance nature to throw downe the power of God Indeed if GOD onely wrought by ordinary meanes and according to the strength of second causes some pretence might bee alleaged and some colour of reason produced to doubt of the diuine power But seeing GOD worketh not onely by nature and by meanes but sometimes aboue
to be annointed So then we haue heere in this attribute a testimony of the constancy of God Doctrine God is vnchangeably true in al hi◠waies words and works From hence we learne that God is vnchangable infallible faithfull true in al his waies words and works His decrees are immutable and irreuocable and without shew or shadow of turning This is that which the Lord claimeth and challengeth to himselfe I am the Lord Mal. 3 6. I change not I am God and there is none other God there is nothing like me My counsell shall stand and I will do whatsoeuer I will So the Prophet speaketh in the Psalme 105 7 8 10. He is the Lord our God his iudgements are thorough all the earth he hath alway remembred his couenant and promise that hee made to a thousand generations and since hath confirmed it to Iacob for a Law and to Israel for an euerlasting Couenant To this purpose the Apostle saith The guifts and calling of God are without repentance Rom. 11 29. By all these places we see this truth plainly proued vnto vs that God is vnchangeable in his mercy and goodnes toward his Church and Children Reason 1 The Reasons follow to be considered First he is not like vnto man his wayes are not like mans wayes nor his thoughts like vnto mans thoughts but as farre as Heauen is distant from the Earth so farre are the works of God from ours We know by experience the changeable nature of man of whom the Scripture sayth All men are lyars Psal 116 11. He is ready to say and vnsay to affirme and deny with one breath He is constant to day he changeth to morrow He loueth one day and hateth another The people that receiued Christ with great ioy when he rode to Ierusalem not long after cryed out Crucifie him crucifie him It is not so with God whose mercy endureth for euer he falsifieth not his truth neyther altreth the thing that is gone out of his mouth Hee giueth liberally vnto all Iam. 1.5 and reprocheth no man Reason 2 Secondly his loue and mercy to his people is not changeable as the Moone vnconstant as the winde floating as the sea vncertaine as the weather but stable as the earth that cannot be moued out of his place and stedfast as Mount Sion that remaineth for euer Psal 125.1 This will plainly appeare vnto vs if we consider the similitudes and comparisons whereby it is expressed His loue is like to the Couenant of waters as sure as the promise that he made to Noah that the waters should no more ouerflow the whole earth as the Prophet Esay teacheth chap. 54 7 8 9. Reason 3 Againe his goodnesse is as the ordinance of God that hath set an order for Summer Winter for day and night for seed-time and haruest for cold and heat which shall not bee changed therefore the Lord saith by his Prophet If thou can breake my couenant of the day and my couenant of the night that there should not be day and night in their season then may my couenant be broken with Dauid my seruant Ier. 31 35 and 33 20. Nay his mercy is saide to bee more stable then the Mountaines for they shall remoue and the hils shall fall downe but my mercy shall not depart from thee neither shal the couenant of my peace fall away saith the Lord that hath cōpassion on thee Esay 54 10. We see the loue of mothers is tender full of pitty toward their children who bare thē in her womb brought them into the world nourished them with her breasts and refused no base seruice for theyr good yet the Lord saith Can a woman forget her childe and not haue compassion on the sonne of her wombe Though they forget yet will not I forget thee Esay 49 15. Seeing therfore that God is not like to the sonnes of men and seeing his louing kindnesse is firmer then the waters of Noah surer then the couenant of the day faster then the foundation of the Mountaines and stronger thē the loue of mothers toward their children we may conclude that the stablenes of his counsels are as the Pillars of the earth that cannot be shaken and the changeablenes of his goodnesse as the standing Rockes that cannot be remoued Now let vs come to the vses of this Doctrine Vse 1 First heereby we learne that God is to be preferred before all creatures They are changeable and subiect to alteration which agreeth not with the nature of God True it is God hath highly honoured and aduanced man aboue the rest of the works of his hands he made him a little inferiour to the Angels crowned him with glory dignity Ps 8 5 Heb. 2 7. he hath made him Ruler ouer the earth put all things in subiection vnder his feet yet he is subiect to mutability and mortality and must returne vnto the earth out of which hee was taken Great is the excellency of the heauens and the stars yet they shall be changed deliuered from the bondage of corruption into the glorious liberty of the sonnes of God But with God is no change neyther any alteration with the Almighty who remaineth one the same for euer This difference betweene the Creator and the creature betweene God and the works of God the Prophet teacheth Thou Lord hast in the beginning established the Earth Psal 102 with He◠the Heauens are the works of thine hands They shall perish but thou shalt remaine and they all shal waxe old as doth a garment and as a vesture shalt thou fold them vp and they shall be changed but thou art the same thy yeares shal not faile Thus we must magnifie the Lord aboue all creatures that are weake and fraile and acknowledge a great difference betweene the infinite and incomprehensible Maiesty of God subiect to no change at all but remaining the same for euer and the creatures of God subiect to vanity misery Vse 2 Secondly we may from hence assure our selues that God will make vs vnchangeable like himselfe and we may reioyce in the comfort of this his fauour For seeing his nature is vnchangeable and altereth not he will make vs in our measure partakers of immortality when this corruptible shall put on incorruption 1 Cor. 15 53 this weake shall put on power and death be swallowed vp in victory we shall be like the Angels of God nay be transformed into the liuely Image of God to reigne with him in euerlasting glory This is a great comfort vnto vs in these dayes of sorrow to consider that the time will come when our state shall be changed and we continue for euer without change Heere we are subiect to many turnings and returnings but after this life shall be no more place for changing our happines shall be vnchangeable and firmly established with God This the Prophet sets downe Psal 16 12. In thy presence is fulnesse of
Iudea and to carry away the Israelites â—â—remy 25 9. ranging ouer the land raging with fire and sword and wasting the neighbour-Nations they spoyled the Kenites bordering vpon the Iewes which doth verifie the common Prouerbe It is some euil to be neere vnto euill And againe when thy Neighbours house is on fire it is high time to looke vnto thine owne and teacheth vs to esteeme as our owne the damage of our neighbour and to feare lest in the ruines of others our destruction bee conspired This calamity and captiuity was brought vpon them by Saneherib who comming to spoyle Israel spoiled them and as they were carried away out of their owne country together so they returned back againe into their Countrey together as wee reade in the holy history of the 1. Chronicles chap. 2 53. And thus as they tasted of the same misery so God made them partakers of the same mercy as they were afflicted together so also they were comforted together Thus much of the method and meaning of these prophesies The doctrines arising from hence are to be considered according to the seuerall prophesies and first touching the first against the Moabites Verse 17. I see that but not now I behold it but not neere there shall come a Starre out of Iacob c. In this prophesie Balaam foretelleth the future condition of the Moabites declaring both that they shal be destroyed and by whom For God wil raise out of the contemptible stocke of Iacob a bright Starre that shall refresh the Church with his sweete influence and giue them comfort against their enemies This we shewed to be performed in the dayes of Dauid afterward therefore he saith I see it but not now nor neere at hand This teacheth vs Doctrine The Church sometimes hath rest and glory That sometimes God maketh the Church to flourish in this life Howsoeuer God oftentimes bring trouble vpon his Church and affliction vpon his people yet at other times he giueth rest and peace and continueth theyr prosperity a long time This truth receyueth plentifull confirmation out of the booke of Iudges chap. 3.11 30. 5 31. 8 28 it is the maine drift and scope of it to shew how God in the miseries thereof prouideth a remedie and giueth rest round about from all their enemies God sometimes giueth them a time of breathing and recouering their strength and will not suffer the rodde of the wicked alway to rest on the lot of the righteous Psalm 125 3. We haue examples of this in the reigne of Salomon Iehoshaphat Hezekiah Iosiah and other godly Kings which were as strong props and pillars in Gods house a sure stay to the seruants of God in well doing he gaue them an outward estate that flourished both in wealth and peâ—ce This appeareth euidently in the booke of Ester Ester 8 1 16. after he had deliuered them from the mouth of the Lyon that gaped as it were after his prey to deuoure them the Church prospered the head of Mordecai was exalted comfortable letters were published and sent abroad for their safety and vnto the Iewes came light and ioy gladnes honor So the prophet Zacharie prophesying of their returne from captiuity saith That the streets of the City shal be full of boyes girles playing in the streets thereof Zac. 8 5. The booke of Iosuah is a notable storehouse of Gods mercy vnto his church giuing them rest from their enemies as hee had promised them so that none were able to stand before them Iosh 22 4. And as he dealeth with his Church in generall so hee doth with his seruants in particular as we see in Ioseph Moses Dauid and diuers other turning their mourning into ioy Psal 30 11. loosing theyr sack and griding them with gladnes The Reasons of this dealing of the Lord are many and most euident First his eares are Reason 1 open to heare the cries of his children he seeeth their miseries add putteth all their teares in his bottle of remembrance This is it which the Lord declared vnto Moses when he called him to deliuer his people out of the thraldom and bondage of Egypt Exod. 2 7. I haue surely seene the trouble of my people which are in Egypt and haue heard their cry beâ—ause of their Taske-masters for I know their sororwes GOD hath made a couenant of peace with his people hath a compassionate sense of their miseries and a feeling of their afflictions There is a notable agreement and vnion betweene God and his Children They in their crosses and calamities cannot but sigh and mourne and they cannot so soone vtter a groane but by by and by the Lord is touched with compassion This is euidently recorded in the booke of Exodus 2 23 where it is said The childreÌ„ of Israel sighed for the bondage and cried and their cry for the bondage came vp to God The prayers of the faithfull preuaile much with God if they be feruent He vnderstandeth the words of their mouth and the grones of the heart and in his good time will heare them graciously Reason 2 Secondly hee giueth vnto his Church oftentimes a sweet taste of earthly blessings to the end his people might haue all occasions and opportunities to serue him If they should alwayes beare the yoke vpon their necks and haue the heauy burden of affliction lying on their backs though they were strong in faith and had their hope fixed in GOD yet they would be soone dismayed and discouraged and ioyne with the wicked falling into the impieties of their persecuters But God is the sunne and the shield of his Church hee will giue grace and glory vnto it and withholde nothing that is good from them that walke vprightly Psal 84 11. He will comfort and defend them in their danger he will exalt them to dignity after their distresses least they should bee too much daunted and discomforted This is the reason vsed by the Prophet The rod of the wicked shall not alwayes rest on the lot of the righteous lest the righteous put foorth their hand vnto wickednesse Psal 125 3. Vse 1 The vses now are to be marked and obserued of vs. First acknowledge from hence with a sweet feeling the infinite loue compassion of God toward his people he delighteth not to be alwayes chiding and his anger endureth not for euer Hee will not haue his Church to be alwayes vnder the crosse but sendeth it some release For hee endureth but a while in his anger but in his fauour is life c. Psal 30 5 6. Thus doth the Lord giue encouragements and comforts vnto those that faithfully serue and rightly worship him whereby hee not onely testifieth his owne loue toward them but allureth others by their example to trust in him and daunteth all their enemies that hoped to haue seene their destruction Such therefore as are not mooued to confesse the loue of God vnto his seruants and see not his kindnesse toward them haue
and betweene kingdome and kingdome no maruaile if waging of warre effusion of blood be deriued from him as frō the principall and chiefe cause Secondly sinne is so vgly a monster that it Reason 2 hath separated vs from God and disordered al the affections of men and made them enuious cruell bloody couetous ambitious and treacherous one against another as great loue as among Wolues as great mercy as among Lyons This the Apostle setteth downe Titus 3 3. And to the very selfe same purpose the Apostle Iames speaketh in the fourth chapter verse 1. From whence are warres and contentions among you Are they not hence euen of your pleasures that fight in your members By the law of creation we were created to abide in a fellowship with God and in an vnion one with another But when sin brake in we fell from God and one from another into all misery Thirdly the wise God disposeth all things Reason 3 by his prouidence and turneth the actions of men to set foorth his glory the glory of his mercy in preseruing of the good and the glory of his iustice in ouerthrowing of the vngodly True it is among all the works of men nothing seemeth so vnbrideled and vnlimited as warre yet it is ordered and determined of God so that not a Sparrow falleth vnto the ground without the will of our heauenly Father This is noted in the holy history touching the rough answer of Rehoboam whereby the tenne Tribes reuolted from the house of Dauid and bloody warres continued between them where it is saide It was the ordinance of God that the Lord might performe his saying which he had spoken by the Prophets 2 Chron. 10 15. and 11 1. So the people are prouoked both to praise the Lord for the auenging of the cause of his seruants by destroying theyr enemies and preseruing them aliue Iudg. 5 2 21. and to acknowledge his iustice in ouerthrowing and consuming all theyr aduersaries Iosh 1 5. Numb 31 1 2. insomuch that there was no man able to withstand them The vses are now to be made of this Doctrine Vse 1 First seeing warres carry an ancient stampe vpon them that in all times man hath risen against man nation against nation and kingdome against kingdome and as mighty hunters haue chased and pursued one another to death let vs not maruaile when we heare of warres and of rumors of warres nor bee dismayed when wee perceiue people in fury carried like wilde beasts one against another these things should not seeme strange vnto vs neyther need we to admire them as the wonders of the world Rather it behoueth vs to enter into this meditation to consider that iniquity doth abound Mat. 24 7 ◠that the charity of many waxeth cold For the more these stirres tumults and insurrections do encrease gather strength the more doth charity decay the fruites of loue languish and pine away among vs and the more ought we to be prepared for the approching of the second comming of Christ to iudgement Then will he make an end of al diuision and contention that are now sorife and common in the world Secondly seeing the mischiefe of war hath Vse 2 bene from olde not lately bred as a new birth but the childe of former times say not the old times are better then these grow not wanton weary of things present to loathe the blessings we do enioy as the manner of many men is We complaine that wee are fallen into euill times we praise the dayes that are past consider not we murmure against God who hath made all things good gouerneth all things well Such is the impatiency of men at the feeling of present calamities that they are ready to breake out into a mutiny and murmuring against him vpon whom they lay the cause of heauy and hard times The present state of things is greeuous because present troubles are neerely felt and former discommodities are forgotten long ago This we see notably expressed vnto vs in the example of the Israelites whose present condition was loathed and that past was desired they cryed out the former times are better would God we were againe in the Land of Egypt where we sate by the flesh-pots whē we eate bread our bellies full Exod. 16 3. Numb 26 3 and 11 5 21 5 we remember the fish that we did eate for nought the Cucumbers the Pepons the Leekes the Onyons and the Garlike But they had forgotten the fiery furnace and making of Bricke they had forgotten the drowning of their Infants and the hard taske-masters that were set ouer thē they remembred not theyr seruice sore labour with all manner of burdens and bondage and cruelty insomuch that they vttered many sighes and grones grew weary of their liues And thus it is with many of vs though former times were more lamentable yet the present are more loathed How many are there that commend the dayes already past and magnifie the times of the forefathers then all things were cheape then all things were plentifull now all these are deare and hard to come by These are like those Idolaters that Ieremy complaineth of in his prophesie that saide Wee will burne Incense to the host of heauen as we haue done we and our fathers for then had we plenty of victuales were well felt none euill but since we left off to burne Incense to the heauenly bodies and to poure out drinke-offerings vnto them we haue had scarcenes of all things and haue bene consumed by the sword and by the famine Ieremy 44 vers 17 18. Thus do many of the men of our times they esteeme religion by the backe and belly and measure the truth of GOD by the line of their owne making to wit by feeding and filling of the body But we must consider that plenty and dearth warre and peace sicknesse and health are sent of God and acknowledge them to be his works who is constrained for the abuse of his blessings and the contempt of his word to take them from vs and to scourge vs with his roddes to bring vs to repentance This is that vse which Salomon teacheth in his Ecclesiastes chapter 7 11 12. Be not thou of an hasty spirit to be angry for anger resteth in the bosome of fooles Say not thou why is it that the former daies were better then these For thou shouldst not enquire wisely of this thing What sinnes breake out in these last dayes that were not in the former Were not hatred malice enuy murther debate whoredome adultery idolatry sedition couetousnesse pride treason and such diuellish practises and inuentions in all ages from the beginning When Adam had but two sonnes borne vnto him Gen 4 8. 1 Iohn 3 12. was not one of them a murtherer Did not Caine hate his brother and slay him And did not his posterity fill vp the measure of theyr sinnes and make the earth to stinke with their vnsauory works of
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
purpose of the Moabites and Midianites was to draw the people into sinne and by sinne to bring vpon them the iudgements of almighty God No doubt they had heard how God had wasted and destroyed them in the Wildernesse as we reade in Numb chap. 14. verse 29 and theyr carkasses were consumed by diuers and sundry plagues that did breake in vpon them by the violence of fire by the edge of the bountifull yea prodigall euen to waste their wealth and to consume their substance rather then bee disappointed of their enterprize Therefore it standeth vs vpon to looke warily to our selues and to haue an eye vnto them that they do not sodainly surprize vs work our confusion This is the vse which Christ teacheth vs. Mat. 10 16. I send you as Sheepe in the midst of Wolues bee ye therefore wise as Serpents and innocent as Doues This is to be marked of vs and to be practised by vs. Our enemies are not simple and sottish that they should be contemned but deepe in counsell prudent in enterprizing wary in proceeding politicke in preuenting and sodaine in executing what they haue deuised They are for the most part wiser in their generations then the children of light We are light of credit ready to beleeue new reconciled frends forward to trust faire promises apt to rest on shews and pretences of a good meaning This hath bred greater mischeefe to the Church then open violence Their subtilty hath cut deeper and preuayled further then the sword If we then shall bee found sleeping when they are watchfull or carelesse when they are prepared or naked when they are armed or secure when they are busily employed we must look for no pitty at their hands where we finde no piety but consider that the mercies of the wicked are tokens of their cruelty and their bowels of compassion are the wayes of destruction Prouerb 12 10. Vse 3 Lastly it is our duty to pray vnto God to be deliuered from such vngodly and vnreasonable men If once we fall into theyr snares we must neuer look to escape We must watch and pray that we fall not into the trappes and traines which they make dayly to surprize vs. Hence it is that the Apostle saith 2 Thess 3 2. Pray for vs that the word of the Lord may haue a free passage and that we may be deliuered from vnreasonable euill men for all men haue not faith We are not able to free and deliuer our selues nor match our aduersaries in deepe deuices who make conscience of nothing Al our hope and trust must be in God who wil catch the wise in their own craft and confound them in their owne deuices Hee will turne them into the pit which they haue digged and take theÌ„ in the snares which they haue prepared for others As they regard not to fill vp the measure of their iniquity and adde sin vnto sinne so God will bring their workes to light fill the cup of vengeance vnto them to drink Let vs therefore abstaine from their wayes not giue liberty vnto our selues to follow them in euill no not a little but call vpon God in the dayes of our trouble who will deliuer vs out of our distresse Ps 50 15. This we see practised by the Israelites when they were vexed sore tormented by the Ammonites they cried vnto the Lord saying We haue sinned against thee euen because we haue forsaken our owne God and haue serued Baalim do thou vnto vs whatsoeuer pleaseth thee onely we pray thee deliuer vs this day Iudges 10 10 15. When Dauid after his numbering of the people had the choice giuen vnto him of three iudgments whether he would haue brought vpon him the want of bread or the sword of the enemy or the plague of pestilence hee sayde I am in a wonderfull streight let vs fall now into the hand of the Lord for his mercies are great and let mee not fall into the hand of man as 2 Sam 24. verse 14. When one tolde Iehoshaphat that a great multitude came against him out of Aram he set himselfe to seeke the Lord he asked counsel of him he proclaimed a fast he acknowledgeth his own weaknes he dependeth vpon Gods power prayeth to be deliuerd from them that sought his destruction 2 Chr. 20 6. When Hezekiah saw the enemy come to besiedge Ierusalem and perceiued his purpose to fight against it he put on sackcloth and came into the house of the Lord God 2 King 19 14 15. hee receyued the blasphemous Letters of the King of Ashur reuiling the Lord defying his people and disgracing them both hee spread them before the Lord and prayed earnestly vnto him to saue them out of the hands of their enemies thâ—t all the kingdomes of the earth mighâ— know that the Lord is onely God So it standeth vs vpon to flye vnto God to call vpon him to preserue vs from our enemies and then it shall come to passe that hee which was an arme of defence vnto them will be our helper in due time euen in affliction who neuer faileth those that put their trust in him The people ate and bowed downe to their gods Heere wee see another sinne of the Israelites layde before vs they fall from one euill into another from the breach of the first Table into the breach of the second Such as made no conscience to eate meate in the Idols Temple and to bow downe to strange gods no maruel if they followed strange flesh and fel into the sinne of fornication From hence ariseth this truth Doctrine Such as are impure in religion are vnrighteous in conuersation That all such as are impure and corrupt in the worship of God are commonly lewde in their outward dealing and loose in their behauiour toward men Spirituall and bodily fornication doe vsually goe together Idolatry and Adultery do ordinarily follow one another as in this place we see the people sacrificed vnto their gods and committed whoredome This the Prophet Hosea expresseth at large chap. 4 1 2 There is no knowledge of God in the land And what followeth heereof By swearing lying and by killing and stealing whoring they breake out and blood toucheth blood Thus the Prophet or rather the Lord by the Prophet vpbraydeth the people Ieremy 5 7 7 9 10. How should I spare thee for this Thy children haue forsaken me and sworne by them that are no goddes though I fed them to the full yet they committed adultery and assembled themselues by companies in the harlots houses The Apostle Paul declareth that the Heathen which knew not God were full of all vnrighteousnesse fornication wickednesse couetousnesse maliciousnesse enuy murther debate deceite they were slanderers of men haters of God dooers of wrong inuenters of euill things disobeyers of parents breakers of Couenants destitute of naturall affections and voide of all mercy Rom. 1 29 And the same Apostle writing to the Ephesians chap. 4 18. This
Christ the reproch redounds in part to the head Fourthly it behoueth vs from hence to Vse 4 learne to auoyde all allurements and enticements that may draw vs into this sinne For to auoyd sinne is to auoyd the occasions of sinne Whosoeuer doth nourish the occasions cannot be long free from sinne And whosoeuer maketh no conscience to follow the prouocations of lust and the meanes that may bring it vpon vs will shortly make no conscience of whoredome it selfe Therefore our Sauior correcting the false glozes of the Scribes and Pharisies and expounding the true meaning of the seuenth Commandement saith If thy right eie cause thee to offend plucke it out and cast it from thee for better it is for thee that one of thy members perish then that thy whole body should be cast into hell Math. chap. 5 29. Whereby our Sauiour meaneth that the Law of God not onely forbiddeth the sinne expressed but restraineth all occasions and allurements though they were as deare vnto vs as our right eye or as necessary vnto vs as our hand A notable example hereeof wee haue in Ioseph when he was tempted by his wanton mistresse to commit folly hee was so farre from consenting to adultery that he absented him selfe from her company Gen. 39 10. Many are the allurements that leade the way vnto this sinne wanton apparrell filthy communication vncleane songs wanton lookes beastly drunkennesse vnlawfull embracings excessiue dyet hurtfull idlenesse and too familiar company with those that may entice vs and tempt vs to lust The following after these the delighting in them is the path that guideth vs to the practise of all vncleannesse and therefore we must abhorre them if we would hate whoredome it selfe Such then as say they cannot abide whoredome and they doe detest it from their harts and yet do not shun these allurements do not consider their owne weaknes but offer themselues leade themselues into tentation yea as much as in them lyeth they make God a lyar and there is no truth in them Lastly let vs according to our duty with Vse 5 all speede forsake this filthy kinde of life and renounce our former vncleannes so the hearty repeÌ„tance may follow after wher this sin hath bin coÌ„mitted before For there remaines mercy to such if they repent and turne with all their hearts and with all their soules The Lord is full of compassion and mercy slowe to anger and of great kindnesse If the wicked man forsake his waies and the vnrighteous his owne imaginations if he returne vnto the Lord and craue mercy at his hands hee will not alway chide neither keepe his anger for euer Esay 55 7. He will not deale with vs after our sinnes neither reward vs according to our iniquities Psal 103 10. Dauid through the lust of his eye fell into this sinne and committed folly in Israel but when he confessed his fault and forsooke his sinne he was receiued to mercy For when Dauid saide vnto Nathan I haue sinned against the Lord Nathan saide vnto Dauid The Lord also hath put away thy sinne thou shalt not die 2. Sam. 12 verse 13. The Lord seeketh no more but that the sinner turn vnto him When once we are reconciled vnto him he hath no more controuersie against vs. This we see in Rahab the harlot she led a filthy and vncleane life among her people but when she heard of the great workes that the Lord had done for the children of Israel in deliuering them out of Egypt in drying vp the red sea in feeding theÌ„ from heauen and in preseruing them from all their enemies she ioyned in heart with the Church forsooke her euill life and in token of her true repentance Heb. 11 31. Iam. 2.25 she receiued the messengers sent vnto her with the danger of her life and sent them out another way This the Apostle speaketh of the Saints at Corinth for hauing denounced a fearful iudgment against fornicators adulterers wanton persons that they shall not inherit the kingdome of God he addeth 1 Cor. 6 11. Such were some of you but ye are washed but ye are sanctified but yee are iustified in the name of the Lord Iesus and by the Spirit of our God Seeing therefore God is ready to forgiue our sins why should not we be ready to forsake our sinnes This vncleannesse maketh vs guilty of temporall and eternal punishments yet God offereth to discharge vs of both and to receiue vs vnto his fauour if we will turne from our sinnes to him bring forth fruite worthy amendment of life Let vs therefore confesse with Dauid that wee haue sinned let vs call for mercy at the hands of God saying Haue mercy vpon me O Lord according to thy louing kindnes acording to the multitude of thy compassions put away mine iniquities wash me throughly from mine iniquity and clense me from my sinne Psalme 51 the first second verses Verse 4. And the Lord said vnto Moses Take all the heads of this people and hang them vp to the Lord before this Sunne In the words before the punishment that fell vpon the people of Israel was set downe in generall now hee setteth downe vpon whom it fell in particular to wit both Princes people for the wrath of God was so kindled against them that they were cut off as rotten members all through the counsell of Balaam For when he saw that God opened not his mouth to curse the Israelites but rather when he was resolued to vtter curses hee was inforced to pronounce blessings hee gaue diuellish counsell as his last shift to the Moabites that their beautifull women should allure the Iewes into their coÌ„pany and by their company vnto adultery by adultery vnto idolatry wherby they shold prouoke Gods indignation and so bring vpon themselues vtter confusion Now we must obserue in this place that God in punishing these sinnes beginneth first with the heads of the people Doctrine Superiors lye open to iudgmenâ—s as well as others From hence we learne that Superiors and men of high places lye open to greeuous iudgements as wel as others All sorts of men high and low rich and poore noble and vnnoble shall taste of the punishments of God for sinne This the Prophet pointeth vnto when he faith God powreth contempt vpon Princes and causeth them to erre in desert places out of the way Psal 107 40. In the first chapter of Esay verses 10 23 24 this truth receiueth plentifull confirmation Heare the word of God O Princes of Sodome hearken vnto the Law of our God O people of Gomorrha thy Princes are rebellious and companions of theeues euery one loueth gifts and followeth after rewards they iudge not the fatherlesse neither doth the widdowes cause come before them therefore saith the Lord God of hostes the mighty one of Israel Ah I will ease me of mine aduersaries auenge me of mine enemies And in the Chapter following the same Prophet saith The high lookes
There is no way to turne away his wrath from them and their kingdomes but by turning vnto God and by entreating him to spare them As their places are great so their sinnes are great and many times draw many to follow after them If they would blot out their offences against GOD and call in his iudgments gone out against them they must shew their subiection to him and giue him the reuerence that is due to his holy Name Lastly our trust must not bee in man our Vse 3 confidence must not be in Princes who cannot deliuer their owne soules from the sentence of death nor discharge themselues of the punishment which they haue deserued much lesse can they giue safety and assurance vnto others This is that duty which the Prophet Esay concludeth in the second and third chapters of his Prophecy where threatning that God will take away from Ierusalem and from Iudah the stâ—y and the strength the strong man and the man of warre the Iudge and the Prophet the prudent and the aged the captaine of fifty and the honourable and the counseller and the eloquent man hee sayth Cease from the man whose breath is in his nostrils for wherein is he to be esteemed Esay 2.21 3 1 2 3. Whereby we see that we must not put our trust in weake man nor ralye vppon him to be our defence but put our whole trust in God alone Hee that putteth confidence in him shall be blessed and bee like the tree planted by the riuers side Ier. 17 7 whatsoeuer changes and alterations others do find in the world hee shall continue in a fruitfull and flourishing condition The staying of our selues on mans power ariseth from the forgetfulnesse of our duty toward GOD who hath commanded vs to trust in him with all our heart Prou. 3 5 and hath promised that If we stay vpon him he will giue vs our hearts desire Psal 37 4. This trust we shall attayne vnto if we vse these means the meditation of mans weakenesse that cannot helpe vs the consideration of Gods power that is able to strengthen vs and the experience of his mercy that hath deliuered other of his children from great afflictions If these things as helpes to our faith bee laide vp in our hearts wee shall bee assured to build vpon a good and certaine foundation that shal neuer be remoued Verse 5 Then Moses saide to the Iudges of Israel Euery one slay his men that were ioyned vnto Baal-peor The wrath of God was so fierce against â—hose that sinned that he commanded them to be destroyed To this end wee see Moses as the chiefe Magistrate taketh order that the guilty should not be suffered to Lue but suffer punishment according to their offences From hence ariseth this doctrine Doctrine Magistrates must punish Maiefactors that Magistrats are appointed of God to gouerne mankind in the ciuill affaires of this life to be the hand of GOD for punishing and cutting off the wicked and for the supporting and maintayning of the godly It is the duty of Magistrates to doe Iustice vpon euill doers and to giue comfort and countenance to the faithfull This is it which Dauid promised vnto God when hee should bring him vnto the kingdome and set him vpon the throne I will sing mercy and iudgment vnto thee O Lord will I sing Psal 101 1. This is the charge that hee giueth to Salomon his sonne concerning diuers men as appeareth 1. Kings â— 6 for he telleth him hee should remember the bloud of battell that Ioab shed in peace and therefore not suffer his hoare head to goe downe to the grâ—ue in peace The like direction he giueth him to shew kindnesse vnto the sonnes of Barzillai the Gileadite and to let him be amongst them that eate at his table because they came vnto him when hee fled from Absolom This direction did Salomon precisely follow he slew Ioab Shemei and Adoniah and set vp godly men in the places of such as were remoued from their offices being more able then his father was All the precepts that are giuen vnto them to execute iustice tend directly to this point whosoeuer sheddeth mans blood must not be spared but haâ—e his blood shed by the Magistrate Gen. 9.6 If a man sayth Moses cause any blemish in his neighbour as he hath done so shall it bee done to him breach for breach eye for eye tooth for tooth such a blemish as he hath made in any such shall be repayed to him Leuit. 24 19. These examples and precepts serue to teach vs this truth that the end of Magistrates appointed of God ouer his people is not to rule as they list not to be idle and doe nothing not to tyrannize or to be highly accounted of not to lift vp their hearts or to please themselues in the titles of honour giuen vnto them but to doe good in helping the good and punishing the euill Reason 1 The reasons to enforce this doctrine are to be weighed considered First they haue to these ends and purposes the sword of Iustice committed vnto them not to let it rust in the scabberd but to remooue all such as the land for their outragiousnesse is not able to beare For when they grow obstinate in their sinnes enemies to God plagues to the godly burdens to the earth and an infection to all with whom they liue they must be cut off as rotten members swept away as filthy dung and purged as euill humours out of the body This is it which the Apostle teacheth in his Epistle to the Romanes There is no power but of God and the powers that be are ordained of God he is the Minister of God for thy wealth beareth not the sword for nought for he is the Minister of God to take vengeance on him that doth euill Rom. 13 4. So then they are Gods Lieutenants in his stead the iudgement is Gods and not mans For there is no iniquity with the Lord our God neither respect of persons nor receiuing of reward 2. Chro. 19 7. Deut. 1.16 17 so that it is required of them to heare the controuersies that come be-fore them indifferently to iudge righteously to heate the small as well as the great and not to stand in feare of the faces of men Reason 3 Secondly they are as bulwarks of brasse as wals of defence as maintayners of peace among men For albeit men be of one self same nature yet they cannot abide one another vnlesse they be held in as with a bit and bridle Wolues know one another in the woods the Lyons know one anothet in the forrests so doe other wild and sauage beasts in the fields but men haue such a corrupt and sauage nature that hardly they can loue another or suffer the company one of another vnlesse they had rulers Magistrates set ouer them This the Apostle teacheth He is the Minister of God for thy wealth Rom. 13 4. And the Apostle Peter Hee is sent for
vncleannesse and filthinesse and pursued them into their filthy stewes and brothel-houses where he thrust them both thorough reuenging the dishonour done to God the scandall laide vpon his people A worthy example for all Magistrates to follow to be sharpe seuere in punishing sinne and taking away euill out of the citty of God Thus the plague was stayed and the anger of God turned away after that iustice was executed and so many thousands at one time and for one sinne swept away But heere two questions arise which are to be discussed before we proceede any further the first touching the fact of Phinehas the second touching the number of the dead heere remembred Touching the fact of Phinehas Obiection it may be thus obiected How can it be lawfull in him being a priuate person to exceede rhe bounds and lists of his calling Hee was of the tribe of Leui and of the family of the Priests to whom it belonged not to draw the sword For as the other tribes were not appointed to the seruice of the Altar so the tribe of Leui was not called to the execution of iustice Besides there are generall rules directing all priuate men and generall Lawes restraining them from shedding of blood as he that sheddeth mans blood by man shall his blood be shed hee that smiteth with the sword shal be smitten with the sword loue your enemies and doe good to them that hate you The seruant of God must not striue but must be gentle toward all men suffering the euill and instructing them with meekenesse that be contrary minde 2. Tim. 2 25. How then can we iustify this act of Phinehas departing from these holy rules of Gods Religion I answere Answer there is a double kinde of calling an ordinary calling and an extraordiry calling the one necessarily distinguished from the other For God doth oftentimes giue vnto his seruants a new and special vocation and addeth it vnto their former function Hence it is also that some workes are ordinary and some are extraordinary Ordinary workes must be guided and directed by ordinary rules such as those are which wee haue set downe before Extraordinary workes proceede from a special motion of Gods Spirit warranting them and making them albeit going against the common rules lawful cōmendable and necessary Such was the fact of Moses smiting the Egyptian Exod. 2 12 the fact of Samuel hewing Agag in pieces 1. Sam. 15 35 the fact of Eliah slaying the Priests of Baal 1. King 18 4 the fact of the Israelites spoyling the Egyptians and such like Exod. 12 35 who had an inward motion like to the commandement giuen to Abraham to kill his sonne These actions albeit warranted to the doers Luth in Gen. cap. 29. are not to be drawne into example and imitation vnlesse we haue the inspiration of the same Spirit and therefore Christ our Sauiour answereth his Disciples that would haue called fire from heauen to consume the Samaritanes Yee know not of what spirit ye are for the Sonne of man is not come to destroy mens liues but to saue them Luk. 9 55. Now that this fact of Phinehas is of the same nature it appeareth both because the plague ceased by it and Gods wrath kindled against his people was appeased so that the action is both commended rewarded This the Spirit of God teacheth in the Psalme Phinehas stood vp and executed iudgement and the plague was staied and it was imputed vnto him for righteousnesse from generation to generation for euer Psalm 106 30 which is not so to be vnderstood as if he were iustified before God by this one acte because whosoeuer will bee iust by the Law is bound to keepe the whole law according to the tenour of the law Do this thou shalt liue Gal. 4 12 20. One good worke doth not serue or suffice to make a man perfectly iust and righteous in the sight of God seeing hee that continueth not in all things written in the booke of the law is accursed So then we must know that the Psalmist meaneth that this fact was lawfull and allowed For hauing set down the vengeance that Phinehas tooke vpon this adulterer and the adultresse hee preuenteth the Obiection which might be made Was not this horrible and damnable murther in him who being a priuate man had not the sword of iustice committed vnto him and being one of the Priests of the Lord was to meddle onely in matters belonging vnto God and not in ciuill things who was to draw out the censures of the church not a materiall sword to strike offenders No saith the Prophet it was not murther it was a righteous and commendable acte he beeing stirred vp by Gods Spirit inasmuch as it proceeded from faith and aymed at the glory of the great Name of God Wherefore this place is falsely alledged and peruersly wrested by the Church of Rome to ouerthrow iustification by faith alone and to establish iustification by good works For there is a double iustification one of the worke the other of the person The Prophet speaketh in that place of the iustification of the worke which albeit in the sight of men it might seeme sauage inhumane yet God did accept of it account it as a good and iust work which pleased him being done in faith which purifieth the heart Acts 15 9. He speaketh not of the iustification of his person which was by apprehending the mercy of God in Christ by beleeuing not by doing Thus the Apostle in the fourth chapter to the Romanes verses 4 5. maketh a double kinde of imputation saying To him that worketh the wages is not counted by fauor but by debt but to him that worketh not but beleeueth in him that iustifieth the vngodly his faith is accounted for righteousnesse Thus much of the first question touching the acte of Phinehas whether it were lawfull or vnlawfull whether it were priuate reuenge or publike iustice The second Question is touching the number that dyed in this plague Obiect wherein appeareth some difference and disagreement in outward shew betweene the old Testament and the new For Moses in this place verse 9 sayeth There died foure and twenty thousand But the Apostle Paul alledging this iudgement of God mentioneth onely Three and twenty thousand 1 Cor. 10 8 subtracting one thousand from the former number which Moses added I answer some reconcile these places thus that the Scribes or Penmen fayled in copying out the books of Pauls Epistles which shold haue written foure twenty thousand where they wrote three twenty thousand But this is shifting rather then reconciling cutting the knot with a sword rather then loosing it asunder with the hand inasmuch as all the copies generally with full consent as it were with one voice agree in the former reading Others suppose and surmise that it might bee a slip of memory in the Apostle according to humane infirmity But this answer is worse then the former and these are
the kingdome nor he in accepting of it inasmuch as they did it not out of any obedience to the will of God but they did it to ease themselues from the cruelty and tyranny that Rehoboam was likely to vse toward them and therefore they sinned because they had no commandement from God Let vs come to the vses First this confuteth Vse 1 the doctrine of the Anabaptists or Libertines that deny all authority as not fitting for Christians to beare They teach their owne dreames that neyther Christians should bee Magistrates nor yet subiect to Magistrates an horrible impiety in them and it would not be worth the time to shew how they wrest the Scripture to defend their owne errour which otherwise they nothing regard Secondly it serueth to taxe Popery and Vse 2 that out of their owne grounds for the Rhemists haue a rule vpon Iude verse 6 that they are heretiques that deny authority and they would father it and fasten it vpon vs because we deny subiection to the Pope But we retort it vpon themselues For neuer was there any that did cast off the yoke of authority so much as they haue done They haue put downe the mighty from their seates and trod vpon the neckes of Princes they haue dethroned Kings and armed the sonne against the father Vnder a colour of the holy warre they haue sent them abroad and betrayed them into the hands of the Sarazens and in their absence seized vpon their Dominions There was neuer heretique did so shrinke vp the sinewes and shake off the yoke of authority as they haue done It is a rule that they haue that Ecclesiasticall men ought to be free from all ciuill authority whatsoeuer and that Cleargy men must be exempted from subiection to the secular powers so that they not we are the heretiques that despise authority As for the Bishop of Rome wee owe him no seruice neyther may he claime iurisdiction ouer the vniuersall Church eyther by Scriptures Fathers Councels or imperiall Constitutions for many ages Vse 3 Lastly this serueth as an information to vs that wee auoyde all such proud and peeuish conceits as these to imagine there shold be no authority and bee prouoked to bee thankfull vnto almighty GOD that we do enioy authority seeing by it wee are freed from confusion and desolation from much mutiny and misery that otherwise would befall vs. For notwithstanding by the great goodnesse of God we haue authority such is the fury and fiercenesse of wicked men that they breake out into strange enormities and commit many feareful things by poysonings by stabbings by cousenages by oppressions by forgery and falsehood and such like mischeeuous and monstrous practises what then would they presume to do if there were no authority to bring them and their doings into question and to call them to an account for their audacious courses A man should alwayes haue his life in his hand there could be no peace or safety in our houses and habitations if there were no authority to rule to controlle to terrifie to punish and therefore how thankfull ought we to bee to almighty God for that authority which he hath set ouer vs and for the peaceable gouernment we enioy vnder our gracious Soueraigne Now this must withall be acknowledged of vs that no man can be truely thankfull for authority that is not willingly and cheerefully subiect to authority It is a friuolous and vaine thing to pretend thankfulnesse and yet not vndergoe the yoke of obedience with cheerefulnesse Verse 11. Notwithstanding the Children of Korah died not What became of Korah himselfe we haue seene before His name was famous in the Congregation but he became infamous through his rebellion and it is called the gainesaying of Korah to this day Iude verse 11. Notwithstanding marke heere that the sonnes of Korah perished not when their father perished and was punished who spake euill of them that were in authorty for it appeareth that they were preserued aliue and became afterward famous in the Church of God and honourable mention is made of them in the booke of Psalmes and of the Chronicles 1. Chronicles chapter 6 verse 22. Psalm 42 and Psalme 44 and Psalme 45 and sundry others afterward as 2 Chronicles chapter 20 verse 19. From hence ariseth this Doctrine Doctrine It is no disgrace for godlie children to descend of vngodly parents that it is no disgrace for godly children to descend and come of vngodly parents Howsoeuer sinne be a reproch to the parents themselues yet it taketh not hold of their issue except they walke in those sinnes Ezek. 18 14. If hee beget a sonne that seeth all his fathers sinnes which he hath done and considereth doth not the like c. he shall surely liue Iephte is commended for a faithfull man that fought the battels of the Lord subdued the enemies of his people yet he was the sonne of an harlot Iudg. 11 1. Heb. chap. 11 verse 32. This farther appeareth in Saul and Ionathan the one of them the greatest enemy the other the greatest friend of Dauid the one sware his death the other his life the father to kill him the sonne to saue him and therefore it was no dishonor to him to haue such a father The like we might say of Ahaz a most wicked man and Hezekiah a most godly King one of the best sonnes of one of the worst fathers yet who accounteth the worse of good Hezekiah because he had wicked Ahaz to his father Ieroboam king of Israel set vp idolatry and caused Israel to sinne and therefore the Lord threateneth to bring euill vppon his house that the dogges should eate him that dyed in the City and the fowles of the ayre him that dyed in the field 1 Kings chapter 14 verse 10 so that they should all be swept away as a man taketh away dung till it be all gone yet God gaue him one good sonne whom in mercy he tooke to himselfe and saued as a brand out of the fire or as a Sheepheard taketh out of the mouth of the Lyon two legges or a peece of an eare Amos chapter 3 verse 12 and therefore it is said All Israel shall mourne for him for hee onely of Ieroboam shall come to the graue because in him there is found some good thing toward the Lord God of Israel The grounds of this truth follow First Reason 1 that election might stand wholly by grace forasmuch as almighty God sheweth mercy where and to whom hee will If religion should descend from father to son in a common and ordinary course of generation or propagation without any interruption it might be thought to bee a worke of nature not of grace and to proceede from parents not from almighty GOD. Therefore bee often breaketh off that course so that wicked parents haue sometimes good and godly children and contrariwise godly parents haue wicked and vile children that the purpose of GOD according to election might stand not of works
but of him that calleth Rom. chap. 9 verse 11. Secondly it is sinne onely that bringeth shame and reproch as we shewed and proued in the first Doctrine vpon this chapter and therefore such as come of wicked persons and parents if they forsake the sinnes wherin their ancestors and forefathers haue walked and wallowed as swine in the myre can receiue no touch of disgrace or blemish of honour or stayne of name at all Thirdly it is no credite or grace for euill and corrupt children to descend of godly parents as we see in the children of Iosiah he reformed religion betimes and consecrated his young yeares as it were his first fruites vnto God howbeit his children walked not in the wayes of theyr father but did that which was euill in the sight of the Lord 2 Chron. 36 5 12 the righteousnesse of theyr father could doe them no good but the wickednes of the wicked shall be vpon himselfe Ezek. chapter 18 verse 20. Vse 1 We learne from hence that such as haue had euill parents must acknowledge Gods great mercy toward them and neuer forget what he hath done for them He might iustly leaue vs in the wicked wayes of our forefathers and giue vs ouer to follow their steps And as one serpent engendreth another so naturally doth one wicked man bring foorth another and without a speciall grace preuenting like father like sonne an euill roote an euill tree an euill fountaine an euill streame None ought therefore to iustifie the works of theyr progenitors thinke it enough if they follow them but must consider whether they followed the right way Psalm 78 8 rather they must say in humility Wee acknowledge O Lord our wickednesse and the iniquity of our fathers for we haue sinned against thee Ier. 14 20. Dan. 9 8. Psal 106 6. Esay 65 7. How many do we see runne on in euill with theyr euill fathers When Ieroboam had set vp two Calues the one at Dan the other at Beth-el the rest that succeeded him in his seat followed him in his sinne one after another like those that runne downe a steepe hill neuer stay till they come to the bottome vntill a worse arose I meane Ahab who sold himselfe to work wickednesse and changed the idolatry of Ieroboam into a worse bringing in the worship of Baal a strange god whereas before they worshipped the true God albeit in a false manner Wherefore when God restraineth the childrē from those wicked wayes and openeth theyr eyes to see the euill of theyr parents how can it but be acknowledged and confessed to bee his good hand and how should wee not say that the waies of God are equall Ezek. 18. Nothing is more naturall and ordinary then of euill parents to haue brought foorth into the world euill children Iob 14 4. Ioh. 3 6. Psal 51 5. Euery thing fructifieth according to his kinde of bryars what can come but bryars Of thornes what can wee looke for but thornes Euery seede hath his proper body 1. Corinth chap. 15 verse 38. Do men gather Grapes of thornes or Figs of thistles saieth Christ Math. 7 16 yet behold how God his mercy as it were preuailing and getting the vpper hand ouer his iustice and his power altering our corrupt nature behold I say how God by his maruailous and strange worke at which we may all wonder maketh Grapes to grow of thornes and Figges to spring our of thistles Hee maketh the barren woman to beare and to be a ioyfull mother of children Psalm 113 9. Gal. 4 verse 27 and them that were cut out of the Oliue tree which was wilde by nature to be graffed contrary to nature into a good Oliue tree Rom. chap. 11 verse 24. Whence did Abraham himselfe spring but of an idolatrous stocke for his fathers worshipped strange gods on the other side of the flood Iosh chapter 24 2 so that God shewed mercy to him and called him from his Countrey and kindred and from his fathers house Gen. chapter 12 verse 1. Secondly we are from hence admonished Vse 2 and prouoked to repent and turne vnto God Nothing can blot out the remembrance of the oppression cruelty wickednesse and prophanenesse of vngodly parents but the repentance of theyr children Ezek. chapter 18 ver 30 31. A wicked life ledde by wicked parents is as the skinne of the black-moore or as the spots of a Leopard it is written or grauen with the Pen of a Diamond all the water in the sea cannot wash it away nor all the nytre sope in the world cannot purge it but it cleaueth to the children and to the childrens children as a leprosie onely true repentance is able quite to blot it out This is as the Fullers earth that can scoure out all the staynes and blots of parents that they shall not cleaue to the children and therfore the Prophet calleth to them to repent and turne themselues from all their transgressions that iniquity bee not their ruine Ezek. 18 30 31 they must make them new hearts and new spirits And vntill the childe haue learned this to blot out his fathers sins by repentance the reproch of them cleaueth fast vnto him but when once he hateth and forsaketh them they are none of his they dyed in the bed and are buried in the graue of his father neuer to arise nor to bee charged vpon him or his name For as repentance blotteth out the remembrance of sinne before God as if it had neuer beene so ought it much more before men whose praise is to bee like theyr heauenly Father Thirdly no man ought to obiect the sinnes Vse 3 of parents whether dead or aliue or the punishment befallen vnto them though they haue liued an vngracious life or dyed an ignominious death to their children that doe not approue of their waies neyther follow them in wickednesse It was no disgrace or reproch to these sonnes of Korah to haue a traitor and rebell to their father that made insurrection against the lawfull Magistrate and was consumed with fire from heauen therfore there is as honourable mention made of them in holy Scripture as there is dishonourable of their father It was no discredite for Ruth or Rahab to come the one from the Moabites who were branded with infamy from their first conception Gen. 19 37. the other from the Canaanites who were cursed in their first father Gen. 9 25. and all of them vowed to destruction Gen. 15 16 18 19 c. If the father bee an Ammorite and the mother an Hittite yet if the childe bee a true Israelite in whom is no guile Iohn 1 47. as it is sayde of Nathaniel it shall be his greater prayse and glory rather then any shame and ignominy vnto him as it was more admired that any good shold come out of Nazareth then out of Ierusalem If a man haue an adulterer or drunkard or murtherer or prophane person vnto his father or haue had such forefathers for many generations
supplanted and then it will make vs carefull and watchful ouer our own harts But wher there is want of this faith there men are rash and foole-hardy and feare nothing at all and so like blinde men they fall into the pit cause others to fall This is the cause that Satan in the beginning laboured to batter this fortresse and to vndermine the faith of our first parents that they should not beleeue the word of God and so entertaine communication with him Genes 3. So hee sought to shake the faith of Christ in the first place but the Prince of this world found nothing in him Let vs therefore take to vs the shielde of Faith wherewith we shall be able to quench all the fierie darts of the wicked Ephes 6 16. And albeit we cannot but liue in the world with wicked mē as the Apostle teacheth 1 Cor. chap. 5. verse 10 yet must wee beware wee do not eate with them verse 11. that is conuerse with them and ioyne in league with them lest if wee run with them into euill it turne to their and our destruction To conclude therefore let vs remember that if wee be partakers with them in their sins we shall also be partakers in their punishment and learne to be faithfull fearefull and carefull 52 And the Lord spake vnto Moses saying 53 Vnto these the Land shall bee diuided for an inheritance 54 To a fewe thou shalt giue the lesse inheritance to euerie one shall his inheritance bee giuen according vnto those that were numbred of him 55 Neuerthelesse the Land shall bee diuided c. 56 According to the lot shall the possession therof be c. In these words we haue the second part of the Chapter containing the commandement of God touching the diuiding of the Land amplified by the forme or manner of the dooing of it first by an Arithmeticall proportion according to the number of names hauing regard to the multitude or fewnesse of them they that were moe in number were to haue the greater inheritance and they that were fewer a lesser And this was one end of this new numbering taken of the people in this place whereas they had beene numbred before Secondly to auoyd partiality and contention it must bee done by Lot that they might rest in that diuision no lesse then if it had beene done by the immediate voyce of God from heauen So then as all the Tribes had not an equall number of persons so they were not to receyue an equall measure of inheritance and as they differed in multitude so they were to differ in their portion and partition of the Land If they had receiued all an equality some should haue beene burthened with superfluity and others streightned through penury The Doctrine arising from hence is this Doctrine God prouideth sufficiently for all his people That God prouideth sufficiently for all his people Euery man hath his portion assigned him of God vpon the earth It is his will and pleasure that all should haue their measure of earthly things not some to haue all and some nothing at all but all to haue some part Deu. 15 7 8 10. God would haue no begger in Israel When the Lord sent downe Manna and fed his people with Angels food all the hoast from the highest to the lowest had enough He that gathered much had nothing ouer and hee that gathered little had no lacke Exod. 16 18. 2 Cor. 8 15. To this end he instituted deacons in the Church mercifull men to looke to the poore that none should bee neglected in the dayly ministration Actes 6 1 3. 4 34 there was none in the Church of Christ that lacked forasmuch as distribution was made to euery one according as he needed This was no Anabaptisticall communion but a Christian communication of outward and earthly things as euery man had neede And heere we haue not a disanulling of propriety but an establishing of charity The Euangelist Luke describing the state of the church after Christs ascension saith that the multitude of them that beleeued were of one heart and of one soule neither said any of them that ought of the things which he possessed was his owne but they had all things common Act 4 32. Rom. 12 13 2 Cor. 9 9. Reason 1 The reasons are manifest For he prouided for man in the beginning before hee had any being or beginning as he prepareth milke in the mothers brest before the infant be broght forth into the world He made all things necessary for man before he made man himself Gen. 1. 2. much more will he prouide for vs after we haue life and bodies giuen vnto vs. Secondly who gaue vnto vs life whence haue wee receiued our bodies Is it not from God is not he our Maker and are not wee the worke of his hands Our Sauiour teacheth vs That the life is more then meate and the body thē raiment Matth. chap. 6 25. If then we haue receiued life from him wee shall also receyue meate to sustaine life and if he haue giuen vs our bodies he will giue vs garments to cloth our bodies and to couer our nakednes Thirdly he feedeth all his creatures that he made He causeth grasse to grow for the Cattle hearbe for the seruice of man that hee may bring forth food out of the earth Psal 104 14. Yea the yong Lions roare after their prey and seeke theyr meate from God verse 21. He giueth to the beast his food and to the yong Rauens that cry Psal 147 9. The Lord is good vnto all and his tender mercies are ouer all his workes Psal 145 9. So the eyes of all waite vpon him and hee giueth them their meate in due season hee openeth his hand and satisfieth the desire of euery liuing thing verse 15 16 much more then will he prouide for man whom hee made after his owne image and set him to rule ouer the beasts of the field and the fowles of heauen Fourthly euery man by the instinct of nature and the light of grace prouideth for his owne children and supplieth all their wants and euery Gouernor ministreth food and necessary things for his family Prouerb 31 15. and he that doth not this Hath denied the faith and is worse then an Infidel 1 Tim. 5 8. We are Gods owne people we belong to his household and family he is the Creator and we his creatures he is our father and wee his children he is our master and we his seruants he is our sheepheard and we his sheepe If then he should not feede vs and prouide for vs hee should deny himselfe and falsifie the worde that is gone out of his owne mouth which is vnpossible This reason is vrged by our Sauiour Christ Matth. 7 9 10. Luke 11 11 12 13. This reproueth those that neuer thinke they Vse 1 hau◠enough neyther will know what is sufficient no not when God hath giuen them great plenty and abundance They that haue
others but when we must lay downe this earthly tabernacle little or no difference will appeare The condition of all men is alike in death and Salomon saieth Eccl. chap. 9 verse 4. A liuing dogge is better then a dead Lyon We must therefore know that whatsoeuer we are we are no better then dust whether we consider the originall cause or the finall we are of the dust and we must returne againe to the dust and can carry away nothing with vs. Secondly this should instruct men of high Vse 2 places to turne vnto God to serue him with feare â—nd to reioyce before him with trembling yea to kisse the sonne lest he be angry and they perish in the way for when his wrath is kindled but a little blessed are all they that put theyr trust in him For when all must appeare before the iudgement seate of God no ensigne of honour will do vs any good Let not the rich man glory in his riches or the strong man in his strength nor the noble man in his honour but hee that glorieth let him glory in this That hee vnderstandeth and knoweth God that he is the Lord which exerciseth kindnesse iudgement and righteousnesse in the earth for in these be delighteth Ierem. chap. 9 verse 14. When a man commeth before an earthly Iudge hee respecteth not the person of the poore nor honoureth the person of the mighty for that were to doe vnrighteousnesse in iudgement but hee iudgeth his neighbour rightly Leuit. 19 15. How much more then must we assure our selues that the Iudge of all the world will do right The Prophet Dauid chosen of God to bee the Gouernour of his people professeth that he will sing mercy and iudgement Psalm 101 verse 1. Thus shall it be with God heere the vngodly often escape because no man dare attach them or meddle with them but in the end they shall not escape Euery man shall appeare without his vizard here some poore are respected for theyr rags the rich for theyr bagges the noble for theyr Escutchions the Captaines for theyr armes the mighty for theyr friends the clyents for theyr bribes thus are the eyes of men dazeled and blinded that they cannot consider euery mans cause but too much respect the person It is not so with God All the glory of man is no better then vanity like the flower of the field that fadeth away God looketh vpon the heart if we come before him with a soule washed in the blood of Christ this will keepe vs from the wrath of God Vse 3 Lastly from hence ariseth comfort to the oppressed and them of low degree that are in misery to know that God will pleade theyr cause and enter into iudgement with the mighty ones of the earth He is higher then the highest and stronger then the strongest Heere men stand in feare of them that do not stand in feare of God but God feareth not theyr faces He heareth the cry of the poore and will deliuer them Marke the end that God will make who is the King of Kings and the Lord of Lords he will call those to iudgment that heere escape the hands of men When they shall receiue for the wrong which they haue done because with him is no respect of persons Col. 3 25. 12 And they brought the captiues the prey and the spoile vnto Moses Eleazar the Priest and vnto the Congregation of the Câ—â—ldren of Israel vnto the Campes at the plaine of Moab which are by Iordan neere Iericho 13 And Moses and Eleazar the Priest and all the Congregation went foorth to meete them without the Campe. 14 And Moses was wroth with the Officers of the hoast with the Captaines ouer thousands and Captaines ouer hundreds which came from the battell 15 And Moses saide vnto them Haue ye saued all the women aliue 16 Behold these caused the children of Israel through the counsell of Balaam to commit a trespasse against the Lord as concerning Peor and there came a plague among the Congregation of the Lord. 17 Now therefore kill euery male among the children and kill euery woman that hath knowne man c. 18 But all the women children that haue not knowne a man by lying with him keepe aliue for your selues 19 And do yee abide without the Campe seuen dayes all that haue killed any person and all that haue touched any dead and purifie both your selues and your prisoners the third day and the seuenth 20 And ye shall purifie euery garment and all that is made of skinnes and all worke of Goats haire and all things made of wood 21 And Eleazar the Priest said vnto the men of warre which went to the battell This is the ordinance of the Law which the Lord commanded Moses 23 Euery thing that may abide the fire ye shal make it goe through the fire and it shall be cleane yet it shall be purified with the water of purification and all that suffereth not the fire ye shall cause to passe by the water In the words before we heard the maruellous and memorable iudgement of GOD against the Midianites who were enemies to the Church of God among whom also Balaam perished He wished to dye the death of the righteous chap. 23 10 but hee lost his life among the vnrighteous Thus they that digge a pit oftentimes fall into it themselues Psalm 7. Now in these words we haue the third and last part of the Chapter touching the yssue of things after the battell when the Captaines Souldiers returned from the battell These are of two sorts First the things that happened before they came into the Campe to the 25 verse and then what fell out when they were admitted into the Campe. Touching the things that befell the men of war before they were admitted into the hoast they are these foure First Moses chideth and checketh them because they had done the Commandement of God to halfes they had executed a part and left another part vndone like Saul that spared the fatter Sheepe and Oxen for sacrifice 1. Sam. 15. verse 21. They had saued all the women vnder a pretence of foolish pitty accounting it no honour or valour to consist in killing them but they ought to haue beene destroyed because they caused the children of Israel to commit a trespasse against the Lord and a great plague fell vpon the congregatioÌ„ of the Lord chapter 25 1. Secondly Moses commandeth that such should all be destroyed theyr eye must spare none of them but the women children that had not knowne man by carnall copulation should be reserued aliue for their vses Thirdly hee commandeth the men of warre to purifie themselues before they came into the host Lastly we see the commandement of Eleazar the Priest to purifie the siluer and gold and garments that they had gotten that such mettals as would abide the fire and not be consumed should passe through it the rest was to bee washed with water that so they might be consecrated