weake man full of infirmities though otherwise godly and diligent in his office For when he saw how onely her lippes mooued 1 Sam. 1.13 14. but her voyce was not heard because she spake in her heart to God by prayer he thought she had beene drunken and he said vnto her How long wilt thou be drunken put away thy wine from thee See how ready he was to iudge amisse of her action and to call good euill This was also the sin of Iobs wife and of his friends they thought him to be an hollow hypocrite and a deep dissembler because they saw him strangely visited by so strange a visitation Iob 4.7 Thus did the wicked Iewes vsurpe authority ouer the Gentiles and censured them at their owne pleasures they said vnto them Esay 65.5 Stand apart come not neere me for I am holier then thou and yet they were greeuous sinners themselues as a smoake in Gods eyes and as fire that burneth continually So when the Apostles were filled with the holy Ghost and began to speake with other tongues as the spirit gaue them vtterance others mocked them and said They are full of new wine Acts 2.13 This iudgement is iustly condemned being quite contrary to the rule of loue which doth interpret all things in the best part and is in nothing suspicious and therefore we ought not to iudge wrongfully corruptly and maliciously of those godly actions which we see the children of God to doe And if it shal fal out at any time as it may fall out many times that we be laden with the burden of such surmises and sinister suspicions of hypocrisie and a double heart yet we are not to be daunted and dismayed by them or to giue ouer our hold in the faith but know assuredly that this is no new thing and therefore no strange matter is befallen vnto vs. The dearest Saints and seruants of God haue felt this euill and haue had experience of this mischiefe of the tongue We must not looke for an higher estate or better condition then Christ and his Apostles had When he sought to destroy the kingdome of Satan and cast out diuels by the finger of God they charged him to doe it by the power of Satan Matth. 12.24 It were intolerable pride and presumption for the seruant to climbe higher then his Lord or the disciple to striue to be aboue his Master The second kind of iudging â—â—e second â—â—d of iudgeâ—ent is when men haue committed euill things which of themselues are worthy to be condemned and wee iudge them that haue so offended to be without all hope of repentance or recouery and to be cast off for euer to be out of Gods fauour and to be reprobates This is not onely to arrogate a mastership ouer them but to step vp into the seat and secrets of God For who hath reuealed that vnto vs or who hath been of his counsell The things reuealed in the word belong vnto vs and to our children but secret things to the Lord Deut. 29.29 That this iudgement is altogether forbidden may appeare both by precepts that restraine it by examples that condemne it Euill men must be instructed with meekenesse not condemned with rigour and rashnesse proouing if God peraduenture will giue them repentance to the acknowledging of the trueth and that they may recouer themselues out of the snare of the diuell who are taken captiue by him to do his will 2 Tim. 2.25 26. Likewise the Apostle setteth down the like commandement 1 Cor. 4.5 Iudge nothing before the time vntill the Lord come who both will bring to light the hidden things of darkenesse and will make manifest the counsels of the hearts and then shall euery man haue praise of God Let vs to these precepts adde such examples as wee find in Scripture and out of many select and sort out some few Manasseh king of Israel is one of the most memorable obiects of Gods mercy he was a sorcerer and coniurer an idolater and murtherer he made his sonnes passe through the fire he dealt with a familiar spirit and vsed witchcraft he made Iudah and the inhabitants of Ierusalem to erre and to doe worse then the heathen whom the Lord had destroyed before the children of Israel 2 Chro. 33.6.9 yet when he humbled himselfe and prayed vnto God he was pardoned Mary Magdalene was a woman defamed and defiled with much sin out of whom were cast seuen diuels yet shee was conuerted and accepted Paul acknowledgeth himselfe not worthy to be called an Apostle or disciple of Christ he had beene an oppressour a blasphemer and a persecuter of the Church of God yet he was receiued to mercy because he did it ignorantly through vnbeleefe 1 Tim. 1.13 The Iailer mentioned in the Acts of the Apostles dealt very roughly with Paul and Silas and cast them into the inner prison and made their feet fast in the stockes but when God once touched his heart suddainely he called for a light and came leaping in and trembled saying Sirs Acts 16.30 what must I doe to be saued I will conclude this point with the example of the theefe that was condemned for theft and crucified with Christ he had spent all his dayes in his wicked and vngodly courses he was no better then his fellow they had one purse and determined to fill their houses with spoile and priuily laid wait for the innocent without cause and continued thus vntill the end of their liues yet God in mercy looked vpon one of them and called him to the state of grace as it were at the last gaspe and pulled him as a brand out of the fire saying vnto him This day shalt thou be with me in Paradise Luke 23.43 A man would haue thought that these at least some of them had bene desperate persons forlorne men without hope of repentance or likelihood of saluation and yet behold how God that hath the hearts of all men in his owne hand turneth whom hee pleaseth into the right way and when it pleaseth him like the housholder in the Gospel in who called labourers into his vineyard at all houres of the day Mat. 20. The meditation of these things ought to stay vs from corrupt iudgement which argueth that we are destitute of true loue toward our brethreÌ„ to guide vs in all our dealings with them The third kinde of iudgement The third kind of iudgement is occupied about things indifferent The first was touching good things the second touching euil things The first is when good men are made hypocrites the second is when euill men are made reprobates The first is when good actions are made bad the second when bad actions are made worse then they are as if they separated and secluded from heauen The third is concerning indifferent things that in themselues and their owne nature are neither good nor euill In this we offend when men doe things indifferent which being things Lawfull may bee done either in faith
sinne voluntary or vnuoluntary and withall he sheweth that such vnwilling man-slaughter is a sinne Yea this is so cleere a point that Cardinall Allen forgetting the doctrine of his fellowes and the foundation whereupon they builde in his booke of popish pardons chapt 5 telleth vs out of the Councell of Ancyre holden well neere 1300. yeares since in the purest time of Christian religion when our aduersaries dare not say that the faith was corrupted that the Apostles and Bishops haue euer beside the preaching of the Gospel exercised the power of the keyes coÌ„mitted to the Church and inflicted due punishment for euery deadly sinne iustly respecting the greeuousnesse thereof and among the rest he noteth that for murtherers if it were not voluntary were appointed seuen yeares penance but if it were wilfull till the ende of their life Now would this Councell so ancient and so pure as the Iesuite pretendeth haue enioyned so long penance and punishment for innocent persons and such as had committed no sinne at all So then to ende this matter albeit the Lord acquit the party after a sort that hath slayne a man vnwittingly so that there shall no iudgement of death passe vpon him yet hee was constrayned to forsake his owne house and inheritance and to dwell in a strange place and to suffer many inconueniences to his decay and impouerishing and peraduenture his vtter vndoing his wiues and children Wherefore God would haue the party that offendeth vnwittingly neuerthelesse to abide some punishment to the intent he may humble himselfe And I suppose there is no good man if such a thing should befall him but would be humbled and greeued for it all the dayes of his life and craue of God forgiuenesse of what is past albeit there were no euill meant on his part and likewise pray vnto him earnestly for the time to come that he would rule his hands and his feete better so order all his steppes that he neuer swarue froÌ„ his holy commandements Now to come to the ground of the Doctrine three sorts are heere directed touching blood the people the auenger and the Iudge The people is restrayned the auenger is permitted the Iudge warranted and allowed The people is restrayned not permitted the auenger is permitted not restrayned the Iudge is permitted and allowed nay commanded to draw the sword The people sinne if they shed blood the Iudge if he do not This teacheth that it is a sinne for men to do that which GOD hath appointed to bee done Doctrine We may not doe lawfull things vnlawfully when they haue no particular calling or commandement for them to doe it This is manifested vnto vs in the facte of Zipporah the wife of Moses taking a knife and circumcising her sonne Circumcision was one of the sacraments that God had ordayned that euery male of eight dayes should be circumcised and haue the foreskinne of his flesh cut off Exo. 4 25. howbeit she sinned greeuously because she would doe it without a calling which was for man not for the woman to do and therefore it appeareth shee had no moe children as we obserued elsewhere chap. 12 and beside she wanted the presence and company of her husband a long time after and when she returned vnto him shee was vexed and afflicteâ— by the emulation of Miriam aâ—â— Aaron So Saul sinned in offering vp sacrifice who ought to haue stayed for the comming of Samuel sacrifices were commanded of God but he did it without a calling therefore Samuel telleth him he had done foolishly 1. Sam. 13 14. The like we might say of Vzziah 2 Chron. 26 16 otherwise a good king he went into the Temple of the Lord and presumed to offer incense which was peculiar to the Priests and therefore hauing no direction from God though hee did a good thing yet he was presently smitten with leprosie 2 Chr. 26 14 20. This we saw before in Korah and his company chap. 16. Amnon abusing his sister Tamar by filthy incest ought by the law of God to suffer death Absolon killeth him with the sword he did that which God commanded Leuit. 18 9 29 and Dauid had to answer for it because he put him not to death neuerthelesse Absolon sinned greeuously in the doing of it because he was no Magistrate 2 Sam. 13 28 So then the point is plaine that a man may sinne and that greeuously in doing the things that God commandeth when he hath no warrant to do them The grounds are these First he doth it Reason 1 without any commandement from GOD. Whensoeuer a commandement is limited to persons and places to them it is a commandement and to no others The commandements and orders that are directed to such as are free of a citty or of a company or incorporation are no commandements to those thar are forrainers so in this case a commandement to some maketh it a sinne to them if they leaue it vndone whereas on the other side the not commanding maketh it a sinne to others that doe it because it is the commandement that maketh things eyther lawfull or vnlawfull Where there is no sight there can be no blindnesse but it is blindnesse when it is found in the subiect where sight ought to be We cannot say there is blindnesse in a stone because it is not capable of sight Therefore wee say that in indifferent things there can be no sinne eyther to do or not to do the ground is because there is no commandement Secondly it is a rule that all good being out of his proper subiect is euil Consider this in the natural body Is it not euil in nature for the eye to be in place of the hand that should be in the head Or for the finger to grow in the fore-head that should be in the hand this maketh a monster in the body when a member is out of his proper subiect So we may say for morall good wheÌ„ it is out of his proper place it is no more good but is turned into euill If any aske what is the proper subiect of good I answere the proper subiect of good is he to whom it is commanded and the vnproper subiect is where there is no such commandement Vse 1 By this a man may looke into himselfe and see as it were in a glasse the defects and deformities of his soule and namely that hee doth many things good for the matter and substance and good in those that haue a calling and commandement for it yet euill in him because he wanteth a commandement and consequently hath no warrant for the doing thereof All such haue cause to humble themselues for the euill which they haue brought vpon themselues by doing good things without any good calling To preach the word to administer the Sacraments to make publike prayer are necessarie parts of the holy worship of God that must be performed they are the onely instruments to saue the precious soules of men and yet these euen these are
whether they bee good or euill Then shall the faithfull be fully glorified and inherite the crowne of eternall life This howsoeuer it bee oftentimes and faithfully promised of God yet hath bene and is derided of many who shall in the end pay the price of their folly and infidelity feele that Gods truth is stable and surer then the heauens 2 Pet. 3 3 4. This is it which the Apostle Peter testifieth This first vnderstand that there shall come in the last dayes mockers which will walke after their lustes and say Where is the promise of his comming For since the Fathers dyed all things continue alike from the beginning of the Creation But whatsoeuer these Atheists dreame of the glorious appearance of Christ his second comming and howsoeuer they put the euill day farre from them yet the Lord of that promise is not slacke as some men count slackenesse but is patient toward vs and wold haue no man to perish Neuerthelesse the day of the Lord will come as a Theefe in the night in the which the heaueÌ„s shall passe away with a noise and the Elements shall melte with heate and the earth with the workes that are therein shall be burnt vp This we see not yet performed 1 Thess 4 17. neither are we made partakers of eternall life when we shall euer rest remain with the Lord and nothing shall separate vs from his glorious and comfortable presence This doctrine therefore serueth to vphold our faith in this point And whensoeuer we reade of any promise that God hath in mercy made to his Church albeit it be for a time deferred not presently accomplished let vs waite with patience and build our Faith vpon the experience of his former promises which wee see already fulfilled and say with the Apostle 2 Tim. 1 12 I know whom I haue beleeued and I am perswaded that he is able to keepe that which I haue coÌ„mitted to him against that day We are sure wee builde not in the aire we beate not the ayre but we builde vpon aâ—sure foundation that shall neuer decay or deceiue vs. For who euer put his trust in him and was confounded Or who did set vp his rest on him and went away ashamed Hence it is that Christ saith Math. 5 17 18. Thinke not that I am come to destroy the Law or the Prophets I am not come to destroy them but to fulfill them for truly I say vnto you till heauen and earth perish one iot or one title of the Law shall not scape till all thinges be fulfilled This is needfull for vs to consider remember for our faith is often shaken with doubting and infidelity that which we see not we many times beleeue not and so we are shaken through our weakenesse as with the winde but we must make God our rock and rest on his vnchangeable word who is trueth it selfe and cannot lye Secondly seeing Gods promises are so Vse 2 surely grounded vppon the immutabilitie of Gods truth that it is vnpossible that they should faile or he deceiue this teacheth that it is as true that his iudgements shall not faile but follow the wicked at the heeles For God is as vnchangeable in the one as in the other It is a foolish error to imagine that God will vndoubtedly performe the promises of his mercie and not the threatnings of his iustice True it is many presume of his goodnes but they doubt of his righteousnesse This is to set vp an abhominable Idoll in our hearts and to denie the infinitenesse of his glorie and maiesty and to deuise a God made altogether of mercie If God be true in the one he is also as true in the other if hee faile in the one he changeth also in the other This vse is directly concluded by Ioshua in the exhortation that he maketh to the people that they should not ioyne themselues to the idolatrous Nations but loue the Lord their God and cleaue vnto him with full purpose of heart when he saith Chap. 23. ver 14 15. Behold this day do I enter into the way of all the world and ye know in your hearts and in all your soules that nothing hath failed of all the good things which the Lord your God promised you but all are come to passe vnto you nothing hath failed thereof Therefore as all good things are come vpon you which the Lord your God promised you so shall the LORD bring vpon you euery euil thing vntil he haue destroyed you out of this good Land which the Lord your God hath giuen you In which words hee teacheth that his threatnings are of the same nature with his promises and his iudgements as certaine as his mercies 2 Kings 7 1 2 17.18 This appeareth by a notable example which God shewed at the breaking vp of the long siege of Samaria he promised to the faithfull that would beleeue plenty and abundance the next day and hee threatned to the Prince on whose hand the King leaned that he should see it with his eies but he should not eate thereof Here God did promise good and threaten euill Did he shew forth the worke of his mercy and not of his iudgement of his goodnes not of his wrath Yes of his wrath and iudgement for the people trod vpon him in the gate and he dyed as the man of God had said so it came to passe This serueth to shew the wofull estate and condition of all vngodly men vnrepentant sinners for howsoeuer they flatter themselues put away the euill day far from them being deluded and as it were charmed with a proud presumption of Gods mercies yet the threatning of God the curse of the Law and the terror of their conscience which standeth against them shall abide for euer and therefore so long as they go forward in sin and proceed in the wickednes of their hearts they haue iust cause to mourne and lament forasmuch as the threatnings manifested in the word are inuiolable and vnchangeable Let all those that lye in any sin repent while it is called to day hear his voice lest the curse of the Law which shal certainly be fulfilled do seize vpon them and they be carried to vtter destruction The Prophet Esay denounceth many woes against wicked men Esay 5 8 11 18 20 21 22. Wo vnto them that ioyn house to house and lay Field to field til there be no place for the poore Woe vnto them that rise vp early to follow drunkennesse and to them that continue til night Woe vnto them that draw iniquity with cordes of vanity and sinne as with Cart-ropes Woe vnto them that speake good of euill and euil of good which put darknesse for light and light for darkenesse that put bitter for sweet sweet for soure Woe vnto them that are wise in their own eyes prudent in their owne sight Woe vnto them that are mighty to drinke wine and to them that are strong to
him into prison and Ioseph could by no meanes satisfie his master nor blot out the wrong opinion he had conceiued of him The like we might shew touching Saul toward Ionathan his sonne and Dauid his seruant that were notwithstanding loyall faithfull vnto him He conceiued in minde that all had conspired against him 1 Sam. 22 8 29 4. yet there was none would shew him that his sonne had made a league with the sonne of lesse there was none sorry for him or sheweth vnto him that his sonne had stirred vp his seruant against him to lie in waite to take away his life from him These two innocent men had made indeed a league together but not against the King their father a league of amity not of conspiracy neither had they giuen the least cause of suspicion to be so hardly cēsured and sinisterly iudged off yet who could remoue out of his minde that iealousie or perswade him that they intended no hurt or mischiefe against him In like manner dealt the proud men with Ieremy Ierem. 43 3. they charged him to haue spoken falsely and that the Lord had not sent him to charge them not to goe downe into Egypt they suspected that Baruch had set him on against them to deliuer them into the hand of the Caldeans that they might put them to death and carry them captiues into Babylon This was the deuise of their owne braines the imagination of their owne harts yet what could Ieremy doe against it or which way could he stay them from suspecting thus Whē as Paul hauing appealed to Caesar had escaped shipwracke and was come safe to Melita the Barbarians seeing a viper fastned on his hand Acts 28 4. said among themselues This man surely is a murtherer whom though he haue escaped the sea yet vengeance suffereth not to liue Thus we see that albeit we do not commit any crime worthy to be accused or censured yet we cannot hinder those that are credulous from misdeeming and mistrusting of vs. It lyeth in vs wholly to giue no iust cause of suspicion but lyeth not in vs wholly to preuent suspicion For euil persons may suspect what they please without ground and foundation without reason and occasion The Magistrates censured Paul to be a troubler of the Citty Acts 16 20. the Iewes traduced him to be a polluter of the Temple Acts 21 28. and a Preacher against the Law Tertullus accused him to be a pestilent fellow and a mouer of sedition among all the Iewes throughout the world and a ring-leader of the sect of the Nazarens Acts chap. 24 verse 5. Thus he is suspected and how could he auoide it Wherefore good men depend not vpon the opinion of other men but stand vppon their owne innocency they do not rise or goe downe stand or fall as it shall please other men to conceiue of them for that were to walke vpon other mens feete or to leane vpon the staffe that resteth in another mans hand that may deceiue thē but they builde their house vpon the foundation of their owne vertues and haue or at least ought to haue matter enough within them to commend themselues It must not seeme strange to the godly when they feele the bitter fruits of these suspicions It hath euermore fared thus with them This then ought not to make vs wauer or to weaken vs in our profession but rather encourage vs to walke through good report and euill report and to furnish vs to passe through fire and water life and death knowing that God is able and will in the end bring our cause into the light and make the innocency of our persons and the iustice of our cause manifest to the glory of his Name to the comfort of our hearts to the confusion of his and our enemies as we shall shew afterward Thus he dealt with Ioseph after he had tried his patience by suffering for well doing Psal 105 18. Gen. 3◠21. for though he were laid in irons and his feete hurt with fetters yet the Lord was with him and shewed him mercy gaue him fauour in the sight of the keeper of the prison to whom no doubt he shewed his vprightnesse and cleered himselfe of that wickednes which was laide to his charge So also he dealt with Dauid with Ieremy and the rest of the righteous This doth Dauid intreat oftentimes when he was laden with the reproches of his enemies when he was bitten with the teeth and smitten with the tongues of the malignant Psal 7 3 4 5 6 Thus we see if suspition were cause sufficient to condemne and censure any no man could stand in iudgement but equity should be turned into iniquity truth into falsehood innocency it selfe should receiue a checke and counterbuffe Let not then the wicked triumph as if they had gotten the victory and giuen the godly a foile when they can alledge against them how many waies of how many persons they are suspected for that as much may bee suspected of them when as nothing at all can be proued by thē It is not the suspicion or the accusation or the condemnation or the execution that maketh a man guilty of euill or to deserue death but the offence that is committed worthy of punishment If then they be free from crime they are happy when they are iudged vnhappy and may reioyce and be glad when their enemies haue cause to weepe and waile Vse 3 Lastly let Magistrates and all that are in authority whether in the common-wealth or in the family put this in practise For seeing euery one should be tried before he be censured and that examination must goe before condemnation let them not receiue euery cōplaint and accusation but let them do iustice and iudgement defend the poore and fatherlesse releeue the weake and oppressed rid them out of the hand of the wicked Let this be the end of their gouernment to sing mercy and iudgement and diligently to consider the causes that come before them To this purpose there is required of them two things wisedome and patience without which they shall neuer proceed aright in taking away euill but sometimes plucke vp good corne instead of weedes or suffer thistles to grow instead of wholesome herbes Wisedome is required to finde out particular offences to know the number the nature the measure the proceeding in them the encrease of them and all circumstances as we see Eccl. 7 20 21. This will teach vs when to correct and when we may deferre correction in hope of amendment it being the discretion of a man to deferre his anger Prou. 20 30. And albeit the blewnesse of the wound clenseth away euill yet a man ought not to giue scope to his anger neither yet exceed measure Secondly there is required patience that we be not too hot and hasty vpon those that haue offended but to quiet our mindes and heare their answers what they can alledge for themselues as Iob
cut off the better it is with him for thereby his sinnes are fewer and his iudgement shall be easier It is not so with the godly man Againe the vnbeleeuer and polluted person poisoneth and infecteth all things that he medleth withall hee defileth the earth the aire the heauens the beasts the fruites and all creatures and persons that liue with them Leuitic 18 2. The land of Canaan was defiled by the inhabitants and it is saide that in the end it should spew them out Deut. 28 15 16 c. Hag. 2 14. Thirdly men are vnable of themselues to Vse 3 heare the word of saluation Ioh. 8 43. so that to beleeue and practise religion is not easie our naturall disposition is as contrary to it as fire and water Matth. 16 17. The carnall man seeth no more in the word of God then in the word of man nay his naturall reason will minister reason vnto him to thinke it is foolishnesse 1 Cor. 1 21. and to perswade him that he neede not to be so precise in the hearing of it nor be so curious in keeping of the Sabbath day Let vs therefore forsake this counseller it neuer speaketh good vnto vs but euill and crosseth the motions of the Spirit Fourthly the preaching of the word is a Vse 4 necessary meanes to bring vs to God and to worke in vs sauing faith and sanctified obedience Many men are by nature very wise deepe-sighted into matters of the world and can diue to the bottome of all humane knowledge neuerthelesse all this is weake and vnsufficient to bring vs to saluation as appeareth in the example of Achitophel Hee was a great politician his answers were as the Oracles of God 2 Sam. 16 23. yet was not all his wisedome able to guide and conduct him vnto heauen or heauenly things but hee ended his dayes in horror and despaire 2 Sa. 17 23. Therefore another meanes was needefull to bring vs to the knowledge of God and of our selues God hath left vnto vs his worde and would haue it preached and expounded in the Church that thereby we might bee saued as 1 Cor. 1 20 21. Where is the Scribe Where is the disputer of this world Hath not GOD made foolish the wisedome of this world For after that in the wisedome of God the world by wisedome knew not God it pleased God by the foolishnesse of preaching to saue them that beleeue Lastly we must learne to submit our wisedome Vse 5 and our willes our vnderstanding and counsell to the will and counsell of God after the example of Christ Math. 26 42. Not my will but thy will bee done Wee must craue of GOD to direct vs in his will and to teach vs his wayes Verse 23. The Lord said vnto Moses Is the Lords hand waxed short Heerein we haue the answer of God setting his Almighty power against the want of all meanes and as a sufficient remedy of all euills This teacheth that all things Doctrine Things vnpossible with men are possible with God euen aboue nature and reason and how vnlikely and vnpossible soeuer in the eies of man are possible with God and he can easily bring them to passe Esa 50.1 Gen. 18.14 Zach. 8.6 Ier. 32.27 Luke 1.37 Matt. 19.29 Reason 1 For why He is in heauen and there decreeeth and accomplisheth whatsoeuer hee will Psa 115.3 nothing can giue any impediment to his purposes Secondly he made all things of nothing in the beginning for the things which are seene were not made of things which doe appeare Heb. 11.3 hee also gouerneth them all as a Captaine doth his hoste or army Exod. 15.3 He dryeth vp the sea he maketh the floods a desert and clotheth the heauens with darkenesse Esay 50.2 Thirdly this is the nature and essence of God to be almighty take this from him and we deny him to be God and make him to be weake and impotent which can no way agree to him Vse 1 The vses Learne from hence not to tye God to the course of second causes he made the Sunne to stand still Iosh 10.13 hee made the fire ceasse to burne that it could not hurt them that were cast into it Dan. 3.25 Hebr 11.33 he stopped the mouthes of the Lyons Dan. 6.22 Heb. 11.33 he made the yron to swimme which naturally sinketh to the bottome 2 King 6.6 hee made the waters stand still on an heape that they flowed not and his people passed through as on dry land Exod. 14.22 Iosh 3.17 Psal 114.5 It is he that worketh miracles and changeth the course of nature This sheweth the difference betweene God and all other creatures True it is they haue power but they are not able to worke miracles but by the power of him that ruleth the creatures Vse 2 Secondly doubt not of any of Gods promises Rom. 4.20 21 though they seeme neuer so vnlikely or vncertain Let vs not doubt of saluation nor despaire of the conuersion of any Rom. 11. but be assured that he is able to doe it This is a point which we ought to be well grounded in we haue vse of it in all estates and conditions of life especially in times of affliction and aduersity Doubt not of his fauour in prouiding for vs temporall things hee hath promised that hee will neuer leaue vs nor forsake vs neither in youth nor age neither in peace nor warre neither in plenty nor pouerty he is able to make good the words of his owne mouth hee is our helper and deliuerer Heb. 13. 5 6. Doubt not of his goodnes toward vs in spirituall things he is entred into couenant with vs that hee will write his lawes in our hearts and remember our sinnes and iniquities no more Ier. 31.33 34. This is our comfort that hee whom we serue is a God Almighty Thirdly we see that God can reuenge himselfe Vse 3 of all his enemies as also of the enemies of the Church Deut. 32.39 42. Let them therefore feare him Exod. 15.16 Heb. 10.31 euen him that is able to cast body and soule into hell fire I say vnto you feare him Matth. 10.28 they lie vnder his hand that can execute vengeance there is no power in any creature to rid himselfe from his power Fourthly be liberall to the poore 2 Cor. 9.7.8 Vse 4 God is able to make all grace abound toward vs. He is able to make vs abound and to preserue vs from want and therefore relying and grounding our selues vpon his power we should make others to abound giue cheerefully to our brethren that want and distribute to their necessities according as wee haue receiued Lastly we ought to study and endeuour to Vse be vpright in our liues and conuersations Gen. 17.1 2. Let vs humble our selues vnder the most mighty hand of God 1 Pet. 5.6 and quake at his iudgements as the childe vnder the rod Leuit. 10.3 Let vs repent vs of our euill wayes and serue him in newnesse of life Verse 24 25 26. And Moses went
wicked world it is vpon no other ground then because he doth reprooue sinne If he would hold his peace and say nothing or if he would sew pillows vnder mens elbowes or if he would prophesie to them of wine and strong drinke and giue them liberty to doe what they list and then tell them all is well done hee shall euen be the Prophet of this people Mic. 2.11 The true Ministers of the word are neuer loued of the world because they cannot but strike at the head and roote of sinne with the two edged sword of the word wheresoeuer they find it therefore they are made as markes for euery one to shoot at Ioh. 7.7 and if themselues spare them yet they can be content to heare others speak euill of them without defending them and their righteousnesse But howsoeuer it goe with vs it is our duty to preach the Gospel and to go through good report and bad report 1 Cor. 9.16 Eze. 3.17 We haue the charge of mens soules committed vnto vs we bring glad tidings of peace and glad tidings of good things Rom. 10.15 Wee should be welcome vnto our people and therefore it is vnreasonable we should receiue such a recompence of our labours as to be reuiled and euill spoken off But this hath beene the condition of the Prophets of the Apostles of Christ himselfe he was called Beelzebub and charged to cast out diuels by the power of the diuell Let vs wait vpon our Lord and master that hath called vs he will giue vs a better recompence of our seruice Dan. 12. We shall shine as the starres and Esay 49.4 My iudgment is with the Lord and my work with my God Vse 3 Lastly euery one ought to examine himselfe whether he be guilty of this sinne or not and if hee bee to labour to repent of it and to reforme himselfe if not for the Ministers sake yet for our owne sake and the saluation of our owne soules True it is the Ministers are oftentimes forced to speake many things that are not pleasing to the hearers yet should the people suffer the words of exhortion admonition and reprehension considering that in all of them they ayme wholly at their good The Physition is oftentimes troublesome to his patients and the father giueth many checks to his sonnes yet doe they truely loue them and seeke their good euen while they doe molest and trouble them so is it with the Ministers of God albeit they doe greeue and molest the people of God yet it is for their good and saluation and therefore they may say with the apostle If any haue caused greefe he hath not greeued me but in part that I may not ouercharge you all 2 Cor. 2.5 Therefore it is the duty of the people quietly to suffer the word of exhortation and to digest a reproofe thereby to shew themselues obedient in all things for this is the proofe and tryall of our hearts 2 Cor. 2.9 15 And Moses was very wroth and said vnto the Lord respect not thou their offering I haue not taken one asse from them neither haue I hurt one of them 16 And Moses said vnto Korah Be thou and all thy company before the Lord thou and they and Aaron to morrow 17 And take euery one his censer c. 18 And they tooke euery man his censer c. 19 And Korah gathered We see heere how Moses appealeth from them to God the iudge of heauen and earth and referreth the deciding of the controuersie vnto him This is the preparation to the punishment of these men wherein consider first the anger of Moses against them secondly his prayer to God to reiect their offering Doctrine thirdly his words to Korah All Gods children ought to be angry at sin In his anger obserue that it is the duty of all Gods children to bee angry at sinne whensoeuer they see God dishonoured and his ordinances contemned and despised There is a sanctified and holy kind of anger Exod. 16.20 albeit Moses were the meekest man vpon the earth as we heard before Num. 12.3 Yet when he saw their disobedience hee was wroth with them The like we see Exod. 32.19 20. and in Eliah 1 Kin. 19.14 Ier. 6.10 11. it is called the fury of the Lord. All zeale consisteth of anger Numb 25.7 The reasons will farther confirme this point For first in many places of the Scripture it Reason 1 is attributed vnto God Rom. 1.18 Iosh 3.36 But to the nature of God nothing can agree but that which is iust and holy Secondly Reason 2 that affection was truely and naturally in Christ our Sauiour Mar. 3.5 he looked angerly vpon them mourning for the hardnesse of their hearts so Ioh. 2.17 The vses first the affection of anger is not in it selfe vnlawfull True it is there is a Vse 1 corrupt anger which we are to striue against and labour to suppresse 1 Tim. 2.8 Matth. 5.23 Iob 36.18 there is also an holy and lawfull anger when it hath a good ground and is seasoned with moderation Leuit. 10.16 2. Sam. 12.5 and 13.21 Neh. 5.6 Ester 7.7 The Stoikes one of the stricter sects of the Philosophers condemne all anger but this is to make men senselesse and to transforme them into stockes and stones For it was created of God and was in man before the fall and before any euill entred into the world All the workemanship of God was approoued to be very good Gen. 1.31 so that being more ancient then euill it must be holden in it owne nature to be good and lawfull But it will bee obiected that anger in many places is forbidden Obiect 1 and condemned Matthew chapter 5. Answ verse 22. I answer not all anger Matth. 5. â— but all corrupt anger such as are angry vnaduisedly So then he speaketh of this affection not as it was created or renewed by Gods Spirit but as it is corrupted and depraued with originall sin Obiect 2 Againe it will be said that the Stoickes define it to be a perturbation of the mind Answer and therefore euill I answer that perturbation is double somtimes it is moued vpon iust causes and sometimes vpon vniust causes The perturbation of the minde mooued vpon vniust causes is vniust and euill the other is iust and commendable The perturbation is good if the causes be good it is euill if the cause be euill Lastly it will be alledged that Christ Obiect 3 our Sauiour teacheth vs Answer when we haue receiued a blow on the right cheeke we should turne to him the other also Matth. 5.39 I answer the meaning is not that wee should expose our selues to all iniuries but abstaine from all priuate reuenge hauing no calling thereunto Whensoeuer those two come in question together either to reuenge or to receiue a new wrong and a fresh iniury wee must chuse the latter because to reuenge is simply euil in the doer but to suffer wrong is not euill or sinfull in the sufferer Vse 2 Secondly
brethreÌ„ that are Christians by profession Saints by calling heyres by faith sons by adoption partakers of the same grace with vs yea as we see the gifts of God more cleerly to shine and more manifestly to multiply in them so our loue must encrease toward them As they goe forward or backward encrease or decrease as we see them zealous or cold or luke-warme so must our inward loue proceed or stay grow or slake toward them alwaies where God sheweth forth the abundance of his loue shed into their hearts we must most wisely bestow our loue according to his example which the nearer we follow the more conformable we are to God wherein standeth our happinesse Vse 3 Lastly it reproueth such as are vnappeasable and will neuer forgiue and forget the iniuries that are done vnto them Assuredly such shall finde iudgement without mercy as shew no mercy Who is there among vs that doth not daily euen with the ayre draw in the mercy of God It is his mercy that we are not all consumed If then hauing our selues receiued so great mercy we can returne in way of thankfulnesse no compassion to others we make a law against our selues and as it were stop and shut vp the spring of grace from flowing vnto vs. â—er 2 13. This the Apostle Iames teacheth There shall be iudgment mercilesse to him that sheweth no mercy and mercy reioyceth against iudgement It standeth vs all therefore vpon not to rest in the bare and naked name of the sonnes of God but labour in the truth of the inner parts and in sincerity of our hearts to be like to him practising the exhortatioÌ„ of the Apostle 〈◊〉 12 13. As the elect of God holy and beloued put on tender mercy kindnesse humblenes of minde meeknesse long-suffering forbearing one another and forgiuing one another c. There is no saluation without pardon and remission of sin Would we then haue saluation Do we desire forgiuenesse at the hand of God The meanes to assure vs that we haue attained it 〈◊〉 4 31 32. is to put away wrath all maliciousnesse and to be courteous tender-hearted one to another forgiuing one another if we desire to feele any true comfort to our own soules in the forgiuenesse of our owne sinnes When we cried vnto the Lord he heard our voice The truth of the former reason 〈◊〉 of 〈◊〉 setteth downe the loue of God to his people hearing their prayers sending his Angel and bringing them out of Egypt The doctrine out of these words considered in themselues is this Doctrine God loueth his people God loueth and fauoureth his owne people Howsoeuer they be hated of the world because they are not of the world but are chosen out of the world yet he setteth theÌ„ as a seale on his hart Cant 8 6 5 2. and as a signet on his arme Heereunto come the amiable and louely titles that Christ giueth to his Church calling it knocking vnto it saying Open vnto me my Sister my Loue my Doue my vndefiled for my head is full of dew and my lockes with the drops of the night So the Prophet expresseth his loue in the Psalme toward his people Albeit they were few in number yea Psal 105 12 13 14 15. very few and strangers in the Land and walked about from Nation to Nation from one Kingdome to another people yet suffered he no man to do theÌ„ harm but reproued Kings for their sakes saying Touch not mine annointed and do my Prophets no harme So Moses testifieth the same Deu. 7 6 7 8. The Lord thy God hath chosen thee to bee a precious people vnto himselfe aboue all people that are vpon the earth The Lord did not set his loue vpon you nor chuse you because ye were moe in number then any people for ye were the fewest of all people but because the lord loued you and would keepe the oath which hee had sworne vnto your fathers Ioshua 24 3. Psalm 78 70. Mathew 4 18 Luke 23.43 Acts 9 15. Thus God in great mercy brought Abraham from his Country tooke Dauid from the sheepfolds chose Peter and Andrew from their nets called Mathew from the custome conuerted the theefe vpon the crosse and turned Paul from a persecutour to be an Apostle beeing oftentimes found of them that sought not after him by all which testimonies and examples it appeareth that God doth shew himselfe good and gracious vnto his people The reasons are First because they are his Reason 1 sonnes and daughters This is an argument of great loue a testimony that he will not forsake vs for euer We are not onely the seruants and friends of God but the sonnes of God the spouse of Christ Indeed Christ is the naturall Son of God and the eldest brother by whom we are adopted to be the sons of God This reason the Apostle propoundeth 1 Iohn 3 1. Behold what loue the Father hath giuen to vs that we should be called the sonnes of God for this cause the world knoweth you not because it knoweth not him Great is the affection of feruent loue that parents beare toward their children no heart of any can wel expresse it but he that hath bin a father himselfe to feele it Others may well speake of it but they are not able to comprehend it And yet all their loue is a cold frozen loue yea it is no loue indeed yea it is no better then hatred in comparison of the loue that the Father of heauen and earth beareth to his children whose loue to vs is wonderfull passing the loue of men and women This the Prophet teacheth Can a woman forget her child and not haue compassion on the sonne of her wombe though they should forget yet will not I forget thee Es 49 15. Likewise Christ saith Mat. 7 9 10. What man is there among you which if his son aske him bread would giue him a stone Or if he aske fish will he giue him a serpent If ye then which are euill can giue to your children good gifts how much more shal your Father which is in heauen giue good things to them that aske him Reason 2 Againe he hath sent his Sonne into the world who came from the bosome of his Father and tooke our nature vpon him he endured the infirmities of our nature the shame of the crosse the wrath of his Father to bring vs into his fauour He was punished we are pardoned he was charged with our sinnes we are discharged from our sinnes he was crucified we are acquitted he was condemned we are iustified Thus the Apostle Iohn reasoneth Heerein was the loue of God made manifest among vs 1 Ioh. 4 9 10. because God sent his onely begotten Sonne into this world that we might liue through him Heerein is that loue not that we loued God but that hee loued vs and sent his Sonne to be a reconciliation for our sins The naturall
Epistle chapt 2. verse 4 of the sinnes of the Angelles of the olde world of the Sodomites and setteth down the wages thereof what it was the Angels were cast downe the olde world was drowned the Cities of Sodome and Gomorrha were burned See the miserable ends of Pharaoh of Ahitophel of Saul of Iudas of Herod and such others all the which are written for our instruction to teach vs that all euil works shall haue an end answerable to their euill The Reasons are plaine to assure the truth Reason 1 hereof For first it standeth with Gods iustice to recompence euill with euill True it is he is able by his infinite power to bring good out of euill and to turne the euill actions of men to serue his owne glory to further the good of his children as we see in the history of Ioseph who by the false treachery of his brethren was solde into Egypt to whom he said When ye thought euill against me God disposed it to good that he might bring to passe as it is this day and saue much people aliue Gen. 50 20. So Iob being bereaued of his children 〈◊〉 1 21. and robbed of his Cattell confesseth that the Lord had giuen the Lord had taken away Likewise the Apostles speaking of the crucifying of Christ the Lord of glory declare that Herod and Pontius Pilate with the Gentiles and people of Israel 〈◊〉 4 27 28. had done no more then the counsell of God had determined before to be done Neuerthelesse it standeth with the rule of his iustice to crosse the attempts and endeuours of euill men and to set himselfe against them that set themselues against him So long therfore as God is so iust the vngodly must not looke for any good successe of euill enterprizes His blessing is vpon the lawfull labours of his children because he is mercifull his curse waiteth vpon the vnlawfull works of his enemies because he is iust It is his nature to bee iust hee cannot deny himselfe Reason 2 Secondly the Lord will make their wickednesse knowne and plucke off the vizard from their faces howsoeuer they thinke to proceed and promise to themselues an happy end This the Apostle teacheth 2 Tim. 3 8 9 where he sheweth that as Iannes and Iambres withstood Moses so do these also resist the truth men of corrupt mindes reprobate concerning the faith but they shall preuaile no longer for their madnesse shall be euident to all men as theirs also was Seeing therefore God is a iust God and will vncase the hypocrisie of euill men we are right well assured that euil inuentions shal come to nought and haue God to crosse them Vse 1 The vses remaine First we see from hence that sinne endeth not as it beginneth Euill men are sure to be destroyed and that God will call them to an account for those things which they haue done if not in this life yet assuredly in the life to come They dreame of God sitting ydle in heauen and seeing all things and regarding nothing but in the end they shall know that which now they will not know and feele that whereof now they haue no feeling And see heere how Satan bewitcheth the mindes of these men and blindeth their eyes that they cannot see sinne to bee sinne nor cast their eyes to behold the wages of sinne reserued for the committers of it Let all wicked men therefore looke for the heauy curse of God They blesse themselues but the curse of God is vpon them Deut. 32 41 and ready to ouertake them Woe therefore shall be vnto them though all the world should blesse them They can haue no assurance of any good successe nor looke for any blessing vpon the works of their hands Secondly be not offended when wicked Vse 2 men florish and prosper but consider their end and what the end of their hope is and we shal not be deceiued with their outward glory and present pompe of the world wherin they liue It is a great tentation to the faithfull to behold the prosperity of the wicked The Prophet Dauid declareth how his faith had long wrastled and struggled with this assault insomuch that his foote had well nigh slipped Ps 73 2. and his steps were almost gone when he saw how the vngodly florished and on the other side that he was daily punished and chastened euery morning This was it that troubled Iob Wherefore do the wicked liue and waxe olde and grow in wealth Iob 21.7 So the Prophet Ieremy maruaileth at the prosperity of the wicked O Lord if I dispute with thee thou art righteous yet let me talk with thee of thy iudgments Wherefore doth the way of the wicked prosper Why are all they in wealth that rebelliously transgresse Ier. 12 1. So the Prophet Habbakkuk complaineth vnto God Hab 1.3 considering the great felicity of the wicked and the miserable oppression of the godly which oftentimes endure all kinde of cruelty and affliction and can see no end thereof But we must enter into the Sanctuary of God then we shal see the end which God in his iust iudgement hath appointed to wicked men when wee thought he had no care of their doings and that they were in the greatest safety and security we shall see he is holy in all his wayes true in all his words This is a great terror vnto wicked men to know that he will lay vpon them a fearefull end and on the other side it is a great comfort vnto the godly to consider that howsoeuer God beare a long time yet in the end his hand shall take hold on iudgment then hee shall execute vengeance on his enemies and reward them that hate him Lastly seeing all euill shall haue an euill Vse 3 end let vs haue no fellowship with euill men or euill actions vnlesse we will partake with them in the punishment It is our duty to forsake their company and to leaue our league with them lest we be taken in the net and be snared in their wayes This is the exhortation giuen to vs from heauen Come out of her my people that ye be not partaker of her sinnes Reuel 18 4 5. and that ye receiue not of her plagues Many haue sustained much danger endured much affliction by accompanying and conuersing with euill men Lot was neuer more greeued nor lesse secured then when he was euen in the very midst of Sodome He made choise to dwell there therby to enrich himselfe but he quickly repented him of his choise Gen. 14 12. He was taken prisoner by forreigne enemies and was in greatest danger by violence at his owne home Gen. 19.9 Yea so long as he liued in that place he seemed to liue in a little hell as the Apostle testifieth 2 Pet 2 7 8 that God deliuered iust Lot being vexed with the vncleanly conuersation of the wicked for he being righteous and dwelling amongst them in seeing and hearing vexed his righteous soule from
soule and health to the body yea as Oyntment and perfume reioyce the heart so doth the sweetnesse of mans friend by hearty counsel Prou. 27 9. When our brethren teach admonish counsel perswade or rebuke vs we must not stomacke and despite them but be guided and directed by them as Dauid was by Nathan and as Peter was by the Apostle Paul This is set downe in the 141. Psalm Let the righteous smite me for that is a benefite let him reproue me and it shall be a precious Oyle that shall not breake my head It is a rare thing to finde a man that will counsell to follow godlinesse Reuerence him as a counsellor loue him as a friend obey him as a father that will direct thee in the wayes of saluation bring thee backe againe when thou wanderest out of the right path that leadeth to life Thou shalt finde many more euill counsellors then good If one will admonish and perswade thee to godlinesse thou shalt meete with one score that will allure thee to wickednesse But wee must not follow a multitude to doe euill lest we be punished with the multitude It must be our wisedome to learne instruction at the mouth of others The heathen which had no better starre to guide them then the light and law of nature Plutar. in the life of Fabius knew that there were two things did greatly adorne a man and make him renowned for wisedome one to bee able to giue good counsel to himselfe and others the other to be willing to hearken to good counsell when it is offered If we cannot attaine and reach vnto the former point which is an excellent grace of Gods Spirit to instruct and teach others wisedome yet let vs follow the latter and giue eare to the aduice of others when it is giuen vnto vs. For whosoeuer is contented to stoope downe to learn wisedom is alwaies to be reputed a wise man But hee that cannot giue and yet will not take counsell when it is giuen hee that neyther can teach nor will learne wisedome may worthily be esteemed and branded by all men with the name of a foole If either wee can go before others to shew them the way or follow them that lead vs the way we shall not lose the reputation of wisedome Hence it is that Salomon declaring precepts of true wisedome saieth Prou. 12 15. The way of a foole is right in his owne eyes but he that heareth counsell is wise Not onely he is wise that giueth counsell but hee that heareth it The wiseman speaketh not in these words of the outward hearing of the eare but of the inward hearing of the heart For many haue the bodily hearing that want the spirituall The externall vse of the sense cannot be auaileable to make vs wise so that wee must heare with an earnest affection of the mind giue all diligence to follow the counsell that is giuen vs in the name of God To this purpose he speaketh in another place Pro. 15 22. Without counsell thoughts come to nought but in the multitude of counsellors there is stedfastnesse When Herod had offred to giue to the daughter of Herodias because in her dancing dalliance she pleased him whatsoeuer she should aske euen to the halfe of his kingdome shee being before instructed by her mother asked the head of Iohn Baptist in a platter and from the diuellish counsell followed abhominable murther Mat. 14 8 When Rehoboam followed the rash counsell of his yong counsellors that had bene brought vp with him who perswaded him to make the greeuous yoke of his father more greeuous 1 Kings 12 14 this turned to the ruine and renting away of the greater part of his kingdome So then let vs not bee ashamed to follow the counsell of such as are discreet and godly Neither is it greatly materiall who they bee that giue vs good counsell whether our superiours our equals or our inferiours For wee must not weigh so much who is the counsellor as what is the counsel nor who is the aduiser as what is the aduice If it bee good and godly thinke thou that the holy Ghost speaketh and receyue it as proceeding from the Comforter If it be euil reiect it as comming from the Tempter Moses was a wise Gouernour of the people and a worthy Prophet of God like vnto whom arose not a Prophet in Israel Deut. 34 10. whom the Lord knew face to face yet he thought it no shame or reproach vnto him to bee directed and aduised by Iethro his father in law a man farre inferiour vnto him in honour and estimation in hearing the causes and controuersies that arose amongest the people who sayd Heâ—re now my voyce I will giue thee counsell and God shall be with thee Exod 18 19. When Naaman the Syrian came into the laÌ„d of Israel to be cured of his leprosy and the Prophet bad him Go wash himselfe seuen times in Iordan he turned away in disdaine and displeasure and if he had not hearkned to the aduice of his owne seruants who modestly sayd vnto him Father if the Prophet had commanded thee a great thing wouldest thou not haue done it How much rather then when he sayeth to thee Wash and be cleane hee had departed a leaper as he came 2 Kings 5 13. The like we see in Dauid who receiuing reprochful words for the good deeds that he performed and a churlish answer for the kindnes which hee expected was fully in his fully bent and determined to haue bene reuenged on Nabal his whole house for that iniury but by the aduice and counsell of wise Abigail inferiour to him in regard of his sex and condition he was staied from that enterprize so that he sayd Blessed be the Lord GOD of Israel who sent thee this day blessed be thy counsell blessed be thou which hast kept me this day from comming to shed bloud 1 Sam. 25 33. So then we are not to despise the counsell of those that are put in subiection vnder our feete The child is sometimes mâ—de able to aduise his father the seruaÌ„t may sometimes see more then his master the wise may somtimes giue good counsel to her husband and it is no dispraise or disparagement for theÌ„ to hearken to their inferiours but they ought to receyue it as a message brought vnto them from God yea if an enemy should perswade vs to that which is good Plut lib. 〈◊〉 â—rat ex 〈…〉 moâ—â— pâ—â—s we ought to make this benefit and aduantage of him as to hearken to our owne profit This serueth to reproue all those that being lifted vp in a proud conceyt of their own wisedom against whom the Prophet Esay denounceth an heauy woe saying Woe vnto them that are wise in their own eyes and prudent in their owne sight do scorne and contemne that either themselues or any otheâ— shold learne any thing of their inferiors Wee see this and heare it by lamentable experience in
it bee knowne that they doe it for conscience sake except they make conscience of the holy exercises of the Sabbath So then euery man ought to examine himselfe and see whether he be not guilty of some euill euen while he abstayneth from euill and heereby wee may finde out the truth If wee make conscience of the contrary good commanded and required then our hearts are right For this is a certaine rule that neuer fayleth and we shall alwayes finde it true that he neuer had any true feare of sinne or of displeasing God that had not withall a care to please God Thirdly this Doctrine conuinceth vs as Vse 3 guilty of sinne euen from our mothers womb we haue all gone astray and are culpable in the sight of God For all that men can boast off is nothing but the abstayning from euill they can say nothing touching any good that they haue done They can alledge for themselues they haue not beene corrupt Idolaters scoffing Ismaelites or prophane Esaues they cannot challenge vnto themselues that they haue beene zealous worshippers or faithfull and carefull professors of the truth But what shall it profit vs not to be prophane as Esau except we haue laboured to be like Dauid a man after Gods owne heart What shall it profite vs not to be scoffing Ishmaelites except also we labour to preserue the good name of our brethren Or what shall it auayle vs not to be oppressors and such as are full of cruelty except we be also louers of mercy and full of good works Certainly except this be in vs we cannot free our selues from the iust imputation of sinne and wickednesse Would any man account that a good hand which is not able to do any good to the body and to be able onely to say it did neuer cut out the tongue out of the mouth or pull the eyes out of the head or draw the heart out of the body The like wee might say of other members For would any praise and commend the mouth to be fitte and profitable to the body that could onely say thus much for it selfe that it did neuer teare the flesh from the body or swallow poyson to the end to destroy the body If then it be euill that the members should not doe those good duties and functions about the body that is required of them we may reason after the same manner for our purpose why should not a man bee iustly condemned that can onely boast that hee hath not done euill when in the meane season he cannot shew any good that he hath done doubtlesse such a one is no true member of Iesus Christ For wee make God our aduersary when hee findeth vs a barren fielde without good Corne as well as when wee bring forth nothing but thornes and thistles and our house is fit to lodge and entertayne Satan and other vncleane spirits Math. 12 verse 44 when they finde it swept and empty of Gods graces If wee had neuer actually committed any sinne yet because we omit such duties as almighty God looketh for at our hands it is sufficient to worke our condemnation and destruction Wherefore is Meroz cursed in the song of Debora Is it because they fought against Gods people and ioyned with the enemy No it is because they did not assist them and helpe them against the mighty Iudg. 5 verse 23. And the vnprofitable and vnfaithfull seruant was cast into vtter darknesse not for mispending his masters talent or for wasting it on harlots or riotous liuing but because he did not vse it well nor employ it to his masters aduantage Math. 25 verses 27 33. And wherefore shall many reprobates be condemned at the day of iudgment shall it be for taking foode from the hungry or drinke from the thirsty or garments from the needy or lodging from the stranger or comfort from the sicke or releefe from the prisoner No because they did not feed them nor cloathe them nor visite them nor harbour them He that is a true and loyall subiect it is not enough for him not to serue his Princes enemies but he must serue his Prince also so if we will be the Lords seruants and subiects we must not thinke it sufficient to liue ydlely and to serue no body but we must do faithfull seruice to him that hath created redeemed called iustified and sanctified vs otherwise there will alwayes be sufficient matter for our endightment and iust condemnation when we shall appeare before the Throne of God For euery Tree that bringeth not foorth good fruit shall be hewen downe and cast into the fire Math. 3 verse 10. Will a man accept of such a seruant that contenteth himselfe to doe him no hurt or no euill when in the meane season hee doth him no good Shall the bryer or thistle onely bee cut downe in the Wildernesse No the fruitlesse Tree also shall goe with it though it grow in the midst of Paradise To conclude the word of exhortation arising from hence is thus much for euery one of vs that we should labour to ioyne these two together knowing that the one cannot be profitable without the other and therefore wee must labour to performe the good required as well as to abstaine from the euill forbidden so shall we find almighty God to be gracious vnto vs and we shall please him in our obedience Verses 15 16. And Moses saide vnto them Haue yee saued all the women aliue now therefore kill euery male and euery woman c. A man would thinke at the first that this sexe should moue commiseration and pitty in the hearts of men and stay the hand from execution The wrath of Moses may seeme to be too seuere Obiect and to sauour of barbarousnes in that he willeth the men of warre to commit such carnage not onely vpon the women but vpon the little ones that could not be guilty of the sinne of theyr parents neyther were able to discerne betweene good and euill neyther knew the right hand from the left The women perished iustly who had laide a stumbling blocke before Israel but the poore infants and sucklings what had they done Answ I answer they were by nature sinners and as a brood of serpents And albeit the sonne shall not beare the iniquity of the father Ezek 18 yet who can accuse God of iniustice seeing all are guilty of originall sinne which deserueth death but of this we haue spoken before Now to apply this the women that had knowne man are commanded to bee destroyed because they had worthily brought that generall iudgement by theyr horrible sin They transgressed against GOD and GOD brought this iudgement vpon them Doctrine Euery mans death destruction cōmeth from himselfe This teacheth that the cause of a mans ruine the procurer of his plagues and of destruction is none other but himselfe let vs neuer seeke the cause out of our selues but within vs. The cause of the destruction of these Midianitish women was not in
Priests seruant if he had called to minde that the sword was not put into his hands Math. 26 51. Let euery man labour to see what God hath called him vnto and looke to the things commanded vnto him priuate men may not take vpon them to reforme euery thing that is amisse hauing no authority thereunto and if they should come to suffer for such things they shall finde but little comfort in theyr sufferings because this is to suffer as euill doers albeit not for doing of euill Vse 3 Lastly if it be vnlawfull to do good sometimes when it is done vnlawfully then how much more is it vnlawfull to do that which in it selfe and in it owne nature is vnlawful And if God reiect the actions of men when they are done in an euill manner how much more doth hee abhorre the workes of carnall men when they are wicked vngodly in the very substance And if he accept not those actions which might be don wel if they were done by another how much lesse those that can be wel done by none Of which wee may say with Salomon Behold the righteous shall bee recompenced in the earth how much more the wicked and the sinner Prou. 11 31. If the faithfull offend in doing lawfull things much more doe the vngodly that neuer regard to doe any good And if they sinne against God that heare his word amisse how much more sinfull are they that will not heare it at all And if they prouoke the wrath of God that doe good in an euill manner much more doe they that sinne in an euill matter and most of all when the heart is euill also as Prou. 21 27 The sacrifice of the wicked is abomination how much more when he bringeth it with a wicked minde The faithfull haue many times a good intent when they thinke to doe God good seruice and yet are not accepted because they faile in the maner woe then to those whose very hearts are set vpon euill and haue no delight in that which is good at any time 30 Whoso killeth any person Deut. 17 6 19 15 Math 18 16 2 Cor. 13 1. Heb 10 28 1 Tim. 5.19 the murtherer shal be put to death by the mouth of witnesses but one witnesse shall not testifie against any person to cause him to die 31 Moreouer ye shall take no satisfaction for the life of a murtherer which is guilty of death but he shal be surely put to death 33 And yee shall take no satisfaction for him that is fled to the citty of his refuge that hee should come againe to dwell in the land vntill the death of the Priest 33 So yee shall not pollute the land wherein yee are for blood it defileth the land and the land cannot be cleansed of the blood that is shed therein but by the blood of him that shed it 34 Defile not therefore the land which ye shal inhabite wherein I dwel for I the Lord dwell among the children of Israel The third and last part remaineth laying forth the office of the Iudges touching slaughter wherein obserue two things first the Law of putting the murtherer to death which must passe by the verdict of two or three witnesses verse 30. Secondly the Iudges are forbidden to take any satisfaction for the life of a murtherer because innocent blood shed defileth the Land yea in such an horrible manner and measure that all the water in the sea cannot wash it away for the Land cannot be clensed of the blood that is shedde but by the blood of him that shedde it And no maruaile seeing they might take no satisfaction for him that bad killed a man at vnawares to deliuer him from the city of his refuge before the death of the high Priest From these words we learne how heynous a sin murther is Againe that wilful murtherers are not to be spared the eie of the Magistrate must not pitty thē if they be desirous to reuenge the dishonour done vnto God or to clense their own Land or to saue their own liues But marke farther how GOD will haue such proceeded against they shall not dye by the mouth of one witnes he requireth in iudiciall courts that euery matter should be tryed by two or three witnesses that the guilty should not be acquited and that the innocent might not be condemned Doctrine God wil haue no innocent person put to death So then the point from hence is this that God will haue no innocent person put to death but that euery one should receiue according to his owne works Deut. 13 14 and 17 4 Thou shalt enquire and make search and aske diligently whether it be a truth and the thing certaine hee will haue no man condemned vpon accusations suspitions and presumptions Esay 5 13 Psal 37 6 Pro. 24 23. This was the sin of Saul who commanded to kill the Priests of the Lord 1 Sam. 22 16 as if they had conspired agaynst him Iob 29 16. Reason 1 The grounds are these first from the nature of God he is a iust and righteous God the Iudge of all the earth and hee respecteth no mans person therefore they that sit in his place and execute his iudgment and haue his Name communicated vnto them ought to deale vprightly Deuter. 1 16 17. Secondly wrong iudgement is abominable in the sight of God Pro. 17 15 whether it be to iustifie the wicked or to condemne the innocent Thirdly it kindleth the Lords wrath against the land when innocent blood is shedde Ier. 26 14 15 As for mee behold I am in your hand doe with me as seemeth good and meete vnto you but know ye for certaine that if ye put me to death yee shall surely bring innocent blood vpon your selues and vpon this citty and vpon the inhabitants thereof as 1 Kings 21 19. Vse 1 The vses follow First this serueth for instruction to all that are in authority to take heed to themselues that they walke with a right foot and turne neyther to the right hand nor to the left according as God requireth Leuit. 19 15 Thou shalt doe no vnrighteousnes in iudgment thou shalt not respect the person of the poore nor honour the person of the mighty but in righteousnesse shalt thou iudge thy neighbour Against this they offend many wayes when they giue false iudgment and cause the same to be executed when they deferre iudgment put it off as Felix did from day to day Acts 24 25 for while iudgment hangeth thus in suspense the iust is often taken for the vniust and contrarywise the vniust fot the iust lastly when the sentence rightly pronounced is delayed and sometimes not at all executed The Scripture expresseth the fault and the punishment by one and the same word Gen 4 7 13 Esay 24 20 1 Peter 2 24 to teach that they should be ioyned together and not seuered and that hee should be holden for innocent and vnblameable that hath no punishment inflicted
98 99. by them the young-man may by taking heed cleanse his waies by them all men shal be made more wise then their enemies more learned then their teachers more prudent then the ancient by them they shall make their way prosperous â—â—sh 1 8. and by doing according to that which is written in them they shall haue good successe Of this is Salomon also another witnesse Prou. 2 9. My sonne if thou wilt receiue my words and hide my commandements within thee c then shalt thou vnderstand righteousnesse and iudgement and equity euery good path This is directed not onely to Princes and Magistrates as appeareth in the Epistle to the Hebrewes but to all the children of God Chap. 12 5. of what calling soeuer they be So the Apostle speaking of our ordinary meates and drinkes declareth that they are sanctified by the word of God and by prayer 1. Tim. 4 5. That which hee speaketh of our vse of the creatures must be vnderstood of all things else and stretched to all our actions forasmuch as the word must be our warrant wheÌ„ to do euery thing how to do it in a good manner how to flye euil and how to vse christian liberty in things that are in themselues indifferent Reason 1 This is so euident that we want not many reasons to confirme it vnto vs. First the titles giuen to the word do teach it For it is called the statute law of God Are not the statute lawes of the kingdome sufficient to direct vs what to do and what we ought to do They are able to secure vs from danger without any forraine helpes Hence it is that the Prophets cry out in euery place for obedience to the statutes of God Deut. 4 1 and 5 1 and 6 1. Psal 119 24. they will tell vs what wee ought to do Likewise the word is saide to be our Counseller as it were a man of Law to which we ought euermore to resort as we see men in matters of doubt repaire to their learned counsell that they may doe nothing without aduice Secondly the Apostle setteth downe this Reason 2 rule that whatsoeuer we do whether we eate or drinke or enter into any action we must set before vs as the chiefe and high end of all the glory of God There may be indeed and are other ends of the things we doe but this ought to be the principall If this be wanting what other ends soeuer we haue the worke is defectiue and vnholy vnto vs. But no man can glorifie God in any thing without obedience and there is no obedience but in respect of the commandement and word of God The Prophet saith well Hath the Lord as great delight in burnt offerings and sacrifices 1 Sam. 15 22. as in obeying the voyce of the Lord Behold to obey is better then sacrifice and to hearken then the fatte of Rams Heereupon therefore it followeth that the word of God directeth a man in all his actions whereas all things done without the testimony of the word of God are without obedience The rule is generall 1 Cor. 10 31. Whether yee eate or drinke or whatsoeuer ye doe doe all to the glory of God and therefore nothing which is done without the warrant of the word can be done to the glory of God Thirdly the Apostle speaking of things Reason 3 that are in their owne nature indifferent concludeth that whatsoeuer is not of faith is sinne Rom. 14 23. If any say the Apostle meaneth a full perswasion of that which he doth to be well done It is true but from whence can that assurance grow vnto the conscience but from faith and how can we perswade our selues that we do well but when we haue the word of God for our warrant The argument then is thus framed wheresoeuer faith is wanting there is sinne but in euery action not commanded and allowed faith is wanting therefore in euery action not commanded and allowed there is sin and consequently to approue our actions we must haue the precept and commandement of God and the allowance of his word Let vs after these things thus confirmed Vse 1 to our consciences proceed to the vses First forasmuch as we must fetch the warrant of our actions from the pure fountaine of the word it teacheth vs the perfection and all-sufficiency of the word of God It needeth no humane verities or popish traditions to be patched or put vnto it which were as much as to adde a ragge to a new garment that needeth it not Psal 19.7 2 Tim. 3 16. The Law of the Lord is perfect conuerting the soule saith the Prophet The whole Scripture is giuen by inspiration of God and is profitable for doctrine for reproofe for correction for instruction in righteousnesse saith the Apostle It is able to make vs wise vnto saluation and to furnish the man of God to euery good worke Iohn 5 39. Search the Scriptures for in them yee thinke to haue eternall life saith Christ But are all things that we are to do expressed in the word I answer all things are not expressed word for word in so many sillables Whit. contro 1. de Scrip. Quest 6. but all things are contained in the Scriptures For we must know the rule of Nazianzene and it is a sure one that such things as are gathered out of the Scriptures are euen as if they were written they are of like nature of like force of like authority First some things are not in deed and in truth and yet are said to be in Scripture as that God sitteth that he hath eyes eares hands mouth and such like Secondly some things are in deed and yet are not said to be to wit expresly and in so many words so that though the words bee not there yet the doctrine is as that the holy Ghost is God that he proceedeth equally froÌ„ the Father and from the Sonne that there are two Sacraments that Christ is God of himselfe and consubstantiall with his Father and an hundred such points which are necessarily collected and concluded from them as he that saith twice two saith foure and he that saith twice twenty affirmeth forty though not in so many words Nazian lib. 5. de Theolog. Againe some things neither are neither are saide to be as that an image and an idoll are different in themselues And lastly some things are and are said to be in the Scriptures as that there is one God and one Mediatour betweene God and man Now we say that all things necessary are contained in them but not expressed as the baptisme of infants and originall sinne yet are distinctly and demonstratiuely inferred out of them and so are all things that belong to faith or obedience whatsoeuer we are either to beleeue or to practise Luc. 16 29. Abraham saith to the rich man They haue Moses and the Prophets let them heare them if they heare not them neither will they be
because hee is not able to encrease and enrich them Thus then by giuing vnto a few he sheweth that he can store and replenish all the rest if it pleased him Secondly to releeue his owne seruants in time of need to deliuer their soul from death and to keepe them aliue in famine Psal 33.19 He knoweth well enough that the very mercies of the wicked are cruelty Prou. 12.10 they are handfasted and hard-hearted and they are least of all mooued to pitty Gods people he therefore prouideth for the welfare of his seruants by making one Christian brother able to releeue another as we haue plentifull examples in the acts of the Apostles chap. 4.34 35 36. Thirdly he maketh them many times to inherit the labours of wicked men and of such as are their enemies as we see his people had the treasures of Egypt Exod. 12. Psal 44.3 The Egyptians would not recompence them therefore the Lord doth recompence them Fourthly they are in Christ heires of the world for all that are sonnes are also heires Rom. 8.17 the heires of God and ioynt-heires with Christ Hence it is that some recouer their possession though al cannot according to their right and title God made all things for his friends not for his enemies who are no better then vsurpers Vse 1 The Vses follow First it reprooueth the beggerly vow of voluntary pouerty vndertaken by the Popish Order No such vow is found in the old Testament whiles vowes were most in vse and in force This is accounted a vow of perfection but it hindreth the doing of much good because it is better to giue then to receiue Act. 20.35 Wherefore the begging Fryars are boasting fooles proudly glorying in perfection when they may worthily be ashamed of their imperfections They think they deserue heauen by it when indeed they are in danger of hel For it is one thing to haue riches and another to trust in riches whereas they will seeme to cast them away vnder a colour of feare lest they should cast them away But may any among them compare with sundry of Gods seruants who kept their goods and did much good with them to Gods glory and the good of others may they euen the best of them parallell themselues with Abraham in faith with Iob in patience with Ioseph in chastity with Lot in piety with Lazarus in hospitality with Zaccheus in liberality with the godly women in charity whatsoeuer they pretend to the contrary Prou. 10.22 And as riches giuen by the blessing of God condemne no man so it is certaine pouerty can saue no man neither can it merit life and saluation as the cloystermen dreame Vse 2 Secondly obserue that riches are not euill of themselues or in their owne nature neither are they any way hinderers of Gods kingdome the fault is in the person and in the abuse of them And the best things are abused as well as riches yet we may not thereupon conclude that the best things are bad But it will be obiected Obiect that Christ saith It is hard for a rich man to enter into the kingdome of God Matâ—h 19. euen easier for a Camel to goe through the c. I answer Answer we must compare Scripture by Scripture as it is said Tremel in 〈◊〉 hâ—m 8. the Leuites did expound the meaning and gaue the vnderstanding by the Scripture it selfe The Euangelist Marke repeating this history expoundeth it plainely For Christ hauing said How hardly shall they that haue riches enter into the kingdome of GOD and the disciples being astonied at his words he addeth by way of explication Children how hard is it for them that trust in riches to enter into the kingdome of God! then this followeth It is easier for a Camel c. where we see he distinguisheth of rich some are such as trust in God not in their riches some trust in their riches not in GOD. Of these that make their riches their God and their Mammon to be their hope and heauen it is true that a Camell shall sooner goe through the eye of a needle then such rich men get into the kingdome of God Mar. 10.23 24. Mar. 10.23.24 But they are thornes and snares thornes to choke Obiection and snares to catch and entangle the soule so they are called in the parable of the sower Luke 8. and by the Apostle 1 Tim. 6. I answere Answ It is true but the fault is not in the nature of the riches but in the corruption of the rich man not by the vse but through the abuse of them For if they were euill of themselues then should all rich men be choaked and snared by them drawn into euill which by the former examples and by present experience we know not be so Obiect But Christ willeth the rich man to sell the things he did possesse and giue them to the poore by this it should appeare to be vnlawfull to keep them I answere Answer this is a particular commandement giuen to him to try him and prooue what was in him to discouer his pride and hypocrisie pleasing himselfe in a false opinion of his strength sufficiency and ability to keepe the Law that so if it were possible his eies might be opened to see his owne weakenesse and himselfe to be wretched and miserable and poore and blinde and naked For in that he went away sorrowfull and submitted not himselfe to the voyce of Christ hee declared plainely that he made more reckoning of his wealth then he did of Christ and that he had more mind to follow the world then to obey the word deliuered vnto him Thirdly wee must learne when we haue Vse 3 these blessings to be thankefull to God that gaue them and to lift vp our eyes to him of whom we receiued them For albeit these earthly blessings bee common to the godly and the vngodly yet are they not common to all the godly inasmuch as they are giuen vnto some but denyed vnto other bestowed vppon a few but withholden from many This duty hath many branches First wee must acknowledge from whence they come The branâ—â— of thanâ—â—â—nesse and that we haue receiued them of his meere grace Woe then to those that sacrifice to their owne nette and ascribe the blessings of God onely to their owne labour and industry For except the Lord build the house the labour of the builder is in vaine and except the Lord keepe the City the watchman waketh in vaine it is in vaine for you to rise vp early to sit vp late and to eate the bread of sorrowes it is God that giueth his beloued sleepe Psal 127.1.2 True it is God hath laid vpon vs this duty to labour and requireth that euery man eate his bread with the sweat of his browes for no promise is made to the idle yet wee must depend vpon him for a blessing vpon our labours or else we are not thankefull vnto him Againe we must be carefull to vse them
web so fine that it cannot be espied they speake peaceably to their neighbour with their mouthes but in heart they lie in waite Secondly beware of such enemies and beleeue Vse 2 them not take heed of them and flye from them Mar. 13 ver 21 22 23. They haue smoothe words but malice lodgeth and lurketh in their hearts Where the water runneth stillest there it is most deepe and dangerous Prou. 26 24 25. The examples are infinite of such as haue beene ouertaken by them They that haue good hearts are not easily brought to suspect another to be euill and while they iudge others to be like to themselues they are often taken in their nets Thirdly we must not be simple and sottish Vse 3 which haue to do with such deceitfull workmen that watch and ward for aduantage It is our duty to entreate God to preserue vs from them that we may not be drawn away by theÌ„ to do as they do Psal 28 3. Abel was too simple for so cunning an enemy as Caine so was Abner and Amasa for Ioab they paid deerely for it Lastly woe vnto all such they shall in the Vse 4 end be ouertaken in their owne waies shall fall into the pit which they haue digged for others They may hide their counsels from men but cannot from the all-seeing eyes of God We see this in Caine Ioab Absolon Iudas and others The Lord shall cut off all flattering lippes and the tongue that speaketh proud things Psalm 12 â— and 7 15 16. Prou. 26 2â— Let such therefore consider betimes the fruite of their leasing and know that it will be bitternesse in the latter ende They flatter others and themselues but the Lord will not flatter them but shall finde them out in their sinnes They told them and saide Wee came vnto the Land c. Wee saw before that there were twelue chosen that went to search the Land yet among them all onely two deale faithfully and truely the rest were treacherous hollow-hearâ—ed hypocrites Doctrine The greatest paâ—t are often times the worst The doctrine arising from this comparison of them is this that the greatest part are for the most part the worst the fewest the best Luke 17 11. Gen. â— 5 6 8. God looked vpon the earth and behold it was corrupt for all flesh had corrupted his way vpon the earth verse 12. Caines stocke multiplied whiles Adam remained childlesse Gen. 4 25. Many enter into the broad way few into the streight gate Mat. 7 1â— 14. WheÌ„ the sinne of the Sodomites cryed to heauen for vengeance and all the people both young and old from euery quarter wrought villany onely Lot and his daughters were found in the City that ioyned not with them Gen. 19 4 16. In the daies of Michaiah Ieremy Eliah Elisha were hundreds of false Prophets though the children of Israel were as the sand of the sea Esay 1 9. yet but a remnant should be saued though many be called yet few are chosen Math. 20 16. The seed of the word falleth into sundry sorts of ground yet one onely is the good ground Ten leapers were clensed as they were going to shew themselues to the Priest but one only returned backe to giue God thanks Luke 17 17 18 and 13 23 â—4 For first God will haue his seruants prooued Reason 1 and tried in the falling away of multitudes on the right hand on the left whether they will cleaue vnto him and his truth or not It is small commendation to continue in the faith when others stand for so do many hypocrites but to hold out when others giue ouer their hold is the tryâ—ll of a true Disciple Ioh. 6 66 67 1 Cor. 11 19. Secondly men are for the most part addicted to follow the multitude to run in great heapes one after another one giueth euill example vnto another Gen. 6. as we see in the men of the old world Thirdly sinne is very pleasant and delightfull to the flesh it is most consonant and agreeable to our corrupt nature but grace and piety are repugnant to the flesh and we striue against it what we can Gal. 5 17. Lastly we heard before the ordinance and decree of God which must in time take place that hee which calleth many hath elected out of that number but a few Mat. 19 Mark 10 31. 30. The net of the Gospel being cast into the sea gathereth together good and bad but the bad are afterward cast away as vnprofitable as reffuse and reprobate stuffe This serueth to conuince the Church of Vse 1 Rome and the defenders of the Romish religion that make vniuersality the multitude a marke and note of Gods church wheras the lesser number is rather the truer note For otherwise we might iustifie the old world against Noah his family the Sodomites against Lot and his house Paul complained that at his first answering no man assisted him but left him alone yet he had the truth on his side 2 Tim. 4 16. and the Apostle Iohn saith Wee know that we are of God and the whole world lyeth in wickednesse 1 Iohn 5 19. And if this were a sure note we might iustifie the religion of the Turkes Sarazens which spreadeth the wings of their superstition much farther theÌ„ all popery doth and occupieth a greater part of the world But such as professe the truth of God truely are the true Church whether they bee many or few whether they be in one part of the world or in many and such as do not professe the true faith are no true Church whether they bee neere or farther off whether in one place or dispersed farther abroad A multitude cannot make any religion to be true nor fewnesse to be false The reasons which they bring to make the multitude to be a marke of the Church Popish reasons to make the multitude a marke of the Church make nothing to the purpose but to mark out their owne weaknesse seruing rather for pomp and shew then for any weight and substance as Psal 2 8. I will giue thee the heathen for thine inheritance and the vtmost parts of the earth for thy possession and Psal 72 8. He shall haue dominion from sea to sea and from the Riuer vnto the ends of the earth so Luke 24 47 Christ foretelleth that the Gospel should be preached among all Nations beginning at Ierusalem I answer it were no hard matter to produce an hundred such testimonies and all nothing to the purpose or point in hand For the drift and scope of them is no other then to make a difference of the Church vnder the law and in the time of the Gospel at the first it was shut vp within a narrow compasse corner of the earth but afterward it was enlarged For whereas before the coming of the Messiah the bankes of the Church were the bounds of Iudea vnder the Gospel they should be no longer pent vp in so
rash boldnes and heady presumption of many men who nothing considering the corruption of their owne nature the vnstaiednes of their iudgement the leauen of error the subtilty of satan the craftinesse of false teachers the perswasible words of mans wisedome and the iudgement of God vpon all disobedient persons make no conscience whom they heare liuing in superstitious and idolatrous places do aduenture too far to thrust thēselues with great danger into their assemblies stick not boldly to heare the Sermons of Friars and Iesuites whereas they should rather stop their eares against such blasphemies and impieties as they are constrained to heare These presume too far vpon their owne knowledge and are oftentimes caught before they bee aware and entangled in the snare before they see it can discerne it Let vs haue eares of horne against their songs and enchantments And it serueth to meet with others that faile as much in their obedience who nothing regarding their owne frailty and weaknesse neither the deceitfulnesse together with the contagion infection of sinne dare thrust themselues into all companies and can glory that none shal be able to peruert them or to make them worse But it is easier to auoide their society Easier to auoid euil companie then to keepe our selues from euil being in it then to stand in it without yeelding to their euill We must feare our own infirmities lest we lose the graces of God A vagrant person that hath nothing to lose careth not whither he goeth or into what company he commeth because he knoweth he can lose nothing but the true man and honest traueller that carieth a charge about him and hath somwhat to lose maketh choise of times places and persons So such as are not setled in religion and are destitute of the grace of God care not where they becom or into what tentations they cast themselues al is one to them in what company so ere they be but he that knoweth himselfe aright considereth his owne frailty and he that hath any precious graces in his soule will beware to what place or company he resort least he bee robbed and depriued of them The least of Gods graces is much more precious then all the treasures of the whole earth Secondly the Ministers must watch and Vse 2 attend the flocke ouer which the holy Ghost hath made them ouerseers to feed the church of GOD which he hath redeemed with his owne blood Acts chap. 20. verses 28 29 30. Earnest teaching and preaching in season and out of season is most necessary 2 Tim. chap. 4 verses 2 3. If the preaching of the Gospell be not heard all errours heresies schismes vices and impieties will flow and abound in the Church When the light is taken out of the Candlesticke all is left in darkenesse and men groape in blindnesse not knowing whither they go or in what danger they remaine The true sheepheards serue to driue away the Wolues from the flocke lest they breake into it to kill and destroy When the foode of the soule is gone it cannot but famish and perish Amos 8 11. Prou. 29 18. Vse 3 Lastly it is the duty of all considering how prone we are to yeeld vnto euill to take heed to our selues to beware of false teachers and of wicked persons lest wee lose all that wee haue learned to the end we may receiue a full reward ◠Iohn 8. We must be constant and hold out to the end keeping faith and a good conscience Let vs exhort one another to this grace of perseuerance It is better neuer to begin then not to hold out vnto the end Verse 2 3. And all the Congregation of Israel murmured c. and saide Would God we had dyed in the land of Egypt c. In these words we see their murmuring in particular They wish that they had dyed in Egypt or in the wildernesse not that they might so cease to sin and enter into the kingdome of glorie for which the faithfull desire it Philip. 1 23. but through impatience and contempt of the mercies and blessings of God for they accuse him of cruelty or couzenage or both as if hee went about to betray them and deliuer them into the hands of the Canaanites and to destroy them their wiues and children Thus these traitors do accuse God of treason and al this because they should haue to doe with powerfull enemies as if they had not found greater experience of the almighty power of God Besides they accuse him of weaknesse as well as of rigor and cruelty as if he were inferior to those accursed nations Lastly to fill vp the heape measure of their sinnes they would needs goe backe againe into Egypt This mutiny passeth all the rest that went before or follow after God did punish the same more greeuouslie then any other For after so many benefits bestowed so many remissions obtained so many iudgments inflicted so many miracles shewed they esteemed this wonderfull deliuerance from the Egyptian slauery his feeding and conducting them through that great and terrible wildernesse Deut. 1.19 no otherwise then as notable effects of his hatred not of his loue imagining and charging Moses that they were led as a prey to be slaughtered All this mischiefe hatched and harbored among them came to passe through the deceitfull report of the searchers telling them that the Citties of their enemies were strongly walled and flanked with many Towers and Castles diuers of the people were giant-like men of fearefull stature which so far ouertopped the Israelites as that they appeared to them and likewise to thēselues but as Grashoppers that is of small stature in comparison of them Hereupon they refuse to goe any further and proceeding in their insurrection they determine to cast off Moses and to leaue him to shift for himselfe so consulted to chuse them a Captaine or as they cal it now adaies an Electo to carrie them backe againe into Egypt and to yeelde themselues againe into the hands of Pharaoh They began with weeping and teares but they end in rage and madnes proceeding from one degree to another in the end seeking to murder such as exhorted and perswaded them to obedience The doctrine Doctrine Wicked me◠proceed fr◠one euill to another It is the nature of wicked men they doe not onely sin but they increase their sins and adde sin vnto sin they proceede from euil to worse and cease not till they haue filled vp the measure thereof Gen. 15.16 2 Tim. 3.16.17 Mat. 23.32 Rom. 6.19 Eph. 4.19 Being past feeling they wrought all vncleannesse For first they are compared to fooles men Reason 1 besides themselues Salomon affordeth the wicked no better title because though hee knew iudgment prepared and prouided for him due to his sin yet he runneth on like a foole in his wicked course Prou. 7.22 Lu. 15.17 adding sinne to sinne and neuer applying the threatning to himselfe Secondly they through custome
and continuance in euill dooing haue quite lost the feeling of sinne in their conscience Euen as a man that is possessed with a frenzy receiuing blow after blow hurt after hurt and wound after wound yet still goeth away laughing because he hath no feeling of himselfe Marke 5. verse 5. Euen so is it with wicked men they haue no feeling of their sinnes their consciences are dead and benummed 1 Timothy 4.2 Thirdly God giueth not repentance vnto them and they can haue no heart to it at all to bewaile and greeue for their sinnes Vntill Christ did looke backe vpon Peter with his Spirit as well as with his eye he had no heart at all to mourne and weepe bitterly for his sinnes Math. 26 75. Thus doth God punish their want of conscience and the feare of his name Behold from hence the difference betweene Vse 1 the godly and the vngodly As there is in the manner of their sinning so likewise there is a difference in the measure of their sinnes The godly do not continually lye in them and adde vnto them from day to day as the Sow that walloweth in the mire It is a most miserable and fearfull condition when men are so farre left of GOD and forsaken in his iustice to multiply and increase their sinnes till they haue filled vp the heape and measure of them so that one sinne toucheth another Hosea chapter 4. verse 2. We haue need continually to seeke vnto GOD and to desire him to stoppe the passage that we doe not proceede in them and augment them after the manner of wicked men and multiply one sinne vppon another This therefore is a very dangerous estate euen neere vnto destruction Secondly this giueth good and sufficient Vse warrant when to iudge a man to be a wicked person If he adde sinne vnto sinne and wee doe finde that hee hath giuen himselfe ouer to remaine and continue in sinne to be euen a slaue to sinne and satan wee may pronounce sentence and giue our verdict vpon him that such a one is a prophane person This we may boldly auouch and auerre without crauing any pardon as one Swallow maketh not a summer so one sinne maketh not a sinner But as we may iudge a man to bee of such a trade if we see him follow it earnestly continually constantly and in a manner to busie himselfe in nothing else if he rise vp early and continue at it vntill night so we way iudge a man to be prophane and wicked if wee see him make a trade and occupation of sin if we see him follow his sinne with greedinesse rising betimes and pursuing the same till night if we see him to be a breaker of the Sabbath a beastly druÌ„kard an vncleane fornicator or an open contemner of the word if he delight in swearing lying and such like sinnes we may iudge him to be a wicked and wretched man such an one as hath giuen ouer himselfe to adde and multiply one sinne in the necke of another It may bee such prophane persons may refraine their sinnes for a time while the hand of God is vpon them yet they are still to be holden as euill men for let God once remooue his hand by and by they fall to sinne afresh declaring plainly thereby that the heart was wicked vnreformed and wholly bent to commit sin albeit they abstained for a short season We see this in the Sodomites which came to Lots house with an intent and ful purpose to commit filthinesse God smote them with blindenesse that they could not do it Genes 19 11. because they could not finde the house yet they were neuer awhit the lesse guilty of that vncleannesse The like we might say of Pharaoh who did take away Abrahams wife into his house the Lord plagued him and his house for it that he could not execute any wickednesse Gen. 12.17 yet he was no lesse a sinner So is it with all wicked persons though they bee restrained by the hand of GOD yet are they not reformed but remaine as euil as they were before Thirdly wee ought carefully to resist the Vse 3 beginnings of sinne and to take heede of entertaining a custome in it Custome becommeth as the Blacke-Moores skinne and the Leopards spots Ierem. 13 23. and turneth into a second nature True it is a man may be drawne by infirmitie to fall but this must admonish vs to beware of continuance in sinne for thereby in short time wee shall become senselesse Sinne cleaueth fast on no man liueth and sinneth not but let vs not harbour it let it not runne too farre or too fast Resist therefore the first motions A little sparke nourished maketh a great flame a little Leauen leaueneth the whole lumpe To giue way to it is as the opening of the flood-gates or as the rolling downe a mighty hill there is no stay of the passage of it Learne to represse euill thoughts before consent if wee haue consented yet let vs not put it in practise and if we haue practised yet repent betimes and lye not in it Iames 1 14. The Apostle Iames maketh many degrees of sinne a drawing away a conâ—eption then the birth lastly death One sinne draweth on another vntill man become abhominable Hence it is that many make no bones of sin but swallow as many as are offered vnto them The common swearer cannot tell whether he doth sweare or not hee vseth it so familiarly and ordinarily that he maketh no scruple of it Lastly let the faithfull grow better better Vse 4 and learne to proceede from grace to grace and from faith to faith Rom. 1 17. and adde vertue to vertue 2 Pet. 1 5 6. and as hee that is vniust becommeth more vniust and he that is filthy becommeth more filthy so let him that is righteous be more righteous and he that is holy let him become more holye Reuelation 22 11. This is a certaine note of continuance and persuerance also of trueth and sinceritie Philip. 3. verse 12. Iohn 15 2. Let vs therefore make a beginning and enter into the practise of godlinesse one good worke shall draw on another and the longer that we continue in the exercise of pietie the more easie shall it bee vnto vs 1 Iohn chap. 5. verse 3. 6 And Ioshua the sonne of Nun and Caleb the sonne of Iephunneh which were of them that searched the land rent their cloathes 7 And they spake vnto all the company of the children of Israel saying The land which we passed through to search it is a good land The sinne of these persons is further declared in these words and the rest that follow They are admonished but they will not bee admonished rather they grow more obstinate and hard-hearted verifying the saying of Salomon Though thou shouldest bray a Foole in a Mortar amongst wheate with a Pestle yet will not his foolishnesse depart from him Prouerb 27 22. Heere wee haue an excellent speech of Caleb and Ioshuah verses 7 8 9.
Luke 13.6 7 8 9. 2 Chro. 36.15 We haue all experience of this point Reason 1 The reasons first he knoweth our weakenesse our corruption and inclination to euill he knoweth whereof we are made he remembreth that we are but dust Esay 57.16 Psalm 103.14 yea as a wind that passeth away and commeth not againe Psal 78.38.39 no better then vanity yea lighter altogether then vanity Psal 62.9 Secondly his nature is to be mercifull full of compassion 2 Chron. 36.15 Thirdly the sinnes of the wicked are not yet full they haue not yet filled vp the measure of them Gen. 15.16 Lastly he is not willing that any should perish but that all should come to repentance and therefore he is not slacke concerning his promise but is long suffering to vs ward 2. Pet. 3.9 Obiection Before wee come to the vses of this doctrine we must remoue a few obiections that seeme to make against this point And first how can God bee said to be very patient and to suffer long seeing his iudgements are often said to come suddenly speedily as a whirlewind and a tempest and when they shall say peace and safety his comming shall be as the comming of a theefe in the night or as trauell vpon a woman with child 1 Thess 5.2.3 Answer I answer to be long before he come and to be swift when once he commeth are not opposite or contrary the one to the other He waiteth a long time but when the dayes of his patience are expired then suddenly destruction commeth He giueth warning after warning and will doe nothing but hee reuealeth the same to his seruants the Prophets Amos 3.7 Dan. 9.5.6 but when his patience is abused and contemned then he commeth swiftly and stayeth not The Apostle Peter speaking of the second comming of Christ to iudgment ioyneth both these together and sheweth how and wherefore he is both long in comming and yet swift in comming hee forbeareth because he is patient and hee commeth suddenly in his glory because he is iust 2 Pet. 3.9 10. first hee saith that God is long suffering not willing that any should perish then he addeth the day of the Lord will come as a theefe in the night Thus we see how he suffereth patiently and yet withall how he cometh suddenly Secondly Obiect the question may be asked whether the Ministers should forbeare or abstaine from threatning and denouncing of Gods iudgements against the vngodly seeing God is gentle and mercifull slow to anger and of great kindnesse whereby they shall terrifie men without cause and make themselues lyars I answer Answer it is true that Ionah the Prophet was discouraged vpon this ground and consideration from threatning destruction against Nineueh Though he were sent against the citie with heauy tidings yet he consulted with flesh and blood fled to Tarshish from the presence of the Lord Ion. 1.3 because hee knew that God was a gracious God and mercifull repenting him of the euil chap. 4.2 But this was his infirmity and therefore he is reprooued ver 10.11 Wherefore it belongeth to all faithfull Ministers of God as a part of their function howsoeuer the iudgements of God be differred and their Sermons derided to open their mouthes boldly and to reprooue sinne earnestly that they may thereby deliuer their owne soules and saue the people that heare them 2 Tim. 4.2 Thirdly it may be asked Obiect whether it be lawfull for the godly to craue of God to be patient and long-suffering to beare with the vngodly and vessels of wrath especially considering the praier of Ieremy chap. 15.15 Lord remember me and visite mee and reuenge mee of my persecuters c. The prayer of Moses and of Ieremy seeme to be contrary Answer Answer The prayer of Ieremy is speciall and extraordinary and containeth no generall rule and direction for the Church He spake this as a Prophet not as a priuate man for hee foretold to his persecuters the vengeance and wrath of God certainely to fall vpon them the generall rule belonging vnto all is set downe by Christ Matth. 5 44. To pray for our enemies and them that hate vs. Lastly it may be demaunded Obiect whether the publishing and preaching of the doctrine of Gods patience and forbearing be not dangerous and hurtfull as seeming to tend to leade men into sinne and minister occasion of hardening the heart and delaying of repentance I answer â—ct from Gods delaying of his iudgements wee may not conclude the delaying of our repentance True it is the vngodly abuse this doctrine to licentiousnesse Rom. 2.4.5 as they do also other doctrines and the Scriptures themselues to their owne perdition the prouidence of God to idlenesse the predestination of God to wickednesse the mercy of God to prophanenesse the grace of God to wantonnesse iustification by faith to carelesnesse of good workes yea Christ himselfe to be a stumbling blocke and a stone of offence Notwithstanding we must vse the doctrine of Gods patience to our comfort and to bring vs thereby to repentance Vse 1 Now we come to the vses of this doctrine which are many seruing for instruction reprehension consolation and exhortation First of all it serueth for our knowledge and instruction and teacheth vs what a good God wee serue and worship such a one as willeth not and wisheth not the death of a sinner such a one as is gentle and gracious mercifull and pitifull Psal 145.8 9. Ezek. 18.23 and 33.11 Againe this teacheth vs what is the cause that God spareth so long both his and the Churches enemies to wit because he is patient Thus doth the Prophet tell the Israelites the cause why the Lord had spared the Assyrians so long Nah. 1.3 We see how prophane many are blasphemers of Gods Name prophaners of his Sabboth despisers of the word haters of good men iniquity aboundeth euery where We might wonder that such liue vpon the face of the earth and wherefore they are spared but that he is a God of patience and long suffring or they could not continue Is not the earth filled with cruelty oppression as it was with the old world that was destroyed with an vniuersall Flood Doth not pride fulnesse of bread aboundance of idlenesse and contempt of the poore abound as in Sodome and Gomorrha which was destroyed with fire and brimstone from heauen Ezek. 16.49 So Gen. 19.24 How then could our cities and houses stand and continue if GOD were not very patient Vse 2 Secondly it serueth for reprehension For it conuinceth those that scoffe at his threatenings because God a long time descrieth his iudgements against the vngodly Hence it is that they iudge them perswade themselues of them to be no better then Scar-crowes and therefore to bee vaine and not to bee feared Such persons doth the Apostle Peter describe that mocke at the second comming of Christ which shal come as a snare vpon all them that dwell vpon the face of the whole earth Luke 21.35 2
some penall statute to say Alasse I knew not the law I was vtterly ignorant of it I neuer heard in all my life of any such matter For the law is passed printed and published and thou must take knowledge of it Euery man at his owne perill must looke to it and if he runne in danger of it it is his owne fault so we may say of the law of God He hath set it foorth to the view of all and all must make enquiry after it at their vttermost perill If then the Turkes and Sarazens if the Infidels and Barbarians that want the meanes shall not be excused at the day of iudgement by their ignorance how shall we thinke to escape that haue had the meanes And so doth the Lord tell them of Corazin and Bethsaida and denounceth a fearefull woe against Capernaum because they had much mercy shewed vnto them yet neuer regarded the same and therefore telleth them that it should be easier for Tyre and Sidon yea for Sodome and Gomorrah in the day of iudgement Math. 11 21 23 24. Secondly woe to our times woe to the age Vse 2 wherein we liue for little knowledge resteth in the hearts of the greatest part They know nothing of God of his nature of his essential properties of the Trinity of the Law of the Gospel what faith is what iustification or repentance They are ignorant how to worship God though they be often taught they remaine euer the same men euer ignorant euer learning but neuer coming to the knowledge of the truth Two chiefe causes there are of this the one in the mind the other in the will In the minde impotency of vnderstanding they are dul to conceiue the things of the Spirit The wisedome of God is foolishnesse to them as mans wisedome is foolishnesse to God 1 Cor. 2. The other is in the will they sauour the things of the flesh wholly they finde no sweetnesse in the word their hearts are put out of taste by worldly things These as they that are euill and blinde by nature so are they become worse by nurture and education they are nuzled in ignorance all their youth for the most part a l their life parents be generally ignorant themselues and no care is in them to haue them instructed Salomon saith Teach a childe or traine vp a childe in the way that hee should go and when he is old he will not depart from it Prou. 22 6. He will both sooner apprehend it and better keepe that which is taught him If this time be passed ouer it is harder to learn afterward the eies being blinded and filled with the dust of earthly things can discerne nothing and when such come to age they vtterly despise the things that belong to a better life It is with vs as it was with the Land of Egypt it was ouerspread with darknesse onely a small part where the children of Israel were being excepted so hath ignorance ouerspread the greatest part of our land For look vpon very many places they lie waste as a wildernesse for want of builders the haruest is great but there is great want of Labourers to gather together the corne Mat. 9 37. They haue blinde guides set ouer them that can do nothing to the sheepe but fleece them they can say nothing to them but Bring ye or pay ye If we cast our eies vpon such places as haue able Teachers ouer them hauing gifts sufficient to instruct them yet many of them are idle without care and conscience of their duties is it then to be wondered at that the land is full of ignorance and empty of knowledge Againe in such places where are able Ministers and willing to take any paines amongst the people according to the measure of grace affoorded vnto them yet euen there you shall finde little or no knowledge at all and where they haue bread enough they starue themselues and perish for hunger and where they may haue plenty they liue in penury and misery and want of all things They haue meate and drinke offered vnto them but they will not reach out their hand to take the same like to the sluggard that hideth his hand in his bosome and will not so much as bring it to his mouth againe Prou. 19 24. Many there are that doe manifestly and openly oppose themselues against knowledge and set themselues against seeking after it so farre as they can or dare This plainly sheweth that indeed they neuer had any true knowledge at all and others albeit they doe not directly oppose themselues against knowledge yet in the meane season which is all one they haue no loue of it neither any holy desire to come to knowledge If we consider farther how empty our churches and seats are it will appeare that our ignoraÌ„ce must needs bee very great For how should such carelesse rechlesse persons haue knowledge I am perswaded if these were well and throughly examined they would be found beyond all measure blinde and sottish olde and ignorant worse then infants and little children Knowledge of God is not naturall it is not borne and bred in vs and with vs neither is it to be gotten in our daies by extraordinary meanes seeing therefore they vse not the ordinary it followeth that they are destitute of knowledge causes of â—ance Another reason why men are so drowned in the sea of ignorance is because though they heare much yet they digest little or nothing at all like to him that seeth meate before him but tasteth none of it In the body he that eateth much and digesteth nothing cannot haue his health nor prosper so is it in the soule it may be these will heare two or three times in a quarter but they neuer make conscience to meditate on that which they haue heard but let that slippe which they haue learned and so indeede are neuer bettered by that which they heare Another reason why so much ignorance is among men is because they want exercising of themselues in the Scriptures they apply themselues to no constant reading of them or reasoning and conferring about them and therefore it is not possible for them to haue any sound and well-grounded knowledge in them at all The Ministers may wast theÌ„selues like lights in the Tabernacle yet these people will neuer attaine to any knowledge Vaine allegations of ignorant people Some alledge that their callings are such as they giue them no leisure to attend the Scriptures or to spend any time in reading But it seemeth strange to mee that men should finde a time for all other businesse vnder the Sun and yet not finde any time to further their own saluation How monstrous a thing is it that they haue time enough and enough for the bodie but can finde none at all for their soules They can finde time and leisure to prouide wealth for themselues and their children and yet carry poore starueling soules to the graue suffering them from
faith is vaine ye are yet in your sins 1 Cor. 15 13 14 17. So if there be no beleef in Christ nor truth in religion nor knowledge of God nor saluation of soules the foundation of al goâ—lines is shaken and the word of God is made of none effect Wherefore those Atheists and godlesse persons which hold in iudgment affirme in words auouch in disputation contrary to Scripture Nature Lawes and common reason that there is no God at all ought worthily according to their deserts to dye the death Murtherers and malefactors theeues and robbers for their owne offences haue the reward of death are carryed to the place of execution of how much sorer punishment suppose you shall they bee worthy that coÌ„mit high treason against God murther the soules of men tread vnder foote the Son of God and count the blood of the Testament as an vnholy thing and do despite the Spirit of Grace Of which sort there are too many that finde greater fauour then such as better deserue it And first the vniuersality of Religion Reasons against Atheisme dispersed ouer all places entertayned of all persons embraced acknowledged at all times prooueth it to be no deuice of man Wee haue read and heard of diuers and sundry Nations and people that haue liued without Lawes without Magistrates without Mariages without Garments without Houses without ciuility and common honesty wandering nakedly vppe and downe in holes and caues of the earth but neuer of any Nation or people so barbarous and beastly from East to West or from North to South Cicer. de nat â—â—or lib. 2. Osâ—r l. 3. de rebus gest Emma which were without God without Religion without worshippe without prayers or without sacrifices Albeit there bee indeede diuersities and differences in theyr Religion beeing destitute of the knowledge of the true God but there hath bene no Region without some Religion which prooueth it could bee at the first entertained and afterwards retayned by no compact or conspiracy amongst men Besides wee may reason from the spirituall Natures that reason and experience teach namely that there is a diuell and his angels set vpon mischiefe and going about seeking whom they may deuoure Arist Top lib. 6. cap. 3. Contraries compared together do receiue light and luster one from another as blacke layde to white and vertue matched with vice are better seene and manifested what they are All lawes diuine and humane all Nations both Iewes Gentiles Cicero de legib lib. 1. euen the twelue Tables of the Romanes decreed against witches and sorcerers which haue familiaritie with diuels and worke by euill spirits And we see by Witches and Coniurers that sathan is stronger and mightier then wee If then the deuill haue a spirituall nature and be our enemy hee would haue brought desolation and destruction vpon vs had there not beene a Soueraigne and superiour power aboue him to restraine his will and to keepe him short But this superiour power can be nothing else but God himselfe otherwise how is it that we are not all destroyed Why doe wee not perish and come to confusion if we stoode at the mercy of this our great aduersary Where as this is our comfort that his power is limited and that he can doe nothing farther then he is licensed and allowed All the hayres of our head are numbred Hee cannot hurt a Sparrow or a Fly without the will of God Hee could not touch the body of Iob before he was permitted Iob 2. verse 6. Hee could not enter into the Swine before he was suffered Matth. 8 verses 31 32. He cannot runne out at his owne liberty but is restrained and reserued in euerlasting chaines vnder darkenesse vnto the iudgement of the great day Iude 6. Thirdly men in all dangers by sea land in time of sickenesse and in extremity of their distresse by the very light and instinct of nature call vpon God which sheweth that we haue naturally a common notion that there is a God Wee see it not onely in the Children of God 1 Kings 22. verse 32 as Iehoshaphat when by his confederacy and friendship with Ahab he was in danger of sodaine death hee cryed vnto the Lord for helpe in the battaile but in the very Infidelles when a mightie Tempest threatned to ouerwhelme them in the Sea the Marriners being sore afraid they cryed euery man of them vnto his God Ionas 1. verse 5. These principles written in Nature ingrauen in the heart and sealed vp in the conscience of man remaine to giue light as a flash of lightning in the darke night and teach a difference betweene good and euill betweene right and wrong to those that neuer knew the law of God and to such as thorough prophanenesse regard not his wayes Ham and Canaan being both euill men and scoffers at godlynes Genesis 9. verses 22 25. and 23. verse 42 saw it was vncomely and vndecent for their father to ly with his shame vncouered being ouercome with wine Esau though a wilde and wicked man yet hee would not kill his brother Iacob till the dayes of mourning should come for the death of their father Absolon though hee wrought wickednesse in the sight of God and rebelled â—gainst Dauid his Father yet rebuked vnkindnesse and vnthankefulnesse in Hushai toward his friend 2 Sam. 16. verse 17. These generall notions as sparkles kindled in our hearts by the gift of Nature serue to set forth the difference betweene righteousnesse and vnrighteousnesse and to make men altogether without excuse Because when they knew God they glorified him not as God Rom. 1 20 21. Lastly not to vse in an vndoubtfull poynt vnnecessary proofes nor to prooue that the Sunne shineth at noone day Erâ—sâ— conciâ— which were to make a question of that which is without question euery man carrieth a witnes about him to wit his owne Conscience He that hath committed any sinne as blasphemy rebellion murther adultery fornication robbery and such like albeit he can so smother and conceale it that no man liuing know it or can accuse him of it yet oftentimes hee hath a greefe and griping in his Conscience and feeleth the very flashings of hell fire the which prooueth inuincibly that vse which now we vrge against all Atheists whatsoeuer that there is a God before whose iudgement seate hee must one day stand and answere for his fact and fault which hee hath so heynously committed Neyther let any say that this commeth thorough the guiltines of the Law shame of the world and feare of punishment for let them haue security giuen them from all Law a discharge from all reproach and freedome from all punishment yet a murtherer should neuer bee quyet his Conscience would euer beate and whip him trouble and torment him affright and follow him vp and down in all places and open his own mouth to betray and bewray himselfe For GOD hath many wayes to discouer most secret sins and most close dissembling
brethren But they proceed by little and little from step to step and from one degree to another till they feare nothing and are ashamed of nothing Therefore in the example of one man heere set before our eies Moses declares to what impudency shamelesnesse they were come that they brought their harlots into the hoast to despite God to anger Moses to corrupt the people to pollute the worship that was set vp by the commandement of the Lord. For this man who is afterward named as if he had beene absolute in power as he was indeed resolute in will dissolute in his whole life brought his whorish woman in the sight of God in the sight of Moses in the sight of the congregation and in the sight of the Tabernacle to shew that he had filled vp the measure of his sinne Doctrine Euill men proceed by degrees from worse to worse The doctrine arising from hence is this that euill men doe not vsually make any stay in euill but proceede from degree to degree to worse worse The nature of sinne is to draw all such as delight in it and follow after it from one euill to another vntill in the end they become most corrupt and abhominable This is it which the Prophet Ieremy noteth in the people of his time when he sayth Were they ashamed when they committed abhomination Nay they were not ashamed no neither could they haue any shame therefore they shall fall among the slaine when I shall visit them they shall bee cast downe saith the Lord Ier. 6 15. The like we see in the 18. chap. following ver 11 12. Speake to the men of Iudah and to the inhabitants of Ierusalem saying Thus saith the Lord Behold I prepare a plague for you and purpose a thing against you returne you therefore euery one from his euill way and make your wayes your workes good But they said desperatly Surely we will walk after our own imaginations doe euery man after the stubburnes of his wicked hart The truth of this hath bin euidēt in al ages of the Church When the Lord was determined to bring an vniuersall flood vpon the face of the earth for the sinnes of man and had giuen them a time of repentance while his patience endured Gen. 6.12 They ceased not from sin neither repented of their wickednesse saying what haue I done Math. 24 38. But euery one turned to their race as the horse rusheth into the battell For in the time that was limited thē their sin increased our Sauior shewing how they were giuen ouer vnto all loosenesse vntill the flood came and swept them all away This the Prophet Dauid noteth if hee were the penner of that Psalme where hee obserueth the degrees and stayres by which men ascend to the heighth and top of sinne first they beginne to walke in the counsell of the wicked then they proceed to stand in the way of sinners lastly they come to sit downe in the seat of the scornefull Psal 1.1 And this we may further obserue in the faylings of the faithfull and in their fallings into sinne No man becommeth extreamely euil at a sudden nor desperately setled and obstinatly resolued to continue in sin in a moment but as he that will climbe vp to the top of an high tower doth ascend step by step and by little litle so he that maketh no conscience of any sinne but walketh in all prophanenesse with greedinesse commeth to that height by degrees one sinne drawing on another the lesser making way for the greater and the greater obtayning passage for the greatest of all Wee see it in Euah when she fell from God first Gen 3 6. she listned vnto Satan secondly shee made a light resistance to his tentation thirdly shee beganne to doubt waueringly of that which God had deliuered absolutely fourthly shee grew in concupiscence the eye liking the heart lusting and both of them desiring the forbidden fruite lastly she fell to flat apostacy infidelity and rebellion This likewise is set before vs in the example of Peter who getting into the high-Priests hall and thrusting himselfe into euill company hath left vs a strong proofe of his owne weakenesse and of his declining from euill to worse First hee answereth faintly and fearefully that he knew not the man Math. 26 70. A dangerous beginning When hee was further vrged and pressed to answere and that he saw his bare and cold denyall would not be accepted hee thought to goe one step farther hee denyed with an oath that he neuer knew him Yea when they were importunate vpon him and would not suffer him to be in rest he began to curse himselfe and thereby to cast himselfe into the depth of sin into the gates of hel and into the hands of Satan The Reasons follow First sin groweth Reason 1 in the heart as the childe doth in the wombe For as the infant hath his increasings and augmentations from a small beginning vntill hee come to the birth proceeding from one degree and age vnto another as Iob setteth foorth our first creation Thou hast powred me out as milke and turned mee into cruds like cheese thou hast clothed me with skinne and flesh and ioyned me with bones and sinnewes Iob 10 10 11 so is it with a sinner his beginnings are small but the further hee runneth the longer he continueth and the deeper hee plungeth himselfe in sinne the more corrupt and abhominable he becommeth As a spring that ariseth out of the earth is first little and shallow but the further it groweth the more ground it floweth and the more streames come into it the greater the riuer is or as a fire which at the first is a little sparke being nourished becommeth in short time a great flame so is it with sin it is little in growth weake in strength slender in appearance at the beginning but being cherrished and fostered in the soule of the sinner it multiplyeth exceedingly and bringeth foorth many children of the same nature whereof we may truely say Like mother like daughter This is that comparison which the Apostle Iames vseth to expresse the fruitfull nature of all the vnfruitfull workes of darkenesse Euery man is tempted when hee is drawne away by his owne concupiscence and is enticed then when lust hath conceiued it bringeth foorth sinne and when sinne is finished it bringeth foorth death Iam. 1 15. VVhere the Apostle sheweth that first a man is tempted to euill then concupiscence conueyeth it after it is in trauaile and bringeth foorth and lastly it doth finish it as a perfect birth This comparison is also vsed by the Prophet Dauid Behold he shall trauaile with wickednesse for he hath conceiued mischiefe but he shall bring forth a lie Psal 7 14. Reason 2 Secondly the wrath of God falleth vpon such as make no conscience to fall into lesser sinnes hee giueth them ouer to a reprobate sence to a slumbring spirit and to hardnesse of heart that
regard neither God nor men neyther heauen nor hell neyther saluation nor damnation This is indeede a dangerous estate and a feareful condition Vse 2 Secondly seeing euill men waxe worse worse we may conclude that their iudgment sleepeth not but is encreased as their sinne encreaseth yea it is not farre off but lyeth at the doores Euery sinne is in it owne nature a sin to death and a remouing from God the wages of it is death and prouoketh to an vtter consumption of vs Rom. 6 23 how then can we answere so many thousands if one bee so grieuous For if the Lord marke what is done amisse who shall be able to stand Thus the Apostle setteth downe their condition that were setled in wickednesse That their condemnation long since resteth not their destruction stūbreth not 2. Pet. 2 3. So then we may assure our selues that the iudgments of God follow at their heeles when men are come to the top and heighth of their sinnes Thus it was with the old world when their wayes were wholly corrupted then was the earth vniuersally drowned When the Sodomites became exceeding sinners against the Lord and their sinnes cryed to heauen the Lord rayned downe fire brimstone vpon them When Israel abounded in all sinne that there was no truth nor mercy nor knowledge of God in the land but that by swearing and lying by killing and stealing they brake out and blood touched blood the Lord denounceth by his Prophet That the land shall mourne and euery one that dwelleth therein shall he cut-off Hos 4 1 2. When the Amorites had filled vp the measure of their sins Gen. 15 14. they should be rooted out of the Land and the people of God come in their stead Where the Lord declareth that howsoeuer this people were exceeding sinners in the dayes of Abraham and deserued to be rooted out at the very first yet did he withhold his hand and waited for their repentance a long time vntill they were past recouery Do we then see any waxe worse and worse and encrease in sinne as they grow in age We may conclude that so soone as they are become ripe nay rotten in their sinnes the appointed time of God draweth on to destroy them For euen as men when their Corne is waxen ripe and the fields are white vnto the haruest doe thrust in their sickles Mark 4 29. and cut it downe so will the Lord deale with all the vngodly for when their sinnes are at the highest then his iudgements are at the neerest according as the Apostle Iohn sheweth that an Angell came out of the Temple crying with a loud voyce vnto him that sate on the Cloud Thrust in thy sickle and reape for the time is come to reape for the haruest of the earth is ripe Reuel 14 15. This is it which was declared in a vision vnto Amos where the Lord shewed vnto him a Basket of Summer fruite and saide Amos what seest thou who answered A Basket of Summer fruite Then the Lord saide vnto him The ende is come vpon my people of Israel I will passe by them no more Amos 8 1 2. Declaring thereby the ripenes of their sinnes and the readinesse of Gods iudgements to giue them their reward Wherefore whatsoeuer sinnes vngodly men commit the old are not forgotten and onely the new remembred but all both old and new do come together adde vnto the heape that the measure beeing full pressed downe shaken together and running ouer certaine destruction may fall vpon them Let vs not make a mocke of sinne or thinke that God hath forgotten it when wee haue forgotten it The iniquities that men commit one day are forgotten with them the next and such as are practised in their youth are past their knowledge before they come to age but we cannot hide them from the Almighty Who writeth bitter things against vs and maketh vs to possesse the iniquities of our youth Iob 14 26. Psal 25.7 Euery sin shall helpe somewhat to encrease the weight and make our account the greater in the day of account for as euery Corne of wheat helpeth to fill vp the bushell and to enlarge the heape so doth euery sinne that we commit helpe to bring our wickednesse to the full And as men keepe their bookes of reckonings and accounts which they wil bring forth when they are to reckon so the Lord to the end we may know that he seeth and remembreth our offences is saide after the manner of men to keepe a Register of the deeds of men and to write them vp in the same and euery sin serueth to fill vp the accounts Reuel 20 12. He noteth so many oathes as euery day come from our vncleane mouthes our drunkennesse at this time and that place and in that company our whoredomes vncleannesse and wantonnesse our contempt of his word our neglect of this sermon and that sermon on this Sabboth and on such a Sabboth so that wee shall finde when the day of reckoning commeth sins vpon sins and heaps vpon heapes vntill the measure runneth ouer and when wee must goe the way of all flesh they will stand before vs as an huge Sea whereof we can sound no bottome to swallow vs vp For if we must giue an account for euery idle word at the day of iudgment Mat. 12 36 how much more for our blasphemies and vncleane deeds which are without number Which should make vs cry out with the Prophet O Lord I know that the way of man is not in himselfe neither is it in man to walke to direct his steppes Lord correct me but with iudgment not in thine anger lest thou bring me to nothing Ier. 10 23 24. To conclude howsoeuer God spare long because hee is patient yet if wee grow worse and worse and abuse his patience and run into all ryot and excesse of sinne he will fill vp the viole of his iudgment and powre out his wrath vpon vs to the vtmost This serueth to answere the curiosity and to stop the mouthes of many men who seeing wicked men proceede in sinne and prosper in their wayes are offended and are ready to say Doeth not the Lord see this Or is there no righteousnesse in the Almighty Why doth the way of the wicked prosper and why are they in wealth that rebelliously transgresse Ier. 12 1. God suffereth wicked men a long time because their sinnes are not yet full the measure is not filled vp but waite a while and they shall not goe vnpunished Vse 3 Lastly seeing men giuing themselues ouer to sinne come at the last to bee frozen in the dregges of it it is our duty to resist the beginnings to preuent the breach and to stop the first course of it It is as a serpent that must be trod on in the egge it is as a birth that would be smothered in the conception Let vs take heed that sinne grow not into a custome and get an habit This is it which
pouerty peace and trouble prosperity and aduersity fall out alike to the godly and the vngodly and therefore Austine saith well in Epist 120. that Almighty God of his bountifull prouidence hath granted earthly felicity euen to the wicked that good men should not so greatly desire after it Vse 2 Secondly this reproueth the foolish and superfluous pompe vsed in Popery and blinde times of superstition as if God tooke pleasure in paintings in Images in Candles and cost bestowed vpon their owne traditions when in the meane season the poore are for the most part neglected and forgotten True it is the Lord could haue made all rich if it had pleased him but hee sendeth the poore to vs to giue vs occasion to exercise charity on them who are made after his owne Image The popish sort account no worship like to this to adorne and beautifie the Church wals to gild and garnish Images senselesse things and dead stones and passe by the liuing stones of the Temple that are polished by the hammer of Gods word Neyther doth this establish the art of begging because we teach that there shall alwayes bee poore among the people of God For pouerty is one thing and beggery is another all poore are not beggers and all beggers are not alwayes poore It is a great shame and reproch for a people that professe piety and Christianity The discommodities of suffâ—ing beggers rogues to suffer any beggers to swarme among them which is the ouerthrow of order and honesty For first this argueth great want of charity and much hardnesse of heart that the rich deuoure all alone and haue no regard of succouring such as bee in neede and necessity and are sore pinched with pouerty and penury Secondly when the bridle is once let loose in this kinde it groweth to be a common occupation and when such goe vp and downe from place to place and from house to house it cannot bee rightly discerned who are poore indeed neyther can we say who haue need who haue not need neyther discerne the ydle from the impotent wherein they most commonly speed best not who haue most neede but such as are most impudent clamorous importunate Thirdly the rewarding of such as go about begging from doore to doore and walke or rather wander from country to country is no better then a maintaining of ydle persons contrary to the law of God and man and a filling of the Land full of ydlenesse now such as are nuzled in roguing in the end grow to be cunning in robbing for from a rogue to turne to a theefe is an easie passage Fourthly such as are inured to this practise and finde sweetnesse in it and themselues encouraged by ease can neuer inure themselues to indure hard labour or to take paines in any calling afterward but liue by the sweate of other mens browes all their dayes Lastly such persons are dangerous to a state no better then vermine or caterpillers that deuoure the fruites of the eaarh rob from theÌ„ that are poore indeed such as liue as no parts of any body no members of the Church or of the commonwealth or of any priuate family but are as members cut off from the body So then there ought to bee no beggers in Israel which bring nothing but confusion are the nursery of all euill and ouerthrow the law of God and man of nature and charity Howbeit these locusts liue so well with the scrip that they would bee loth to exchange their trade for a yearely rent or a daily pension prouided that withal they shuld be compelled to labor with their hands This also serueth to meete with the begging Fryars such as vow voluntary pouerty as cousingermans to rogues beggers that wander vp and dowâ—â— vnder colour of releefe and yet boast of this occupation as of a state of perfection But of these vowes we haue spoken sufficiently before Lastly this teacheth those that haue the Vse 3 goods of this world to shew pitty and compassion on them that stand in need The two Tribes and the halfe are commanded to go vp armed before their brethren and neuer to forsake them and giue them ouer vntill they had seene their hearts desire vpon their enemies and placed their brethren in saftety and had giuen to them a peaceable possession of theyr portion of that promised land And albeit we should giue at all times yet then especially ought our compassion to be exercised and extended when the poore stand most in need of our helpe as in time of dearth and famine Then the common cause and cry of the poore should cause vs to cut our morsels thinner the shorter and to abridge our selues of al superfluity and excesse rather then to see them to miscarry and to perish for hunger And if ouer we minde to serue God and to doe him homage with our goods we should bee forward and faithfull to do it at such times The first Christians carried such zeal toward God and loue toward the poore Saints that They sold their possessions and goods and laide downe the mony at the Apostles feete that it might be distributed as euery man had neede And as the poore must especially be prouided for in times of want so among the poore the poore Saints ought chiefly to be regarded as the Apostle sheweth Let vs doe good vnto all men especially to them who are of the houshold of faith Gal. 6 10. Thus ought we in doing good to respect the times persons in both whatsoeuer we do it must proceed from a willing minde and a chearefull heart 2 Cor. 9 verse 7. otherwise it is a sacrifice not pleasing in the sight of God Motiues to moue vs vnto liberality toward the poore Now the Scripture affoordeth vnto vs sundry motiues as so many encouragements vnto liberality First because it is a seruice and sacrifice commanded of God that while wee haue opportunity we should do good to all Gal. 6 10. 1 Thess 5 15. Secondly it is a grace of God bestowed vpon the Churches 2 Cor. 8 1. Thirdly it is fruitfull and bringeth forth much encrease Gal. 6 7 8. 2 Cor. 8 verse 12 yea though it be cast vpon the waters Eccle. 11 1. Fourthly it is a certaine argument of sincere loue 2 Cor. 8 8 24 as for that bounty and liberality which standeth in words onely it sheweth the heart of that man to bee destitute both of faith and loue Fiftly the Spirit of God taketh notice of all charitable workes commendeth rhem in the godly whose example we ought to follow as in the Macedonians 2 Cor. 8. Sixtly whatsoeuer is bestowed in the name of God is lent to him and hee will repay vs Nay the Lord Iesus accepteth it and accounteth it as done vnto himselfe as wee shewed at large before in this booke 16 And the Lord spake vnto Moses saying 17 These are the names of the men which shall diuide the land vnto you
it is saide of Kaine when he slew his brother that hee was of that euill one 1 Iohn 3 12. This serueth for reproofe both of errors in Vse 1 doctrine and of corruptions in life and first it conuinceth the Popish Doctrine which giueth way to mans corrupt nature more thē the word will beare For in the poynt of louing our enemies they come neere vnto the interpretation of the Pharisies because they teach that howsoeuer a man is alwayes bound not to hate his enemy yet to loue him hee is not alwayes bound No maruell if these men doe hold it lawfull to breake promise with an heretike such as they account vs to be but falsly This is an easie kinde of Religion and well pleasing to flesh and blood and it may not seeme strange though multitudes be ioyned vnto their Church for what carnall man is there almost that would not bee a Papist when he may bee held to be religious yet bee auenged vpon his enemy also Indeed they set downe two cases least they should bee thought to be too prophane and their Religion a mercilesse Religion wherein a man is bound to loue his enemy First in extreame necessity when hee is in present danger of his life then hee is to be helped and releeued as it was with him that fell among theeues and lay wounded and halfe dead as Luke 10. verse 30. Secondly in case of scandall when by not helping or succouring wee shall giue offence vnto others Out of these two cases they conclude that it is a counsell and degree of perfection to loue our enemies Matth. 5. ver 44. which some particular persons as Monkes Friars and such cloyster men take vpon them to obserue who haue forsooth obtained an extraordinary gift to deny themselues But if this be a counsell then the rest of Christs sayings in that chapter I say vnto you Whosoeuer is angry with his brother without a cause shall be in danger of the Iudgement Verse 22. And whosoeuer looketh on a woman to lust after her hath committed adultery as wee may reade In verse 28. and so likewise of the rest in verses 32.34 37 should be counsels also Howbeit the saying of our Sauiour Iesus Christ is a commanding Genesis chapt 1. verse 3. also Psalme 33. verse 9. Wherefore the Popish deuotion is a Religion wherein a man may goe to hell with ease maintaining a most diuellish and damnable Doctrine cleane contrary to the direction of our Sauiour Christ limiting and restrayning that which Christ hath extended generally vnto vs in the Gospel I say vnto you Loue your enemies and if yee loue them onely that loue you what singular thing do you Againe this reprooueth such as thinke it to bee a note of an high and generous Nature and of a noble and notable spirite to put vppe no wrong and to seeke reuenge euen for euery trifle and small matter to do as little wrong as they can but to resolue to put vp none These account it a great honor and glory for a man to pursue his enemy with hatred Wicked Lamech descending from the cursed race of Caine thought it an argument of vertue and valour and a point of much credit and reputation vnto him to be able to take reuenge yea euen seuenty times seuen times of any that shold offend and prouoke him any way whereas Christ telleth Peter a contrary Lesson that is that it should be a greater honor and dignity before God and all good men to forgiue till seuenty times seuen times and that in one day Luke 17 4. Matth. 18 22. It becommeth all Christians therefore rather to follow the precept of Christ then the practice of Lamech and to learne of Salomon Prou. 19 11 that the discretion of a man deferreth his anger and it is his glory to passe ouer a transgression and chapter 14 29 and 16 32 He that is slow to anger is better then the mighty and he that ruleth his spirit then hee that taketh a citty If then wee desire true honour and to bee accounted men in the world let vs imitate our heauenly Father who is so farre from being greedy of reuenge and hasty to anger and to take punishment that he maketh the Sunne to shine and the raine to fall vpon good and bad being slow to anger and of great kindnesse The more noble sort of creatures are not desirous of reuenge but only the basest and vilest noisome flees waspes hornets bees and such like Among men none more testy and subiect to anger then sicke persons in their greatest fits who breake out into sundry passions by reason of their weakenesse which they would neuer doe in their health when they haue the vse of reason Let vs account it to be a shame and reproch to be like the weakest things and rather imitate the nobler creatures which are slow to anger and moderate their passions with discretion Ioseph in the court of Pharaoh no doubt was an honourable man hee was next in the state to the king hee had what he would at his commandement and at his word were all the people ruled Gen. 42 40 yet consider that he placed not any part of his honour in taking reuenge of his brethren that had sold him as a slaue to an idolatrous nation and sought after his life but in forgiuing of them and rewarding them good for euill Genesis 50. For when they saw that their father was dead knowing what they had deserued and fearing the face of Ioseph they said Ioseph will peraduenture hate vs and will certainely quite vs all the euill which wee did vnto him Gen. 50 15 17 and they desired him to forgiue the trespasse done against him verse 17. Ioseph wept when they spake vnto him and said Feare not for am I in place of God but as for you yee thought euill against me but God meant it vnto good c now therefore feare not I will nourish you and your little ones and hee comforted them and spake kindly vnto them Dauid was an honorable man yet we know how he dealt with Shimei though he were king and wanted not others to kindle the coales of wrath and reuenge against him yea though the wretch had cast stones at him and cursed him with an horrible curse yet afterward hee pardoned and forgaue him and sealed his pardon with an oath 2 Samuel chapt 19 verse 23. The like example wee may see in Mephibosheth the sonne of Ionathan that did eate bread at DAVIDS owne table shewing him fauour for his fathers sake although he were maliciously mischeeuously slandered by Ziba his seruant and that of no lesse crime then high treason against the king as if he looked that the house of Israel should restore him to the kingdome of his father 2 Sam. 16 3. yet hee neuer sought any reuenge of him but was content to part from his owne right for ioy that the king was returned in peace to his owne house 2 Sam. 19 30.
tribe of her father that the children of Israel may enioy euery man the inheritance of his fathers 9 Neyther shall the inheritance remooue from one tribe to another tribe but euery one of the children of Israel shall enioy euery man the inheritance of his fathers The second part of the Chapter followeth which is the answere of Moses to the former question where hee commendeth those that made this demand and then he setteth downe first a particular Law touching the daughters of Zelophehad that they should marry to whom they thought best howbeit within their owne tribe and secondly a general Law binding perpetually all daughters among them that possessed any inheritance in any tribe of the children of Israel that they shall be wiues to one of the same tribe thus euery one should quietly enioy his own and the inheritance should not remoue from one tribe to another Out of this diuision wee might obserue sundry instructions We must commend good in whomsoeuer First Moses commendeth that which these chiefe fathers had well spoken and well done teaching that wee ought not onely not to dispraise that in which others haue well deserued but wee should praise and commend it Thus hee did to these daughters before Chapter 27 7 when they sued for an inheritance Secondly in that they are directed to marry to whom they thinke best we see that none are to be denyed marriage which is the ordinance of God It entred into none of theyr hearts to remedy the alienation of inheritance by restrayning any from marriage when daughters fell to be inheritrixes but it was left free to them according to the precept of the Apostle 1 Cor. 7 2. Againe it teacheth that marriage is not to be enforced vpon any eyther by the Magistrate or by the parents or by any gouernours Gen. 24 57. 1 Corinth 7 39. For this were to exercise tyranny ouer our children For as children ought to haue the consent of theyr carefull parents and not to dare to bestow themselues without their aduice which practice wee see in the very Gentiles as appeareth in Euripides where Hermione answereth Orestes Eurip. in Andromacha desiring of her a promise of marriage Sponsaliorum meorum pater meus curam habebit non est meum statuere hoc That is It lyeth not in my hand at all my selfe for to contract Vnto my fathers care and power I must referre that act So likewise parents ought to haue the consent of their children not bestow them vppon others against their wils for that were to lay an euill foundation and to fill the house with iarres and dissentions Thirdly obserue that Moses sayth Euery daughter shall be a wife vnto one of the family teaching vs that howsoeuer the marrying of many wiues was practised among the Patriarkes and people of God yet this is the Law of Nature that one man should haue one wife not wiues Gen. 2 24. Mat. 19 5. But to come to the maine point Doctrine The inheritance of the Israelits must continue and remaine in one tribe wee learne that the inheritance of the children of Israel must remaine and continue in one and the same tribe and neuer passe from tribe to tribe The reasons of this Law giuen vnto them are that the Israelites might enioy euery man the inheritance of his fathers verse 8 and for this cause are the borders of euery tribe so carefully assigned afterward Secondly that it might certainly he known that the Messiah came of no other tribe then of the tribe of Iudah according to the promise and prophecy of Iacob Genes 49 10. The tribe shall not depart from Iudah till Shiloh come Thirdly that peace might bee preserued and confusion auoyded among them whereas if the inheretrix had not beene restrained by this Law but left at liberty the bounds of euery tribe in processe of time would haue beene abolished These Lawes did onely binde the Iewes touching inheritances not impose a necessity vpon others as we haue shewed before chapt 27 as likewise that the eldest must haue his double portion and that no man might lawfully sell the fee simple of his inheritance which precepts with sundry others if they should be brought into all Christian commonwealthes would turne vpside downe the very foundation of them and alter all Lawes and customes generall and particular and bring in an horrible confusion For other nations doe hold their lands by see simple but God holdeth the Israelites as his farmers Leuit. 25 23 The land shall not be sold for euer for the land is mine for ye were strangers and soiourners with me hee would not haue them as owners neither to be as purchasers of that land Now let vs come to the vses Vse 1 First it is the ordinance of God that euery man keepe his proper inheritance to haue and to hold the same as his owne Distinction of inheritance is agreeable to his word whatsoeuer the madde spirits of the Anabaptists doe teach Obiect It will bee said that this is a fruite of mans first sinne and disobedience and that if he had stood in his innocency there should haue beene a community of all things But mans transgression brought in this priuate possession Answ I answere wee will not reason what should haue beene forasmuch as wee see what man hath done and how he is fallen It is in vaine for a man to thinke how rich hee should haue beene if his house had not beene burned when hee seeth it is consumed sticke and stake to the ground and hee become a poore begger So likewise it is needlesse to debate and dispute what should haue beene if Adam had stood seeing God made man good but he sought out many inuentions Eccles 7 29. For inasmuch as man is wholly corrupted by sinne that communion if any should be cannot in this estate take place but euery man must know what is his owne and what is not his owne Vse 2 Secondly this should teach parents to prouide for their daughters as well as for theyr sonnes and not to leaue them to the wide world especially in these our dayes wherein more enquiry is made what they haue then what they are and what goods are without them then good things are within them But God sheweth by this Law that hee hath no lesse care of them then of sonnes Men are to consider that their daughters are their children as well as their sonnes and therefore euen they must bee prouided for also The Apostle teacheth that parents should lay vp for their children 2 Cor. 12 14 not for one child onely or for his sonnes onely Nature teacheth that if any member be weake it is chiefly to be strengthened The woman is the weaker vessell and needeth to bee supported and it encourageth them in obedience when they see themselues respected And what a shame is it to parents to bring them into the world and then to leaue them as it were destitute to the wide world
or without faith either with a cleane heart or an vncleane and we iudge such an action to be wicked which notwithstanding cannot be so censured but is to be accounted good or euill according to the intention or affection of the doer Our Sauiour Christ did conuerse much with Publicans and sinners to the end hee might doe them good by drawing them to God from the kingdome of Satan and making them inheritors of the kingdome of his Father A worke which in all respects was most righteous and holy yet they iudged him to be a friend and fauourer of wicked men as Luke 7.33 34. Iohn Baptist came neither eating bread nor drinking wine and ye say He hath the diuell the Sonne of man is come and eateth and drinketh and ye say Behold a man which is a glutton and a wine-bibber a friend of Publicanes and sinners So when we speake louingly and kindly we are censured to be flatterers Thus was Dauids kindnesse ill accepted and worse rewarded of Hanun king of the Ammonites for when he sent his seruants to comfort him after the death of his father 2 Sam. 10.3.4 his Nobles perswaded him that he sent not his seruants to shew him any kindnesse but to be as spies to search the citie and to seeke meanes to ouerthrow it This kinde of iudgement the Apostle forbiddeth Rom. 14.3.4 Let not him that eateth despise him that eateth not and let not him that eateth not iudge him that eateth for God hath receiued him who art thou that iudgest another mans seruant to his owne master he standeth or falleth yea he shall be holden vp for God is able to make him stand Eating or not eating is a thing indiffrent therfore free to do or not to do so that it be without offence Wherefore it is a breach of charity which cannot iudge of the secrets of the heart to make a rent in the Church for so small a matter as it were of a sparke to kindle a great fire Such as were strong in faith and did eate all things without difference knowing that they are sanctified by the word of God and prayer 1. Tim. 4.5 did despise the weak that did not eate and were perswaded they ought not freely without difference to eate all things they called them to vse their liberty and eat of all that is sold in the shambles and such as refused they laughed them to scorne as Iewes by imitation not Christians by profession On the otherside these weake ones not instructed in the liberty that Christ had purchased did disdaine them as prophane persons as enemies of Moses and transgressors of the Law of God and made scruple of conscience to eat that which they accounted vncleane Thus did both sorts sinne and offend against God and their brethren The like we might say touching difference of dayes which we spake before of diuersitie of meates Rom. 14.5 This man esteemeth one day aboue another day another man counteth euery day alike let euery man be fully perswaded in his mind Thus we see that in things indifferent Conteâ— alwayes about theâ— in diffeâ—enâ— euen in the Apostles times the Church hath beene oftentimes shaken and in a manner rent and torne in peeces like a ship that is riuen and in danger of drowning For it hath so bitterly contended about ceremonies that it hath beene like almost to lose the substance as if the seruants in a house should wrangle so long whether it be swept cleane enough vntill euery one in a manner forget to doe his duty And if such contention arose while the master builders were yet aliue and the chiefe pillars of the house of God remained to beare vp the building and to put them to silence that sought to vndermine it alasse how may wee thinke it went with the Church after their departure It is needlesse heere to remember what a trouble and Tragedy Victor Euseb 〈◊〉 5. cap. 14. sometimes Bishop of Rome stirred vp in the Church about the keeping of Easter and touching vnleauened bread as men should contend and go together by the eares about the shadow of an asse or the haire of a goate Erasâ—◠〈◊〉 cent 3. 〈◊〉 1. or striue about smoake and matter of no value And yet this controuersie occupied the heads and pennes and tongues of the learned almost in all places where the Gospel was preached and Christianity professed yea they proceeded in bitternesse of spirit so farre that some were ready to excommunicate others But we need not fetch examples so farre from home I would we had not lamentable experience of the trueth heereof among our selues these stirres and hurly-burlies remaining in remembrance and as it were freshly bleeding before our eyes the which euery one should carry water to quench rather then poure oyle into the fire to make the flame greater and bring a garment to couer the nakednesse of those that haue raised them rather then lay them more bare The peace of the Church ought to bee so deare vnto vs that we should buy it though at an vnreasonable rate and albeit it fly from vs wee ought to pursue after it so that it should not be forsaken through vs neither should brethren contemne or condemne one another for trifles Let the strong yeeld and condescend to the weake and this is to their praise and glory God receiueth both the strong and weake as his children so that they are partakers of the adoption of sonnes and therefore it is a great shame and reproach to despise or despite one another forasmuch as that dishonour returneth vpon God their Master Let vs account those as the sonnes of God as the members of Christ and as parts of the Church which professe the faith and ioyne with vs in the word and Sacraments and professe the same communion of Saints Rom. 1. â—â— Let vs not condemne another mans seruant as if we had iurisdiction and authoritie ouer him but the strong haue no power ouer the weake nor these haue no power ouer them for neither of them are masters ouer other both of them beeing seruants of one common Lord and Master who accepteth and receiueth theÌ„ for his owne seruants Both of them then are another mans seruants both of them are fellow-seruants subiect alike to their Master before whose iudgment seat we must appeare Rom. 14 10 12. and euery one of vs giue an account of himselfe to God Wherefore it is an vniust thing for one seruant to iudge another seruant much more to condemne him Let euery man be perswaded of his worke in his owne heart and doe nothing with a doubtfull conscience whether it please God or not Let the word of God be the rule of our faith whereby his will is fully knowne and sufficiently proued Let vs in all things giue thankes vnto God whether we be strong or weake young or olde in the faith and let this be the end of all our actions and of our whole life