the right way by others or haue a stumbling block laide before them to cause them to fall to alledge for theÌ„selues Alasse I was deceiued I was moued drawne by others these are no better then Adams figge leaues hee posted his sinne ouer to his wife The woman that thou gauest me c. Gen. 3 â—2 So did the woman to the serpent The serpent beguiled me c. So it was with Saul he translated the fault from himselfe to his people The people spared the best of the Sheepe and of the Oxen to sacrifice vnto the Lord thy God 1 Sa. 15 15.28 But God bindeth them all together as it were in one bundle and they are all punished the serpent the woman the man And Saul hath the kingdome rent from him and giuen to a neighbour of his better then himselfe â—cuse of â—ople The people for the most part thinke themselues to be discharged if they can lay the blame vpon their Teachers Alas if we had beene taught better we would haue done better our Ministers shall answer for vs if we be ignorant it is their fault Thus doe many deceiue themselues but this shall neuer goe for good payment Christ saith If the blinde leade the blinde both shall fall into the ditch Mat. 15 14. not onely the blinde leaders but they also for company that are blindly led Therefore none shal be excused by the carelesnesse and negligence of their Pastours for they shall die in their owne sinnes and inquities Ezech. 33 8. Iere. 14 15 16. Thus the case also standeth with seruants and others vnder the gouernment of others They thinke all shall goe well with them if they haue the examples of their masters and rulers to go before them â— 19 20. â— 26 27 The poore thinke themselues excused by the rich the lower sort by the greater the fewer by the multitude the wife by the husband the subiect by the Magistrate Thus also it falleth out in the breach of the Sabbath of which we spake before The seller turneth it ouer to the buyer and the buyer putteth all the fault vppon the seller whereas indeede neither are innocent but diuide the sinne betweene them and therefore both of them are reprooued as guilty and shal diuide the punishment also betweene them Vse 4 Lastly this serueth as an instruction to the godly that albeit we be ouertaken in any sin and fall into it our selues yet let vs take heed we do not pull others after vs. We must not be so sottish as to thinke that by procuring and perswading others to ioyne with vs as companions and brethren in euill that the euil is thereby lessened no it is thereby rather increased We should be greeued for our owne faults and know that the burden of our owne sinnes doth presse vs downe so deepely that we haue small cause to adde the weight of other mens sinnes to our owne On the other side happy are they that leade the way to true godlinesse and bring on others vnto the true feare of God They shall shine as the brightnesse of the Firmament and as the Starres for euer and euer Daniel 12 3. As then Whosoeuer shal break one of these least Commandements and teach men so shall be called the least in the kingdome of heauen so Whosoeuer shall do them and teach them the same shall be called great in the kingdom of heauen Mat. 5 19. It is a praise and commendation to performe the will of God and to do his commandements but it is a double praise to bring others to the practise of them also Hee that conuerieth his brother to the trueth saueth a soule Iam. 5 19 20. No man can do better seruice to God or to his neighbor 39 And Moses tolde these savings vnto all the Children of Israel and the people mourned greatly Moses rehearseth what the Lord had denounced and determined or else he could not be saide to be faithfull in the house of God Num. 12 7. He hid nothing from them but reuealed the whole counsell of God This is the Ministers duty they must keepe backe nothing of all the things that he shall say vnto them 1 Sam. 3 17. Numb 22 38. Matth. 28 20. Otherwise they cannot take the consciences of the people to record that they are pure from the blood of all men Act. 20 26. Againe we see what this message of Moses brought from the mouth of God wrought in the people they mourne and lament not slightly but bitterly But they should haue taken heede of murmuring at the beginning and then they had preuented this mourning at the later end And wherefore doe they mourne so greatly not for their sin but for the punishment fallen vpon themselues and vpon their children as Iudas and other sonnes of perdition who can quickly mourne when they are punished but are hardly drawne to it when they haue sinned But Peter wept bitterly so soone as hee had sinned Mat. 26 75. albeit hee saw no punishment comming A good child feareth the displeasure of his father more then the rod. So it ought to be with all of vs. We learne from the behauiour of the people this Doctrine Doctrine Sinne is pleasant in the beginning bâ—t bitter iâ— the latter end That sin though it be pleasant in the acting yet it bringeth much sorrow and bitternesse in the latter end It is conceiued in pleasure but it bringeth foorth paine Gen. 3 6. Ier. 2 19. Pro. 7 22 23. 1 Tim. 6 10. Ahab tooke possession with great ioy of the vineyard of Naboth purchased with the reward of iniquity but the prophet is sent vnto him with this heauy tidings 1 Kings 21 19. Hast thou killed and also taken possession In the place where dogs licked the blood of Naboth shall dogges licke thy blood euen thine Luke 6 25. and 15 13 14 16. The Reasons First because sinne is the Reason 1 transgression of the law so it is defined by the Apostle 1 Iohn 3 4. Whosoeuer committeth sin transgresseth also the Law for sinne is the transgression of the Law Now God hath set a curse to euery transgression of the Law Gal. 3 10 and this curse must take place vpon the sinner and cannot be seuered from the sinne Secondly in sinne are two things the act it Reason 2 selfe and the guilt of it â— the acte it selfe is transient and hath the pleasure while it is in committing but the guilt of it remaineth behinde and bindeth a man to iudgement This teacheth euery man that hee should enuy no man in the pleasure of his sinning for albeit hee haue some pleasure in the committing of it yet so soone as the pleasure is gone and past then followeth the guilt then followeth the punishment at the heeles and waiteth vpon the sinner as the Sergeant doth vpon the debter The vngodly are oftentimes thought the onely happy men in this worlde but there is no happinesse to bee found in sin it is the highway to
yea the least sinne lyeth vnder the curse and wrath of God Now they that are wretched and accursed are adiudged worthy of death by the sentence of Christ himselfe the Iudge of the world Matth. 25.41 and none can bee free from this curse of the Law but by the death of Christ Gal. 3.13 and hee dyed not onely for the greatest but for the least sinnes 1 Iohn chapter 1. verse 7. the least of them cost him dearely or else we must haue payed deare for them This point was expressed vnto vs before chapter 15. verse 30. for as the soule that committed ought presumptuously or with an high hand must bee cut off from his people so if ought bee done by any man through ignorance verse 24. a yong bullocke shall be offered for a burnt offering to be a sweete sauour vnto the Lord and thereby an attonement shall be made verse 25. Now by this offering of euery priuate man or of the whole Congregation they were taught that themselues had indeed deserued death and that they were deliuered by the sacrifice of Christ as the Lambe that taketh away the sinnes of the world represented by the blood of these sacrifices This is so plaine throughout the whole Law of Moses that the sinnes committed thorough errour and ignorance euen the least they could doe were neuer remitted and forgiuen vnto them but through the benefit of the Mediatour Christ Iesus who suffered death for them and therefore the smallest sinnes deserued death and made the committers guilty in the sight of God If any should answer vnto this that it doth not appeare that an offering was alwayes offered for the least sinnes of all because some were wont to be washed away with water let him know that by that washing and by that water the blood of Christ also was signified as well by the death of the sacrifices as the Apostle teacheth Heb. 9.10 11. and he ioyneth the blood and water together and with both the people were sprinkled verse 19. So then not onely they are pronounced accursed as some of the Iesuites cauill Durae contr â—â—bitak p. 279. that commit most horrible sinnes as murther adultery and the like but he that continueth not in all or else we shall frustrate the whole discourse and disputation of the Apostle A Iesuiticall shift And therefore this is but a Popish shift to help at a dead lift For the Galatians might answer that they had all or the most part of them abstained from those heinous crimes and coulde not bee touched iustly with them and therefore they might haue iustification by the Law Against this iustification by the Law the Apostle doth purposely reason that none can be iustified by the Law because none can keep the Law and he is accursed that continueth not in all things Forasmuch therefore as all are pronounced to be cursed and execrable vnto God which commit the least and smallest sinne and that they are worthy of death that are cursed and execrable it followeth that euery transgression of the Law is worthy of death Obiect But Bellarmine obiecteth the saying of the Apostle Iames chap. 1.18 Sinne when it is finished bringeth forth death therfore vntill it be finished it doth not bring forth death Answer But he should conclude Sinne before it be perfected doth not deserue death for these are two seuerall points and both rest to be prooued First of all this is a weake collection Sinne once finished gendreth death therefore not finished it doth not gender death If a man should reason in this manner the reasonable creature is mortall therefore the creature except it haue reason is not mortall he should conclude fairely but falsely for the beasts and make them noble creatures Or thus All Princes though they be Gods deputies and vicegerents and susteine his person yet are mortall therefore men except they sustaine the person of God are not mortall These we see are weake consequences and yet they are altogether like to our aduersaries as shall appeare if wee consider the wordes and circumstances of the Apostle For his purpose is to describe the proceeding of sinne in vs and to declare that our sinnes are not to be imputed vnto God but to our selues to our concupiscence which seeketh occasions on euery side stirreth vp euill desires bringeth foorth actuall sinne and then sinne leadeth the way to death howbeit from hence we cannot gather that sinne bringeth not death vnto vs except it be finished But what shall we say of euill thoughts that neuer come into act As for example the Pharisees thought and taught that except a man did commit murther and by shedding blood did take away life he was not guilty of eternall death and except he committed adultery he sinned not against the Law But Christ himselfe sheweth that whosoeuer is angry with his brother vnaduisedly is guilty of death and he also that looketh on a woman to lust after her Matt. 5.22.28 Neither of these commit the outward deed and yet because they haue giuen consent the Papists themselues hold that they are guilty of eterall death therefore a sinne committed in thought onely deserueth death albeit it be not finished in the worke euen by their owne confession and themselues being iudges It were endlesse to follow these fellowes and to trace them out in all their shifts they haue so many windings and turnings which argue a bad cause but one more I cannot passe ouer that Bellarmine will haue sinne finished to be nothing else but sinne consented vnto and that concupiscence shall not be sin except it bee consented vnto neither yet bee worthy of death But this is directly against the Apostle and against his owne doctours For the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the Apostle vseth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ia. 1.18 signifieth to perfect fulfill by worke And so doth Thomas Aquinas vnderstand the same and others also Aquin. Comment in Iacob 1. Gagnae in Iacob 1. But to turne him out of these cauils we will for this time grant so much as he requireth what then will hee answere concerning originall sinne It is already defined in the Councell of Florence that they are worthy of eternall death that are onely guilty of originall sinne albeit they haue not sinned after the similitude of Adams transgression Rom. 5.14 That is which neuer committed actuall sinne So then to reason in this sort Sin finished bringeth forth death therefore except it bee finished it bringeth not forth death is a false conclusion Consider this yet farther by another contrary saying of the same Apostle touching good deedes chap. 1.12 Blessed is the man that endureth tentation for when hee is tryed he shall receiue the crowne of life No man can reason from hence thus The man that endureth tentation when he is tried shal receiue the crowne of life therefore hee that is not tryed shall neuer receiue that crowne And yet this hath the same force and looketh the same way with
were to heare the law Exod. 19. Ier. 4.14 O Ierusalem wash thine heart from wickednesse that thou mayest be saued And Iam. 4. Draw neere to God aad he will draw neere to you cleanse your hands ye sinners and purifie your hearts ye double minded What need God to wash vs will some say seeing we are willed to wash our selues God doth not by these commandements attribute a naturall power and strength to mans will as if they were able to wash themselues but he stirreth them vp to vse the meanes that so they may be washed by him Whensoeuer we vse the instrument of the word which is a pure word whereby the wayes of a yong man are cleansed Psal 119.9 together with prayer and inuocation of Gods holy Name and such like meanes to be washed we may be said after a sort to wash our selues because God doth wash vs by vs and not without vs as also he that made vs without vs is said to saue vs not without vs. For a desire to bee washed is our washing of our selues So the Minister is said to saue himselfe 1 Tim. 4.16 when he deliuereth his soule from the curse denounced against vnconscionable watchmen and vseth the meanes by which God will saue him and them that heare him It is the worke of God alone to wash and to cleanse vs Ezek. 16.9 Where he telleth his people that he had washed them with water and Ioh. 13.8 Christ declareth to his disciples that except he wash them they had no part in him for that which he speaketh vnto Peter he speaketh to them all And the Apostle Iohn teacheth vs that he hath washed vs from our sins in his blood Reuel 1.5 Wherefore we must goe vnto him to haue this pure water and cleere streames to wash our soules We are foule and filthy creatures by nature No leper so foule and vgly We can no more cleanse our selues by our owne power then the Ethiopian or blacke More can change his skinne or the Leopard his spottes This vse hath many branches contained vnder it First we must labour to come to the knowledge of our sinnes and to be touched with a feeling of them For we can neuer be earnest in prayer to God for mercy or haue assurance that our request shal be granted vntil we come to haue a sense of the grieuousnes of sin as they that know not their disease make no haste to send or seeke to the Physitian We must therefore haue our eyes opened to see sinne and to vnderstand what dependeth vpon it that we may preuent it or recouer our selues being fallen into it Hence it is that so many sinne with greedinesse and eagernesse because they doe not throughly weigh and consider themselues what they haue done as Luke 23.34 Iesus said Father forgiue them for they know not what they do And the Apostle speaking of the ignorance that is among men concerning Christian religion saith Doubtlesse if they had knowne it 1 Cor. 2.8 they would not haue crucified the Lord of glory They delight in swearing and blaspheming because they know not how feareful a thing it is to take the Name of God in vaine They make no conscience of the Sabbath because they know not what danger it is to prophane it Secondly we are put in minde to confesse our sinnes and vncleanenesse that so we may be washed by him that purgeth vs. So long as Adam did hide his sins he was not cleansed of them It is not with God as it is with men if we confesse vnto men we are oftentimes taunted for them and vpbraided with them and checked for them But if we acknowledge them vnto our gracious God he will neuer hit vs in the teeth with them 1 Ioh. 1.9 but he is mercifull and iust to forgiue vs our sinnes and to cleanse vs from all vnrighteousnesse But because we shall haue fitter occasion to speake farther of this point in the next diuision I passe it ouer Thirdly we must know what meanes God vseth to sanctifie vs it is by the blood of his owne Sonne for the blood of Christ purgeth vs from all sinne 1 Ioh. 1.7 and Heb. 9.14 The blood of Christ who through the eternall spirit offered himselfe without spot to God shall purge our conscience from dead works to serue the liuing God Naaman the Syrian washing in the flood of Iordan seuen times was healed of his leprosie and had his flesh come to him againe like the flesh of a child how much more then shall we be cleansed from the leprosie of sinne when the Lord shall wash vs in the blood of his Sonne Fourthly we must seeke mercy while it is offered vnto vs when our hearts are terrified for sinne let vs haue recourse to the fountaine of his loue which can neuer be drawne dry This did the Prophet Psal 51.1.2 Haue mercy vpon me O God according to thy louing kindnesse according vnto the multitude of thy tender mercies blot out my transgressions wash me throughly from mine iniquity and cleanse me from my sinne And the Prophet Esay calleth the people to repentance cha 55. ver 6 7. Seeke yee the Lord while he may bee found call ye vpon him while he is neere let the wicked forsake his way and the vnrighteous man his thoughts and let him returne vnto the Lord and he will haue mercy on him and to our God for he will aboundantly pardon God hath his time of mercy when that is gone and past the time of iustice commeth While we haue eares to heare let vs heare when the eares are made dull of hearing we may heare but we shall not vnderstand While we haue eyes to see let vs behold his goodnesse and mercy toward vs when they are once shut and closed vp we may see but we shall perceiue nothing at all While we haue soft and tender hearts let vs humble our selues before him and tremble at his word if once our hearts be hardned as a stone and become past feeling there is little hope of our conuersion that we should turne and be healed Fiftly we must buy of Christ white garments to clothe vs and to couer our deformitie Reuel 3.18 that the filthinesse of our nakednesse doe not appeare True it is there is nothing properly bought and sold betweene Christ and vs but this is spoken by way of resemblance For in bargaining a man that will buy first vnderstandeth his want then he cometh to the place where it is to be bought afterward he cheapneth it and lastly he maketh exchange with money or some other commoditie So he that will come to Christ must first feele himselfe to haue need of Christ and see his owne misery otherwise he will neuer desire him Secondly he must hunger after Christ to be partaker of his merits Thirdly he must prize Christ aboue all other things Phil. 3.8 Lastly he must make exchange he must giue him his sinnes and lay them vpon his shoulders that so we
be thine it is the Lords and he giueth it vnto the Priest for a recompence of his labours in the Tabernacle and his seruice of the Lord and his teaching of the people God is the Lord of the soile he challengeth it at his own and he disposeth it at his owne pleasure Thus much touching the Law the applying of it followeth where God ordaineth it as a Law that all such things as are purloyned and conueyghed away from the right owners and possessours should in case they or any of them faile be bestowed vpon the Priest which is amplified by an equall comparison of the like all other things offered should be his also and might not be altered to any other vse as if he had said As I haue giuen them the offerings of the people so I haue giuen to them this also that they shal haue right as wel to the one as to the other by my gift Verse 5. When a man or woman shall commit any sinne o. After we haue seene the order of the words let vs make a collection of doctrine And first obserue that Moses speaketh in this place not of any sinne committed against piety and godlinesse but against the equity and iustice that ought to bee among men not of the immediate worship of God prescribed in the first table but of wrongs done to our brethren forbidden in the second table as appeareth by sundry circumstances both because he speaketh of making him recompence which no man can giue to God it being vnpossible to make satisfaction to him for the least offence and because the trespasse shall be recompensed to the Priest yet notwithstanding he calleth it a trespasse against God Heereby we learne that all sinne Doctrine All sinne 〈◊〉 committed against God himselfe euen the breach of the second table is committed against God Whatsoeuer iniuries and offences are done against our brethren are sinnes and offences committed against God This appeareth euidently in other places of the Law as Leuit. 6.2 3 4. If any man sinne and commit a trespasse against the Lord and deny to his neighbour that which is taken him to keepe c. Where he teacheth that to deny the thing committed to our keeping to breake the trust reposed in vs to robbe our neighbor violently to take his goods from him to deny that which we haue found and our neighbour hath lost are all of them sinnes against God though trespasses against men The charge also that Nathan layeth vpon Dauid together with his answere make this trueth most plaine 2 Sam. 12.9.13 The Prophet reproouing him saith Wherefore hast thou despised the commandement of the Lord to doe euill in his sight thou hast killed Vriah the Hittite with the sword and hast taken his wife to be thy wife and hast slaine him with the sword of the children of Ammon To this heauy message from God deliuered by his seruant the Prophet doth Dauid submit himselfe and in the humility of his soule consesseth I haue sinned against the Lord. This is that which Ioseph witnesseth when he was entised to commit folly with his wanton mistresse but yeelded not vnto the tentation he saith vnto her Gen. 39.9 How can I doe this great wickednesse and sinne against God He doth not say against my master and so render euill for good vnto him as he might truely haue said but he speaketh with a feeling conscience that he should sinne against God in offending against his master To all these we may also adde the testimony of the Lord himself vttered vnto Caine that had conceiued malice and murther in his heart against his brother a sinne against the second Table the summe whereof is Thou shalt loue thy neighbour as thy selfe Gen. 4.6 7. Why art thou wroth and why is thy countenance cast downe if thou doe well shalt thou not be accepted and if thou doest not well sinne lyeth at the doore c. It is a notable exhortation that Moses giueth in the behalfe of the poore that were among them Deut. 1.5.6 Beware that there bee not a thought in thy wicked heart saying The seuenth yeere the yeere of release is at hand and thine eye be euill against thy poore brother and thou giuest him nought and he cry vnto the Lord against thee and it be sinne vnto thee Whereby we see that not onely such as take away other mens goods wrongfully doe commit sinne against God but they that detaine their owne goods couetously and doe not bestow them vpon the releefe of the poore so that a man may sinne in his owne as well as in other mens in ouermuch sparing as well as in wronging others To the same purpose he speaketh in another place against the oppressing of an hired seruant that is poore and needy whether he were of their brethren or of the strangers in the land Deut. 24.15 At his day thou shalt giue him his hire neither shall the Sunne go downe vpon it for he is poore and setteth his heart vpon it lest he cry against thee vnto the Lord and it be sinne vnto thee All these places prooue vnto vs that all sinne is committed against God and respecteth him either immediately when we sinne against the first Table or mediately when we sinne against the second Table This will better appeare by such reasons as Reason 1 are grounded out of the Scriptures and serue to confirme this trueth and to establish our consciences in it First sinne is nothing else but the breach of the Law of God 1 Ioh. 5.17 and the party that is offended properly directly is God himselfe For except there had beene a law giuen of God forbidding or commanding there could be no offence against any creature If God had not said Thou shalt not steale theft had not beene a sinne and lust could not be accounted as a sinne except the Law had said 〈◊〉 7.7 Thou shalt not lust as Paul confesseth he had not knowne sinne but by the law And in another place hee testifieth that where there is no law there is no transgression forasmuch as by the law commeth the knowledge of sin 〈◊〉 4.15 If God had not said Thou shalt not commit adultery Dauid had neuer offended Vriah in taking his wife If he had neuer said Thou shalt not kill it had beene no offence to take away life Absolon had neuer transgressed in dishonouring his father Caine in murthering his brother Ziba in slaundering his master if God had neuer published a law against these things Hence it is that the Apostle Iohn saith Whosoeuer committeth sinne 〈◊〉 3.7 transgresseth also the law for sinne is the transgression of the Law This is a full and perfect definition of sinne so that as the definition and the thing defined are both one so are sinne and the breach of the Law For as euery sinne is the transgression of the Law so euery transgression of the law is sinne and nothing else but sinne as euery man is a
reasonable creature and euery reasonable creature is a man If then by sinne the law of the eternall God bee broken we see how it toucheth him neerely so that his Maiestie is offended and his iustice violated Secondly euery sinne is liable to iudgement Reason 2 against whomsoeuer it be committed it is punished of God he taketh the matter into his owne hand as Rom. 1.18 The wrath of God is reuealed from heauen against all vngodlinesse and vnrighteousnesse of men which hold the trueth in vnrighteousnesse And chap. 2.9 Tribulation and anguish vpon euery soule of man that doth euil of the Iew first and also of the Gentile To this purpose speaketh the Apostle Iames cha 4.12 There is one Lawgiuer that is able to saue and to destroy He punisheth sinne in whomsoeuer he findeth it and letteth not the transgressour escape scot free that so he may be acknowledged to be a iust and vpright God that hateth wickednesse and loueth righteousnesse For he will shew himselfe iust as well in his reproofes and threatnings as in his iudgements and corrections Now he could not correct all sinne except all sinne were committed against him And if he should he should be an vniust iudge through too much rigour and seuerity as the Apostle concludeth in the Epistle to the Romanes cha 3.5 6. Is God vnrighteous which punisheth I speake as a man God forbid for then how shall God iudge the world Forasmuch as hee which is to iudge all the world in righteousnesse and trueth cannot but deale iustly and vprightly Gen. 18. Thirdly as he punisheth all sinne so he only Reason 3 can forgiue sinnes This is that which the Prophet setteth downe Thou hast in loue to my soule deliuered it from the pit of corruption for thou hast cast all my sinnes behinde thy backe Esay 38.17 And to rhis purpose speaketh Micah chap. 7.19 He will subdue our iniquities and thou wilt cast all their sinnes into the depthes of the sea If then it belong to God alone to forgiue sinnes it followeth that they are committed against him Fourthly the loue of our brethren is made Reason 4 the fufilling of the whole law and the tryall of our selues whether we loue God or not This the Apostle maketh plaine Rom. 13.8.9 10. Owe no man any thing but to loue one another for he that loueth another hath fulfilled the law for this Thou shalt not commit adultery Thou shalt not kill Thou shalt not steale Thou shalt not beare false witnesse c. it is briefly comprehended in this saying namely thou shalt loue thy neighbour as thy selfe loue worketh no ill to his neighbour therefore loue is the fulfilling of the Law In setting downe the summe of the whole Law Christ and his Apostles oftentimes passe ouer the first Table and make no mention of the duties thereof He calleth the most weighty and principall matters of the Law iudgement mercy and fidelity Matth. 23.23 and when the yong man in the Gospel asked the question what commandements he must obserue that he may enter into eternall life he sendeth him not to the first Table but to the second and saith vnto him Thou shalt not kil thou shalt commit adultery c. thou shalt loue thy neighbour as thy selfe Matth. 19.18 He might haue taught that he should haue no other God but the true God of Israel and that he must loue him beleeue in him and put his trust and confidence in him but the obedience heereunto stood for the most part in the inward affection of the heart or in outward ceremonies The affection of the heart doth not appeare outwardly and the outward ceremonies of his worship are oftentimes counterfeited thorough hypocrisie but the workes of charitie are witnesses of true righteousnesse Our outward workes toward men are signes of our inward piety toward God so that he will haue our faith toward him to be knowne by these fruits Wherefore forasmuch as we haue plainely shewed and firmely prooued that all sinne is a transgression of Gods Law that he is a punisher of sinne rewarding euery one according to his workes that he onely can forgiue sinnes and that he tryeth how we performe our duty toward him by our loue and charity toward our brethren it followeth necessarily that howsoeuer men are many waies and oftentimes greatly wronged yet therein also God is most highly offended An obiection answered Now albeit the doctrine may seeme sufficiently strengthened by these consents and reasons yet some scruple and doubt may remaine in vs except we shall remooue one obiection For in that prayer which the Lord taught his disciples we are taught to aske forgiuenesse our sinnes at the hands of God forasmuch as we also forgiue our debtors Luk. 11.4 The creditor is God the debtor is man the band or bill is the Law the debt is sinne the prison is hell Hereupon the question may be asked Obiect how all sin can be made to be committed against God seeing we are also said to sinne against men and to bee indebted vnto them for debt and sinne are vsed indifferently the one for the other If then we be said to sinne against God onely how are wee said to trespasse against our brother and our brother to trespasse against vs Luke 17.3.4 Answer and how are we saide to forgiue one another I answere in euery trespasse that we doe against our neighbour we are to consider two things first the iniury done to man secondly the offence done against God The losse and damage that man receiueth either in his body when he is wounded or in his substance when it is purloyned or in his good name when it is abused he may forgiue and remit but the sin against God and his Law God onely can remit and release If a man be slandered and thereby receiue much hurt he may pardon that as we see in Dauid who flying from his sonnes rebellion was cursed with an horrible curse by Shemei one of the family of the house of Saul hee accused him to be a bloody man 2 Sam. 16.7 and reuiled him as a man of Belial yet hee put it vp and would not be reuenged of it neither suffer others to take away his life Neuerthelesse as his vile slanders and false surmises were forbidden in the ninth commandement and were breaches thereof he did not neitheir could he forgiue he hath nothing to do with that nay all the men in the world are not able to make it no breach of the law and consequently no sinne against God If a man cause a blemish in his neighbour he may forgiue the blemish he hath receiued as Stephen his persecutors that stoned him to death and prayed for them but he cannot blot out the staine that the sin maketh in his soule nor forgiue the breach of the sixt commandement If a man haue his goods stollen he may pardon the theefe but he cannot remit the theft for as much as the eighth commandement will take hold of him
betweene sinne and sinne both in nature and in the punishment due vnto them some are greater some lesser some worther of greater punishment and some of lesser yet the least sin committed in thought and motion deserueth euerlasting death and separation from the gracious presence of God if he deale with vs according to the rigour of his iustice and looke vpon vs without the satisfaction of Christ The writers and teachers of the Popish Religion publish to the world that wee hold the sottish Paradox of the Stoikes that all sinnes are equall The Papists slander vs 〈◊〉 make all siâ— equall the contrary whereof is manifest in the harmony of the confessions of our Churches And why do they slander vs with this dotish doctrine or vpon what foundation doe they ground this accusation forsooth because we hold that all are mortall But this is a weake consequent and will not proue the point for which they alledge it All men are mortall euen Princes as it is said in the Psalme 82.6 shall we hence conclude that the people are equall to Princes because they are alike subiect to mortality In the breach of the seuenth commandement there are sundry sortes of vncleannesse and incontinency forbidden as fornication when men defile themselues with filthy harlots and concubines adultery betweene them that are married incest committed with such as are neere in consanguinity or affinity the sinne of the Sodomites Who leauing the naturall vse of the woman burne in lust one toward another man with man working filthinesse Rom. 1.27 reuenged with fire and brimstone from heauen Gen. 19. Among all these seuerall kindes there are degrees of sinne one is greater then other adultery worse then fornication incest then adultery and Sodometry then them all and all these by the confession of the Papists themselues are mortall and yet by their owne confession also one is more heinous and horrible then the other If then their conclusion bee good against vs that we hold all sinnes to bee equal because we teach that they are mortall how should it not stand as strong and firme against themselues that they also hold all these sinnes to be equall fornication as bad as incest and adultery as heinous as Sodometry because they teach that they are all of them mortall The like absurdity wee might easily inferre against them in the rest of the commandements and that out of the Roman Catechisme But to vnderstand this point the better let vs consider that our Churches teach no other doctrine then the Scriptures teach that as all sinnes proceede out of the same fountaine of corruption and infidelity so all of them make vs guilty of eternall death and damnation vnlesse we obtaine pardon by faith in the Mediatour Christ Iesus Luke 12.47.48 All sinnes whether committed of ignorance or knowledge deserue stripes either many or few and these stripes are no other then eternall punishments as appeareth by the wordes of the Apostle 2 Thes 1.8 so that they which know not God neither beleeue the Gospel shall be punished in hel because according to the opinion of the Papists themselues when the Lord shall come in flaming fire to iudge the quicke and the dead Purgatory shal vtterly ceasse and be no more the prison dores shall be broken the fire shall be quenched the place shall be emptyed and the poore soules shall be discharged then shall be a gaile deliuery they shall be quit by Proclamation To vnderstand this the better we must know that sinnes may bee said to bee mortall or veniall three wayes â—s may â—d to bee â—ll or veâ—â—hree â—s First in regard of the euent Secondly in regard of the cause Thirdly in regard of the nature of the sinnes themselues They are veniall in regard of the successe or euent which doe obtaine pardon and when forgiuenesse followeth them though they be in themselues most greeuous as 1 Ioh. 5.16 where the Apostle calleth those onely sinnes vnto death whose reward certainely is eternall death and those not to death which may bee forgiuen howsoeuer in their own nature they merit damnation Thus we may say that Dauids adultery and murther were veniall sinnes because howsoeuer in the nature of them they were deadly yet were they veniall in regard of the euent because Nathan said vnto him The Lord hath put away thy sinne thou shalt not dye 2 Sam. 12.13 â—ss ordin in â—r 11. No sinne is veniall so long as we follow it and no sinne is mortall when once we forsake it Pro. 28.13 All sinnes are made veniall by repentance no sin is veniall without repentance Secondly sinnes may bee said to bee veniall in regard of the cause from whence they proceed whereupon they sooner obtaine pardon because they are not done of malice and a setled purpose but of ignorance and infirmity as Paul sheweth this to bee the cause why his sinne was veniall vnto him and why he obtained mercy and forgiuenesse because he did it ignorantly through vnbeleefe 1 Tim. 1.13 And in the fifteenth Chapter of this booke it is said the Priest shall make attonement when a priuate person or the whole Congregation hath committed any thing through errour or ignorance and it shall be forgiuen them for it is ignorance Numb 14.25 These sinnes springing from this fountaine are damnable in themselues from hence it came that Paul was a persecuter and a blasphemer but the Father of all mercies and compassions gaue him pardon because hee sinned of ignorance and infirmity So then his sinnes were veniall in regard of the euent and of the cause But sinne considered in the nature of the thing it selfe is not veniall but deserueth temporall and eternall punishment Now the Papists themselues teach â— Popish 〈◊〉 of 〈◊〉 sinne that sinne is truely and properly called veniall when it is so in it owne nature and deserueth onely a temporall punishment either in this life or in the life to come so that if God would examine it and enter into iudgement with it according to his most rigourous and seuere iustice hee could not punish it with eternall death for as much as in it owne nature it deserueth pardon or at least some slight or temporall punishment And of these the controuersie is betweene the Church of Rome and vs and not of those that are veniall by the euent or by the cause But the Scripture teacheth vs that all sinne is the transgression of the Law 1 Ioh. 3.4 This is a true and perfect definition of sinne for euery transgression of the Law is sinne and euery sinne is a transgression of the Law From whence wee reason thus Euery transgression of the law is worthy of death Euery sinne is a transgression of the Law Therefore euery sinne is worthy of death The first part is plainely proued by many places Gal. 3.13.10 Deut. 27.26 Matth. 5.22 whereby it is manifest that the Prophet the Apostle and Christ himselfe speake generally without limitation that whosoeuer committeth any
their sicknes trust in the Phisition as Asa did 1 Chro. 16 11 12. 1 Sam. 2.5 not in the liuing God who killeth and maketh aliue bringeth downe to the graue and raiseth vp againe hee maketh the wound and bindeth it vp he smiteth and his hands make whole he shall deliuer thee in sixe troubles and in the seuenth the euill shall not touch thee In time of warre and day of battell we trust in our strength armor men munition and defenced places and make them our God Nah. 3.8 â— whereas the Prophet teacheth that this is a cursed confidence and shall not leaue a blessing behind it Lastly we learne from hence not to reuenge Vse 4 our own causes quarels For if we be taught in this practise of Moses to go vnto God in all our wrongs who will iudge his people then we are not to render like for like or to requite euill for euill or to repay wrong for wrong taunt for taunt rebuke for rebuke railing for railing but contrariwise blesse knowing that we are thereunto called that we should bee heires of blessing This vse is concluded Prou. 20.22 Say not thou I will recompence euill but waite vpon the Lord and he shall saue thee This is the direction of the Apostle Ro. 12.17.19 Recompence to no man euill for euill dearely beloued auenge not your selues but giue place vnto wrath for it is written Vengeance is mine Psal 94.1 â— I will repay saith the Lord. Where we see God claymeth and challenge vengeance to himselfe and taketh it from vs so that such as seeke reuenge sit downe in the seat of God and as much as lyeth in theÌ„ wrest the scepter out of his hands taking vpon them the person of the accuser witnesse iudge and executioner contrary to all true forme of lawfull iudgement And albeit it bee hard and harsh for flesh and blood to put vp iniuries yet if we wil be the children of God we must haue more in vs then flesh and blood For they that are after the flesh Rom. 3.5 â— fauour the things of the flesh but they that are after the spirit the things of the spirit so then they that are in the flesh cannot please GOD. Wherefore when Zachariah the Priest a faithfull and fruitefull witnesse of God was vniustly and cruelly stoned to death he raged not he reuiled not he reuenged not but said The Lord see and require it When the Lord of life â—â— 24.22 Christ Iesus was accused condemned and crucified the iust for the vniust he prayed for his enemies Father forgiue them for they know not what they doe â— 23 34. leauing vs an example that we should follow his steps When blessed Stephen who was full of the holy Ghost and saw the glory of God and Iesus standing at the right of God was cast out of the city and stoned with stones hee kneeled downe and cryed with a loud voyce Lord lay not this sinne to their charge â— 55.58 When the Archangel mentioned by the Apostle Iude saw that the diuell went about to corrupt the pure worship of God hee would not vse railing and reprochfull speaches â— ver 9. but desireth the Lord to rebuke him and repay him for his malice Seeing therefore this duty hath beene practised by Priest and people by men and Angels by the head and the members of his body let vs follow those things that concerne peace let vs be of a patient and meeke spirit which is much set by of God and let vs commit our causes to him that is the God of vengeance It is a fearefull thing to fall into the hands of the liuing God Verse 9 10. Then Moses tooke that rod c. Hitherto Moses Aaron haue behaued themselues vprightly in respect of God meekely in respect of themselues and patiently in regard of the people Now we shal see how they offend by transgressing the commandement of God by distrusting his word by raging against the whole assembly God chargeth them to speake to the rocke they spake vnto the people Againe as if it were vnlikely or vnpossible that the rock should yeeld water they smote it twise through impaciency vnbeeleefe Thus they that had beene the instruments of God in so many miracles that had seene him face to face as a man seeth his friend that had stood so often in the gap where the hand of God had made the breach that had diuided the red sea Moses I say and Aaron the Ministers of God the witnesses of his workes the pillars of the truth now begin to faile to faint and to fall down to shew vs and themselues the weakenesse that is in flesh and blood From hence we learne that many are the failings and fals of the children of God â—trine â— are the 〈◊〉 of the 〈◊〉 Howsoeuer the faithfull be borne againe and endued with the spirit of sanctification howsoeuer they desire to please God and endeuor to serue him with all the powers of soule and body yet they often stumble in their race thorough the burthen that presseth down and the sinne that cleaueth so fast vnto them This truth is confessed and confirmed by many testimonies Salomon in his worthy prayer at the dedication of the Temple acknowledgeth it 1 king 8.46 So Iob. 15.14 15. Likewise Prou. 20.9 And the Prophet Psal 14 2 3. All which testimonies doe plentifully teach this truth that howsoeuer through the grace of God giuen vnto them the faithful fight a good fight hauing faith and a good conscience yet all are sinners and no flesh is cleane and cleere from sin which Moses and Aaron here fal into The reasons of this doctrine are First because Reason 1 the Scripture hath concluded all vnder sinne Gal 3 2â— Rom. 3.19 That euery mouth might bee stopped and all the world be subiect to the iudgment of God Al matter of glorying in our selues is taken from vs we are found guilty before God wee haue no excuse no defence no cloake for our selues to couer our sins there is no difference Wee haue all sinned and are depriued of the glory of God and euerlasting life so that all both Iewes and Gentiles are proued to be vnder sinne Secondly we see that death the wages of Reason 2 sinne hath raigned and doth raigne ouer all without difference yea it taketh hold euen on children that sinned not actually like the transgression of Adam If then old and yong taste of death all the posterity of Adam are corrupted in him when he wittingly and willingly wilfully sinned against God We flow from an vncleane fountaine we grow out of a bitter root we are as branches of the wilde vine Thus the Apostle reasoneth Death raigned froÌ„ Adam to Moses Rom. 5.14 euen ouer them also that sinned not after the like manner of the transgression of Adam which was the figure of him that was to come So then sinne and death goe together as mother and daughter
come yet his death was as forcible froÌ„ the beginning of the world is now also as auaileable and effectuall and shal be euer hereafter to the end of the world as when he hung vpon the Crosse in the dayes of his Passion and when the blood really streamed and issued out of his body The Israelites in the time of the Law were the children of God heires of eternall life and had the promises of saluation as well as we vnder the Gospel God did not seed them and fat them as swine in a stye but vnder certaine figures and types hee gaue them a taste of heauenly things The offering of bruite beasts in sacrifice was a signe that they were made partakers of the redemption wrought by the blood of Christ which was shed to wash away our sinnes Vnder the promise of giuing theÌ„ the earthly Canaan so often remeÌ„bred he gaue theÌ„ a taste representation of the heauenly inheritance The aboundance of temporall blessings was a pledge and earnest penny to them of the life eternall they hauing the same faith Ephe. 4.4 5. 1 Cor. 10. â— 4. the same Father the same spiritual meat the same spirituall drinke the same Lord the same hope the same heauen the same Christ that wee haue Albeit Gal. 4.1.2 3.4 they were as little children vnder tutors and gouernours and were taught in rude manner by shadowes and ceremonies which are as certaine pictures and looking glasses to behold the outward manner of his dispensation whereas wee are come to mans estate in comparison of them and behold Iesus Christ openly in the face we know his death resurrection ascension and opening the kingdome of heauen to vs. Therefore our Sauiour saith Ioh. 8.56 Your father AbrahaÌ„ reioyced to see my day and he saw it and was glad Heb. 11 13 14 15 16. So the Apostle to the Hebrewes sayth That the Fathers dyed in faith and receiued not the things promised but saw them afarre off beleeued them receiued them thankefully confessed that they were Pilgrims and strangers on the earth so that they iudged the promises made to them to bee spirituall and expected more then temporall blessings This is one point which we are to learne and imprint in our mindes touching the Iewes who had an image of the serpents lifted vp to teach them the doctrine of Christ hanging on the crosse If then the vnbeleeuing Iewes in these dayes blaspheme Christ crucified account the blood of the new Testament an vnholy thing and vnpossible to giue saluation let theÌ„ know that their fathers receiued life and recouered health by a brazen serpent an image without life and motion the meaning signification heereof were not hard but easie to gather sauing that the Apostle teacheth that their mindes are obstinate and that a veile is laid ouer their hearts in reading the old Testament so that they vnderstand nothing c. 1 Corin. 3 14. Thus doth God send them strong delusions that they should beleeue lies that all they might be damned which beleeued not the truth but had pleasure in vnrighteousnesse 2 Thess 2 11 12. Thus then we see that the Couenant which GOD made with man to be gracious and fauourable vnto them is one in substance and matter seeing there is but one God 1 Tim. 2 5. one Mediatour betweene God and man one faith one meane of reconciliation and one way of saluation to all that are saued and haue bin saued from the beginning Christ Iesus was appointed ouer all things to be the head of the Church by whom all the body is coupled and knit together Eph. 1 22 4 16. He is the way the truth and the life no man cometh to the Father but by him Iohn 1 18 and 14 6. All therefore he being onely the way as well vnder the Law as vnder the Gospel who were to be saued had respect to the only Mediatour Christ by whom alone they were reconciled to God and saued by faith The differences betweene the Iewes and vs were onely in certaine circumstances in promising of corporall benefits in giuing them outward signes and oblations in propounding things more obscurely and darkely in restraining his gifts and in limiting them to the Iewish Nation whereas otherwise the old and new couenant agree together not only in the Author of them which is God and in the Mediatour of them which is Christ but in the promises of grace touching remission of sinnes and euerlasting life to bee freely giuen for Christs fake and in the condition in respect of man that we should walke before him vprightly beleeue the Gospel vnfainedly Vse 2 Secondly we obserue from this similitude the naturall estate and condition of all mankinde what it is wee are all naturally stung with the poison of the olde serpent and the wound is mortall All the Israelites that were bitten by the fiery serpents whether deeply or but a â—ittle whether more or lesse whether once or often dyed the death if they vsed not the remedy ordained of God albeit the wound were slender and shalow So such as looke not on Christ hanging on the Crosse are sure to fall into damnation The guilt of sin is as the poyson of a serpent this we haue drawne froÌ„ our first parents by whose offence we are culpable of iudgement We are all stung with it vnto death The wound is so deep deadly that we are guilty of the transgression of Adam being in his loynes We haue the spawne and seed of all sinne in vs we are corrupt in soule and body we are prone to fall into the most dangerous and desperate sins The Israelites felt the anguish of the paine and the danger of death otherwise they would neuer haue looked vp to the brazen serpent If the sicke man finde not the want of his health feele not the greefe of his sicknesse feare not the losse of his life he wil neuer seeke to the Physition for ease and recouery And indeed what should it haue auailed these distressed Iewes to haue any recourse to the brazen ferpent vnlesse they had perceiued themselues to be stung euen to death and no other way or remedy to procure their deliuerance So it behooueth all of vs to haue a liuely and sencible feeling of our spirituall wounds We must know that sinne is as a poyson to the soule and the Law giueth strength to sinne We must be greeued for our sins which draw vpon vs the losse of Gods fauour more then for the lacke and losse of bodily health Let vs not therefore make a mock of sin We see no man will dally or delight in poyson no poyson is so dangerous to the body as sin is to the soule Let vs beware of the wiles and subtilties of the old serpent lest as he beguiled Eue through his craftinesse so hee corrupt our mindes from the simplicity that is in Christ 2 Cor. 11â— carry vs headlong to destruction and damnation of soule and
the vertues of him that hath called vs out of darknesse into his maruailous light Seeing we are washed from the corruptions of the flesh let vs not defile our selues againe seeing wee are called out of the world let vs not returne into the world and seeing we are freed from the thraldome of sinne let vs not sell our selues againe to our owne lustes which fight against the soul We cannot come neere an infectious disease without danger of infection We cannot touch pitch without danger to bee defiled with it The Apostle saith Be not deceiued 1 Cor. â— Euill words corrupt good manners The Wiseman teacheth That hee which walketh with the wise shab be the wiser but a companion of fooles shall be the worser Prou. 13 20. Ionathan by the friendship and familiarity which hee had with Dauid changed his life to better Salomon by the society and coniunction with his idolatrous wiues 〈◊〉 11 4. fell into Idolatry And Rehoboam his sonne by walking with his yong Counsellers and following their aduice became worse If then we would auoid euill we must beware of all occasions No occasion more dangerous then euill company Euery man therefore must take heed to himselfe and beware how he ioyn himselfe in acquaintance with all men indifferently Many that haue bin of a stayed course and an approued life haue ruined themselues by making no choise of their company and haue lost their honour and honesty a Iewell which beeing once lost can neuer be repayred and restored This we see by woful experience confirmed vnto vs in the examples of many young men and maydens who hating euâ—ll and making conscience of sinne in themselues haue fearefully fallen and made shipwracke of all godlinesse and goodnesse through the seducement of others Verse 10 Who can tell the dust of Iacob the number of the fourth part of Israel Heere beginneth the conclusion of this first Prophesie setting downe the infinite multitude of the faithfull compared by an hyperbolicall or excessiue speech to the dust of the earth which cannot be numbred This he speaketh being as it were rauished and astonied at the great number of them according as the Lord had promised long before to Abraham Gen. 15 5. Looke vp now vnto heauen and tell the starres if thou be able to number them and hee saide vnto him So shall thy seed be Thus then this false Prophet is made a Preacher and Publisher of the glory of the Church and of the largenesse of the boundes thereof Heereby we learne That God hath a great infinite people that belong vnto him â—â—â—â—rine â—e Church â—nd with 〈◊〉 chiâ—dreÌ„ Albeit the good Corne be scarce seene when it is mingled with the chaffe yet when it is seuered and brought together it maketh a great heape The number of the elect and chosen people of God which he hath redeemed will in the end glorifie is a great people This appeareth vnto vs in many places of the word The Prophet prophesying of the kingdome of Christ telleth vs that his Dominion shall be from sea to sea and from the Riuer vnto the ends of the Land that all Kings shall worship him and all Nations shall serue him blesse him and be blessed in him Psal 72 8 11 17 19. Christ teacheth vs that many shall come from East and West and shall sit downe with Abraham Isaac and Iacob in the kingdome of heauen He saith that when the laborers were few to put their sickle in the ripe Corne yet God had a great and plentifull haruest to bee gathered into his Barne Math 8 11 and 9.37 And likewise 26 28. at the institution of his last Supper he saith This is my blood of the New Testament that is shed for many for the remission of sinnes This the Apostle sheweth to the Hebrewes chap. 2 10. The Oracle of God answereth euidently at one time when Elias thought he had beene alone that he had reserued to himselfe seuen thousand that neuer bowed their knee to Baal 1 Kings 19 18. This truth was reuealed to Iohn Reuel 7 8 9. So then the Church is stored with many beleeuers and is as a fruitefull mother that aboundeth with many children The Reasons are plaine and euident For Reason 1 first it is a matter of faith and an Article of our Creed to beleeue the Church to bee Catholique And it is Catholique in three respects In respect of time of place and of person Of time because it hath beene in all ages and times since the first promise made to our first Parents in Paradise Heb. chap. 13 verse 8. Reuel chap. 13 verse 8. and shall continue vnto the end of the world Of place because it is gathered from all parts of the earth Acts 10 34 35 wheras before the dayes of Christ our Sauiour it was included within the Territories of Iudea now it is dispersed farre and neere in the time of the new Testament Of persons Gal. 3 28. because it standeth of all estates and degrees of men high and low rich and poore male female Iew and Gentile learned vnlearned wheras before God called and singled out the seed of Abraham to bee his people If then the Church be thus large and spreadeth it selfe to all times to all places and to all persons if it be so generall and vniuersall it must necessarily follow that many are the parts and members of it Secondly we do not maruaile that there are many members of the Church made partakers Reason 2 of the righteousnesse of Christ seeing by one mans disobedience many are made sinners For we are guilty of the sinne and transgression of Adam and we sinned in his sinne When he sinned we sinned are made guilty thereof in the sight of God because albeit we were then vnborne and without a beeing yet we are his seed and posterity and were all in his loynes Through this guiltinesse it is come to passe Eph. 2 3. that we are conceiued in originall sinne hauing all the powers of the soule parts of the body corrupted and the spawne of all sinne is infused into vs and we are there by made the children of wraâ—h as well as others the enemies of God the heyres of hell and condemnation If then the power of Adams fall were so great as to infect corrupt al his posterity then much more shal the righteousnesse of Christ be imputed to many and be able to mâ—ke them partakers of euerlasting life As Adam by naturall propagation hath spread his fault and guiltinesse oâ— his fall to the destruction of many so Christs obedience hath by grace ouerflowed to many who was appointed for the rising againe of many in Israel Luke chapter 2 verse 34. This the Apostle teacheth thus he reasoneth Ro. 5 14 15 18 19. As by one mans disobedience many were made sinners so by the obedience of that one shall many also be made righteous Wherefore seeing the Church is euery way Catholique in
the reason is rendred for what cause the Midianities were to be destroied to wit because they had a chiefe hand and were principall doers in the seducing of the people of God and drawing them into sin The Moabites and Ammonites were actors in this tragedy but the chiefe part was assigned to the Midianites The Moabites and Ammonites came of Lot by committing incest with his daughters Gen. 19 37 38. The Midianites came of Midian the fourth sonne of Keturah which she bare to Abraham Gen. 25 2. They ought being so neerely ioyned to the people of God to haue performed all duties of humanity and kindnesse vnto them whereas they sought their ouerthrow and wrought their destruction We heard before how the people of God were beguiled and punished heere wee may behold those threatened and afterward destroyed that did trouble them with theyr wyles as concerning Peor Before wee saw the chasticement of them that were seduced and ledde into sinne now they are threatned that were seducers Before we saw the iudgment that fell vpon them that followed now we may see the iudgements that ouertooke the Captains and Ringleaders From hence we learne Doctrine The seducers the seduced shall be punished together that the seducer and the seduced the Ringleader and they that are misled the deceyuer and the deceyued shall perish and be punished together The Lord will punish not onely false Teachers and such as leade the way vnto wickednesse but theyr schollers and disciples such as are brought to lewdnesse and euill by them This Moses declareth very euidently Deut. 13 15. If a false Prophet arise and draw an whole City to Idolatry Gods iudgements shall be not onely against that false Prophet but against the City so that not an Oxe or a Sheep should be spared they should perish and be destroyed together When Gamaliel gaue counsell to take heede to themselues what they intended to do touching the Apostles he bringeth in the examples of Theudas and Iudas Acts 5 36 37 which drew away much people after them but they perished all that obeyed them The Prophet Ezekiel denounceth That if the watchman seeing the sword comming did not giue the people warning nor admonish them of their wicked waies the wicked should die in their sinnes but their blood should be required at the watchmans hands We see this confirmed vnto vs euen from the beginning when the diuell abusing the tongue and body of the serpent had drawne our first parents into sinne the diuell was the principall author of this apostacy and falling from God the serpent was the instrument the woman did hearken to the diuell and was before her husband in the transgression Adam followed the counsell of his wife and yeelded to sinne against God through her perswasion The diuell was a seducer Adam was seduced Enah was both a seducer and seduced Gen. 3 1 2 3 for she was seduced by the diuell and a seducer of her husband deceiuing and being deceiued so that when God called them to an acount and brought them before the barre of his iudgement seate he punished not onely the diuel the serpent that were the authors but also Adam and his wife that were the followers Heereunto commeth the saying of our Sauiour Mat. 15 14. Let them alone they be the blinde leaders of the blinde and if the blinde leade the blinde both shall fall into the ditch not onely the leader but he likewise that is blindly led The Lord Iesus reproueth the Church of Thyatira that they suffered a wretched woman which called her selfe a Prophetesse and threatneth to punish not onely her Reuel 2 12 but those that were her disciples with great afflictions And afterward in the same booke they that receiued the marke of the beast are put out of the booke of life as well as the beast This truth will be more manifest vnto vs if Reason 1 we marke the reasons â—or first such as are misled and moued to heresie and wickednes in life oâ— doctrine in faith or manners in opinion or practise are culpable of the same sins and abhominations and therfore rightâ—ously to be puâ—ished and condemned with such as are the leaders and perswaders vnto the same The Lord himselfe rendreth the reason why those that were seduced should bee destroyed because they had forsaken his waies and commandements Deut. 1 â—â— They then that are seduced that are tâ—â—â—ed from the Lord that are thrust out of the right way wherein they should walke and commit abhominations against him as well as the seducers are culpable of the same sinnes together and therefore shall partake of the same punishment Reason 2 Secondly what is the reason that men are seduced Is it not theyr owne sinne and ignorance They are wilfully blinde they are not careful to learne and stand in the truth as they ought The Prophet Hosea speaking of false Prophets and of the people misled by them saith That they shall all full the people by day the Prophet by night with them Hosea 4.5 This is it which the Apostle vrgeth 2 Thess 2 10 11. Because they receiued not the loue of the truth that they might be saued therefore God shall send them strong delusions that they should beleeue lies that all they might be damned which beleeued not the truth but had pleasure in vnrighteousnesse Vse 1 Now let vs come to the vses of this Doctrine First from hence we are to conclude that pretences or excuses shall not beare out the followers and fellowes of wicked seducers and lewd leaders from God his truth but they shall beare theyr sinnes and punishments themselues We see how ready many are to answer for themselues A lasse we are poore simple men we haue no learning wee know not the letters wee are not able to try whether the Doctrine bee good or bad true or false right or wrong we hope God will hold vs excused and not lay it to our charge These couerings to hide our shame as so many figge-leaues shall be pulled from vs and fall to the earth as weake and vnable to vphold themselues What did the vaine coloured shewes auaile Adam and Eue feeding themselues with vaine hopes Gen. 3 12 13 and excusing themselues with fayre pretences Adam saide The woman whom thou gauest to be with me deceiued mee and I did eaâ—e The woman saide The Serpent beguiled me and I did eate The Serpent might haue said the diuell entred into me preuailed ouer mee and abused me to be his instrument Heere are many delayes and deuices the man excuseth himselfe by the woman the woman by the serpent the serpent by the diuell but God cannot be mocked he will not be deluded and therefore none of them escaped all of them â—re punished as they were willingly and wittingly deceiued For the diuell had his iudgement the serpent had his iudgement the man and the woman had also their iudgment Let this be assuâ—ed to the consciences or all of vs
earnest suite that they might bee heires also of that land by right of succession in which as yet they had not the bredth of a foot and therefore the Apostle teacheth that faith is the substance of things hoped for and the euidence of things not seene Heb. 11.1 Thirdly Doctrine We may make our selues guilty of other mens sinnes we see that we may be made partakers of other mens sinnes and therefore we heard before that the people were commanded to depart from the tents of Korah and his partisans lest they should bee defiled by the euils of those euill men Tit. 3 10 11 2 Cor. 6 7. 1 Tim. 5.22 This may bee done many wayes somtimes by counsel and perswasion and thus was Achitophel guilty of the rebellion of Absolon against his father 2. Sam. 16 and Balaam of the whoredome of the Israelites because they committed fornication with the daughters of Moab by his counsel Numb 31 sometimes by commandement as Herod the great sent forth and slew all the male children that were in Bethlehem Math. 2 16 and so did Herod Antipas behead Iohn Baptist in prison Math. 14 22 thus was Dauid guilty of the death of Vriah his faithfull seruant and is therfore himselfe charged to haue killed him with the sword of the Ammonites 2. Sam. 12 sometimes by consent and so was Saul guilty of the martyr Stephens death because he consented to his death Act. 9 1 and they that sate in iudgment to condemne Christ to whō Ioseph of Arimathea would not consent and therfore cleared himselfe from his blood which otherwise he could not haue done Luke 23.51 sometimes by flattery as those that call euill good and good euill Esay 5 such are the ministers that sow soft cushens vnder euery elbow Ezek. 13 and such people as would haue the Prophets to prophesie flattering words vnto them Esay 30 sometimes by receiuing as they that take and lay vp stollen goods or buy them of those that haue stolen them these are as bad if not worse then the theeues themselues and to be punished as they are likewise they that receiue false tales to the hurt of their brethren though they doe not first deuise them Leuit. 19 16 sometimes by partaking with theeues and sharing with them as Prou. 1 they tooke part of that which was stollen sometimes by defending those that haue done euill and iustifying them in their vngodlinesse Rom. 1 sometimes it may bee done by holding our peace and saying nothing at all when we may speake and cleare a matter so is hee a false witnes that will not speake in the cause of the dumbe as well as he that vttereth an vntruth thus also is the watchman guilty that should giue warning and blow the trumpet but becommeth as the dumbe dogge that cannot barke Esay 56 10. Lastly by not resisting or withstanding when we are able Psal 82 4. If God giue vs power we make our selues weake the euill that we suffer shall be required of vs. Likewise in the example of Moses we learne to haue recourse to GOD in all matters of doubt we must not runne on vpon an head but go into the Sanctuary and aske counsell of the Lord. Doctrine Sinne is the cause of death and al misery Lastly obserue that sinne is the true cause of death mortality corruption and all the misery that hath taken hold of all mankinde when sinne entred then entred all plagues and iudgements in this life and after this life Gen. 2 17 3.19 1. Cor. 15 21 11 30 Rom. 5 12 21. Iames 1 16. Hebrewes 9 27 28. Reason 1 For sin is the sting of death that is the power and strength and the very armour of death it is as a sword which hee holdeth in his hand to wound vs withall It is as a stinging serpent 1. Cor. 15 and if remedy be not sought against the biting of it it woundeth soule and body to death Secondly it standeth with the iustice and righteousnes of God which will not otherwise be satisfied Wee see how Magistrates whose breath is in their nostrils do punish malefactors and offenders with bodily death their eye doth not spare them no marueile then if the Lord who is a consuming fire Heb. 12. whose person is of infinite Maiesty take hold of soule and body and punish them both spiritually and eternally and therefore the Apostle iustly calleth death the wages of sinne Rom. 6.23 Thirdly sin hath pestered and poysoned our nature corrupting all the powers and parts in vs our mind our will our memory our affections our conscience Eph. 4 17 18.19 Rom. 6 12 13. It is as a worme that is alwayes gnawing at the root of life vntill tree and all fall downe Lastly sin giueth strength to Satan the prince of darknes without which he could not hurt vs it is hee that hath power ouer death Heb. 2 14. 1. Cor. 15 56 and therefore was the Son of man manifested that he might destroy the works of the diuel 1. Ioh. 3 8. But it may be obiected if sin be the cause of death Obiection how commeth it to passe that Christ dyed who knew no sin in whose mouth was no guile found Answ 2 Cor. 5 21. Answ Though Christ were without sin in himselfe yet he that knew no sin was made sin for vs c. he tooke vpon him the sins of all the faithful as a surety taketh vpon him the debt of another And albeit he were not a sinner by transgression yet he may be said to be a sinner by imputation and therefore he must dye yet so that dying hauing no cause of death in himselfe he might destroy death and him that had the power of death that is the diuel Heb. 2 14 Hos 13 14. Againe Obiect if death be a fruit effect of sin how commeth it to passe that the faithfull which haue in Christ remission of sinnes do notwithstanding dy Answ Answ Albeit they haue forgiuenesse of sinnes yet they haue in them alwayes the reliques of sinne through the corruption of nature though it be not imputed vnto them through the mercy of God The guilt of Adams sin followeth vs as the shadow doth the body it cannot in this life be wholly purged it shall bee at the last cleane put off by death It is necessary therefore that we should dye or be changed at the last day that sin may be vtterly extinguished that we may by death as by a dore enter into euerlasting glory Sin is euery day lessened and consumed in the faithfull howbeit still we beare about vs the body of death Psal 51 5 2 Cor. 12 7 Eph. 2 3. We learne from hence what a horrible and hideous thing sin is that bringeth with it such bitter fruit for sin death are coupled together Rom. 8 2. Sin came not in by creation Eccl. 7 31 but by transgression for from the beginning it was not so Sin hath wroght this confusion euen the first sinne of
Wee should make diligent search of the temporall estate of our brethren but much more how they stand toward God how they do increase in the best things that we may reioyce in their standing and mourne in their decaying and thereby bee prouoked either to giue God praise glory for their continuance and perseuerance or to pray to him to open theyr eyes to see their weaknesse their standing stil or going back or leauing their first loue that so they may repent and do their first workes Reuel 2 5. Lastly it is our duty euen to aduenture our Vse 4 persons and estate for our brethren if by any means we may releeue the distressed This we see in Abraham toward Lot Gen. 14 Moses refused to be called the son of Pharaohs daughter but visited his brethren and when he saw an Egyptian offer one of them wrong Hee defended him and auenged him that was oppressed Acts 7 24. So it was with Obadiah that liued in Ahabs Court when Iezabel raised hot persecution against the prophets of God he took them and hid them and fed them in a Caue not fearing the fiercenesse of their enemies 1 Kin. 18. The like we see in Ester a notable nursing mother of the Church she went boldly to the King with this resolution If I perish I perish Ester 4. verse 16 to haue the liues of her people giuen at her request chapt 7. verse 3. Many in our dayes thinke they haue gone far in Christianity and take themselues to be notable and zealous Christians if they wish wel vnto the state of the Church or be not open enemies vnto it But it is not enough to wish the good of it except by all meanes we labor to procure it and learne to cast down all that wee haue and bee content to licke the dust of the Churches feete Many will needes be accounted to bee the friends of the Church who wil hazard neither goods nor frends nor honor neither the fauor of great men nor the credit of the world much lesse either limbe or life wheras the Apostle teacheth that this is true loue To giue our liues for the brethren 1 Iohn chapt 3. verse 16. 20 And Moses saide vnto them If ye will do this thing if yee will goe armed before the Lord to warre 21 And will go all of you armed c. vntil he haue driuen out his enemies c. 22 And the land be subdued c. 23 But if ye will not do so behold yee haue sinned against the Lord and be sure your sin will find you out 24 Build you Cities c. 25 And the children of Gad c. 26 Our little ones our wiues c. 27 But thy seruants c. Heere we haue the conclusion of the whole controuersie betweene these tribes and Moses and vnder what conditions hee assenteth vnto them that there might be no mistaking one of another The summe whereof is this If they would go vp armed before their bretheren and go forward with them vntill their enemies were cast out then they should return backe againe and be guiltlesse before the Lord and this land should be their lawfull possession if not they should be guilty of sinne before the Lord and should not bee able to escape the vengeance of God These conditions propounded by Moses are approued by the Tribes who promise that they wil leaue their wiues and children and families behinde thē and passe ouer armed for warre before the Lord to battell From hence I might handle sundry instructions that arise in Moses we see his patience in hearing and determining and therefore it is the duty of Magistrates willingly patiently to hear the people Again these two Tribes and halfe might not be discharged till they had finished the Lords worke and therefore in all good duties perseuerance is necessary and we must continue to the end as wee haue shewed chapt 7. Lastly Moses threatneth that if they sinned against the Lord they might be well assured their sin would find them out that is the punishment of sinne shall certainly fall vpon you therefore sinne and the punishment of sinne are vnseparable companions as we see in Kingdomes Cities Families Doctrine The onely cause of punnishment is sinne and particular persons that haue offended against him And hereby we may obserue that the only cause of iudgement and punishment is sin God is neuer displeased with any people or person but for their sinnes Esay 43 24. 63 10. Hos 4 1 2. This is farther confirmed in the examples of his iudgments that fell vpon men and Angelles kingdomes and States houses and persons they haue bin destroyed subuerted for sin 1 Cor. 10.8 9 10. Reason 1 The grounds hereof follow First sinne is the transgression of the law 1 Ioh. 3 4. and 5 17. so defined by the Apostle he gaue a law to al which he would haue to be kept now then when this is broken and transgressed it cannot be but he should be offended and execute punishment against those that break it Secondly God is holy yea most holy and therefore cannot but punish sin which is directly opposite to the holines of his nature The more iust and righteous a Iudge is the more he is greeued at the enormities of malefactors that he hath to deale withall so in this case God being most holy and righteous nothing can be so offensiue and displeasing vnto him as the sinnes of men which are committed against him Thirdly sin is the destruction and condemnation of the creature and bringeth the ruine of soule and body The Apostle teacheth that the wages of sin is death Rom. 6 23 it is the cause of naturall death of spirituall death of eternall death If God doe thus hate sinne that it draweth Vse 1 from him all plagues vpon vs then it giueth wicked men to vnderstand what they are in the sight of God nothing but such as displease greeue and prouoke him by their sinnes and therefore he hateth them as his enemies and setteth his face against them as the Iudge setteth himselfe against euill doers and a Prince setteth himselfe against rebels that do resist against him There cannot be a greater miserie then for a man to commit sinne because it is that which is so highly displeasing to God the procurer of his displeasure and indignation against the committers of it and therefore this pointeth and painteth out the most fearefull estate of all wicked sinners that liue yet are dead in their sinnes seeing God is such an enemy vnto them and they vnto him Some thinke the onely miserable condition to bee to liue in pouerty and neede and want of all things in reproch and contempt in famine dearth of all things in hunger and nakednesse in sickenesse and diseases howbeit these are greatly deceiued who are themselues so much the more miserable that they know not what misery is neyther wherein it consisteth Our sinnes are the true sores and
but meeteth with them one way or other eyther he striketh them with his owne hand that did lift vp their hands to strike others or he deliuereth them ouer to the Magistrate Some times he maketh them to be witnesses against themselues sometimes to discouer themselues in their dreames sometimes to feele the torments of hell in their owne consciences and sometimes the birds of the ayre to reueale them We see this in Caine that slew his brother for God set a marke vpon him and branded him for his wretched parricide Genesis 4 verse 15. This the very heathen themselues knew by the light of nature that howsoeuer the murtherer may escape out of some danger yet vengeance will pursue and ouertake him Acts 28 4. This we see in Herod that killed Iames with the sword and put Peter in prison intending also the like against him hee escaped not the hand of God long but his deepe vengeance did so dog him at the heels that he was smitten shortly after by the greater stroake of an Angel from heauen and was eaten vp of worms Acts 12 2.23 Thus did Samuel speake to king Agag 1 Sam. 15 33. As thy sword hath made women childlesse so shall thy mother bee childlesse among women and he hewed him in peeces before the Lord. The like we see in Ioab who was smitten with the sword as hee had killed others 1 Kings 2 31 32. And it is to be obserued what Dauid saith of him concerning the blood of Abner that he had spilled 2 Sa. 3 29. Let it rest on the head of Ioab and on all his fathers house and let there not faile from the house of Ioab one that hath an yssue or that is a leper or that leaneth on a staffe or that falleth on the sword or that lacketh bread Thirdly God doth so detest murther that if a beast kill a man it must bee stoned to death and his flesh not eaten Exod. 21 28. What is God offended with the bruite beasts or do they sinne against him and breake his Commandement No but thereby GOD would shew how much hee abhorreth the shedding of mans blood and that man should lay it to his heart Fourthly it is an offence against a mans owne flesh Eph. 5 29 No man euer yet hated his owne flesh but nourisheth and cherisheth it now euery man is as our owne flesh Esay 58 7. We see Beares and Lions and Tigres and wilde beasts doe play together because they are of one kinde mankind is of one kind if we do not agree together but prey one vppon another we are more fierce then Beares more cruell then Lyons more mercilesse then Tygres and more sauage then wilde beasts Fiftly such as slew another violently were taken out of the Cities of refuge by violence God wold giue no protection to such beasts neither City nor Altar nor Tabernacle nor any thing could yeeld them any safegard Deu. 19 11 12 13. 1 Kings 2 31 32. Sixtly it is a crying sinne blood hath a very lowd voice and neuer ceaseth crying vntill iudgement fall vpon the head of the murtherer Gen. 4 10. Beholde the blood of thy brother cryeth from the earth Abel was now dead his mouth was stopped and he could not speak but his blood could speake the which called and cryed in the eares of the Lord GOD of hoastes from the earth for vengeance Hebre. 11 4. Seuenthly no pardon was to bee giuen to such as appeareth in this chapter and verse 32. Ye shall take no satisfaction for the life of him that is a murtherer which is guilty of death but he shall surely be put to death Lastly the Land is defiled by it ver 33 34. Blood defileth the Land and the Land cannot bee clensed of the blood that is shed therein but by the blood of him that shed it Defile not therefore the Land which ye shall inherite wherein I dwell for I the Lord dwell among the children of Israel Now let vs come to the vses First we haue iust cause to feare the wrath of God and if he come to make inquisition of blood he shall finde much blood spilt vpon the earth like water that cannot be gathered vp again throughout the whole Land What abundance of iniustice and cruelty is there to be found in euery place and thought to be iust and vpright dealing How many are there to bee found that hauing once conceyued anger and malice in their hearts will remaine whole dayes and moneths and yeares before they will bee reconciled nay speake one to another thereby depriuing themselues of the mutuall comfort they might reape and receyue and by suffering the Sunne to goe downe vpon their wrath doe giue place to Satan to enter into them to possesse them Eph. 4 26 27. And what colour soeuer men set vpon their cruelty it is but a false painting of a foule face as Adams fig-leaues that couered his shame but could not hide his sinne If it be done vnder pretence of law it is a most fearefull sinne the pretence it selfe maketh it more fearefull because fained iustice is a double iniustice When the Law is so wrested that it is made the occasion of murther it must needs be offensiue displeasing vnto God And albeit this sinne be committed by the Magistrate in letting malefactors go vnpunished yet it must needs bee offensiue vnto GOD because it is that which bringeth the guilt of blood vpon the Land nothing can clense the Land from blood but the blood of him that shed blood This made the Prophet say to Ahab Because thou hast let go out of thy hand a man whom I appointed vnto destruction therefore thy life shall goe for his life and thy people for his people 1 Kings 20 42. Whē there was a famine in the Land in the dayes of Dauid three yeares yeare after yeare and hee enquired of the Lord the cause of that sore iudgement the Lord answered It is for Saul and for his bloody house because hee slew the Gibeonites 2 Sam. 21 1 and the attonement could not be made vntil seuen men of his sons were deliuered into their hands and they were hanged vp vnto the Lord that his inheritance might be blessed The sinnes of the sonnes of Eli became to be the sins of their father not because he was their father neyther yet because he was the committer of them but because he being a Magistrate did not punish correct them so likewise when iudgement is not executed vpon men for their sinnes the blood of those which are slaine must needs remaine in the Land If this be committed by way of reuenge it is also an heynous sinne against almighty God because he that doth it preuenteth Gods worke and so prouoketh Gods wrath for he taketh Gods office out of his hand and taketh vp his place who hath saide Vengeance is mine Rom. 12. And if we ascend to the higher degree of men shall wee not finde among them little conscience made of shedding
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
alledged to this purpose but these are more then sufficient to shew that whensoeuer God hath a mouth to open and a tongue to speake and a voice to vtter vnto vs wee should prepare and make readie an eare to heare and an hearr to obey whatsoeuer is enioyned vnto vs and required of vs. The Reasons are many to enforce vs to Reason 1 yeelde heereunto For first of all GOD hath all authoritie in his owne power hee is our Creator and wee are his creatures he is our Sheepeheard and we the Sheepe of his pasture he is our Father wee his Children hee is our Maister wee his Seruants hee is our King we his Subiects he is as the Potter we as the clay Is not the creature bound to obey the Creator Is not the child to shew al duty to his father Is not the seruant to stoope downe to his Maister And doth not the subiect owe honour and homage to his Prince The Scripture sheweth and nature teacheth that they do This is it which the Prophet Malachi declareth chap. 1. ver 6. A sonne honoureth his Father and a seruant his Master if then I be a Father where is mine honour And if I be a Master where is my feare saith the Lorde of hostes c. These titles of honour giuen to God and these titles of subiection ascribed to our selues do serue as so many bands Obligatorie to perswade vs and draw vs to obedience Reason 2 Secondly obedience is so valued and set at such an high price that it is better woorth then all sacrifices that can be offered and on the other side the Lorde abhorreth and detesteth disobedience and rebellion against him as the sinne of witchcraft True it is God allowed and commanded sacrifices he greatly abhorreth sorcery yet he preferreth obedience before the one and hateth disobedience as the other This Samuel teacheth Saul when he reproueth him to his face 1 Sa. 15 22 23 Hath the Lord as great pleasure in burnt offerings and sacrifices as when the voice of the Lord is obeyed Behold to obey is better then sacrifice to hearken is better then the fat of Rams for rebellion is as the sin of witchcraft and transgression is wickednes and idolatry because thou hast cast away the word of the Lord therefore he hath cast away thee from being King This reason is thus framed If obedience bee better then sacrifice then it is due to God and with all care to be performed to him But it is better then sacrifice therefore it is due to God Againe if GOD hate nothing more then the disobedience of his commandements then is disobedience to be auoided But he hateth nothing more inasmuch as hee esteemeth it no better then witchcraft or idolatry therefore it is to be auoided Reason 3 Thirdly such as are disobedient are sure to be punished Obedience hath a promise of blessing annexed vnto it and a recompence of reward depending vpon it as appeareth Exod 19.5 6. Deut. 28 1 2 3 4 c. Exod. 2.14 If ye will heare my voice indeed and keepe my couenant then ye shal be my ch efe treasure aboue all people thogh all the earth be mine On the other side God abhorreth disobedience to his will and commandements as a Prince hateth rebellion raised against him which he will not leaue vnpunished So doth God esteeme those that stubbornly transgresse his Lawes as traitors vnto his person and rebels against his lawes and therefore such as are rebellious against his word shall be reiected of him and punished by him When Sauâ— did cast away th word of the Lord God proceeded also to cast away him This the Prophet Ieremy declareth chap. 4â— ver 6 10 17. when the Captaines of the hoast promised whether it were good or euill they would obey the voice of the Lord God hee assured them of his mercy that God would build them and not destroy them he would plant them and not roote them out Contrariwise if they would not hearken to his voice and submit themselues vnto him he threatneth that they should dye by the sword by the famine and by the pestilence so that none of them should escape from the plague that he would bring vppon them Thus doth hee command Moses to speake to Pharaoh Exod. 8.2 10 4. Thus saieth the Lord Let my people go that they may serue mee Deut. 28 15 1â— but if thou wilt not let them go behold I wil smiâ—e all thy Countrie with Frogs c. This reason may be framed in this sort If the obedient shal be blessed and rewarded and if the disobedient shall be reiected and punished then it behooueth vs to acknowledge all obedience due vnto God but the obedient and disobedient shall be both rewarded the one according to their righteousnesse the other according to their wickednesse Let vs now come to the Vses of this Doctrine First this serueth to reproue diuers Vse 1 and sundry abuses that creepe into vs which make our seruice and worship of God abhominable and detestable in his sight The 1. reproofe And first of all there are too many that refuse to heare and to lend their outward eare to listen to the word of the eternall God to whom all attention is due These men as if they had no soules to saue nay as if there were no God no heauen no hell haue shut their eyes lest they should see and stopped their eares lest they should heare This reprooueth the desperate disease of our dayes men are so farre clogged and cloyed with hearing that they loath the heauenly foode the bread of life Who seeth not how we decline in care and zeale and how the light of the word beginneth to bee extinguished Our change from better to worse touching seeking after knowledge is most fearfull a token that God hath giuen vs deadnesse of heart to prepare the way to some iudgement Math. 12 42. The Queene of the South shall rise vp in iudgement and condemne this froward generation who thought it worthy her labour to make a long iourney to heare the wisedom of Salomon and yet the mystery of the heauenly wisedome of God laid open in the ministery of the word 1 Pet. 1 12. The whâ—ch the very Angels desire to behold passeth the humane wisedom of Salomon and of all other men in the worlde Wherefore to turne away our backes when wee should turne our faces to the worde is a greeuous sinne and we shall giue an account therefore in the great day of vengeance This is set foorth plainly in the first chapter of the Prouerbes and the 24.25 26. verses Because I haue called and ye refused I haue stretched out mine hand and none wold regard I will also laugh at your destruction and mocke when your feare commeth Thus doth the Lord lay open the peoples sinnes Ier. 2.27 7 13 23 24 25. 15.2 3 6. and his iudgements by the Prophet Ieremy I rose vp early
the rest that remaine who were exempted out of the former training to wit the Priests and the Leuites For first of all Moses numbreth them according to their persons then according to their order and ministery Touching their persons in this chapter touching their ministery in the fourth chapter So then in this place the Tribe of the Leuites is numbred who were selected and separated to the worke of the ministry that they might therein serue God and his people In this Chapter wee are to obserue two things first The parts of Chapter a transition or passage by way of preface to this holy numeration distinct from the former in the 13. first verses secondly the numbring it selfe in the rest of the chapter Touching the first point which is the entrance wee must consider in it two other points first a description of the Tribe of Leui◠and of the family of Aaron forasmuch as Moses and Aaron the two heads of the people descended out of that Tribe as is more at large declared in the booke of Exodus and this is amplified by the circumstance of time in the beginning of the first verse In the day that the Lord spake with Moses in Mount Sinai Exod. 6 16. as if he had saide Now it is time to proceede to speake of the Tribe of Leni and to set downe how great the number of thē was when God commanded them to be numbred at Mount Sinai Osiand in Numb cap. 3. for as yet the people was not departed from thence where the law was giuen but first I will rehearse the names of the sonnes of Aaron who aboue or before others were appointed to the Priest-hood Secondly the presentation of the Leuites before Aaron to be numbred which we will reserue to be handled afterward in his proper place The description of Aarons family Touching the description of Aarons house and family whereon the numbring of the Priests depended First his sonnes are reckoned and their ministery declared verse 2 and 3. of which we haue heard more particularly in the book of Leuiticus chap. 8 and 9. Then the destruction of two of them which were the eldest is set downe Leuit. 10. for when they transgressed the Commandement of God offered strange fire before him they were consumed and confounded which is breefly repeated in the 4. verse but at large expressed in the 10. chapt of Leuiticus whereby it came necessarily to passe that two being cut off and leauing no issue behinde them that there remained onely two heads or families of the Priests to wit of Eleazar and Ithamar Verse 1. These are the generations of Aaron c We see in this place how Moses immediately after the numbring vp of the people that medled not with the ministery of the word or killing of the sacrifices or administring of the Sacraments or seruing in the Tabernacle or carrying of the Arke or teaching of the people handleth in the next place the forme and fashion of the ministery that laboured and spent themselues in the former things For let there be neuer so great order or good pollicy in the Common-wealth yet if the care of the ministery be neglected all is to little purpose Wee see from hence the goodly order that GOD obserueth in this great army he establisheth among them most carefully the holy Ministery to the ende they might be taught and instructed in the word Doctrine 1 Heereby we learne that among all nations people vnder the heauens There is an absolute necessity of a standing Ministery among all people the ministery of the word ought to be planted and established I say there is a great and absolute necessity of a standing and setled ministery among all sorts and conditions of men to guide them in the waies of godlinesse This appeareth euidently from the beginning for rather then there should be no teaching God himselfe was the Pastor and Teacher the Priest and Prophet of his Church and instructed them immediately by his owne voice without the ministery of man he was then the Shepheard and they the sheepe he the master and they the Schollers So he appeared to Adam and taught him and likewise his posterity after him Then there was no neede of any other Doctour or instructer he was all in all For as a man need not light a Candle at noone day thereby to see when as the Sunne shineth cleerely in his strength no more needed man in his innocency to be taught by man seeing he enioyed the bright Sun-shining of Gods glorious presence But when once mankinde began to multiply and encrease out of one house into diuers families as a tree displaying it selfe into many branches God raised vp ordinary and extraordinary Teachers For the father of the family was the King and Priest of it a King to rule a Priest to teach the will of God to his children Hence we reade that Enoch the seuenth from Adam prophesied of the second comming of Christ to iudgement Iude 14. with ten thousands of his Saints to execute iudgement vpon all vngodly sinners So then he was a Prophet raised vp of God in those corrupt times to reproue sinne and to conuince all that were vngodly among them of all their vngodly deeds which they vngodly committed After him he stirred vp Noah 2 Pet. 2 5. a Preacher of righteousnesse while the Arke was in preparing when the long suffering of God waited an hundred twenty yeares for their conuersion Besides that the people of God might bee sufficiently prouided for the first borne were also sanctified to this Office as we shall see afterward in this chapt and the chap. following and lastly in their stead the Tribe of Leui were set apart in whom alone it continued excepting the Prophets that had a speciall calling while the Synagogue stoode euen vnto Christ who when he ascended and led captiuity captiue gaue giftes vnto men at his pleasure and appointed some Apostles some Euangelistes some Pastors and Teachers for the perfecting of the Saints Eph. 4 12. and for the edifying of the body of Christ We see in this place that so soone as the law was giuen in Mount Sinai God appointed those that shold publish and preach the same and so soone as the Tabernacle was erected he ordained Aaron and his sonnes to attend vpon it and to perfourme their seuerall duties according to his direction and appointment Thus also did the Apostles deale so soone as they had preached the Gospell according to the commission and commandement they had receiued thereby gained a people vnto God they setled a ministery to continue and appointed Elders and Pastors ouer that people for the propagation of true religion and the strengthening of Gods seruants in all good duties This appeareth in the Acts of the Apostles Paul and Barnabas confirmed the soules of the Disciples and exhorted them to continue in the faith and when they had ordained them Elders in euery Church
family which was the Church of God not onely Isaac the sonne of promise in whose seede the nations of the earth should bee blessed but Ismael that was borne after the flesh that mocked his brother persecuted him that was borne after the spirit and in the end was cast out of the Church Gen. 21.9 10. Gen. 21.9.10 Gal. 4.30 Gal. 3.30 And as it was with the father so was it with the son for we see this in the children of Isaac who stroue and struggled within the wombe of their mother Gen. 25.22 and when the time of her deliuerance came she brought foorth not only Iacob Gen. 32.24 who afterward was sirnamed Israel obtaining a farre more honourable name then all the Affricani or Germanici or Asiatici among the Romanes whose praise was wholly from the earth and a blast of the mouthes of mortall man whereas he wrastled with God in Peniel and preuailed but also prophane Esau Heb. 12 16. so branded as it were in the forehead by a marke of yron by the Spirit of God who sold his birth-right for a messe of pottage For the children being not yet borne neither hauing done any good or euil that the purpose of God according to the election might stand not of workes but of him that calleth It was said vnto her Iacob haue I loued but Esau haue I hated Rom. 9.11.13 Rom. 9.11.13 Samuel was a man that feared God exceedingly and gouerned the people vprightly so that he appealed to the people and to the consciences of all men to witnesse his innocency and integrity what wrong he had done them whose oxe he had taken and whose asse he had taken or at whose hand he had receiued any bribe to blinde his eyes 1 Sam. 12.3 1 Sam. 12.3 Yet when hee was old and made his sonnes iudges ouer Israel they walked not in his wayes but turned aside after lucre they tooke bribes and peruerted iudgement 1 Sam. 8.3 1 Sam. 8.3 Dauid was a man after Gods owne heart yet he had not onely Salomon that was beloued of God 2. Sam. 13.14 and 15.16 1 Kin. 1.5 but also incestuous Amnon ambicious Absolon and trecherous Adonijah the first defiled his owne sister and wrought folly in Israel the other two rebelled against their father and sought to take away the kingdome from him The like we might say of Eli who sate vpon a seat by a post of the Temple and by his residence on his charge and daily attendance to giue answeres to the people that came vnto him gaue testimony of his godlinesse yet his sonnes were the sonnes of Belial and knew not the Lord 1 Sam. 2.12 1 Sam. 2.12 To conclude for the examples that might be brought to this purpose are infinite who was more Godly then Iosiah who remembred his creator in the dayes of his youth and reformed religion betimes in his kingdome yet his children followed not the wayes of their father but did euill in the sight of the Lord according to all that their wicked forefathers had done 2 King 23.32 37. 2 King 23. Iere. 22.18 Iere. 22.18 To all these testimonies of Scripture if we adde also the testimony of common experience of all ages and times and places and persons we may gather that all the children of the faithfull haue not beene alwayes continued vnder the covenant of God nor followed the steppes of their faithfull parents to be like vnto them Now because this is a point diligently to Reason 1 be marked of vs let vs consider the reasons whereby it may be better confirmed vnto vs. First to shew the election of God which is the highest steppe of our saluation to stand vpon the free wil and purpose of God and not vpon ordinary succession or naturall generation or any causes in our owne selues to the end that all both parents and children should confesse that such as haue receiued this power and prerogatiue to beleeue in the Name of Christ Iesus are borne not of blood nor of the will of the flesh nor of the will of man but of God Ioh. 1.13 Ioh. 1.13 This reason is noted concerning Iacob Rom. 9.11 that the purpose of God might stand according to election not of any workes but by him that calleth this was it that made difference betweene him and his brother Secondly that the best seruants of God Reason 2 may acknowledge that they can by no means conuey to their posterity the graces of God the gifts of sanctification repentance from dead workes which themselues haue receiued from God by supernaturall meanes and not by naturall they begetting naturally children of wrath as well as other men euen sinfull children tainted and defiled with originall corruption Adam begate Seth in his owne image that is in his naturall inclination to euil Gen. 5.3 Gen. 5.3 Hence it is that Dauid acknowledgeth he was shapen in iniquity and that in sinne his mother did conceiue him Psal 51. Psal 51. So then as the corne that is purged from the chaffe and made cleane bringeth vp corne againe together with the chaffe and as the father that is circumcised begetteth children that are vncircumcised so such parents as are sanctified themselues cannot leaue to their issue any sanctifying graces which must come onely from aboue from the Father of lights Reason 3 Thirdly God hath a purpose to shew his iustice in the destruction of the stubborne and disobedient as he doth his mercy in the saluation of those that are godly and obedient This is the reason rendred by the Spirit of God that albeit the sonnes of Eli were reproued by their father yet they hearkened not vnto his voyce because the Lord would slay them 1 Sam. 2.25 â— Sam. 2.25 God is determined to glorifie himselfe and his great Name in their destruction as they resolued and setled themselues their whole liues to dishonour him to their confusion Reason 4 Lastly the children euen of faithfull and godly parents doe oftentimes want the good meanes of a godly education and therefore no maruell if their hearts not being ploughed vp doe bring forth cockle and darnell in stead of good corne For the children of God doe themselues through humane frailty and infirmity sometimes faile in the performance of this duty They cocker them and are too choice and nice ouer them they dare not offend them or speake a word against them which ouerweening and suffering of them to haue their will too much God punisheth in their children whereof we haue a worthy example in Dauid toward Adonijah who exalted himselfe against his father saying I will be king and he prepared him chariots and horsemen and fifty men to runne before him The occasion of this presumption and rebellion is noted to be thus King 1.6 His father had not displeased him at any time in saying Why hast thou done so He failed toward him more then Eli did toward his sons for he said
riches and reioyce in it more then they that finde great spoiles Account the merchandise of it better then the Merchandise of siluer and the gaine thereof more precious then Rubies so that nothing that we highly esteeme can be compared vnto it Prou. 3.13 14. Magnifie it as a treasure of that value that rather then thou wilt leaue it thou wilt be ready to forsake all that thou hast Matth. 13. There is nothing that more slaketh and shaketh off our deuout attention then to account the precious word of God vile and base in our eyes according to the corrupt custome of many in our dayes that preferre huskes fit to feed swine before the fat of wheat that is sent to nourish the sonnes of God Fourthly we must know that there is great hope of those that refuse not the meanes but submit themselues vnto it but none at all of those that vtterly refuse it What God may worke extraordinarily who sometimes feedeth by miracle from heauen as he did the Israelites Exod. 16.15 1 King 17.6 and Eliah in the wildernesse we cannot affirme and they that waite vpon such vanities forsake their owne mercy But of this point we haue spoken already Lastly it is our duty to lay vp the Word in our hearts that it may not be taken from vs but that we may practise it and profit by it For all our hearing must aime at profiting We must desire the sincere milke of the Word 1 Pet. 2.2 that we may grow thereby Now it can neuer take root except we heare it with an honest and good heart Luke 8.15 If we haue it only running in our mouthes or swimming in our braines it is as the grasse vpon the house toppe Psal 129.6.7 which withereth afore it groweth vp wherewith the mower filleth not his hand nor he that bindeth sheaues his bosome Let vs therefore first of all giue our hearts vnto God pray him to reforme them and to open them that so we may attend to those things that are deliuered vnto vs. As for those that haue their mouthes open but their hearts empty of the word they are as sounding brasse or a tinkling cymball they may please themselues and deceiue others for a time but their hypocrisie shall be vncased their deceitfull dealing manifested and themselues prooued to be no better then vessels that make a noyse but are without all substance in them Verse 11 12. And I behold I haue taken the Leuites c. Hitherto we haue spoken of the commandement of God directed vnto Moses that he should present the Leuites before Aaron the Priest that they may minister vnto him now we are to proceede to the reason of the commandement where we see the cause rendred why they should be giuen vnto him because euen vnto this time the first borne had executed the Priests office being consecrated vnto God and preserued out of the common destruction when the first borne in Egypt were destroyed He putteth them in mind of Gods mercy toward them who might iustly haue destroyed them as well as the Egyptians if it had pleased him When we see a common desolation or destruction and our selues as a remnant taken out of the common calamity it ought to make vs thankfull vnto God and to acknowledge that wee holde our life of him in cheife Thus did Noah stand affected when he offered sacrifice to God after he was come out of the Arke and was preserued with his family from the flood of waters Thus doth Daniel Dan. 5.20 â—â— teach Belshazzar the king to humble his heart knowing the heauy iudgment that God brought vpon his father and tooke his glory from him We must profit by the examples of Gods workes both of his mercy and iudgement vpon others We learne from hence Doctrine that the first borne were from the beginning the Lords The first boâ— were sanctified to the Lord. and consecrated to serue him and to instruct others This dignity and preheminence of the first borne beganne among the sonnes of Adam and continued in his posteritie as well before as after the generall destruction of the old world the eldest euer succeeding in the kingly and Priestly office vnlesse for some open impiety or other secret cause best knowne vnto God and vnknowne vnto the Church hee were reiected so that there was euermore some excellency vntill that Israel came out of Egypt and the Church became nationall Hence it is that God saith to Caine the elder sonne of Adam If thou doe well shalt thou not be accepted and if thou doest not well sinne lieth at the doore and vnto thee shall be his desire and thou shalt rule ouer him Gen. 4.7 To this purpose Iacob speaketh to Reuben Gen. 49.3 Thou art my first borne my might and the beginning of my strength the excellency of dignity and the excellency of power Thus he was by priuiledge of birthright and thus was euery sonne by creation that first opened the matrice Luke 2.23 Whereby we see that in the family of the faithfull from the first man that God created vntill Aaron was sanctified to be a Priest vnto God in stead of the first borne the eldest of the family ordinarily had both the kingly and Priestly direction of the rest of his brethren As we saw this before in the house of Adam so it appeareth also afterward For when Caine the eldest sonne of Adam to whom the dignity of the first borne did pertaine was for his iniquitie reiected from that honour and excommunicated from the Church which was a spirituall kinde of banishment God raised vp Seth who being taught by his father touching the fall of man touching the punishments of sinne and the promised Sauiour assisted him while he liued in guiding his family and succeeded him after his death in the gouernment of the Church of God which was as a little flocke in comparison of the race of Caines posterity that married many wiues and encreased in great multitudes In like sort Enoch succeded Seth and dying â—ield of the â—rch lib. 5. â— â—et 2.5 â—â— 4. â— left that honour to Kenan Kenan to Mahalaleel c. These were preachers of righteousnesse and repentance some of them indued with the spirit of Prophesie to conuince that wicked generation These Preachers of God being contemned and despised in the world such entertainement haue his seruants euer found the flood came and swept them away Noah gouerned as a father the Church of God before and after the Flood and left the same dignitie and office to Shem his second sonne Iaphet his eldest sonne being put behinde for secret causes knowne vnto God euen as his father had committed it vnto him â—en 10.21 Thus we might proceed and goe forward to shew in succeeding ages of the Church how God continued this fauour to the first borne and thereby set as it were a crowne of honour vpon their head Hence it is that at the giuing of the
sentence of death gone out against vs Euen as the children of Israel had beene all the children of death as well as the first borne of Egypt had not God in great mercy and compassion spared them For albeit he deliuered Goshen where the Israelites were from the plagues that wasted and wearied the Egyptians was this thinke we because Israel deserued to be spared or because God could not in iustice comence any action against them No they had learned too much the manners of Egypt they beleeued not the word of the Lord for their deliuerance but murmured against the Ministers of God sent vnto them albeit they had seene his wonders and signes that were wrought among them Their first borne therefore had beene in no better case then the first borne of Egypt had not God beene mercifull vnto them and shewed pitty vpon them So then we are all put in mind of our naturall corruption by sin deriued from Adam in regard of which corruption which is spread as a foule and filthy leprosie ouer all the powers of the soule and parts of the body we are guilty both of temporall and eternall death vnlesse we haue redemption by Christ the promised Sauiour of the world We are by nature wretched and miserable sinners borne as it were out of due time and deserue the wages of sin that is death 1 Ioh. 1 8. Tit. 3.3 Rom 6.20 We our selues were in times past vnwise disobedient deceiued seruing diuers lusts and pleasures liuing in malice and enuie hatefull and hating one another There are many branches of this corruption and sundry points necessary to be knowne of vs concerning the same First we must acknowledge no difference between our selues and others Are we better or more excellent then they No in no wise We all lie vnder sinne and haue the seedes therof within vs. Rom. 3.9 and are ready to fall into all the most horrible sinnes can be named if we be not stayed by the hand of God Secondly we must looke into the Law of God as in a glasse that we may see our defects and deformities We are blinde and cannot see the Law is a true glasse and will shew vs our face truly it telleth what is amisse and flattereth no man for by the Law commeth the knowledge of sinne Rom. 3.20 There cannot be the least spot but it will be made to appeare so that he which is ignorant of the Law knoweth not himselfe Thirdly we must confesse the loue of God to be great toward vs in freeing of vs from the bondage of sinne and setting vs at liberty to be the seruants of righteousnesse Thus doth the Apostle Rom. 7.24 25. O wretched man that I am who shall deliuer me from the body of this death I thanke God through Iesus Christ our Lord c. Fourthly ' we must learne the vilenesse and greatnesse of our fall which Paul calleth the disobedience of one man containing all sinnes of what kinde and nature soeuer Adams sinne how great which may be considered in those few particulars First he regarded not the promise of God wherby he was willed to hope for euerlasting life so long as he cōtinued to eat the tree of life Secondly he despiseth the commandement of God restraining him from the forbidden fruite and maketh no account of it Thirdly hee breaketh out into horrible pride and ambition whereby he would be equall vnto God and seeke an estate higher then that wherin he had set him He was not content with his present condition albeit it were most excellent Fourthly he sheweth an vnfaithfull heart to depart away from the liuing God his creator so that he did not beleeue or not regard the threatning of God which was that when he sinned he should die he becommeth the most vnkinde and vnthankefull wretch that could be not considering what infinite benefites he had receiued for himselfe and his posterity and that he was to loose them and leaue them in such sort that they departed both from himselfe and from his posterity Lastly he brake out into foule and fearefull Apostacy from God to the diuell from his maker to the tempter giuing more credite to him that charged God with lying with enuy and with malice then to the Almighty of whose goodnesse he had so great experience Thus he preferred the father of lyes before the God of all truth So that in the first sinne of man August Enchir. ad Laurent ca. 46. we may discerne many sinnes if it bee deuided into his particular parts and considered seuerally as it ought to be of vs. The fift branch is that we must all of vs take notice of the fruits and effects of the former disobedience whereby the image of GOD after which we were created at the first is blotted out onely some few remnants remaining of it so that in stead of wisedome power trueth goodnesse holinesse and righteousnesse wherewith our first parents were clothed as with garments more precious then the carpets of Egypt and all the ornaments of gold and siluer wherein the Nobles of the earth are attyred he punished them with the contrary euills and pulling these from them and stripping them starke naked they appeared most deformed through blindnes weakenesse falsehood foolishnesse prophanenesse and vnrighteousnes which swarmed in them and all their children A cursed roote cursed fruite a wretched cause a wofull effect Hence it is that we are prone to fall into all euil and not able to thinke one good thought 1 Cor. 2.14 2 Cor. 3.5 we are borne dead in sinnes and trespasses Ephe. 2.1 Ier. 17.19 Iob 15.15 And yet this is not all our misery but it brought in as by a violent wind or a raging flood an heape of sicknesses diseases aches and a traine of ten thousand calamities that attend vpon our whole life vntill they bring vs into the chambers of death Lastly when we haue taken good notice of the former miseries and bondage vnder which we lie and thought well vpon them with due meditation they will driue vs out of the loue of our selues and make vs labour to be regenerated and borne againe by the spirit of God Ioh. 3.5 Ezek. 36. ◠we must seeke to repaire the decayed image of God to be renewed in our mindes that we may be no longer the seruants of sin but of righteousnesse Our olde man must be crucified that the body of sinne may be destroyed Rom. 6.5 Let it not therefore reigne in our mortall body that we should obey it in the lustes therof neither let vs yeeld our members as instruments of vnrighteousnes but yeeld our selues vnto God as those that are aliue from the dead and our members as instruments of righteousnesse vnto God Againe What we are by grace as the figure of the first borne expresseth the natural condition of all mankind deseruing to be destroyed so it setteth foorth the prerogatiue of the faithfull and sheweth what we are by grace For as Christ being
Lord brought you out with a mighty hand and redeemed you out of the house of bondmen from the hand of Pharaoh king of Egypt The like doth the blessed Virgin confesse Luke 1.48 Luke 1.48.49 and 2.8 â—oh 7.46 He hath regarded the low estate of his handmaiden for beholde from henceforth all generations shal call me blessed for he that is mighty hath done to me great things and holy is his Name She was a poore despised handmaid in Israel yet chosen to be the mother of Christ The Apostles were many of them taken from base trades other from ignominious offices some were fishermen called as they were mending their nets Matthew was one of the Publicanes which were contemned of the people of Israel yet God made them master builders of his Church and appointed them to lay the foundation and so had the highest and chiefest place of honour and preferment to be made planters of Churches throughout the whole world God therfore vseth when it pleaseth him persons of inferiour place and condition to effect great and mighty things And why should it not be so forasmuch as Reason 1 all things are ruled and ordered by his prouidence he disposeth of them in his wisedome as seemeth good vnto himselfe for the pillars of the earth are the Lords and he hath set the world vpon them 1 Sam. 2.8 All the frame of heauen is whirled about the poles this is the order that God hath set and who is able to alter it whatsouer things come to passe in heauen aboue or in the earth beneath are all the workes of his hands he setteth vp and pulleth downe at his owne appointment and who shall be able to controll them Secondly in the choice of simple and vntoward Reason 2 meanes such as haue litle or no force in them his glory is most of all seene Now hee will maintaine his owne glory and will haue it acknowledged and magnified of his creatures and requireth that hee which glorieth should glory in him as 1 Cor. 1.29 hee will haue no flesh glory in his presence Iere. 9.23 neither the rich man in his riches nor the strong man in his strength nor the wise man in his wisedome but let him that glorieth glory in the Lord. So then he chuseth foolish things before the wise weake things to confound the mighty and base things of the world to bring to nought things that are because he hath respect to the manifestation and setting forth of his owne glory Thirdly we are not to maruell that God Reason 3 maketh such a choyce of his instruments which carnall men might account an euill and vngrounded choice because he respecteth the heart and not the outward appearance 2 Chr. 28.4 5. When Dauid the least and so the most vnlikely both in his fathers family and in the eyes of the iudgement of men was annointed to be king chosen as he followed the Ewes great with yong to feed his people in Iacob and his inheritance in Israel the Lord said vnto Samuel Looke not on the countenance of the eldest nor on the height of his stature 1 Sam. 16.7 because I haue refused him for the Lord seeth not as man seeth for man looketh on the outward appearanâ—â— but the Lord looketh on the heart Thus then we may conclude that God raiseth vp weake instruments to honour him and employeth them to serue him in the workes to which it pleaseth him to fit them Let vs therefore make some vses of this Vse 1 Doctrine which serue vnto vs for great profit First of all it ministreth great comfort to such as are poore and of low degree for albeit men contemne them and disgrace them albeit they are ready to tread them vnder their feet and thrust them to the wall albeit they be hissed at in the streetes and oppressed by the mighty yet God vouchsafeth to respect them and in great mercy to looke vpon them This we see in our spirituall estate and condition What are we but a masse of sinne the children of wrath and condemnation yet God vouchsafeth to elect vs and call vs by his grace to the knowlege of his truth from our naturall life led in the time of our ignorance It was the mercy of God to call Dauid from the sheepefolds and from following the Ewes great with yong Psal 78. But it was a greater mercy to call vs from the greatest bondage and slauery that euer was bound faster then with chaines of yron which giueth vs no time to rest or breathe or feed or sleepe but setteth vpon vs continually day and night This thraldome is worse then that of Egypt it is endlesse intollerable deadly and without intermission What an honour and dignitie then doth God doe vnto vs who were strangers from the life of God through the ignorance that is in vs to deliuer vs from this captiuity and to bring vs into the glorious liberty of the sonnes of God Our perdition is of our selues Hos 13.9 but our saluation is of the Lord Reuel 7.10 He will not giue his glory to any other â— 42.8 and therefore let not vs ascribe it vnto our selues or to any creature but magnifie the goodnesse of the Creator who is blessed for euermore We are raised vp from the greatest misery to the greatest glory as the lowest ebbe hath the highest tide and therefore let vs shew all thankefulnesse and obedience vnto him â—â—t 9.4 Before the children of Israel entred into the land of promise he gaue them warning and a watchword that they should not say in their hearts nor speake it with their mouthes that it was for their owne righteousnesse they were brought into Canaan and shall we thinke that we are deliuered from the slauery of sinne and Satan and made the freemen of Iesus Christ by our owne deserts and so giue the glory of our saluation to our selues Let this be farre from vs euen as farre as hee hath remooued our transgressions from vs. So then â—l 103.12 heere is matter of great comfort that our sins are forgiuen vs and though the remnants of them remaine in vs yet they haue receiued their deathes wound and shall in the end vtterly die in vs. And in the meane season while we beare about with vs the body of this sinne â—m 8.9 the Lord calleth vs spirituall and esteemeth vs according to his grace not according to our corruption If there be one sparke of grace and one drop of faith as a graine of mustard seede God acknowledgeth vs to be his â—mb 23.21 he seeth none iniquity in Iacob he beholdeth no transgression in Israel He that is euill can see nothing in Gods seruants but euill if sinne be in them Satan will charge them that sinne reigneth in them It is otherwise with God he iudgeth not of vs by the reliques of sinne but by the beginning of grace If we haue the first fruites of the new man in vs the remnants of
If they were demaunded what they thinke of the word and of God the author of the word they would acknowledge the Scriptures to be most true both the promises that are made and the threatnings that are contained in it they would confesse that God is a most iust God euen visiting the iniquity of the fathers vpon the children vnto the third and fourth generation yet it skilleth not what they speak with their tongues so long as we may euen openly reade the secrets of their thoughts and the imaginations of their hearts in their outward practises For touching the word of God it is most true and it cannot be denyed we reade oftentimes that God is also mercifull Rom 2.4 Ephe. 2. we reade of the riches of his grace and bountifulnesse of his abounding in compassions and reseruing mercy for thousands What then or what is all this to them shall we continue therefore in sinne that grace may abound ought not rather the riches of his bountifulnes and patience and long suffering leade vs vnto repentance Shal we after our hardnes and hearts that cannot repent heape vp vnto our selues as a treasure wrath against the day of wrath and the iust declaration of the iudgement of God who shall giue to euery man according to his workes It is a good lesson which the Prophet teacheth vs that there is mercy with God not that we should presume of his mercy and runne into all excesse of ryot but to the end he may be feared Psal 130.4 Hence it is that Moses Deut. 29.20 strippeth all such as flatter themselues with hope of pardon and conceit of mercy and opinion of escaping from that foolish imagination He that blesseth himselfe in his heart saying I shall haue peace though I walke in the imagination of my heart to adde drunkennesse to thirst The Lord will not spare him but then the anger of the Lord and his iealousie shall smoake against that man and all the curses that are written in this booke shall lie vpon â—im the Lord shall blot out his name froÌ„ vnder heauen These persons may call for mercy but he will not answere them in mercy they may seeke him early but they shall not finde him because they hated to be reformed and did not chuse the feare of the Lord Prou. 1.28 29. He is very gracious and mercifull slow to anger and of great kindnesse Psal 103.17 18. Howbeit it is to the penitent only not to the obstinate The Prophet saith The mercy of the Lord is from euerlasting to euerlasting and his righteousnesse vnto childrens children to such as keepe his couenant and to those that remember his commandements to doe them Where we see the Scripture maketh a difference and diuision betweene man and man and giueth to euery one his portion so that albeit he be mercifull yet it is to those onely that keepe his commandements For although all be sinners and therby seeke to creepe away closely that way as it were in the darke that they might not bee espyed yet we must know this that some are repentant sinners for whom there is mercy in store some are obstinate sinners the Scripture hath no mercy for them but terrors threatnings and iudgements and punishments because vpon such wicked he will raine snares fire and brimstone and an horrible tempest this shall be the portion of their cup for the righteous Lord loueth righteousnesse his countenance doth behold the vpright Psal 11.6 7. Now such as continue in the course of their sins are ready to beleeue that God is merciful but they beleeue not the Scripture that he is mercifull onely vnto such as repent they perswade themselues falsely that they may run on in euill wayes and yet find mercy at the latter end which is directly contrary to the whole doctrine of the Scriptures And yet these men aske shall we not beleeue the Scripture to be true Whereas they beleeue one part of the Scripture but they call into question another part they lay holde on his promises but they stop their eares against his iudgements nay they doe not so much as beleeue the promises aright neither will learn to whom they are deliuered in whom they shall be verified which sauoureth altogether of infidelity and vnbeliefe Besides as they derogate from the verity of the Scriptures so they deny God after a sort and turne him into a lie make him an idoll to stand stil and doe nothing For to imagine in our heart a GOD wholly compact of mercy that seeth sinne but will not punish it that knoweth who sinneth but will let him alone is to deny the true God who as he is merciful so he is also iust This the Prophet Nahum testifieth in the beginning of his Prophesie The Lord is iealous â—â—m 1 2 3 and the Lord reuengeth the Lord reuengeth and is furious the Lord will take vengeance on his aduersaries and reserueth wrath for his enemies The Lord is slowe to anger great in power and will not at all acquit the wicked c. And heereunto accordeth the description of him Exod. 34 6 7. The Lord God mercifull and gracious long suffering abundant in goodnesse and truth keeping mercy for thousands forgiuing sinne and that will by no meanes cleere the guilty visiting the iniquity of the fathers vpon the children and vpon the childrens children vnto the third and fourth generation Such then as thinke they may proceede and goe forward in their transgressions without controlement or punishment because God is a mercifull God do vtterly deceiue themselues make a snare to entrap their owne soules The wise man saith that to iustifie the wicked and to condemne the innocent are both of them an abhomination vnto the Lord Prou. 17 15. If then he hate it in all the sonnes of men how shall we imagine that the Lord will do or can do either of theÌ„ Let vs therefore so conceiue of God as hee hath taught vs in his holy word let vs not make a counterfeit god nor set vp an Idoll in our heart for he will be serued no therwise then he hath appointed To conclude we must know that whosoeuer denieth 〈◊〉 of the threatnings denounced in the word denyeth a part of the Scripture and as much as lyeth in him maketh God a lyar who will as well execute his judgements as performe his promises forasmuch as hee is faithfull in both And whosoeuer imagineth that God is onely mercifull consequently denieth his iustice hath not the true God for his God but committeth horrible idolatry in coÌ„ceiuing wrongfully of his Maiesty Vse 4 Fourthly seeing such damages and iniuries as are offered to our brethren doe reach to God are condemned as sinnes against him it should teach vs to looke to our own waies to practise iustice and equity toward them to take heed of all fraud forgery falsehood oppression whatsoeuer forasmuch as hee will take an account of vs and bring vs vnto a
into hell fire For seeing we offend him to whō should we repaire and come for pardon but vnto him that is offended It is he that can giue vs pardon both of sinne and punishment The practise heereof we see in the Prophet Dauid who because he had sinned against God against God onely he flieth vnto him for the forgiuenesse of his sinnes Psal 51 4. Haue mercy vpon me O God according to thy louing kindnesse Verse 1. according to the multitude of thy tender mercies blot out my transgressions Verse 2. Verse 4. wash me throughly from mine iniquity and cleanse me from my sinne c against thee thee onely haue I sinned and done euill in thy sight Let vs not continue in sinne but labour earnestly and speedily to come out of it as he that is fallen into a pit desireth nothing more then to get out and putteth to all his strength to be deliuered If we get not a generall pardon for all our sinnes woe vnto vs we are in a most wretched and miserable condition One sinne left vnpardoned is able to cast vs out of Gods kingdome and to giue vs our portion among the vnbeleeuers We see this in the fall of the Angels who left the state and habitation wherein they were set they sinned and were cast out from the presence of God and are reserued to destruction It is a good signe and a true note of repentance to thirst after mercy This is the penitents song he neuer pleadeth merit but euermore praieth for mercy and prizeth it aboue all other things First we must see our sinnes against God and the sentence of death pronounced against vs and then confesse the same to be iust and equall against our selues As then our sinnes cry to God for vengeance as we shewed before so let them cause vs to cry vnto God for deliuerance from them and the forgiuenes of them Though we haue sinned against him yet let vs not despaire of mercy for that were willingly and wittingly and willfully to cast our selues into the Lyons denne with whom is no pitty or compassion as if he that were like to bee drowned should refuse to bee helped out of the waters Let vs not say that God hath forsaken vs cast vs out of his sight let vs not thinke we are out of the hope of his fauour When we seeke not God he will seeke vs out and he seeketh out no man but he findeth him And heerein appeareth the infinitenesse of his loue the bottome wherof no man can sound whereof many can speake to their endlesse cōfort and to his endlesse glory and praise Such as sought not the meanes to bring them home to God God hath brought the meanes home to them and directed them to vse thē to their consolation and saluation Not that we should abuse or neglect the meanes but to kindle our loue and zeale vnto them so much the more For if he haue bin found of them that sought him not much more will he offer himselfe in kindnesse and mercy to those that with pure hearts and vpright consciences seeke vnto him and craue a blessing of him as somtimes he hath rewarded temporally those that haue humbled themselues hypocritically and vnsoundly to declare how greatly he regardeth true repentance indeed From hence is reproued the doctrine and practise of the Church of Rome that teach that the Pastours of the Church haue full and absolute power to forgiue sinnes as Christ had as though whosoeuer doubteth of their right and iurisdiction might as well doubt whether Christ haue authority to remit sinnes This is the pride and presumption of the man of sinne to challenge this preheminence who setteth himselfe downe in the seat of God and boasteth himselfe as God For this is one of the regalities and prerogatiues of God which he will giue or impart in whole or in part to none other It is an honour that belongeth peculiarly vnto him This the Scribes and Pharisies confessed in the Gospel Math. 9 3. Mar. 2 7. Who can forgiue sinnes but God onely Christ therefore is the onely author of reconciliation the Ministers are onely the Lords messengers and ambassadors to declare his will out of his word 2 Cor. 5 18. All things are of God who hath reconciled vs vnto himselfe by Iesus Christ and hath giuen to vs the ministery of reconciliation If the Bishop of Rome had this authority The Bishop of Rome cannot forgiue sins then wee ought to craue mercy at his hands and say vnto him Haue mercy vpon me O Lord God the Pope which is intollerable blasphemy impiety against God Obiection But it may be said If he do not sometimes forgiue sinnes then it shall seeme to be false which Christ saith Whatsoeuer ye binde on earth shall bee bound in heauen and whose sinnes ye remit they are remitted c. I answer Answer this power giuen to the Apostles and their successors is a commission in the Name of Christ to declare and pronounce remission of sins to them that are truely penitent They haue no power actually to remit sinnes they are onely as dispensers and stewards they are not made competent Iudges but onely as the Lords messengers to publish the will of God out of his word They are as Ministers not enabled to reconcile men vnto God but to pray and beseech them to be reconciled through Christ 2 Cor. 5 20. Christ then is the reconciler they are the Ministers of reconciliation Their commission stretcheth no farther but to declare the Princes pleasure If then God onely forgiue sinnes surely no man can doe it doubtlesse the man of sinne cannot forgiue sinne he cannot forgiue himselfe much lesse another He is a sicke man himselfe and needeth the Physition if haply any physicke will do him any any good which is much to be doubted He cannot be an absolute Physition to others that needeth the Physition himselfe he cannot saue others that cannot saue himselfe neither reconcile others to God who hath himselfe neede to be reconciled by another Christ Iesus himselfe could neuer haue reconciled vs to his Father if he had needed his Mother or any Saint or Angell to reconcile him to God We must all high and low rich and poore goe together to the Physition that he may heale all of vs. It is Christs shedding of his blood that remitteth sinnes it is he that hath made satisfaction to God so that it belongeth to God only to forgiue sinnes properly It is Christ that calleth all vnto him that are weary and heauy laden Mat. 11 ◠and promiseth to refresh them The Lord saith in the Prophet I am the Lord thy God Esay 43 ◠25. the holy one of Israel thy Sauiour and afterward I euen I am the Lord and besides me there is no Sauiour and yet againe more plainely I euen I am hee that blotteth out thy transgressions for mine owne sake and will not remember thy sinnes Neither doth Christ reprehend
them might haue hope And the Prophet Dauid in sundry places setteth downe this effect which himselfe from time to time had found and felt in his troubles as Psal 19.8 The statutes of the Lord are right reioycing the heart the commandement of the Lord is pure enlightning the eyes and the 119. Psalme Psalm 119 24 is a plentiful store-house to furnish vs abundantly with matter of comfort Thy testimonies are my delight and my Counsellers and againe My soule melteth for heauinesse strengthen thou mee Verse 28 according to thy word This is the true way sanctified vnto vs to driue away heauinesse this means the children of God haue vsed haue found by experience and good proofe the force and effect of it It hath beene very auaileable vnto them and filled their bones with marrow and fatnesse To this end he saith afterward Verse 92. Vnlesse thy law had beene my delight I should then haue perished in mine affliction Thus doe the faithfull reioyce in his Testimonies as much as in all riches forasmuch as his statutes do reioyce the heart make wise the simple enlighten the eies and conuert the soule then which it is vnpossible to finde greater matter of comfort Two meanes of comfort To conclude we haue seene that there are two meanes to obtaine comfort the one is from the worke of God in our hearts by his holy Spirit which leaueth vs not desolate and destitute The other is the vse of the word which is sweeter then the hony and the hony-combe and more to be desired then much riches Let vs haue an heape of sorrowes cast vpon vs through enduring of the Crosse and let vs sinke neuer so deepe into afflictions the word of God is able to raise vs vp againe to cheere vp our hearts Verse 7. Then they shall confesse their sinne which they haue done Wee shewed before that Moses setteth downe three waies how this damage offered to men is to be blotted out The course which they ought to take to purge it away is first of all to make confession of their sinne to God forasmuch as where the confession of man goeth before there the forgiuenesse of God followeth after We cannot lye hid from him nor conceale our offences and therefore it is best to acknowledge them before him Doctrine Whosoeuer looketh for forgiuenesse must confesse his sinnes to God From hence we learne that whosoeuer looketh for forgiuenesse must confesse his sins to God This is the practise and property of a true penitent to lay foorth his sinnes to God both originall and actuall and to discouer them in his sight This we see in sundry examples remembred in the old new Testament When Dauid was reprooued of Nathan the Prophet who set his sins in order before him he answered 2 Sam. 12. I haue sinned against the Lord. The Publican going vp into the Temple to pray and standing afarre off would not lift vp so much as his eyes vnto heauen but smote vpon his brest Luke 18 13. saying God be mercifull to me a sinner The prodigall sonne hauing wasted his substance with riotous liuing when he came to himselfe he went to his father and saide vnto him Luke 15 21. Father I haue sinned against heauen and in thy sight and am no more worthy to bee called thy sonne The like confession we reade in Daniel chap. 9 5 6 7. when he perceiued by the word of the Lord that the seuenty yeares were accomplished in the desolations of Ierusalem he praied vnto the Lord his God and made his confession Wee haue sinned and committed iniquity and haue done wickedly and haue rebelled euen by departing from thy precepts and from thy iudgements c. The like we might shew out of Ezra 9 5 6. and Nehem. 9. and many other places which teach that it is a duty required of vs to make humble confession of our sinnes vnto God Reason 1 The reasons are weighty and effectuall to enforce this duty First we shewed in the former doctrine that all sin is committed against God Howsoeuer we may hurt men and damnifie them in their bodies and goods yet the cheefest dishonor is done against God whose law is broken and transgressed as Psal 51 4. Against thee euen thee onely haue I sinned and done euill in thy sight If then the iniury done to man be an iniquity cōmitted against God we are bound to confesse our sinne vnto him But all the wrongs offered to our brethren are sinnes against God and therefore confession ought to be made vnto him Secondly we haue shewed also before that Reason 2 it is in Gods power onely to forgiue sins and free vs from the punishment due vnto sinne He onely can giue pardon for sinne Cypri Ser. 5. de Lapsis that carried our sinnes on his body The Scribes and Pharisies had greeuously corrupted the purity of doctrine by the leauen of their owne traditions yet they held soundly and sincerely this principle that God onely forgiueth sinnes They falsely interpreted the law of God and peruerted the true meaning of it by their gloses yet they reteined this truth that none can forgiue sinnes but God onely Mark 2.7 If then God alone can forgiue sins then we must confesse them vnto him But hee alone can forgiue sinnes and therefore we must confesse them vnto him Thirdly without confession of our sinnes Reason 3 there is no forgiuenesse nor hope of pardon for God cannot in iustice forgiue vs except in humility we confesse vnto him seeing without it wee haue no promise made vnto vs to finde fauour at his hands If we be not ashamed to vncase and vncouer our sinnes he will not be ashamed of vs but shew mercy toward vs as Prou. 28 verse 13. Hee that couereth his sinnes shall not prosper but who so confesseth and forsaketh them shall haue mercy And the Apostle Iohn affirmeth the same If we confesse our sinnes he is faithfull and iust to forgiue vs our sinnes and to cleanse vs from all vnrighteousnesse 1 Iohn 1 verse 9. The like remedy Paul deliuereth to the Corinthians who for their vnreuerent vnworthy partaking of the Lords Supper were some of them weake some sicke and some dead If we would iudge our selues wee should not be iudged of the Lord. 1 Corin. 11 31. And the Prophet Dauid declareth the same by his owne experience Psal 32 verse 5. I acknowledged my sinne vnto thee and mine iniquity haue I not hid I said I will confesse my transgressions vnto the Lord and thou forgauest the iniquity of my sinne If then there be no forgiuenesse of sinnes without confession it followeth that it is our duty to confesse them before him Fourthly where there is no true confession Reason 4 of sinne there is no sound repentance for sin For the inward sight of sinne and humbling of our selues for it will open our mouthes cause vs to lay them open As then the confessing of them with
and in many others To this doth the Prophet exhort them Hos 14.3 Take vnto you words and turne to the Lord and say vnto him Take away all iniquity and receiue vs graciously so will we render the calues of our lips Thus we see confession of sinne and asking of pardon must ioyne hand in hand and goe together as friends that are agreed so that we should not hope for pardon but pray for pardon of God Exod. 34.7 whose nature is to forgiue iniquity transgression and sinne that is sinnes of all sorts how great and heinous soeuer they be If we sinne against God and neuer aske forgiuenesse of God we shall neuer receiue forgiuenesse at his hands Lastly we ought so to confesse our sinnes The eighth property as that we haue also a purpose to leaue and to forsake our sinnes We must not thinke to find mercy so long as we haue a desire to continue in them Hence it is that the Prophet saith Esay 55.7 Let the wicked forsake his wayes and the vnrighteous his owne imaginations and returne vnto the Lord and he will haue mercy vpon him and to our God for he is very ready to forgiue This is true repentance to flie from sinne forasmuch as euery one that nameth the Name of Christ must depart from iniquitie 2 Tim. 2.19 This is a faultie confession of sinne when there appeareth no change or alteration in them that doe confesse We must confesse both some of our sins and all of them Iob 20.12 and keepe none of the sweetnesse of them vnder our tongues as Iob speaketh but refraine from them and be afraid that they will be vnto vs as the gall of Aspes We must cast aside euery thing that presseth downe and the sinne that hangeth so fast on Heb. 12.1 he will bring all sin vnto iudgment and therefore we should confesse all of them if we would haue pardon of all of them We desire to haue them all pardoned so that we must hide none of them nor conceale them for thereby we shut vp Gods mercy and are enemies to our owne peace And shall restore the dammage thereof with his principall and put the fift part of it more thereunto c. The second meanes of expiation of our sins or of receiuing forgiuenesse of them is restitution which is set downe three wayes He that hath wronged his neighbour must restore first the principall secondly the dammage and thirdly he shal adde a fift part thereto to the end that all persons should be terrified from committing this or the like sinne and the owner may haue a full amends and receiue a perfect satisfaction True it is our offences are forgiuen freely without our deserts and certaine it is we cannot make amends and satisfaction to God but we can and may and ought vnto our brethren which are damnified by vs. Now if God had ordained that such as purloyne from men their goods either by open oppression or by forged cauillation or by violent extortion or by colourable circumuention should onely restore the principall portion which they haue taken away it might haue encouraged many in their wicked waies and haue strengthened the hands of the fraudulent dealer For he might reason thus with himselfe I wil enrich my selfe with my neighbours goods and draw vnto me that which is his I will goe closely and couertly to worke it is a thousand to one that euer it be knowne or I espied and if it come abroad to the open light I know the hardest and the worst that may befall he can haue but his owne againe and so though I be no winner I am sure I shal be no looser To preuent this mischiefe and to stop the mouthes of all those that are ready to doe wrong the Lord decreeth that such a one shall restore not onely the principall but he shall repay the dammage that the owner hath sustained by the lack or losse of his goods and besides he shall adde a fift part thereunto whether it be more or lesse that he hath taken away From hence we learne that whatsoeuer is vniustly taken away from the right owners Doctrine Restitutioâ— iâ— required or 〈◊〉 such as haue taken any thing wroâ—â—fully ought to be restored vnto them againe It is a duty required at our hands to make restitution to our brethren whensoeuer wee haue wronged them and whatsoeuer we haue taken from them When Abimelech had taken away Abrahams wife while he soiourned in Gerar the Lord said vnto him in a dreame Deliuer the man his wife againe for he is a Prophet and he shall pray for thee that thou mayest liue but if thou deliuer her not againe be sure that thou shalt die the death thou and all that thou hast Gen. 20.7 Abimelech is commanded to restore her againe to him whose by right shee was and to whom onely she pertained Many lawes to like purpose are set downe in the booke of Exodus chap. 22.1 3 4 5 c. If a man steale an oxe or a sheepe and kill it and sell it he shall restore fiue oxen for the oxe and foure sheep for the sheepe c. If a man doe hurt field or vineyard and put in his beast to feede in another mans field he shall recompense of the best of his own field and of the best of his owne vineyard So in the booke of Leuiticus chap. 6.1 c. the Lord ordaineth If a soule sin and commit a trespasse against the Lord it shall be because he hath sinned that he shall restore c. And to this purpose Samuel appealeth to the consciences of the people 1 Sam. 12.3 Behold heere I am beare record of me before the Lord and before his Annointed whose oxe haue I taken or whose asse haue I taken or whom haue I defrauded or whom haue I oppressed or of whose hand haue I receiued a bribe to blinde mine eyes therewith and I will restore it you Euery one that hath gouerment ouer others cannot truely say thus but euery one ought to do thus Whereby we see that howsoeuer God commandeth vs to confesse our sinnes which we haue committed vnto him yet that is not sufficient vnlesse we also make actuall restitution to him whom we haue offended This trueth is yet better to be confirmed Reason 1 by strength of reason And first we must know that it is a fruit or signe of true repentance and turning vnto God and of an heart touched with a feeling of his former offences that he which hath stollen will steale no more This we see in the example of Zacheus Luke 19.8 when once hee beleeued in Christ who had as it were lighted a candle within his heart that he began to see his own vnrighteousnesse and so his vnworthinesse to receiue any good thing he stood forth and said vnto the Lord Behold Lord the halfe of my goods I giue to the poore and if I haue taken away any thing from any man by false
vpon the Iewes and think hardly of them because they crucified the Lord of glory but if we would enter into our selues and consider what we are we should finde our nature as bad as theirs our sinnes are they that crucified him they are the nayles that did pierce his hands and feet and the speare that entred into his side and shed his blood Zach. 12 10. Vse 2 Secondly this confirmeth vs in a principle of our Christian religion that remission and forgiuenes of sinnes is by the merit of Christ because the Lord hath laid vpon him the iniquity of vs all Esay 53 6. And to him giue all the Prophets witnesse that through his Name all that beleeue in him shall haue remission of their sinnes Acts 10 43. And the Apostle saith that in him we haue redemption through his blood the forgiuenesse of sinnes according to the riches of his grace Eph. 1 7. What forgiuenesse of sinne is Now then if we would know what this freedome and forgiuenesse is we must vnderstand that it is a blessing of God vpon his people procured by the death and passion of Christ whereby God esteemeth of sinne as no sinne or as not committed This is figured out by many borrowed speeches in the Scripture as Esay 44 22. I will put away thy transgressions as a Cloud and chap. 38 17. He hath cast them behind his backe alluding to the common practise of men who when they will not remember or not regard a thing do turne their backes vpon it and put it out of their sight Likewise the Prophet Micah chap. 7 ver 19. He will cast all the sinnes of his people into the bottome of the sea alluding to Pharaoh and his host that perished and were drowned in the red sea The benefit of this is endlesse and vncountable the remission of our sinnes the redemption of our soules and the reconciliation of our persons into the fauour of God being the most wonderfull blessing that euer can come to mankind For euery man that hath his sinnes deteined is more miserable and wretched then the most vile creature that euer was The dogge the serpent the toade are not so base for when they die there is an end of all their woe and sorrow but when man dieth and departeth out of this life without this blessing then is the beginning of his anguish first in soule vntill the day of iudgement and in soule and body for euermore after the generall resurrection This consideration caused the Prophet to cry out Psalm 32 1 2. Blessed is he whose transgression is forgiuen whose sinne is couered Blessed is the man to whom the Lord imputeth not iniquity This was the voice of Dauid this was the feeling that hee had though otherwise he had the pleasures and roialties of a kingdome Aske carnall and corrupt men who are blessed and happy in this world some will say the rich man some the wise some the fortunate some the healthy some the honourable and some those that are in fauour with Princes or if they will not say so yet they shew euidently that they thinke so But this point is neuer thought vpon it is accounted but a common matter and therefore it neuer commeth into their minds or entreth into their hearts Alasse alasse how many are there that did neuer rightly know what sinne is what it worketh how it corrupteth whom it defileth and whereunto it bringeth These are drowsie Protestants of dead hearts and almost desperate If wee had the right knowledge of our selues and the least feeling of sinne as it were with the tippe of our finger we would finde our hearts so foule and our estate so fearefull and the wrath of God so bitter that if the gaine and glory of the whole world were set before vs on the one side and the pardon of our sinnes on the other side we would chuse the free forgiuenesse of our sins before ten thousand worlds and all the pompe of them So then we must hold that the redemption of our soules is a most deare and costly thing the dearest thing in the world and of greatest value It cost the precious blood of the Sonne of God the least drop whereof being the blood of God is more worthy and of greater merit then all the world The seruants of Dauid said vnto him Thou art worth ten thousand of vs 2 Sam. 18 3. so wee may say of the Sonne of God our Lord Iesus Christ that he is more of worth theÌ„ ten thousand of vs and yet he accounted not his owne life to be deare and precious vnto him but he was content to lay it downe for our saluation and therefore Paul saith to the Elders of Ephesus Acts 20 ver 28. that God redeemed to himselfe a Church by his owne blood his sacrifice being propitiatory and sufficient to purge our sinnes and to make vs cleane againe Thirdly if we will haue any comfort that Vse 3 our sinnes are washed away by the blood of Christ whereby the attonement is made and we reconciled to God the Father wee must leaue them and forsake them and leade an holy and godly life The Apostle Peter teacheth this point and enforceth this duty vpon vs from the consideration of the death and passion of Christ 1 Pet. 4 ver 1 2. Forasmuch as Christ hath suffered for vs in the flesh arme your selues likewise with the same minde for hee that hath suffered in the flesh hath ceased from sinne that he no longer should liue the rest of his time in the flesh to the lustes of men but to the will of God And the Apostle Iohn saith If we walke in the light â—n 1 7. as he is in the light we haue fellowshippe one with another the blood of Iesus Christ his Son cleanseth vs froÌ„ all sin They then cannot assure themselues that Christ died for them that make no account of committing sinne that drinke in iniquity as water and wallow in it as swine in the mire and cast out sinne from their prophane hearts as the dogge doth his vomit Let vs marke this as a good note and set it downe as it a rule that Christ is not dead for vs except we be dead to sinne and he is not risen againe for vs except we be risen to newnesse of life Indeed he died it is an article of our faith but what benefit haue we by it if we feele not the power of it working effectually in vs Besides this is another principle which is surer then the heauens that we are not redeemed except we bee sanctified For are we so foolish to imagine that he wold redeeme vs from sinne that we should commit sinne afresh and that wee should serue sinne againe Will any man ransome a prisoner and pay a great price for him that so soon as he is freed he should by and by serue his enemy So do we deceiue our selues if we imagine that Christ would pull vs out of the snare and
dead are there and that her guests are in the depth of hell Such naughty women are called euery where in this booke strangers though they be too familiar and well known and thrust themselues into the company of others because they should be strangers vnto vs and not of our acquaintance There is nothing more common in them then to entice young men by wanton gestures lasciuous words and plausible perswasions to dalliance and delight It is a great fauour of God to be preserued from their baites and kept from their snares yea it is a farre greater mercy to be secured from harlots then to be kept from the pestilence they shew greater wisdome that shun and passe by their houses and company then they that forsake places persons that are infected with some dangerous and deadly disease Euery one is forward to beware hee come not neere any pest-house for feare of his life but if we assemble into harlots houses we run in danger of soule body It is an easie matter to fall into a pit where a man may be drowned but it is not so easie to get out of it The wanton woman is as a deepe ditch and a narrow pit and a dangerous hole whereinto a man may slip hastily at vnwares but he shall hardly come out from thence or deliuer himselfe without the speciall goodnesse of God pulling him as it were out of the fire and setting his feete in safety For as a theefe lurketh in a denne or wood to get a prey so doth she lye in waite and vseth baites to steale away the hearts of men and thereby preuaileth mightily with many in the world Among all dangers this is not the least that Salomon speaketh of â— 2 19. None that goe vnto her returne againe neither take they hold of the pathes of life These words do not absolutely deny repentance to them that are falleÌ„ or shut the gate of mercy against them that haue sinned but the meaning is that few yea very few escape destruction returne to saluation because they sildome repent It is a very rare thing to see a penitent adulterer they leaue the sinne when it leaueth them because they can follow it no longer but they do not repent of it they do not sorrow for it they do not flie from it Hence it is that you shall hear many old men whose strength is decaied whose bodies are withered whose feet are already entred in a manner into their graues laugh heartily at the remembrance of their tricks of youth and talke wantonly filthily of the prankes which they haue plaied so that from the abundance of the heart â—h 12 34. the mouth speaketh and their corrupt communication testifieth that they neuer soundly repented of their vncleannesse No maruaile therefore if the wise man peremptorily declare that few or none of those that are giuen ouer to this lewdnesse of life do come to repentance for albeit some few find grace yet in comparison of such as run on headlong liue securely to the end in their wickednes they may worthily be said to be none at all They are so blinded besotted that they cannot see their own filthines they are so dull and deafe that they cannot heare those that admonish them nay they hate those that reproue them The Apostle Paul exhorting the Corinthians to flye fornication â— 6 18. which was most common in those daies â—â—es to a â—fornica and esteemed a slight or no sin at all vseth many notable reasons of great weight importance worthy to be considered of vs. One reason or motiue is this that our bodies are the Lords and must be seruiceable vnto him â— 6 13. The body is not for fornication but for the Lord. Wherfore hath he giuen to vs our body but that we should serue him in our body We are not to yeeld our members as instruments of vnrighteousnes vnto sin â—6 13. but we ought to yeeld our selues vnto God as those that are aliue from the dead and so make our members as instruments of righteousnes vnto him First therefore the Apostle reasoneth froÌ„ the end of our creation Secondly the Lord Iesus is ordained appointed to be the Redeemer Sauiour not only of the soule but also of the body therefore he saith the Lord for the body 1 Cor. 6 13. Fornication and sanctification cannot stand together but are contrary one to the other so that they cannot abide in one subiect Christ came into the world to this end that he might redeeme our bodies by his death out of the power of the diuell and sanctifie them by his Spirit If then we giue our selues as seruants to obey the lusts of the flesh wee make void the glorious worke of our redemption wherein mercy iustice and truth kissed one another For herein we see the truth of Gods promise accomplished Gen 3 15. that the seed of the woman should bruise the serpents head and the truth of his threatning fulfilled that man offending shold die the death Herein we may behold the wonderfull iustice of God that because man had sinned man must be punished for otherwise he had not bin a iust God Lastly hereby appeareth the vnspeakable mercy of God toward mankinde who albeit his iustice were such that rather then sin should goe vnpunished he would punish it in his Son 1 Pet. 2 24. Esay 53 12. who bare our sins in his body and made intercession for our transgressions yet found out a way how to redeeme vs when we cast our selues headlong into all misery and made our selues subiect to the greatest thraldome that euer was We are deliuered from the hands of our enemies sin the world and the diuell that we should be holy vnto him that hath called vs. The third motiue is drawne from the glorious resurrection of our bodies as the former was froÌ„ the gracious redemption of our bodies If we would haue them liue with him for euer that shall raise theÌ„ vp we must abstaine from filthy lusts which defile the body therfore the Apostle saith God hath both raised vp the Lord 1 Cor. 6 14. wil also raise vs vp by his own power The author of this great benefit and wonderfull worke is God which passeth and exceedeth mans reason Hence it is that he putteth vs in minde of his power because he is almighty If it were not vnpossible vnto him to create our bodies out of the dust of the earth why shall it not bee possible to raise them out of the dust againe Nay if he were able to make theÌ„ of that which was nothing inasmuch as the Apostle teacheth Heb. 11 3. that the things which are seene were not made of things which doe appeare how much more shall he bee able to giue to euery one his body which he had before Again he teacheth that God hath raised already the Lord Christ froÌ„ death to life therefore
handled before Now wee come to consider the yssue and effect of the whole matter according to the determination of God For as he foretold what should come to passe so hee faileth not in it but accordingly verifieth the same Whatsoeuer hee hath spoken shall fall out whether hee promise any thing vnto vs or threaten any thing against vs. Hee is not as man that he should lye neyther as the sonne of man that hee should repent as Balaam by the Spirit of God prophesieth heereafter in this booke Chapt. 23. verse 19. And Christ our Sauiour teacheth Math. 5 18. that Heauen and earth must passe away but one word of his mouth shall not passe away but all shall be accomplished and fulfilled This euent heere mentioned is two-fold First respecting the guilty in the 27. Verse where it is shewed that shee shall perish according as shee sinned and her name shall turne into a Prouerbe of cursing Secondly in respect of the innocent because by drinking of the water shee shall receiue and feele no hurt but God will turne that wrongfull suspition and causelesse calumniation into a great blessing and so reward her innocency that he wil turne the heart of her husband toward her who hath the hearts of all men in his power and turneth them about as pleaseth him so that they shall mutually loue one another and be blessed in their children that shall be giuen vnto them Now the question may be asked Obiect whether this force to discerne betweene the guiltie and the innocent and to bring to light the things that were hidden in darkenesse were in the water it selfe and a qualitie inherent in it and infused into it I answer Answer we must ascribe no power to the water it selfe which in regarde of the substance was no other then common Water forasmuch as both the guilty and the vnguilty did drinke of it or at least might drinke of it The whole force proceeded from the operation of God and his holy institution The brazen Serpent set vpon a pole and looked vppon by them that were bitten by the fierie Serpents did heale them so that albeit they were stung yet they dyed not Howe came this to passe Was it in regard of the matter or of the forme Surely of neyther but all the vertue proceeded from GOD the author of it When Christ healed the blinde man Iohn 9. verse 6. He spate vpon the ground and made clay of the spettle he annointed the eyes of the blinde man with the clay and bad him wash in the poole of Siloam who went his way and washed and returned seeing All men know and can easily iudge that this could not by any naturall operation restore sight to the blind so that it was Christ that healed him not the spettle not the clay not the annointing not the washing This may bee expressed and conceiued by the miracle that Christ shewed vpon the woman that had an issue of blood Mat. 9 20. Marke 5 28. She came behind him and touched the hem of his garment for she said If I may touch but his clothes onely I shall be whole what then Did his garments heal her or were they the cause that her fountain of blood stanched and dried vp No it was the power of Christ that gaue a blessing to the weake meanes and therefore he saith to his disciples Some bodie hath touched me Luke 8 46. for I perceiue that vertue is gone out of me He saith not out of the border of my garment which shee hath touched Shee touched indeede the garment of Christ but it was her faith in Christ that made her whol So in this place both sorts that came to be tryed drunke of the water and according as they were either innocent or not innocent so it fell out vnto them howbeit it was God that vnderstandeth all secrets that brought the trueth to light not any inherent strength that was in the waters Verse 27. And when he hath made her to drinke the water c. Heere wee haue obserued that the successe of the whole busines is contained wherein Moses declareth what doth follow and most certainly come to passe if the woman haue beene abused Heere is set down the temporall punishment that shall come vpon her The more she hath stood vppon her purgation and the greater her impudency and shamelesnesse hath beene the more notorious is her sinne and the more notable is her punishment God hauing all meanes in his owne hand could haue punished her if it had pleased him otherwise but to make it the better appeare that he is the maintainer and preseruer of marriage which is his owne institution and that all might acknowledge the iudgement to be from his hand hee punisheth her in those parts wherewith shee had offended Hee hath all diseases in his owne power to bring vpon the breakers of his ordinance and the transgressors of his Law he might therefore haue stricken her with the leprosie or with plague and pestilence with the consumption with incurable agues or with such an issue of blood as we heard off before in the woman that was cured by touching of Christs garment but to brand her with a perpetuall marke of infamy and to shew how hee hateth adultery hee meeteth with her in her owne kind and punished those parts of her body which she had abused Ezek 16.25 She had opened her feet as the Prophet speaketh to euery one that passed by so that shee became as a wife that committeth adultery which taketh strangers in stead of her husband Her filthinesse was powred out and her nakednesse discouered her belly and thighes communicated to another howbeit her pleasure should be turned into paine and she should be iudged as women that breake wedlocke she should feele the curse of God end her daies in reproach for as she had sinned with her belly so her belly should swell through greatnesse and anguish and as she had opened her thighes so they should rot away so that she shold be punished where she most deserued and become a fearefull spectacle of a forlorne creature and a liuing carkasse consuming in her flesh and dying being yet aliue We doe all learne from hence Doctrine God punisheth in the same things wherein men and women offend and in the same maner that God doth not onely punish sinne but he punisheth sinne in his owne kinde He dealeth with men and women in his punishments as they deale with him in their transgressions so that according as we sinne so we are punished We see this by infinite examples laid before vs in the word of God Consider with me the enemies persecuters of Daniel that sought his life and caused him to be cast into the Lyons denne but how doth God meete with them he might haue reuenged himselfe vpon them by his owne immediate hand but hee would not for they perish and are punished the same way Dan. 6.14 for the king commanded to bring
wee should receiue the like againe that hee which taketh the sword should perish with the sword that he which spoileth should bee spoiled that hee which leadeth into captiuity should be led into captiuity Reuel 13 10. That what a man doth the same he should suffer that by what a man sinneth by that he should be punished that euill should hit the worker and the offender be pressed with his owne example This is the law of equity and equality that men suffer the same things of others which they haue offered vnto others Thus then wee may conclude this truth very strongly vpon the ground of these reasons that God punisheth men and women in the same things wherein they offended dishonoured him Let vs make vse of this doctrine which I Vse 1 purpose at this present breefely to point out because we shall haue fit occasion to handle it afterward in this booke First this ought to teach vs to set a watch ouer our selues to keepe out the practise of sinne that carrieth such a taile and traine after it The sinner shall neuer escape but finde a punishment answearable to his sinne This is a notable bridle to induce vs to abstaine from all manner of sin We see this in whoredome which is the point that is aymed at in this chapter Forasmuch as men are slacke and carelesse in punishing of it God bringeth vpon them that continue in this sinne and follow it with greedines such loathsome and noysome diseases as our forefathers neuer knew neither heard off If we bee wise to commit new sinnes shall not the wise God catch vs in our wisedome 1 Corin. 3 19. and be wise enough to finde out punishments that be proportioned according to our transgressions Let vs therefore watch ouer our hands and hearts ouer our tongues and mouthes ouer our eyes and eares and ouer all the members of our body lest to our great greefe and sorrow we finde and feele the fruite of our iniquities This is that which Christ in one particular pointeth out Math. 7. Iudge not that ye be not iudged c teaching vs that all such as censure others procure and prouoke iudgement vpon themselues so that we ought to keepe the doore of our lippes and gouerne our tongues aright This is one maine cause of slanders and defamations that are so common in the world the beginning of them for the most part is in the person himselfe that is defamed It is the ordinance and appointment of God in his wisedome prouidence that such as giue rash iudgement should haue rash iudgement giuen of them Heere is then a lesson to be learned to make vs beware of all sinne considering it hath such a penalty going with it or following it hard at the heeles and lying at the doores ready to enter vpon vs. If we did onely heare and vnderstand that God will certainely punish sinne that none shall be able to escape at what time he shall search Ierusalem with lights Zeph. 1 12. and visite the men that are frozen in the dregs of their euill waies were not this sufficient to withhold vs from it and cause vs to abstaine from all wickednesse For how can we hide our selues from him or how can we deliuer our selues from his presence He that made the eye shall he not see and hee that made the eare shall hee not heare But the doctrine that now we deale withall doth not onely teach vs that God will assuredly punish but that he wil punish vs according to our sinnes It is one part of iustice to punish and another to punish as wee haue sinned Both of them do serue to cleere God of iniustice and to stirre vs vp to consider that so often as we prouoke him to anger by our sinnes he sleepeth not neither hath his sword rusting in his sheath but draweth it out after he hath whet it and striketh the sonnes of men with a terrible stroke Nay that which is more when we transgresse his commandements walke stubbornely against him he holdeth the ballance in his owne hand that hee may weigh vs out our punishment with an equal weight and when wee haue filled vp the measure of our sinnes he will also giue vs a full measure pressed downe and running ouer Hence it is that the Lord threatneth Leuit 26 verse 24. that if we walke stubbornely against him he will also walke stubbornely against vs and smite vs yet seuen times for our sins If we set our faces against him and will not obey him Verse 17. he will set his face against vs will chastice vs seuen times for our sinnes in his sore anger and heauy displeasure and bring seuen times more plagues vpon vs according to our deseruings When we haue sinned against him and will not be reformed it might bring comfort or at least some ease if wee might be assured that our punishment should bee mitigated For the consideration of a slight and slender punishment might slake our care and endeuour of striuing against sin But we are taught that our transgressions against God and his afflictions vpon vs for them shall be squared one to the other A lesser sinne shall not haue a greater punishment neither shall a greater sinne haue a lesser punishment but with what measure we mete to him with the same it shall be measured vnto vs againe This doth our Sauiour Christ presse against the Iewes Math. chap. 23 verses 32 35. Fulfill ye the measure of your fathers that vpon you may come all the righteous blood that was shedde vpon the earth from the blood of Abel the righteous vnto the blood of Zacharias the sonne of Barachias whom ye slew betweene the Temple and the Altar So then it standeth vs vpon to examine our selues and to consider how greatly we sinne and how greeuously wee offend the Maiesty of God If we adde sinne vnto sinne we may bee sure he will adde iudgement vnto iudgement A necessary point carefully to be marked of vs who haue receiued the mercies of GOD in greater measure then many others If they escape not that haue receiued little doubtlesse they shall not escape that haue receiued much If they shall bee beaten with few stripes that know not the will of their master they shall be beaten with many that know it and do it not Luke 12 ver 47 48. If Sodome and Gomorrha were destroyed with fire and brimstone which knew not the Law nor the Lord then Capernanm which was lifted vp vnto heauen must be brought down to hell For if the great workes done in it had beene done among them of Sodome they had remained vnto this day Mat 11 23. Vnto whomsoeuer much is giuen of him shall be much required aed to whom men much commit the more of him will they aske If we be not carefull to walke in his waies we are of all people the most vnthankfull so that as our blessings haue beene great our plagues and punishments shall
secretly purloyning them away and we hold our peace are we not accessary to his theft and partakers of his sin So if wee heare any raising euill reports of him and robbing him of his good name which is more in value then all things in the world are we not slanderers as well as hee while we ioyne with him so become guilty of the same transgression A good name is many a mans liuing take that away and impaire his credite he is vtterly vndone not able to maintaine himselfe you hurt him as much as if you tooke away house and land corne cattell from him or any other thing of worth that is deare vnto him If then it be so rich and precious a treasure we must bee carefull to maintaine our brothers credite estimation being made keepers of his life of his goods and of his good name doing the same vnto him which we desire he should do vnto vs. This is a signe of true loue that we loue him indeed when we will not spare to take vpon vs his iust defence and on the other side it is an euident token of cold loue or no loue at all when wee see them abused and do not regard it the Lord will raise vp others in his righteous iudgement who shall do as little for vs as wee doe for those that stand in need of vs. Vse 6 Lastly as this doctrine hath offered vnto vs sundry good meditations of duties concerning God and our brother so it sendeth vs not away without comfort concerning our selues Are wee slandered and reuiled Are we falsely charged with things which we neuer spake or did Let this be our comfort the time shall certainly come when the slanderers shall be detected and put to silence It ought not to seeme strange to vs when such flying tales are noised abroad rather it might seeme most strange as a great wonder if it were not so The diuell will be the diuell still who is the head and prince of all slanderers and all his instruments will be like him Gods people aboue all others are falsely accused they are not of the world Iohn 15 19. but chosen out of the world and therefore the world hateth them Ioseph was accused to be incontinent Iob was condemned to be an hypocrite Daniel was charged with disobedience Amos of conspiracy Eliah of troubling Israel Dauid of seeking Sauls life Paul was suspected to bee a murtherer Christ our Sauiour was reputed an enemy to Caesar and his Disciples were accused and iudged worthy of stripes and censured to bee mouers of sedition among the people howbeit all this is but as a cloud which will quickly be dispersed as a darke mist that shall suddenly bee scattered away It is a notable comfort to heare these things that GOD will not suffer vs to sinke downe vnder taunts and rebukes of men but lift vp our heads and pronounce sentence of absolution on our side Let it not trouble vs to be condemned of men so that wee be assured to be iustified of God If a man were wrongfully condemned in an action of slander or fellony in an inferiour Court of iustice and there iudged to be guilty of some hainous crime yet if he were sure to bee acquitted and discharged by appeale to an higher Court where he is perswaded hee cannot but haue iustice because there is no corruption of Iudge or witnesse how would he be comforted and how little should the ouerthrow he had taken be regarded forasmuch as hee knoweth the next triall will set all to right againe So is the case with vs. It is our lot and condition heere to bee persecuted and reuiled for righteousnesse sake Mat. 5 1◠1◠and we shall be condemned of wicked men vniustly howbeit this ought not to trouble vs how greatly soeuer they resist vs and rage against vs this is but a condemnation of men vpon the earth wee may lawfully appeale from them to an higher Court and to a greater Iudge When Paul was falsely accused by the Iewes and could haue no iustice at the hands of the high Priests he appealed to Caesar that is Acts 25 12 from inferior Gouernors to the Emperour that was supreme So must we doe when wee are burdened and oppressed by the poison of euill tongues and condemned as euill dooers of all men we know there is a Iudge that sitteth in heauen who will acquit vs when wee come before him and take the cause into his owne hand And if we see not this alwaies accomplished in this life it shall most certainly be performed in the life to come when all the secrets of euery mans heart shall be opened Sometimes he maketh their light so to shine in this world that they reape great fruite of their godlinesse and the Sunne beames as it were to refresh them and make them aliue againe But if it happen not in this life yet it shall not faile in the next life when Christ shall appeare in glory and say Come yee blessed of my Father inherite yee the kingdome prepared for you from the beginning of the world Math. chap. 25 verse 34. When hee shall breake the heauens and come to iudge the quicke and the dead let vs lift vp our heads and reioyce for our redemption draweth neere This is the time of our refreshing heere we are ouerwearied with bearing the burden of other mens malice Then shall all teares bee wiped from our eyes and we shall see as wee are seene and know as we are knowne as we reade Math. chap. 13 verse 43. Then shall the righteous shine foorth as the Sunne in the kingdome of their Father he that hath eares to heare let him heare To this purpose speaketh Paul Colos chap. 3 verses 3 4. Your life is hid with Christ in God when Christ who is our life 1 Iohn 3 ◠shall appeare then shall ye also appeare with him in glory If then our righteousnesse bee couered heere as with a garment and bee hidden as a treasure that is buried in the earth yet our life shall not alwayes lye in obscurity for when the night is past the day will appeare and when falsehood hideth her face the truth will be made manifest Let vs acknowledge the power of God that is able to do this and let vs rest patiently in him that is our stay Let vs not fret our selues because of him that prospereth in his way and bringeth wicked deuises to passe Contrary-wise the vngodly haue from this doctrine matter of sorrow and heauinesse because howsoeuer they rule heere for a time and will not bee controlled they say their tongues are their owne who is Lord ouer them they thinke themselues priuiledged to deuise and disperse what lies they list and none may call them to an account yet God will one day call them to an account when they shall receiue according to their workes For yet a little while 〈◊〉 37 10 13 and the wicked shall not
the whole Tribe as appeareth by the largenes of the offering and by the first Prince that offered Thus we see that they being set vp in high place aboue others do also goe before them and giue them good example in the best things seeke to further them in Gods worship We learne hereby Doctrine that albeit God be to be serued of all Such as are of high st place ought to bee more forward in good things then others and that all persons should shew themselues forward and ready to further the worke of the Lord yet aboue all other the chiefe and heads of the people are to be guides of the way and leaders vnto the rest The Prophet teacheth that vnder the Gospell Kings shall be nursing Fathers and Queenes shall be Nursing mothers to the Church Esay 49 23. Dauid exhorteth Kings to be wise and the Iudges of the earth to be instructed to serue the Lord with feare and to reioyce with trembling Psa 2 10 11. When the people saw the zeale and feruencie of Hezekiah that he spared no cost to further the worship of God it kindled in them a loue to do his seruice and they reioyced exceedingly 2 Chron. 30 24 25. Such therefore as are aduanced aboue the people as the head is aboue the body ought to be more zealous forward in the waies of God then others that are of the lowest sort Thus it ought to be because they must Reason 1 know they lye open to iudgement as well as others if not before others Topheth is prepared of old for the King as well as for the subiect It is made deepe and large as well for the one as for the other Esay 30.33 God accepteth no mans person Nay they are for the most part chiefly pursued and ouer-taken with iudgements as Ezra 7.23 Artaxerxes decreed that all should returne and build the house of the God of heauen For why should there bee wrath against the Realme of the King and his sons And to this purpose it is saide in the Psalme 82 6 7. I haue saide ye are Gods and all of you are children of the most high but ye shall dye like men and fall like one of the Princes Secondly they sinne by their example and giue offence vnto others When they fall they make others fall with them as a mighty Oake casteth downe the low and little shrubs that grow nere it So then they offend not only by their owne transgression as a priuate man but all their actions are exemplary and they bring a great scandall vnto others They are as a city set vpon an hil or as a light vpon a Beacon that is seene farre and neere when they sinne they make others sinne with them For this cause Salomon saith Prou. 29.12 If a Ruler hearken to lyes all his seruants are wicked Thirdly wherefore are they separated in calling and condition and why are they aduanced to honor Is it to magnifie themselues is it to sit at ease or to liue in pleasure or to delight them in their high titles or to please themselues to see others creepe and crouch vnto them No but to be pillars in the house of God and to serue the Church Hence it is that Nehemiah saide Nehem. 6 11. Should such a man as I fly Or who is there that being as I am would goe into the Temple to saue his life As if hee had sayde Should I flye that am a Ruler of the people I will not doe it And Mordecai perswadeth Ester to goe in to the King and to aduenture her life for the deliuerance of the Church by this reason chap. 4.14 Who knoweth whether thou art come to the kingdome for such a time as this Hee putteth her boldly in minde that God had aduanced her to honour and made her inherite the throne of glorie to the end she should honour him againe and referre all the glory she had attained to the setting forth of his glorie Vse 1 This teacheth vs that it is a dangerous state where are no Leaders or Rulers to goe before the people and to hold them in Gods seruice there of necessity godlinesse must decay Iustice fall to the ground and all duties of Religion sinke downe as in an army where are no Commanders in a family where are no Gouernours in a ship where are no Pilots what is there but all disorder and confusion The last part of the booke of Iudges setteth forth the truth heereof at large the Israelites corrupted themselues with Idolatry they defiled the worship of God and God gaue them ouer to a reprobate minde to doe those things which are not conuenient being filled with all vnrighteousnesse fornication and such like wickednesse and what was the occasion of al Iudg. 17 18. 19. In those dayes there was no King in Israel but euery man did that which was right in his owne eyes And it is obserued by the Author of that Booke that the people feared the Lord all the dayes of Ioshua a godlie Gouernour and all the dayes of the Elders that out-liued Ioshua who had seene all the great workes of the Lord but when they were dead and buried The children of Israel did euill in the sight of the Lord Iudg. 2 7 11. and serued Baalim Wee must therefore needes acknowledge the happinesse and blessednesse of that people that haue godly Gouernours such as Moses and Ioshua and Dauid and Iehoshaphat and Hezekiah and Iosiah and such like to teach them and guide them in the wayes of godlynesse This is a great mercy and fauour of God Vse 2 Secondly we may conclude that wretched and miserable is their condition where Gouernors are cold and carelesse in Gods seruice and enemies to the aduancement of his glory The Prophet sheweth that the Chiefe had no knowledge and the great men had broken the yoke and burst the bonds Woe therefore vnto the Land the Lord would visit for these things and his soule be auenged on such a nation as this Ier. 5 5 9. If it be within the walles of a priuate family that zeale be found in the Gouernours it will appeare oftentimes in the lowest seruant which goeth to the doore as in Rhode Acts 12 14. She dwelled in a godly family where manie were gathered together in prayer intreating the Lord to work Peters deliuerance when she heard his voice standing without and knocking at the doore shee could not open the gate for gladnesse but ran in to acquaint them with that glad tidings If Cornelius bee a deuout man and one that feareth God hee shall haue seruants and soldiers to attend vpon him to be deuout also Acts 10 2 7. If the Courtier or Nobleman whose sonne was cured do beleeue his whole house will beleeue also and follow his example Ioh. 4 53. If the Iaylor desire to know how to be saued and if once himselfe become a beleeuer he shall not beleeue alone his houshold will beare him company
but he beginneth to ingrosse into his owne hands the other Trumpet also claiming power to depose and dethrone Princes and to dispose of their crownes and scepters at his pleasure as if all kingdomes were giuen vnto him and it belonged to his right to dispose of them Had Peter any such power or did hee euer claime any such dominion No the Apostle well vnderstood 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that Christ forbad them to exercise any such Lordship Math. 20 verses 25 26. Secondly it reproueth those that being summoned by the sound of these Trumpets that is called together by the Magistrate refuse to come Moses by vertue of these Trumpets put into his hands called Corah and his company but that crew answered We will not come vp â—â—b 16 12. but if we would know what became of these rebels some were consumed with fire and others we must seeke for vnder the earth for the earth opened her mouth as they had opened their mouthes against Moses the supreme Magistrate and swallowed them vp their goods their houses and persons yea the Apostle denounceth a fearefull woe against them that perish in the same contradiction gainsaying of Core Iude verse 11. So then if the Magistrate call no man must refuse or deny to come In the naturall body the beginning of all motion is from the head and so it ought to be in the body politike Thirdly it reproueth those that assemble before they were called the former would not assemble when they were called these assemble before they be called The other were too slow and dull these are too quicke and nimble headed So then all must keepe their places and standings they must come when they are called but they must be called before they come The mutinous company mentioned Numb 20 23. when they wanted water stayed not for the sound of the Trumpet but came together in a tumultuous manner but God sware they should not enter into his rest This euill is much worse then the former It is euill not to come when we are called but to gather together without a calling is worse more dangerous and produceth more dangerous effects For they that presume to meete without Moses his precept will not sticke afterward to meete against Moses his person in conclusion also to wrest the Trumpet out of the hand of Moses Therefore the Towne-Clearke said 〈◊〉 19 40. We are in danger to bee called in question for this daies vprore there being no cause whereby we may giue an account of this concourse As if he had said we haue done more then we can well answer seeing we may be endighted of treason or at least of a riot for this dayes worke We must therefore know that euery such Congregation assembled without a lawfull call is no better then a conuenticle whatsoeuer account we make of it Vse 2 Secondly from hence ariseth an instruction to the Ministers of God For as Aaron and his sonnes the Priests of God are commanded to blow the Trumpets so this is an image and representation of the faithfull Preachers and Ministers who by the cleere and shrill sound of the word of God must bring men to the true knowledge of God as 2 Chron. 13 12. where the King of Iudah telleth Ieroboam The Lord is with vs for our Captaine and his Priests with sounding Trumpets to cry alarme against you It is their office to sound the alarme against Gods enemies and to bid defiance against all sinne So the Prophet Esay saith ch 58 1. Cry aloud spare not lift vp your voice like a Trumpet and shew my people their transgressions and the house of Iacob their sinnes Likewise Ezekiel chap. 33 ver 2 3 c. the Ministers are made watchmen ouer the house of Israel if they see the sword coming and blow not the Trumpet the blood of such as perish shall be required at their hands So then they must haue zeale courage and boldnesse to reproue sinne without feare of mens faces and without respect of persons and must strike at it where they finde it Such a one was Eliah that feared not the Kings face but told him it was he and his fathers house that troubled Israel 1 King 18 18. Such a Trumpet was Iohn Baptist who is said to be the voice of a crier in the wildernesse and told Herod it was not lawfull for him to haue his brothers wife Math. 14 4. This reprooueth such as are dumbe dogges and hold their peace such as cannot opeÌ„ their mouthes or say any thing whose breath serueth them not to blow this Trumpet such also as winke at sinne and will not see it such also as rebuke coldly and are afraid to speake whereas they should blow the Trumpet and euen thunder out against obstinate sinners and make them afraid to sinne Iude verse 23 seeking to saue them with feare pulling them out of the fire Hence it is that Amos saith Shall a Trumpet be blowne in the City and the people not be afraid Amos 3 6. Or will a Lyon roare in the Forest when he hath no prey When a Trumpet giueth a sudden signe by the sound of it out of a watch-tower all the people hearken and are troubled and prepare themselues this way or that way according as the Trumpet giueth the token So at the voice of God sounding by his Minister we ought to be attentiue and giue eare and to be moued at the noise of it and as he giueth warning prepare our selues and looke about vs while it is time lest afterward it be too late For God doth not threaten for forme or fashion sake as if he did not purpose to punish neither are his threatnings ordinary words of course forasmuch as the very Lyons themselues do not roare except they see some prey or booty The word is neuer without his effect neither returneth vnto God empty Esay 55 10 11 but it accomplisheth that which he pleaseth and shall prosper in the worke to which he sendeth it As then the roaring and yelling of the Lyon is an assured token of the prey so the threatnings of God are prognostications and fore-shewings of the wrath of God ready prepared Woe therefore vnto those that albeit they heare the sound of the Trumpet yet sit as stones or steele and are neuer a whit moued but passe ouer Gods iudgements and threatnings as if they concerned them nothing at all Thirdly these Trumpets teach vs with ioy Vse 3 and gladnesse to praise God for his benefits bestowed vpon vs. For the Priests were commanded to blow with the Trumpets at their peace offerings and burnt offerings ver 10. and Ezra 3 10. to be a testimony of their spirituall ioyfulnesse and to be a memoriall before the Lord as Leuit. 23 24. In the seuenth moneth and the first day of the moneth shall yee haue a Sabbath a memoriall of blowing of Trumpets an holy conuocation And Psalm 81 3 4. Blow vp the Trumpet
from another 1 Thess 4 16. There is one Archangell others are called thrones dominions powers and principalities Eph. 1 21. Col. 1 16. The day and night haue their courses sommer and winter haue their seasons one man hath gifts aboue another Michael is called a Prince or one of the cheefest of the Angels Dan. 10 13. When Christ our Sauiour intended to feede the multitude that had continued with him to heare his word he commanded his Disciples to make all sit downe in rankes by hundreds and fifties that is the fiue thousand which did eate of the fiue loaues and two fishes sate orderly in companies an hundred in length and fifty in bredth Mark 6 40. so that he would haue all things euen the most common ordiâ—ary done in order Reason 1 For all disorder and confusion came into the world by Satan and his cheefest trauaile and employment is to make a breach into that order which God hath setled and established He shuffleth and mingleth all together and seeketh to disturb and destroy what he can Reason 2 how he can Againe order is a meanes to preserue euery society the want of it threatneth ruine to euery society When the people were to encounter with the Canaanites they asked of the Lord who should goe vp against them first to fight against them Iudg. 1 1. When a Prophet told Ahab that the great multitude of the Syrians should be ouercome in battell 1 Kin. 20 14. and deliuered into his hands he asked Who shall order the battell and the Prophet answered Thou The word properly signifieth to binde or to tie because good order bindeth and tieth as with a chaine the whole host together and one of theÌ„ to another as stickes â— t are bound together in one bundle Whilest they stand firme and continue close together in good aray they are out of danger if once they disband and fall to rout then followeth a miserable carnage and destruction Besides Reason 3 it giueth beauty comelines to euery action This serueth to reproue such as keepe not Vse 1 their places but breake out of order and will not be held within the compas that God hath set them Euery man hath his bounds set him is enclosed in them as in a circle which he may not passe In the giuing of the Law when the Lord promised to come down in the sight of all the people vpon Mount Sinai Exod. 19 11 Moses is commanded to set them bounds that they may take heed to themselues and go not vp into the Mount or touch the border of it ver 12. if any touched the Mount he was to be put to death v. 13. Euery creature hath his proper place and goeth no farther then the chaine of God suffereth The sea though it rageth yet is held in by this chaine God hath said Thus far it shall go and no farther In the gathering of Manna which was the bread that the Lord gaue Israel to eate Exod. 16 1â— Moses doth set down the order which they must obserue they must leaue none of it vntill the morning v. 19. On the seuenth day euery man must abide in his place no man must go out of his place on that day No man hath any promise of blessing when he keepeth not the order that God hath set him We know how it was with Corah Dathan Abiram when they would encroch vpon Moses and Aaron and the calling wherein God had set them it was their owne destruction Secondly acknowledge from hence that Vse 2 the Church is a blessed company it is the very schoole of good order wherein all things are done in number weight and measure When Balaam had seene the goodly order of this host of God as the Vallies that were spread forth as gardens by the riuers side as the trees of Lign-Aloes which the Lord had planted as Cedar trees beside the waters he cried out in an admiratioÌ„ of this comly decent seemly order How goodly are thy Tents O Iacob and thy Tabernacles O Israel This heathen man Numb 24 this sorcerer this idolater as blind as he was in the matters of God saw and could not but open his mouth to confesse the glorious condition and estate of the Church For who is it that ruleth in the Church and who is it by whom it is guided Is it not God who is the God of order No confusion cleaueth or can cleaue to him he is not the God of confusion he is light him is no darknesse at all 1 Iohn 1 5. He hath set an order among all his works He hath appointed in the Church Pastors and Teachers for the gathering together of the Saints Ephesians chap. 4. Some to teach and others to learne some to speake and others to heare some to minister the Sacraments and some not to minister them 〈◊〉 22 3 4. This made the Prophet Dauid say Ierusalem is builded as a City that is compact together whither the Tribes go vp c. There is nothing but confusion out of the Church The world is full of disorders Vse 3 Thirdly when we see this order interrupted and broken off in the workes of God know that it commeth not of God Acknowledge therein the corruption of man and the worke of Satan What is it that hath brought in trouble and confusion but the sinne of man That therefore cannot be of God FroÌ„ hence it commeth that the creature is subiect vnto vanity Rom. 8 20. not by Gods creation but through mans transgression This haue I found saith Salomon that God hath made man vpright but they haue sought out many inuentions Eccl. 7 29. Neuerthelesse we are assured that as the whole creation groneth and trauaileth in paine together vntill now so it shall be deliuered from the bondage of corruption into the glorious liberty of the sonnes of GOD verse 21. And we for our parts considering the desolations that sinne hath brought in must seeke by all meanes to repaire the image of God so much decaied Vse 4 Fourthly whensoeuer we cannot sound the depth of Gods workes nor iudge of them as we ought when we see to our appearance much out of square as souldiers out of their squadrons we must not condemne the workes of God but accuse our owne blindnesse ignorance forasmuch as God hath made all beautifull in his season Eccl. 3 11. When we behold how the wicked prosper for the most part and are of great power spreading themselues like a greene bay tree Ps 37 35 and on the other side the godly all the day long plagued and chastened euery morning Ps 73 14. we are ready to misiudge misdeeme of these workes of God Dauid confesseth that his feete were almost gone his steps had welnigh slipt v. 2. He began to thinke he had cleansed his heart in vaine and washed his hands in innocency v. 13. Howbeit the waies of God are not as our waies this is therfore our
our care and endeuour be to dwell with him first in his other house which is the lower house of which sort is euery particular assembly where God doth also dwell to which he giueth lawes and ordinances as an housholder vnto his house of this Paul speaketh 1 Tim. 3.15 Thou must know how to behaue thy selfe in the house of God which is the Church of the liuing God Let vs examine our loue to the one by our loue to the other our loue to the kingdome of heauen by our loue to the kingdome of grace If we care not for the former we shall neuer haue entrance into the latter God must know vs to be guests in his first house otherwise he wil neuer acknowledge vs as his friends in the second To the many thousands in Israel The words in the original are to the ten thousand thousands a certaine number for an vncertaine A notable description of the church of God Doctrinâ— Whence obserue that the people which belong to God are many thousand thousands The peopâ—â— that beloâ—â— to God aâ—â— many thoâ—sand thoâ—sands They are a great flocke of sheepe they are a plentifull haruest of corne they are a wonderfull hoste and army of men This God promised to Abraham Gen. 15.5 he brought him forth and said Looke now toward heauen and tell the starres if thou be able to number them for so shall thy seed be Rom. 4.18 So Psal 2.8 Psal 72.9 11. Aske of mee the heathen for thine inheritance and the vttermost parts of the earth for thy possession Thus Esay prophesieth of the amplitude of the church Chap. 54.2.3 Enlarge the place of thy tent c. In the New Testament Christ telleth vs that many shall come from the East and West and sit downe with Abraham and Isaac and Iacob in the kingdome of heauen Matth. 8.11 so that his elect children are many in number For first of all the mercy of God is the Reason 1 more manifested thereby Hee might iustly haue reiected all because all had sinned in Adam but the more to manifest the greatnes of his goodnesse and the largenes of his compassions it pleased him to call and gather together a great people that they might take hold of his mercy and sing of his louing kindnes to his glory Rom 11.3 God hath concluded them all in vnbeleefe that he might haue mercy vpon all By nature all are alike all vnbeleeuers all disobedient all miserable the elect are no better then others by birth He speaketh heere of beleeuers among Iewes and Gentiles Secondly Christ Iesus will not lose the price of his death neither suffer it to be void and of none effect He died for many and therefore many belong vnto him as sheep of his pasture and as members of his body The Apostle teacheth that by the obedience of one not a few but many shall be made righteous euen as by one mans disobedience many were made sinners Rom. chap 5.19 And the Euangelist Saint Matthew declareth Christ in the deliuering of the Cuppe at his last Supper said This is my blood of the New Testament which is shed for many for the remission of sinnes 〈◊〉 26.28 〈◊〉 2.10 whereby he brought many sonnes to glory Thirdly none is able to count the number of them which are as the starres that are innumerable and as the sand on the sea shore This made Balaam pronounce afterward in this booke chap. 23.10 Who can count the dust of Iacob and the number of the fourth part of Israel And Iohn speaking of the number of them that were sealed saith he saw a great multitude which no man could number of all nations and kinreds and people and tongues clothed in white robes and palmes in their hands Reuel 7.9 They must needs be many thousand thousands seeing the number of them is without number Vse 1 The vses follow See heere the key to open and vnlocke sundry places of holy Scripture speaking of an vniuersality appointed vnto life and eternall glory as where it is said God would haue all men saued 1 Tim. 2.4 all men to come to repentance 2 Pet. 3.9 that Christ dyed for all 2 Cor. 5.14 2 Pet. 2.1 These speeches must be vnderstood of an vniuersality and generality of the elect onely for they alone are elected they alone are iustified they alone are redeemed they alone shall be glorified They must not be vnderstood though they speake of all and extended to euery particular of Adams seed nor be taken of euery particular person but must be limited and restrained to beleeuers of all sorts and conditions as Rom. 10.12 God is rich to all that call vpon him and Gal. 3.22 the Scripture hath concluded all vnder sinne that the promise of faith in Iesus Christ might be giuen what to all no but to all that beleeue Ioh. 11.52 There is therefore an vniuersality and a world of beleeuers as wel as of vnbeleeuers and they are expressed vnder the word All because they are many in number and consist of thousand thousands which cannot be accounted and therefore Iohn saith Christ is the propitiation for our sinnes and not for ours onely but for the sinnes of the whole world 1. Ioh. 2.2 that is for the sins of all the elect and beleeuers dispersed thoroughout the world To conclude Christ may be said to saue all as he is said to heale all sickenesses and diseases among the people Matth. 4.23 and 9.35 that is some of all sortes and kinds and as the Pharisees are said to tithe all herbes Luk. 11.42 that is all sorts Vse 2 Secondly we may gather from hence that most glorious shal the name of Christ be when all meeâ— together in one to magnifie his grace and mercy toward them as appeareth Reu. 7.10 11 12. The Angels and the Elders ascribe blessing and glory and power and thankesgiuing vnto God When we shall all sing Hallelu-iah in the heauens what a sweet and pleasant melody will this make O how should we labour to be of this company that we may beare our part euery one in this triumphant song Hence it is that the Iohn saith Reue 19.1.3 I heard a great voice of much people in heauen saying Alleluia saluation and honour and power vnto the Lord our God and againe they said Alleluia Blessed are they that accompany the Saints to sing with them with heart and voyce Alleluia If we be not of this communion of Saints we cannot tune the right accent we cannot be in the number of these sweet singers our musicke iarreth and hath a discord in the eyes of God he will soone find it out Heere the godly seeme to bee thinly sowen as wheat couered with chaffe and so the song to consist of a few voyces onely The corne which seemeth little while it lyeth in the heap and maketh no shew when once the fanne hath scattered away the chaffe it appeareth to be much in quantity so when the Lord Iesus at his second
second and the second with falling into a third Sin is like the infant that is in the mothers wombe where it groweth by little and little vnto the birth â—am 1.15 and neuer stayeth till it come to perfection This must Vse 1 teach vs that there is no dalying with sin it is not barren but very fruitfull Many think they may stretch their conscience a litle and make bold with God and his law for once but they deceiue themselues for they sow that seede which in short time will spring vp and grow a monster For as the sluggard saith yet a little more sleepe so the sinner saith yet a little more sin He is like the couetous man that saith euermore Bring bring and as he thinketh he neuer encreaseth his substance enough so the sinner supposeth he neuer encreaseth his sin enough This will bite as a serpent in the end though it delighteth in the beginning Againe it teacheth vs to acknowledge Gods great mercy toward his children in staying them back that they goe not forward being once entred into the practise of it When Paul would haue entred in among the furious people it might haue cost his life if the disciples had let him alone howbeit they suffered him not Act. 19.30 So if God should suffer vs to runne on it might cost vs our liues and cause vs to bee condemned with the world When we open a port and passage for sinne wee are as a man that is falling or rouling downe a very high mountaine how can he escape death except he be stayed by a very strong hand So is it with vs if once we make a breach into our conscience it is vnpossible to stop it if God himselfe do not set to his hand If he take the matter in hand and determine to shew mercy vpon the poore perishing soule that beginneth to suffer shipwracke though we had one foote in hel he can bring vs backe again And how should not that soule so deliuered and seeing the snare of death and hell broken and hauing experience of the power and mercy of God in raising him to life but in a sweet feeling of them cry out Blessed be the Lord who hath not giuen me as a prey vnto their teeth Psal 124.6 and againe My helpe is in the Name of the Lord who made heauen and earth ver 8. This mercy is the greater both because it is rare for not one among an hundred maketh vp the breach that sinne hath made and because it is wholly gracious and freely bestowed the sinner deseruing to be forsaken vtterly who hath fearefully forsaken God God hath fast hold vpon all that are his from their election Ier. 14.7 and therefore hee will neuer withdraw his hand from them nor suffer them to be drowned Lastly it must be our care to stop the beginnings of sinne Iosh 24.14.15 and then we shall be sure it will neuer come to perfection Againe these murmuring Egyptians seeing the mighty works and miracles of God in Egypt would needs become proselites they ioyne themselues to the people of God and seeme so forward that they forsake their idolatry their countrey and kinred their owne people and their fathers house neuerthelesse they starte backe as a deceitefull bow and they reuolt backe to their olde manners as dogs to their vomit and as swine to their former mire filthinesse â—â—ctrine 〈◊〉 are in 〈◊〉 profession 〈◊〉 are not 〈◊〉 members 〈◊〉 church Wherby we learne that many are in the profession of the faith which are not indeed faithfull neither true members of the Church as wee see in Ismael Gen. 21 9. and Caine chap. 4 3. there are many temporizers that beleeue for a season Luk. 8 13. Others are offended and fall away Iohn 6 66. Such professe that they know GOD but they deny him in their workes and become abhominable and disobedient Tit. 1 ver 16. 1 Iohn 2 vers 19. And no maruaile for many loue the praise of the world more then the praise of God and neuer had found rooting and therefore though they go farre in the right way yet they returne backe and are neuer the neerer nay they are set farther off then euer they were The Church had alwaies such all are not the true seed of Abraham that are of Abraham neither the Israel of God that came of Israel Good fish and bad fish are taken in the net Math. 13 and good wheate and Vse 1 chaffe are mingled together This teacheth vs good vses First that it is not enough to saluation or sufficient to entitle vs to Gods kingdome to make an outward profession The diuell himselfe may this way go as farre as the best for Satan can transforme himselfe into an Angell of light 2 Cor. 11 14. a wolfe may put on a sheepes skinne Math. 7 15. Yea a Parot and an Ape can imitate and therefore trust not too much to the outwarde appearance and profession if thou goe no farther neither account it sufficient that thou art baptized and made partaker of the Word and Sacraments and of the praiers of the church this is no better then to trust in lying words which shall not profit nor prosper Ier. 7 4. Secondly we must ioyn to our profession sanctification and holinesse of life Ier. 7 5. Such as content themselues with outwarde shewes are like the tree that hath leaues without fruite are ranke hypocrites like weeds that grow among good herbes God hath chosen and redeemed vs that wee should bee holy Eph. 1 4. Luke 68 75. The condition of such is no better then of the heathen and infidels Math. 5 20. Nay it is not so good Lastly let vs heereby try and proue whether we be in the faith or not 2 Cor. 13 5. Many liue in the Church that neuer examine themselues whether they be of the Church nor consider that they may deceiue themselues many others forasmuch as an hypocrite and a reprobate may go farre in christian religion Many haue in them the first beginnings of christian religion as it were the foundation of a building and there they stand at a stay but wee must build forward vntill the spirituall building be perfected It is not enough to runne except we obtaine the prize He that doth perseuere to the end shall be saued and he that is faithfull to the death â—â—â—trine 〈◊〉 euil man â—pteth aâ—er shall receiue the crowne of life Moreouer see heere how the Israelites are led by the example of the Egyptians to murmure with them and therfore one euill person entiseth corrupteth and infecteth another as Eue did Adam and the serpent did Eue Prou. 13 20. Psal 106 35 36 39. For sin is as leauen 2 Tim. 2 17. 1 Cor. 5 6. and as a contagious disease Woe therefore to the world because of offences Vse 1 Mat. 18 6.8 and they are pronounced to be accursed that lay a stumbling block before the blinde to make them to fal Deut. 27.
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
and Aaron might learne together with all the people to put their trust in Gods promises made vnto them and to waite on him with patience The end therefore was not Gods satisfaction but their owne reformation and the peoples instruction And Dauid had many punishments that the mouths of the heathen might thereby be stopped who were likely to blaspheme God because of his sinne The truth is before forgiuenesse such iudgements are punishments of sinne but after forgiuenesse obtained August de peccâ—t merit remis lib 2. cap. 34. Origen in Gen. hom 16. they are the fights and exercises of the iust This is the difference betweene the afflictions of the faithfull and of the vnfaithful that which is to the iust the exercise of vertue is to the vniust the punishment of sinne That which is laid vpon vs after forgiuenesse in Christ is onely in respect of the time to come to weaken and weare away the power of sinne and in death vtterly to destroy it If any obiect that death is the wages of sinne and that yet it continueth after forgiuenesse I answer it is so indeed originalâ—y and naturally but to the faithfull it hath lost his sting the poison of it is taken away and turned into a medicine and is made the way to life and saluation Bern. in Cant. Serm. 26. That which was the gate of hell is made an entry to the kingdome of heauen Thus we see that the Popish satisfaction is weakely grounded and the gainefull fire of purgatory standing vpon the rotten and ruinous pillar of satifaction is vtterly quenched that though the Iesuites and their instruments labor to blow the bellows to kindle it againe yet they are not able to put any sparke of heat into it When the sinne is forgiuen the punishment is also remitted For this is a certain doctrine that when God pardoneth sinne he also remitteth the punishment For first the fault the punishment are relatiues which stand together and fall together admit of the one you yeeld the other take away the one you ouerthrow the other Againe when God doth not remit the fault he doth retaine the punishment who can deny this therfore on the contrary when he forgiueth the fault he doth not retaine the punishment The fault is a greater matter then the punishment if then God forgiue the fault which is the greater it may not seeme strange that he should forgiue that which is lesser and onely depending vpon the fault Besides when once a debt is discharged it were extreme wrong and iniustice to require the payment thereof againe but sinnes are debts Matth. 6.12 The obligation standing against vs is cancelled and the creditour is fully satisfied how then should we feare any arrest or imprisonment who shall sue vs or who can lay any thing to our charge In a ciuill court he were a very corrupt iudge who hauing acquitted cleared a man that stood as guilty from al offence would notwithstanding giue sentence that he shold be executed for this were as much as to pardon the theft and to hang the theefe They that are iustified by faith are at peace with God Rom. 5.1 and there is no condemnation to them that are in Christ Iesus Rom. 8.1 When God forgiueth the sinnes and transgressions of the penitent he remembreth them no more Ier. 31.34 hee blotteth them out of his sight he setteth them as farre from vs as the East is from the West Psal 103 he scattereth them as a cloud and casteth them into the bottom of the Sea The meaning of the words Mic. 7.19 But touching the pardon mentioned in this place the answer of God is to be referred to the prayer of Moses is proportioned out according to his request He desired that God would not vtterly root out that whole people as one man according as he had threatned his prayer is granted and God declareth that hee had pardoned them not absolutely but according to his word he requested they might not vtterly be destroyed he receiueth answer they shall not vtterly be destroyed And concerning satisfaction to God for our sinnes by our selues it is more then we are able to make it cost more to redeeme a soule and to pay a price sufficient for it For to satisfie is to yeeld a sufficient recompence to God for the transgressions that we haue committed against him This Christ our redeemer is onely able to doe and his satifaction is all sufficient Obiect But they tel vs that mans satisfaction is not a supplying of any want in Christs satisfaction Answer but an applycation of it to vs. A most foolish and witlesse conceit For when a man hath a medicine fully sufficient and auaileable for the curing and healing of a wound what needeth another medicine for the healing the same wound which he must apply and lay to the former medicine to make it good is not this applycation needlesse And if a surety vndertaking for vs hath discharged our debts it is very ridiculous to suppose that we must pay the debt againe that so our sureties payment may stand in effect We reade of the satisfaction that Christ hath made and we beleeue it but of a satisfaction applying his satisfaction we reade not and therfore we beleeue not which is no better then a cloake to couer their shame and soundeth harsh to the eare of reason it selfe But to passe ouer these things let vs consider the sentence pronounced against these men that all of them should die in the wildernes as they had all broken out into open wickednesse The doctrine Doctrinâ— sinne generally entertained bringeth a generall destruction Where 〈◊〉 is generaâ— entertainâ— it bringeâ— a generaâ— destructiâ— Gen. 6.5 〈◊〉 7.17 and 20 and 15 24 25. Deâ— 9.4 Iosh 〈◊〉 21. Hos 4. 3. Ze. 1 1â— when it is once come to the height in the maner and measure it causeth destruction to come vpon such persons The reasons follow This is agreeable to the course of Gods iustice that his iudgements may be answerable to the sinne A generall sinne deserueth a general plague Secondly as sinnes are resembled to sicknesses so punishments are to medicines which must be fitted to the diseases and not to a part thereof Reas 1 Now if vniuersall and spreading sins should not haue vniuersall spreading iudgments brought vpon them the plaster should be lesse then the wound the remedy much weaker then the disease The vses remaine First seeing God giueth sentence to bring Vse 1 desolation vpon this people for their common sinnes we haue great cause to feare that the day of our desolation and iudgement cannot be farre off For seeing it hath beene already prooued that we are growne a cold and carelesse people a lukewarme Church neither hote nor cold seeing wee are growne to the height of wickednesse Deut. 19 and haue added sinne to sinne as it were drunkennesse vnto thirst what can be expected in the next
he had beene said Thy seruant went no whither 2 Ki. 5 25. Or if they slaÌ„der and belye their masters or any way falsely accuse them as Ziba did Mephibosheth 2 Sam. 16 3. Or if they run away from their masters and will not tarry in their houses like the seruants of Shemei that fled from him 1 King 2 39. Or if they picke and steale from them as Onesimus did from Philemon or any way deale fraudulently falsly with their masters goods which he hath committed to their trust as the vniust steward did with his Lord Lu. 16 5 6 7. Let these look for no better dealing in times to come at the hands of their owne seruants but be well assured that it is iust with God to send them the like false and disobedient seruants as themselues haue beene to their masters Thus then we see how all inferiors shold be encouraged to honour their superiours because God will cause them to be honoured and on the other side be terrified from despising and dishonouring them lest another day he cause them also to be dishonoured Your children shall wander in the wildernesse forty yeares and beare your whoredomes c By whoredome we must vnderstand the punishment of the idolatry and infidelity of their fathers falling from God and ceasing to trust in him For as idolatry so infidelity is spirituall whoredome They were as a wife that had forsaken her husband and broken the couenant of her God So then obserue that according to the number of the daies in which the fathers had searched the Land eueÌ„ forty daies the children must beare their iniquities and wander too and fro forward and backward forty yeares before they should enter into the Land The doctrine from hence is this Doctrine The iudgements and punishments of God God visiteth the sinnes of the father vpon the childreÌ„ deserued and procured by the fathers sinnes and rebellions do oftentimes fal vpon their children and posterity they do not end and ceasse in themselues but descend to their stocke issue that liue after them Exod. 20 5. and 34 7 8. The reasons First because the children of Reason 1 men and their posterity though they be oftentimes infants and haue not vnderstanding to conceiue of sinne yet the same iudgements that belonged to the fathers sinnes shall light vpon them because God would therby shew his anger sore displeasure against their sins in that when it pleaseth him hee will punish those for their sinnes which as yet had committed no sinne at all Rom. 5 14 Gen. 7 4 and 19 25. Secondly touching those that are of ripe Reason 2 years they are of two sorts either wicked so like to their parents and then it is iust with God to bring his iudgements vpon them because he would shew himselfe displeased with their sins or else they are godly not tainted and defiled with them yet neuerthelesse there is other corruption enough in theÌ„ which may lustly worthily call for temporal iudgment Obiect But some haply will obiect that this may seeme to bee quite contrary to other Scriptures as Ezek. 18 4 â—0 where it is said The soule that sinneth shall die the death and againe The sonne shall not beare the iniquity of the father neither shall the father beare the iniquity of the son the righteousnes of the righteous shall be vpon him and the wickednesse of the wicked shall be vpon him I answer Answer we must marke the occasion of these words The children of Israel tooke vp a taunting prouerb against God and in their afflictions said The fathers haue eaten sowre grapes the childrens teeth are set on edge v 2. that is the fathers haue sinned and the children are punished These were quick-sighted to looke vp but they could not looke downe-ward vpon themselues they could see farther off but were blinde neerer home These were ranke hypocrites who had rather accuse God then themselues and as Adam cast the fault from himselfe vpon his wife Gen. 3 12 so do they from themselues vpon their fathers They neuer thinke of their owne eating of the sowre grapes they thought themselues free froÌ„ any sin that should procure such iudgements but God taketh the sons in the sins of the fathers and then punisheth them for their owne sins taking occasion from their fathers sins Euery mans sin shall be vpon his owne head so that though a wicked father be condemned yet his sonne not treading in his steps shall be saued And though God punisheth temporally for the sin of the father yet he doth not condemn any eternally for the same For as the godlinesse of the father shall nothing helpe the son to eternall life so his wickednes shall not hinder his saluation except he be wicked himselfe and walke in the steps of his wicked father Obiect But it wil peraduenture be said that Dauid sinned in the numbring of the people yet the people were punished many thousands were plagued for his offence 2 Sa. 24 15 17 and he escaped scot-free Loe I haue sinned and I haue done wickedly but these sheepe what haue they done Let thine hand I pray thee be against me and against my fathers house I answer Answer this is a certaine infallible rule that there is no vnrighteousnesse with God who is the Iudge of all the world Deut. 32 4. Lament 3 33 And touching the people though they were free from this sin of Dauid yet they had many other greeuous sins for which God might iustly punish them and God either for some secret or else some open sin had a quarrell against them as is plaine by these words 2 Sam. 24 1. The anger of the Lord was againe kindled against Israel and therefore he moued Dauid against them to say Go number Iudah and Israel It is not said that he moued Dauid against himselfe but against them So then their owne sin was the cause of the kings sin and the kings sin brought this punishment vpon them The cause he cause the cause the thing caused and therefore their sin was the cause of the cause of their punishment It may be they abused the peace plenty giuen vnto them after the three yeares of famine after the foure great battels which they had fought against the Philistims for it is hard to vse Gods blessings wel our corrupt nature being ready to turne good into euill and blessings into curses Deut. 32 6 15. Therefore the people are especially plagued because their sin was the first cause of al which sin he punished with the sin of Dauid God punisheth one with anothâ— and both of theÌ„ with that greeuous pestilence And touching Dauid we cannot say he altogether escaped vnpunished for God by one and the same plague and iudgement striketh many waies and many persons his sword hath many edges and cutteth euery way he vseth no rod that hath not many sharpe twigs nor no whip that hath not many cordes
filleth vp the measure of their sins bringeth downe a plague vpō his own head Mat. 23 32 35 Fulfill yee the measure of your sins that vpon you may come all the righteous blood that hath bin shed frō the blood of Abel c. Verily I say vnto you all these things shall come vpon this generation 36. And the men which Moses sent to search the Land who returned and made all the Congregation to murmure against him by bringing vp a slander vpon the Land 37. Euen those men that did bring vp the euill report vpon the Land died of the plague before the Lord. After that God had giuen sentence against all the murmurers together now he proceeds against the captaines and ringleaders of the rest I meane the men that were sent to search out the land which opened the mouths of the rest against the Lord these were smitten downe died by the plague and pestilence according to the threatning before ver 12. I wil smite thē with the pestilence and I wil make of thee a greater and mightier nation then they and this had bin no hard thing with God who had before as it were hewed them out of the rock multiplied them to many thousands out of small beginnings Doctrine The Doctrine from hence is this Such as are leaders and drawers forward of others and soliciters of them to sinne The cheefest offenders shal be chieflie punished are capitall offenders the burden of the sinne of the punishment thereof lieth cheefely vpon them Iudgments are principally intended directed against those that haue the chiefe hand in misleading others we see this euidently in the fall of our first parents the serpent is first punnished then the woman and lastly Adam Gen. 3 14 16. The iudgement of God lay heauy vpon the idolatrous kings of Israel which in a few descents were rooted out Thus is Ieroboam branded that hee made Israel to sinne 1 Kings 12 30. 2 Kings 13 2 and 10 29. 1 Kings 15 2 3 34. The reasons Reason 1 It is a sinne for man to erre of himselfe and bringeth iudgement to goe out of the way though he be nor set out of it but it is a greater sinne and bringeth a greater iudgement to cause others to do soe for now he sinneth not alone Satan that old serpent was chiefly punnished because he was the chiefe procurer of mans fall but Adam escaped not who was seduced but was no seducer he was deceiued but was no deceiuer the diuell was a deceiuer but was not deceiued the woman was both deceiued and a deceiuer also They that cause others to fall haue a greater iudgement belonging vnto them We obserued this before in Miriam chap. 12 10. she was a leper white as snow who drew Aaron to ioyn with her against Moses and therefore as she had the chiefe hand in the sinne so shee was striken with a foule leprosie Reason 2 Secondly principall offenders in ciuill states are chiefly punished before such as are onely accessaries In euil we may say Two are worse then one because if one determine to giue ouer he hath a fellow to stirre him forward if he be ready to ceasse he hath another to helpe him vp Vse 1 This serueth to reproue such as draw on others to sinne as they are capitall offenders so they shall be punished as capitall offenders Wo to such as lay a stumbling blocke before others to cause them to fall In this number I range those that keepe common houses of drunkennesse to tempt and seduce others and such as haunt them continually meet there and intend to make others drunke of which places I may say as Salomon doth of other Pro. 7 27. Their house is the way to hell going downe to the chambers of death These men are capitall offenders are so hardened in sinne that they make a mocke and a spott at it as at a pastime yea they make a mocke of those that set themselues against it It serueth also to reprooue those that any way make others partakers of their sinnes whether it be by commanding or by counsell or by perswasion or by euill example We shall finde the number of our own sinnes to be great enough and the account hard enough which we are to make for them that we should be afraid to heap vp more and so to make the weight greater and the burden heauier Secondly this must teach all such as are Rulers Vse 2 and Gouernours to looke to their waies and to take heed they be not any cause of the fall of others A Gouernour lifted vp aboue others is as an high Cedar or mighty Oake aboue the lower shrubs The Oake neuer falleth but it beareth downe the lesser trees that stand neere vnto it So is it with such as are set before others in what calling soeuer it be they stand not alone they fall not alone If they stand fast and vnmoueable they are as firme pillers to beare vp others If they fall they wrap others in their owne ruine Gods iudgements will lye heauy vpon them and vpon those that belong vnto them This doeth the Prophet teach touching negligent watchmen that keepe silence and doe not blow the trumpet and thereby cause many to perish in their sins Eze. 3 18. Their blood will I require at the watchmans hands This may be spoken likewise of other Gouernours God hath made the Magistrate a watchman and requireth of him to cause his lawes to bee obserued and godly Nehemiah acknowledged it to be his duty to see God to be serued and his Sabaths to be sanctified chap. 13 17. What euill is this that yee do and prophane the Sabbath day There was buying and selling vpon the Sabbath day and he reproueth the buyers by name as if the fault were chiefly in them for as we say commonly in another case if there were no receiuers there would be no theeues so we may as truely say if there were no buyers there wold be there could be no sellers And it is certaine that because these finde readily such as will buy of thē it encourageth the sellers to come and offer their wares For if the Iewes had not beene willing to buy their wares the Merchants of Tyre would neuer haue brought their commodities to vent them vpon that day If therefore the Magistrate doe not his duty but hold his peace the blood of such as perish shall be required at his hands also The like we might say of fathers and masters that ought to teach and instruct such as belong vnto their charge and this haue all godly Gouernours obserued such then as are negligent in this duty open not their mouthes make themselues guilty of the sinnes that their seruants and children commit as it is noted of Eli and bring vpon themselues many greeuous iudgements Thirdly we must neuerthelesse vnderstand Vse 3 that it shall bee no iust plea or pretence for such as are ledde aside out of
sitting at the vpper end of the boord haue his eie euermore vpon him he will not dare to vse such boldnesse as otherwise hee would if he were absent for then peraduenture he would not sticke to play his prankes to throw his trencher vnder feet and to dally as a wanton with his meate but if he be at his fathers table and sit at his elbow and remaine in his sight he will behaue himselfe soberly and orderly or else he shall be rebuked and chastised So likewise it ought to be with vs if we did consider that God is with vs in our eating and drinking it would be of sufficient force to teach vs to behaue our selues reuerently and to take heed of all excesse but whether we consider it or not we shall finde in the end that he is not farre from euery one of vs that abuse his creatures to the dishonour of his Name and to the danger of our owne soules If we do not praise God for our meates and drinkes we are no better then theeues and vsurpers albeit otherwise they may be called our owne because God hath not wholly resigned vp his right vnto them who hath created them 22 And if ye haue erred and not obserued all these commandements which the Lord hath spoken vnto Moses 23 Euen all that the Lord hath commanded you by the hand of Moses from the day that the Lord commanded Moses and thenceforth from among your generations 24 Then it shall be if ought be committed thorough ignorance without the knowledge of the congregation that all the congregation shall offer c. Heere we haue a law set downe touching the sacrifice for sinnes of ignorance If the former lawes were broken through errour and ignorance not wilfully of a setled purpose the manner of cleansing the same is set down whether it be done by the whole multitude or by one priuate man Where we see that it may fall out that the whole Church may erre and go astray both in iudgement and in practise Obserue hereby Doctrine that the ignorance of the will and word of God Ignorance of the word of God is a greeuous sin in whomsoeuer it bee found is a great and greeuous sinne against God Leuit. 4 2. and 5 17. Esay 1 3 and 5 13. and 27 11. Ier. 10 25. Luke 12 48. The Prophet Hosea complaineth that there was no knowledge of God in the Land chap. 4 ver 2. They were deliuered out of Egypt planted in a fruitefull land furnished with all commodities he gaue them his word and sacraments he dealt not so with euery Nation Psal 147 20. yet they had no knowledge of his wayes nay they regarded not the knowledge of his waies This is a foule sinne to hate the light and yet to liue in darknesse and to loue darknesse more then the light Ier. 4 22. They were foolish and knew him not they were foolish children and had no vnderstanding they are wise to do euil but to do good they haue no knowledge The grounds of this doctrine are euident Reason 1 For first all the corruption that befell vs thorough the fall and disobedience of Adam is sinne therefore ignorance and blindnesse of minde being a part of that corruption must needs also be sinne the naturall man knoweth not the things of the Spirit of God because they are spiritually discerned 1 Corinth 2 ver 14. Secondly ignorance is contrary vnto the Reason 2 image of God wherein at the first we were created and therefore it must needs follow that it is sinne Now a part of Gods image in man was knowledge Col. 3 10. as well as holinesse and righteousnes Eph. 4 24. Ignorance therefore being contrary and opposite to this must needs be sinne Reason 3 Thirdly that for which Christ died to abolish and take away must needs be sinne for wherefore dyed he Rom. 4 25. but for our sinnes but hee suffered euen for our errours in life for our ignorances which was represented by this that euery high Priest taken from among men had compassion on the ignorant and on them that are out of the way for that he himselfe also is compassed with infirmity Heb. 5 2. and hee entred into the holiest of all once euery yeare not without blood which he offered for himselfe and for the errours of the people chap. 9 7. Reason 4 Fourthly as knowledge is the beginning and foundation of all piety and obedience so ignorance is the mother and roote of all errour euill wickednesse and prophanenesse Math. 22 29. Yee erre not knowing the Scriptures nor the power of God and therfore it cannot be but displeasing vnto God Psalm 94 verse 10. Vse 1 This teacheth the folly of many men in our times who thinke that ignorance shall excuse them they regard not to learne or know any thing and then thinke themselues excused because they know not These are willingly nay wilfully ignorant 2 Pet. 3 5. They know nothing because they will know nothing like to him that shutteth both his eyes because he will not see the light But this cannot shield and shelter them from the iudgements of God and from his heauy wrath 2 Thess 1 8. who will come to render vengeance in flames of fire vnto such as haue not knowne the Gospel Wee haue the word of God among vs and we heare the sound of it yet few or none at all care to get knowledge and vnderstanding by it This is a most fearefull kinde of ignorance and a great measure of sinne Ignorance is twofold simple and affected and both condemned and both shall receiue vengeance and iudgement The simple is when we haue not the meanes and so haue not that knowledge which we ought to haue for he that sinneth without law shall also perish without law and as many as haue sinned in the law shall be iudged by the law Rom. 2 ver 12. This is a fruite of our originall corruption taketh hold vpon all and is sufficient to condemne the very Turkes and Infidels because not onely to be ignorant of that which wee haue meanes to know but to be ignorant of that which we ought to know is a sinne Some things we may be ignorant of without sinne nay Christ our Sauiour as he is man knoweth not all things Math. 24 36. Mark 13 32. Secret things belong not vnto vs but vnto the Lord Deut. 29 verse 29. But the things reuealed belong to vs and to our children to do them and to be ignorant of any of these is a sinne in the sight of God Affected ignorance is when we haue the light of the truth shining in our faces but we shut our eyes against it lest it should shine into our hearts and this is our case We haue the word wee may reade it or heare it read we haue it preached and other meanes of knowledge offered vnto vs therefore all such are left without excuse It shall not excuse a subiect when hee hath broken
vpon you seeing all the Congregation is holy euery one of them and the Lord is among them Wherefore then lift ye vp your selues aboue c. IN this chap. we haue two other murmurings set down the latter arising out of the former as one sticke on fire kindleth another The former consisteth of a few carried away with enuy and emulation against Moses and Aaron the originall whereof arose from Korah of the Tribe of Leui The cause of Korahs Conspiracy who first blew the bellowes and tooke it greeuously that the Priestly dignitie was translated to Aaron and challenged Moses of partiality as if hee had preferred his owne Kindred and followed his priuate affection rather then the direction of God This seditious Korah associateth vnto himselfe Dathan Abiram and On of the Tribe of Reuben whom he knew to be ill affected towards Moses because hee being the eldest sonne of Iacob had by right of his birth-right the Principality and gouernement of the whole people belonging vnto him and therefore they thought themselues as worthy to haue the Soueraignty in their hands as Moses was to haue it in his hands All these ioyning together made a schisme or rent amongest the people and assemble two hundred and fifty others all Princes of the assembly which seeme to stand for the good of the whole Congregation as also all Rebelles haue euer had some pretence and colour for they plead that all the Lords people are holy that God is present among them and therefore they should no longer vsurpe the sole gouernment of the whole hoste It is vsuall in all ages of the Church to haue schismes and rents to arise in it and for men to separate themselues from the Church because forsooth it is not well gouerned as it ought to be Now albeit this open insurrection were a flat rebellion against the expresse ordinance of God yet they set many goodly shewes vpon their doings helping a bad cause with a beautifull colour lest they should seeme to be mad without reason alledging that all the Lords people are holy and the Lord is among them â—octrine We learne heereby that whatsoeuer corruptions breake out of men and whatsoeuer euils they doe â—hatsoeuer 〈◊〉 wicked â—en doe they some coâ—er vpon it and howsoeuer they decline from God from his word and from his ordinances yet they will labour to excuse it to defend it to colour it that it should not seeme as it is When euill men haue committed euill they are ready to iustifie their euils that they may seeme good We see this in Saul 1 Sa. 13.11.12 and 15.15 so Ioh. 12.5 6. Iudas pretended the poore and his great care of them albeit he cared not for them but for himselfe and chap. 11.48 So Caiaphas pretendeth the safety of the people to wit if Christ were not put to death the Romanes would come with a mighty army and ouerrunne them but the taking of him away and the putting of him to death was indeede the true cause why the Romanes came and destroyed the Temple the Citie and the people This we see sometimes also in those that are not the worst men The fact of Simeon and Leui against the Schechemites was no better then horrible murther committed against the Law of God and of nature and against the league and couenant that had passed between them which ought to be held inuiolable euen among infidels yet somewhat they pretend to couer it Gen. 34.31 should he deale with our sister as with an harlot So the Israelites touching their Idolatry Exod. 32.1 and Aaron verse 23. and our first parents Gen. 3. and in a maner all wicked men do the like that are vnregenerate without repentance and sanctification The reasons Reason 1 For men are affected to their actions as they are to themselues Though they be corrupt abominable yet they would not bee thought and iudged to be so so it is with their actions that proceed from them though they bee wicked and vniust yet they would haue them accounted iust and therefore they seeke excuses for themselues â—â— 7. as Adam did fig leaues to Reason 2 couer his shame and his sinne Secondly if they should pretend nothing al would be ready to condemne them and to passe sentence vpon them therefore to blinde the eyes of others they cast a mist before them as iuglers vse to doe that they may not be espied This did Herod Mat. 2.8 he pretended to come and worship Christ For he knew well enough if hee had dealt plainely and told them hee sought the life of the babe they would haue detested his detestable cruelty This serueth to reprooue diuers sorts that Vse 1 goe about to varnish their actions with false colours thereby to blind the world and to put out their eyes These shew themselues to bee ranke hypocrites exceeding sinners against the Lord which serue to harden their hearts and to hinder them from a sight of their sinnes and sorrow for them For no man can returne from his sinnes and repent of his euill wayes so long as he goeth about to defend them because all such sinners doe declare a firme resolution to continue and goe forward in sinne and thinke themselues safe and sure because they haue some colours for their actions But the first beginning of repentance is confession a duty oftentimes commended and continually practised by the faithfull The first thing that Ioshua perswaded Achan to performe when he was taken as guilty for taking the accursed thing was that he should giue glory to the God of Israel and make confession vnto him Iosh 7.19 Prou. 28.13 1 Ioh. 1.9 Whereas such as hide their sinnes shall not prosper and they that say they haue not sinned doe make God a lyar and his word is not in them Wherefore we cannot giue a more euident signe of our want of the grace of repentance Psa 32.3 4 5. then by defending denying excusing or lessening of sinne Secondly this sheweth the cause why the Vse 2 dregs of Popish religion are so setled in the hearts of men that they are hardly rooted out euen because such deceitfull colours are set vpon them and their superstitious practises If they be accused for their idolatry worshipping of Images they pretend they worship God in the Image Touching the worship of Saints and praier to them they say they honor them as the friends of God and that they are vnworthy to approch or to come neere to God themselues and therefore in humility they goe to the Saints and Angels but this is nothing but to speake lies through hypocrisie Col. 2.23 Concerning their sacriledge in withholding the cup from the people they haue their colour that the labour of the Priest would be too great if he should deliuer the same to all himselfe or else that the blood of Christ might be spilt vpon the ground but these excuses cannot deceiue God hee seeth their open declining from the word of
his mercy that we are not vtterly consumed Lam. 3.22 When Eli heard the punishment that God had determined to bring vpon him and his house for the wickednesse of his prophane sonnes he answered with all humility It is the Lord let him doe whatsoeuer pleaseth him 1 Sam. 3.18 God loueth a broken and contrite heart it is a sacrifice wherein hee greatly delighteth Lastly let vs make our whole life a continuall practise of vnfained repentance and labour for godly sorrow that wee may mourne and afflict our soules for sinne because it is sinne a breach of Gods law and displeaseth him Sinne will not lodge long where it is not cherished and made much off and entertained with delight It is as a ghest that will not lodge in such houses where he is not welcome but if once you make much of him and delight in him then he is an importunate and a shamelesse ghest you shall hardly rid your house of him In the word of God wee finde sundry meanes and motiues to moue vs to enter these meditations Motiues moouing vs to repentance First the commandement of God himselfe so often vrged and repeated Ier. 3.12 and 8.6 and 18.11 This was the voyce of Iohn crying in the wildernesse Repent bring forth fruits worthy amendment of life Matth. 3.8 This doctrine was preached in Paradise to our first parents and was afterward figured out by circumcision before the Law and by their purification after the Law Esay 1.16 Wash you make you cleane Againe such as repent not lye vnder the bondage of Satan they are as captiues prisoners bound to obey his will and to doe him seruice 2. Tim. 2.26 Thirdly such as die without repentance remaine for euer without remission and forgiuenesse They are lost children and must needs perish if they repent not before 2 Pet. 3.9 Luke 13.3 Fourthly the threatnings denounced executed vpon the rebellious and disobedient are made examples and admonitions vnto vs his vengeance iustly fallen vpon others should serue to amend vs 1 Cor. 10.5.6 2. Pet. 2.3 4. Psal 7.11 12. Fiftly the certainety and suddennesse of the last and generall iudgement which shall come as a theefe in the night when the heauens themselues shall passe away with a noise and the elements shall melt with heate and the earth with the workes therein shall bee burnt vp What manner of persons therefore ought wee to be in holy conuersation and godlinesse 2 Pet. 3.10 11. and 2 Cor. 5.10 Wee must all appeare before the iudgement seat of God that wee may receiue the things done in this body whether good or euill This last day is called a day of Reuelation Rom. chap. 2. ver 5. Lastly we must bee all ledde to repentance by the vnspeakable fruits that follow it as pardon of sinnes reconciliation with God peace of conscience hearing of our prayers and in the end blessednesse in the heauens Ezek. 33.11 CHAP. XVIII 1 ANd the Lord said vnto Aaron Thou and thy sonnes and thy fathers house with thee shall beare the iniquity of the Sanctuary and thou and thy sonnes with thee shall beare the iniquity of your Priesthood 2 And thy brethren also of the tribe of Leui the tribe of thy father bring thou with thee that they may be ioyned c. 3 And they shall keepe thy charge and the charge of all the Tabernacle onely they shall not come nigh the vessells c. 4 And they shall be ioyned vnto thee and keepe the charge c. IN the latter end of the former Chapter the people are brought in confessing their sins and crauing pardon of God Wee heard their greefe and sorrow for their sinnes and bewailing their transgressions past and saying Shall we perish vtterly and is there no hope of forgiuenesse Now we haue in this Chapter the answer of God to this question which did proceed from a feeling of their sinne and a feare of present death which they had iustly deserued For Moses declareth how God shewed himselfe reconciled notwithstanding their manifold prouocations he cannot keep his anger for euer but returneth vnto them in mercy when they turne vnto him by repentance The deuision of this Chapter Concerning the which reconciliation we must consider in this Chapter two points first the persons procuring the attonement which were the Priests Leuites attending to the Ministery of the word and Sacraments secondly the things appertaining vnto them and to their charge as also the next Chapter deliuereth such things as belong to the people Now the commandement belonging to them both to wit both to the Priests and Leuites which are heere said to be brethren All the Mâ—nisters ough to be as children Matth 23.8 2 Pet 15. Heb. 13.22 1 Pet 12. is directed to Aaron and not to Moses because this was a meere Church matter Ecclesiasticall not ciuill and his Priesthood was newly ratified to him by the authority of God and by a notable miracle in the flourishing of the Almond rod Chap. 17.8 The summe and effect is this that the Priests should minister in the Sanctuary at the Altar but the Leuites should minister vnto the Priests and both of them both for themselues the people First therefore the charge of the Sanctuary is committed to Aaron and his sonnes and to the ouersight of the Leuites to the eight ver that the seruice of God might not be prophaned either by themselues or by any other lest they made themselues guilty of sinne whereby the Lord would signifie that there was indeed no cause why any should enuy them this dignitie forasmuch as it was ioyned with such danger and difficulty The burden of the Priesthood was so great and lay so heauy vpon their shoulders that they were threatened to be punished if the worship of God which ought to bee performed with all reuerence were prophaned through their default From hence we learne that as euery sin is in it owne nature great so are these sinnes the greatest and most heinous which are committed against a mans particular place and calling wherein God hath set him â—e â—nnes â—test â—e â—ed â— mans ar Iob 2.9 The Prophets denouncing iudgements against sundry persons doe single them out for neglecting of personall duties The Prophet Micah threatneth the Rulers and men of might that they hate the good and loue the euill Who plucke off their skinne from off them and their flesh from off their bones they breake their bones and chop them in pieces as for the pot and as flesh within the cauldron Mic. 3.2 3. Thus also he noteth out the falsehood of the Prophets that made the people of God to erre and cry peace ver 5. The idolatrous kings are most of all taxed for the abuse of their calling not so much for priuate faults as other men but for their erecting or suffring of idolatry which they ought to haue pulled downe yea the good kings are often blemished that way because they reformed not the
beleeued vpon paine of damnation that the soules of such as are truly penitent should after death goe into Purgatory punishments why then ought we not as wel to hold and beleeue that the soules of such as haue kept the Commandements of God all their life long â— 18 24. and at the last turne from their righteousnes without repentance should first goe into a place of rest and refreshing to receiue the reward of their wel-dooing before they bee cast into eternall punishment But this no man beleeueth as a truth neither thinketh it reason why then should any beleeue the other If any obiect â—ect that when the righteous man committeth iniquity he hath no reward because all his righteousnesse that hee hath done shall not be mentioned in the trespasse that he hath trespassed and in his sinne that he hath sinned in them he shall die I answer â—â— 1. that this answer is no answer at all neither any thing to the matter in hand for if this proue that such as are euill shall not for some good be recompenced and rewarded because all their good that they haue done shal be forgotten then it wil as strongly proue that the righteous which haue committed some small euils should not be punished for those euils because all the euill shall be forgotten according to the saying of the same Prophet Ezek. 18 21 2â— If the wicked will turne from all his sinnes that he hath done and keepe the statutes of the Lord and do that which is lawfull and right he shall surely liue hee shall not die all his transgressions that he hath committed they shall not bee mentioned vnto him in his righteousnesse that he hath done he shall liue Lastly whereas they goe about to prooue Purgatory by the custome of prayer for the dead it is very cleere and euident that if once we admit Purgatory we may not pray for the dead at all because while we pretend to doe them good we shall do them harme For no affliction is or can be laide vpon others but in these three respects First when a man out of a cruell and vnreasonable passion desireth and delighteth in the torments of others without any cause as the heathen set forth men in their publike plaies exhibited vnto the people vpon their diuellish Theaters to fight to wound and kill one another or else cast them vnto Lyons and other wilde beasts to fight with them while they in the meane season did solace themselues in it as at a sport or else secondly for the vpholding of iustice and iudgment as when murtherers and malefactors are put to deaâ—h or thirdly in mercy and compassion for the benefit of him that is afflicted as the Physition afflicteth the sicke patient In this last respect God is said and supposed to afflict soules in Purgatory not to sport himselfe in their misery because he is not a tyrant neither to punish them as malefactors Lam 3 33 34 35. because he is a father vnto them but to correct them for their soules health as a gracious God So then as the Surgeon or the Physition do not delight in afflicting and torturing their sicke patients but deale as tenderly with them as possibly they can due respect had to the recouering of their health former estate so God doth afflict no more then is precisely necessary for the purging out of sinne As then it were vaine and hurtfull for the standers by God putteth his to no more paines then is needfull for them to entreate the good and skilfull Physition that loueth and tendreth his patient and no way afflicteth him more then is precisely necessary for the recouery of his health to with-draw his hand or to remit any thing that he intendeth to do as if he purpose to open a veine to let him bleed ten or twelue ounces knowing his disease requireth it no man intreateth that it may be but two or three or if he purpose to haue him purge two or three daies to desire it may be but one day or if he be constrained to cut and lance to request him to spare his labor and let the party alone because that were to hurt the sicke man and a token that we hate him rather then loue him so were it hurtful for the soules departed to intreat God any way to lessen or shorten their affliction which otherwise hee would lay vppon them forasmuch as hee intendeth not to hurt them at all but to purge out of them the impuritie that is found in them Thus therefore we reason with them against Purgatory Defens articul a Leone 10. improbat as Luther doth with them about Pardons indulgences For as he sayth It profiteth not to bee deliuered from that which worketh so a mans saluation but such are the afflictions and punishments of this life as the Prophet teacheth Psal 119 71. and the Apostle 1 Pet. 1 23 so that Indulgences shold hurt to free vs from that which shall do vs good so we may conclude from Luthers ground and foundation that it profiteth not but hurteth to be deliuered from that which worketh vnto a mans saluation but the afflictions and punishments of the next life are such so that we should not desire and craue of God to be deliuered from them Lastly from hence ariseth great comfort to Vse 3 all penâ—tent persons and such as are careful to clense their soules and bodies from all sinne they may assure themselues that this work of repentance though it be painefull for a time yeâ— shall be gainfull in the latter end for wee are assured to finde pardon and purchase fauour at Gods hand But the afflicted soule terrified with the feeling of sinne Obiect will obiect the multitude and the exceeding great number of his sinnes and thereupon sit in iudgement vpon himselfe and giue wrongfull sentence against himselfe that hee neyther hath nor can haue any hope of obtaining mercy I answer wee are oftentimes euill iudges to iudge euen of our selues especially in time of tentation and therefore I may say vnto them as the Apostle doth in another case Are ye not partiall in your selues and become iudges of euill thoughts Iam. 2 4. For shal we suffer our hope to faile or our selues to faint and waxe feeble when God biddeth vs hope and assureth vs that he will make vs cleane from all our filthinesse Ezek. 36 25. Ye shall be cleane from all your filthinesse When he saith from all I say from all shall we say not from all Or that they are so many that hee cannot or will not make vs cleane from all Can any thing bee hard to him that is Omnipotent whose mercy is aboue the heauens He hath heaped vp mercy in store for vs more then we haue heaped sins against him be our sinnes neuer so many O but our sinnes Obiection will some say are not onely many but they are most greeuous horrible greater they are then can bee pardoned I
the former And therefore themselues teach that infants baptized though they cannot be tryed yet goe immediatly into heauen and receiue the crowne of life But suppose this were a good conclusion yet he plaieth the notable Sophister in that he prooueth not that sinne is not worthy of death which he ought to haue done before hee conclude that some sinnes are in their owne nature veniall For many sinnes doe not bring death which notwithstanding are worthy of death they doe not bring death through Gods mercy but they are worthy of death through their owne merit Wherefore this place of the Apostle being well vnderstood directly ouerthroweth this distinction of sin from whence it goeth about to seeke shelter and defence Vse 3 Thirdly vnder these types and shadowes heere rehearsed touching the water of separation which was made with the ashes of a redde heiffer without spot wherein no blemish was which was brought out of the host to be killed and the Priest must sprinkle her blood seuen times before the Tabernacle of the Congregation c. I say vnder these shadowes the chiefe mysteries of our faith are handled For there was no way of saluation but by Christ from the beginning ◠14 6. and there shall bee no other new way vnto the end He was euermore the doore by which all enter into the kingdome of God ◠10 9. He is the same yesterday and to day and for euer Heb. chapter 13 verse 8. This the Apostle teacheth vs plainely by alluding to these words Hebr. chapter 9 verses 13 14. If the blood of Bulles and Goats and the ashes of an Heiffer sprinkling the vncleane sanctifie to the purifying of the flesh how much more shall the blood of Christ which through the eternall Spirit offered himselfe without spot to God purge your conscience from dead works to serue the liuing God Heere the Apostle hath reference vnto the redde heiffer mentioned in this place whose ashes gathered together were sprinkled in the waters of separation and serued to sanctifie touching the purifying of the flesh so that such as were shut from the Congregation being sprinkled therewith had free liberty to come to the Tabernacle The truth of all this was Christ Iesus he is this redde heiffer his blood is the true purging Psal 51 verses 2 7. 1 Pet. chap. 1 verse 2. And as the doore postes of the Israelites were sprinkled with the blood of the Lambe so must our hearts with the blood of Christ Now of this type obserue these principall points of religion First that Christ Iesus is true man found in the forme and shape of man That hee might humble himselfe and become obedient vnto death euen the death of the Crosse Phil. 2 verse 8. This is the cause that hee is pictured out vnto vs in the colour of the redde heiffer rather then in any other to put vs in minde of his death and the shedding of his precious blood Thus also he is described by the Prophet Who is this that commeth from Edom with died garments from Bozrah c. I that speake in righteousnesse to saue Wherefore art thou redde in thine apparell and thy garments like him that treadeth in the wine fatte Esay 63 verses 1.2 This is no small comfort vnto vs especially in all tentations thogh our sinnes haue a bloody face before his face though they be red as scarlet yet the blood of Christ hath washed them away These are they which came out of great tribulation and haue washed their robes and made them white in the blood of the Lambe Reuel chapter 7 verse 14. Hee hath a feeling of our sorrowes and is touched with our infirmities being made like vnto vs in all things sinne onely excepted Heb. 2 17 18. and 4 15. Secondly we learne from this consideration that the Heiffer must be without spotte and without blemish that Christ Iesus was a pure and perfect offering without any sinne Hebr. chapter 7 verse 26 he was holy harmelesse vndefiled separate from sinners and made higher then the heauens This is our comfort also and consolation for if he had bene sinnefull we should yet walke in our sinnes as an infant walloweth in his blood and the price of our redemption were yet vnpaid Hence it is that Moses doth so carefully set downe this in describing of all sacrifices burnt offerings meate offerings trespasse offerings peace offerings all oblations brought to God must be without spotte and without blemish thereby to teach the people vs to the end of the world that there was no sinne in him that tooke vpon him our sinne For hee was wounded for our transgressions and hee was bruised for our iniquities Esay 53 5. He suffered indeed for vs but the iust for the vniust 1 Pet. 3 18 and 2 22. Thirdly in that this Heiffer was such vpon whom neuer came yoke Verse 2. it appeareth that Christ being at his owne liberty bound to none offered himselfe freely for our deliuerance therefore when such as were sent to take him told him they sought Iesus of Nazareth hee answered If yee seeke mee let these goe their way Iohn 18 8. Hee gaue himselfe not by perswasion of others not by compulsion from others but willingly euen vnto the death Phil. chapter 2 verse 8. Iohn chap. 18 verses 4 5. Esay chap. 53 verse 12. His death was not by constraint for then it could not be meritorious If it had not beene voluntary they could not haue taken it away from him for they often lay in waite for him and sought to put him to death Iohn 10. verses 17 18. What he was able to doe if it had pleased him hee shewed in the Garden for so soone as hee had told them that hee was the man whom they sought for they went backward and fell to the ground Iohn 18 verse 6. He knew all things that should come vnto him yet he went forth vnto them that were come with Lanternes and Torches and weapons to take him verses 3 4. He had therefore power to lay downe his life or not to lay it downe but how then should the Scriptures bee fulfilled But they had no power of themselues to lay hands vpō him as he telleth Pilate chap 19 11. This also serueth for our comfort that Christ died not against his will but willingly and of his owne accord performing obedience vnto his Father Not that his enemies could ouercome him for he ouercame them cast thē backe to the earth with a word speaking And what words did he speake Were they terrible and dreadfull Were they words of thunder No he rored not as a lyon but spake mildely as a lamb I am he Now if the voice of CHRIST by gentle and amiable were notwithstanding so effectuall to throw them all downe headlong to the ground how powerfull shall the angry voice of Christ be to throw his enemies as with a sudden flash of lightning into the pit and paines of hell at the last
rashly and rigorously censure others for falling into sin For seeing we haue all our frailties and infirmities and are not able to keepe our selues wholly from euil we are not headily to iudg of others lest thereby we hasten the greater condemnation vpon our selues This the Apostle Iames vrgeth Chap. 3.1 2. My brethren be not many masters knowing that we shall receiue the greater iudgement for in many things we sinne all Let vs therefore consider our selues before we cast our eyes vpon other men for they are the most sharpe and seuere Iudges that forget their owne infirmities As we would bee dealt withall in meekenesse so must we deale with our brethren with all gentlenesse For howsoeuer they haue sinned nothing hath befallen them but that which is incident to the nature of man we may be ouertaken with the same sinne or with the like sinne or with a greater sinne The Apostle saith Brethren if a man be suddenly taken in any offence Gal. 6.1 ye which are spirituall restore such one with the spirit of meekenesse considering thy selfe lest thou also be tempted There cannot be a more effectuall meanes to draw vs to deale mildly and mercifully with our brethren then the consideration of our selues There is no man among vs that dealeth truely with his own heart and entreth into the meditation of his owne frailty with his owne soule but he hath daily experience in himselfe how hardly sinne is subdued and mastered of vs how many sighes and gronings it requireth how many teares and prayers it costeth vs What striuing and strugling wee haue with it to keepe it vnder What battels and combats we haue with the flesh that lusteth against the spirit And yet notwithstanding our continuall watching wrastling labouring endeuouring and resisting it oftentimes breaketh from vs so that the knowledge of our owne weaknesse must teach vs to deale with all meekenesse and moderation with our brethren Verse 11. Moses smote that rocke and much water gushed out We haue heard before the people complaining and Moses praying now we shall see God helping and releeuing them notwithstanding their rebellion and vnthankfulnesse The Lord commanded Moses and Aaron to speake vnto the rocke without life without sense without reason to conuince those rebels â—y 1 2. and to shew that there was more vnderstanding in the dumbe and deafe creatures then in this company of conspirators For now the promise of God was performed aboue all naturall meanes True it is they were vnworthy of any mercy they deserued to perish in their thirst through want of water notwithstanding at the striking of the rocke with the rod he gaue vnto them their hearts desire This was the Lords doing it is maruellous in our eyes â— 10.3 4 This rocke was a figure of Christ as the Apostle teacheth Besides the striking of the rocke was a signe vnto them of the gushing out of the waters â—dg 14.14 When Samson propounded this as a darke riddle Out of the eater came meate and out of the strong came sweetnesse It was resolued thus What is sweeter then the hony and what is stronger then the Lyon But much more may we propound this miraculous worke of God Out of the hard rocke came softnesse out of the dry came moysture and out of the strong came weakenesse For what is harder dryer and stronger then the rock and what is softer and weaker then the water according to the common prouerbe As weake as water And yet the soft and moyst waters issued out of the dry and hard rocke suddenly aboundantly miraculously at the commandement of God This teacheth vs this doctrine â—trine 〈…〉 appoint 〈◊〉 and at alâ—owance that we liue by Gods appointment and in feeding and sustaining vs he is not tyed to outward ordinary meanes Whensoeuer we want meat drinke apparell and the necessary helpes of this present life God is able to prouide them and to nourish vs without naturall meanes when it pleaseth him This Moses teacheth at large Deut. 8.3 1. Hee humbled thee and made thee hungry and fed thee with Manna which thou knowest not neither did thy fathers know it that he might teach thee that man liueth not by bread onely but by euery word that proceedeth out of the mouth of the Lord doth a man liue thy rayment waxed not olde vpon thee neither did thy foot swell these 40. yeres So we see he fed Eliah flying from Iezebel 1 King 19.8 who when he had eate and drunke he walked in the strength of that meat forty dayes and fortie nights vnto Horeb the mount of God The like we see in Moses when hee was in the mount with God Matth. 4.2 and the like we see in Christ our Sauiour when hee was in the wildernesse tempted of the diuell So then whatsoeuer the decree determination of God is whereby wee shall liue whether it bee by meanes or without meanes whether by wayes ordinary or extraordinary the same shall bee effectuall to mans preseruation The reasons follow First the infinite power Reason 1 of God which maketh weak things strong and things of no value that are despised to effect great things He is able to do and deale as he will His souldiers were flyes and lice against the Egyptians Exod. 8.24 1 Sam. 6.5 his armies were mice against the Philistims By such meanes he is able to worke his will to saue his people and to destroy his enemies This reason is vrged and pressed oftentimes as Gen. 18.14 1 Sam. 14.6 Zach. 8.6 Secondly hereby his honour and glory is Reason 2 better set foorth that no flesh should reioyce and trust in it selfe but in God Therefore he often worketh aboue reason and beyond nature that al the world may giue glory to him and magnifie his great Name This appeareth in the prayer of Hezekiah who desired the presence of God to be with theÌ„ that he might be glorified in their deliuerance 2 King 19.19 O Lord our God I beseech thee saue thou vs out of his hand that all the kingdomes of the earth may know that thou O Lord art onely God The vses follow First this teacheth vs in Vse 1 all wants and necessities to depend vpon God and neuer to vse vnlawfull meanes to come out of trouble and so sinne against God If God send the sword or famine or other iudgment to walke through the land as hee iustly may doe for our transgressions and rebellions we must learne contentation and patience in pouerty in sickenesse in misery and not to be swallowed vp with excessiue sorrow Our life standeth in the word and will of God who can manifest his power as wel without means as with meanes in our preseruation and therefore let vs not despaire or flie from him to any creature for releefe and succour 1 King 17.14 He can feed as well without bread as with bread who encreased the oyle in the poore widowes cruse and the handfull of meale in the
receiued Thus he dealt with Dauid whom hee greatly fauoured and aduanced to the kingdome when he fell into grieuous sins 2 Sam. 12.9 10. Thou hast killed Vriah the Hittite with the sword and hast taken his wife to bee thy wife and hast slaine him with the sword of the children of Ammon Now therefore the sword shal neuer depart from thine house and I will raise vp euill against thee out of thine owne house So soone as Salomon set vp idolatry and wrought wickednesse in the sight of the Lord he stirred vp aduersaries vnto Salomon 1 King 11. â— 14. and afterward rent the greatest part of the kingdome out of the hands of his sonne This serueth to conuince all such prophane persons as presume of Gods patience and abuse his mercy to all loosenesse and licenciousnesse saying God is mercifull and yet continue in their sinnes But we must know that as he is mercifull so hee is iust as his mercy is toward the penitent so his iustice is toward the obstinate who spareth not his owne people that forget his Law and therefore will deale more fiercely against strangers Vse 3 Thirdly measure not the fauour and loue of God toward our selues or others by outward blessings or outward crosses by prosperity or aduersity which come alike to the godly and vngodly Nay oftentimes the wicked flourish when the faithfull are in great misery as Psal 73.3 4 5. So Salomon teacheth Eccle. 9.2 Therefore Christ our Sauiour correcteth the wrong iudgement of the disciples supposing that such as Pilate slew were the greatest sinners of all the rest that dwelt in Ierusalem because they suffered those things Luke 13.1 2 3. If then we would find sound comfort in our hearts and feele vnfained testimonies of Gods fauour towards vs wee must not seeke for them in outward blessings or in want of outward blessings both which are common to the godly and vngodly but in ioy in the holy Ghost in remission of sinnes in repentance from dead workes in the spirit of adoption in faith in Christ in peace of conscience which passeth all vnderstanding As for other things place not thy heauen and happinesse in them if blessings come receiue them thankefully if crosses learne to beare them patiently Fourthly wee are hereby put in minde to Vse 4 search our owne wayes to suruey our owne hearts and to prooue by the touchstone of the word our owne thoughts words and workes that we haue conceiued spoken and done what we haue iustly deserued if God in iustice should proceede against vs examining seriously our owne life mourning bitterly for our sinnes past and turning vnfainedly vnto God with all our hearts This duty is vrged by Ieremy the Prophet Lam. 3.39 40 41 42. This is the marke that God shooteth at this is the end that he respecteth euen by his afflictions to bring vs home to himselfe not to destroy and confound vs for euer Heb 12.5 10. Let vs not dispise the chastenings of the Lord nor faint when we are rebuked We haue had the fathers of our bodies which corrected vs for a few daies and we gaue them reuerence should wee not much rather be in subiection to the Father of spirits who chastneth those whom he loueth and scourgeth euery sonne whom hee receiueth Fiftly let vs labour to strengthen our faith Vse 5 by the word and Sacraments and by such ordinary meanes as hee hath appointed for that purpose Hereunto the Apostle exhorteth 1. Cor. 11.30 To examine our selues and so to eate of that bread and drinke of that cup declaring that the iudgements of God were broken in among the Corinthians insomuch that many were weake and sicke among them and many slept Wherefore whensoeuer wee find the hand of God sore and heauy vpon vs it is our duty to seeke strength of faith by the vse of the word and Sacraments whereby wee shall learne to find out the true cause of those iudgements and submit our selues vnder his hand that striketh vs as a father For the Scriptures serue to direct vs the Sacraments serue to comfort vs Psal 116. â— Without which the Prophet had perished in his afflictions Lastly seeing God chastiseth his when Vse 6 they offend then most assuredly the wicked that are not his shall not escape his reuenging hand If he correct the flocke of his own pasture the children of his owne houshold the citizens of his owne kingdome and the members of his owne body fed at his owne table in this life and made heires of heauen in the life to come really possessing that inheritance with what plagues punishments torments will he visit the rebellion of aliants and strangers If the Lord deale sharply toward these to whom he is a mercifull Father and gracious Sauiour and whom he often preuenteth with his liberall blessings Surely his reuenging wrath full of rage Psal 21.8 2 King 21. shall find out all his enemies whom he wipe will away as a man wipeth a dish turneth it vpside down This is that which Salomon teacheth in the Prouerbs Behold â— 11.31 the righteous shall bee recompenced in the earth how much more the wicked and the sinner There remaineth a day of iudgement when they shall be punished as they deserue either in this life or in the life to come With this the Apostle Peter sweetly accordeth 1 Pet. 4.17 18. The time is come that iudgement must begin at the house of God if it first begin at vs what shall the end be of them which obey not the Gospel of God And if the righteous scarcely bee saued where shal the wicked and the sinner appeare Where we see that God will scourge whip his owne children for their frailties and infirmities appearing in them But he correcteth the godly in mercy the vngodly in anger the godly as a louing father the vngodly as a iust Iudge the godly to amend them the vngodly to condemne them the godly albeeit humbled and cast downe with one hand are comforted and raised vp with another whereas the punishments that fall vpon the heads of the vngodly are but the beginnings of sorrow and as the flashings of hell fire Now the earth is not properly the place of vengeance and iudgement For we must vnderstand that God hath appointed three places earth heauen hell for three seuerall purposes â—ree places 〈◊〉 need for ree seuerall â—poses the earth to be a place of working the heauen a place of rewarding hell a place of punishing earth as a shop of labour heauen as a pallace of glory hell as a prison of torment Notwithstanding rather then sinners should escape and sinne goe vnpunished the Lord wil call a priuy or petty Sessions euen in this life and make the earth his gaile or house of correction If then God will visit their transgressions with such heauy strokes Alas what shall become of al prophane persons vnrepentant offenders obstinate sinners such as contemne God and his word euery
the stirring of vs vp to prayer We may now comfortably conclude to our owne consciences with the same Apostle I am perswaded that neither death nor life nor Angels nor principalities nor powers nor things present nor things to come nor height nor depth nor any other creature shal be able to separate vs from the loue of God Let vs know then there is great vse of the crosse beeing assured that tribulation bringeth forth patience patience experience â—om 5 5 4 5. and experience hope and hope maketh not ashamed because the loue of God is shed abroad in our harts by the holy Ghost which is giuen vnto vs. Vse 2 Secondly we learne heereby not to promise to our selues worldly peace prosperity but prepare to endure the crosse before it cometh and know that the end of one crosse is the beginning of another while we liue heere We must not looke to finde heauen vpon earth we must not dreme of the victory before we fight We think of receiuing the prize but we wold not run the race We would put on the crown but we shun the crosse like those foolish husbandmen that would receiue the fruites of the earth but care not for the labour And surely the reason why we are many waies impatient vnder the crosse murmure vnder the mighty hand of God is because wee are vnprepared vnprouided to beare any storme or endure any triall We must not thinke to liue at ease and pleasure but know that whosoeuer taketh not vp his crosse cometh after Christ cannot be his Disciple So Paul teacheth Timothy Thou hast fully knowne my faith and my patience my persecutions which came vnto me but from them all the Lord deliuered me yea and all that will liue godly in Christ Iesus shall suffer persecution 2 Tim. 3 10 12. For as the head was first crowned with thornes so the members must not looke to liue in pleasures Lastly be not offended at the great afflictions Vse 3 that oftentimes we heare to befall the faithfull or we see to be vpon such as feare God let vs not maruaile and wonder at it as at some rare and strange thing much lesse should wee start backe from our profession for the persecutions and fiery trials that come vpon the Church Therfore the Apostle Iohn saith Maruaile not my brethren Iohn 4 13. though this world hate you nay rather we haue cause to reioyce that God vouchsafeth vs this honor not only to beleeue in him but to suffer for his Name This made Paul say Acts 21 13. being entreated that hee would not go vp to Ierusalem What do ye weeping and breaking mine heart For I am ready not to be bound onely but also to die at Ierusalem for the Name of the Lord Iesus Doubtlesse if we were of the world the world would loue his owne but because we are chosen out of the world therefore the world hateth vs. It is noted to the euerlasting praise of the Apostles Acts 5 21. Heb. 10 33 34. Cast not away therfore your confidence which hath great recompence of reward God hath no need of vs to maintaine his glory he is able to maintaine it without vs therefore it is a great priuiledge and prerogatiue that God calleth vs out to suffer for his Names sake Besides such and so great are our infirmities that the Lord might worthily make vs suffer for our owne sins and bring shame and confusion of faces vpon vs according to our owne deseruings Now in that he mercifully passeth ouer our faults and frailties couereth our transgressions and maketh vs suffer taunts reproches persecutions for his truth and Gospel it is a great honour and dignity whereunto he exalteth and aduanceth vs and therefore our Sauiour saith Blessed shall ye be when men reuile and persecute you say all manner of euill against you for my sake falsly reioyce and be glad for great is your reward in heauen Mat. 5 11 12. Wherfore let vs not shrinke backe for trouble but reioyce in our sufferings and praise God for our afflictions Ver. 16. But when we cried vnto the Lord he heard our voice therefore let vs passe through thy Country Heere we haue the third reason vsed to the Edomites to perswade them to giue them passage drawne from an experience of Gods helpe who seeing their misery and hearing their gronings brought them out of the land of Egypt out of the house of bondage Now it would argue great cruelty to forsake those and leaue them in their affliction The strength of the reason of whoÌ„ God hath taken the protection If then God haue helped vs do not you deny vs helpe but God hath helped vs therfore deny not vs your helpe Thus the gracious dealing of God is propounded for their imitation This is a forcible and effectuall reason teaching vs this Doctrine Doctrine The consideratioÌ„ of Gods loue to his children must moue vs to mercy that the consideration of Gods loue mercy shewed to his childreÌ„ must moue vs to mercy The truth hereof hath the consent and agreement of many other Scriptures Hereunto cometh the exhortation of Moses Deut. 10.17 18 19. The Lord your God is God of Gods and the Lord of Lords a great God mighty and terrible who doth right vnto the fatherlesse and widow loueth the stranger giueth him food and raiment Loue ye therefore the stranger for yee were strangers in the Land of Egypt Thus the Apostle reasoneth 1 Ioh. 4 9 11. God hath manifested his loue in sending his onely begotten Sonne into this world that we might liue thorough him Beloued if God so loued vs wee ought also to loue one another Wher we see he perswadeth to brotherly loue in respect of the experience which we haue of the free loue of God toward our selues So our Sauiour concludes Lu. 6 36. Be ye therefore mercifull as your Father also is mercifull Hereunto cometh that which we reade in the Apostle Iohn in another place Hereby haue we perceiued loue that he laid downe his life for vs therefore wee ought also to lay downe our liues for the brethren 1 Iohn 3 8 16. There is nothing more effectuall to perswade brethren to vnity among themselues theÌ„ to know they haue a gentle father that loueth them all Nothing is able to binde faster those that are fellow-seruants in one family to seeke the mutuall good one of another then to consider they haue a good master carefull of the good of them all to giue them their portion in due season Reason 1 The reasons are euident First we are bound to follow the example of God which must be our direction and instruction This the Apostle teacheth Phil. 2 5 where he exhorteth to humility and lowlinesse of minde from the example of Christ Let the same minde be in you that was euen in Christ Iesus And the Apostle in the Epistle to the Hebrewes chap. 11.32 hauing propounded the examples of the
cannot prosper but shall bee confounded This the Prophet Hosea testifyeth chap. 8.8 9. Israel is deuoured now shal they be amongst the Gentiles as a vessel wherein is no pleasure for they are gone but to Ashur they are as a wilde Asse alone by himselfe Ephraim hath hired louers The Vses are in the last place to be obserued Vse 1 First this teacheth that the idol is vaine yea vanity it selfe Howsoeuer the idolater be enamored of it and greatly dote vpon it yet it shall be a broken reed which in sted of staying him that leaneth vpon it breaketh in his hand and the shiuers thereof serue to wound him that leaneth thereon For if it could deliuer any it should saue them thâ—t haue their hope and confidence in it But such are deceiued and deluded to their destruction This the Prophet Ier. 3 23 24. 10 15. witnesseth at large in sundry places Truly the hope of the hils is but vaine nor the multitude of mountaines but in the Lord our God is the health of Israel for confusion hath deuoured our fathers labor c. Hereunto commeth that saying Esay 44 9 10. All they that make an image are vanity and their delectable things shall nothing profit and they are their owne witnesses that they see not nor knowe therefore they shall be confounded who haue made a god or molten an Image that is profitable for nothing They are not therefore lay-mens books neither haue any profitable vse but an abhominable abuse 〈◊〉 2 18 19 being vanity and the worke of errors in the time of their visitation they shall perish The Assyrians were famous or rather infamous for Idols and great boasters of theÌ„ yet the Prophet sheweth they should come to confusion hereupon the vse is inferred what profiteth the Image For the maker thereof hath made it an Image and a teacher of lyes though he that made it trust therein when he maketh dumb Idols woe vnto him that saith to the wood Awake and to the dumb stone Arise vp it shall teach thee behold it is laid ouer with gold and siluer and yet there is no breath in it Thus the vanity of Idols is set out by the destruction of the Idolaters Vse 2 Secondly let them labour to see their own blindnesse It is a great iudgment of God vpon thousands and ten thousands in the world that worship the workes of mens hands and yet thinke themselues wise We see also the preposterous and disordred desire of the children to follow the idolatrous waies of their parents whereupon it commeth to passe that they excuse their sinne by the example of their parents and because they were borne in it they are resolute to die in it neuer examining how their religion standeth with consent of the Scriptures Thus we see that all idolaters are blind and because they say they see therefore their sin remaineth 〈◊〉 9 41. This the Prophet teacheth Esay 42 17 18 19. They shall bee turned backe they shall bee greatly ashamed that trust in grauen Images and say to the molten Images Yee are our gods Heare ye deafe and ye blinde regard that ye may see Who is blinde but my seruant or deafe as the messenger that I sent Who is blinde as the perfect and blinde as the Lords seruant If therefore we would not grope in ignorance as the blindeman that gâ—opeth in the darke let vs flye Idolatry and keepe our selues from Idols Lastly let vs blesse and praise the name of Vse 3 God wheÌ„ he deliuereth his people from idolatry to serue him purely and sincerely Let vs euer be mindfull of his mercy and walke as a thankfull people redeemed out of so great a thraldome This sacrifice of praise we see required in the Prophet for hauing set downe the folly vanity of Idolaters who cut down a Tree warme themselues with part thereof roast their meate with another and with a third part make a god and worship it make it an Idoll and bow vnto it pray vnto it and say Deliuer me for thou art my God he acknowledgeth Gods great mercy in forgiuing these sins of the people Esay 44 21 22 23 Thou art my seruant O Israel forget me not I haue put away thy transgressions like a cloud and thy sinne as a mist c. Behold the beastlinesse and brutishnesse of these god-makers not much vnlike the Romish idolaters who knead their dough of one part they make bread and a god of the other If this be the dotâ—ge of idolaters wee haue great cause offered vnto vs to magnifie the mercy of God toward vs that hath freed vs from such diuellish deuices of the false worship of God He hath restored to vs the true worship of God according to his holy word he hath rooted out the Idols that were set vp to be adored he hath giuen vs the Scriptures in our mother tongue hee hath freâ—d vs from the burthen and bondage of the Popes Decrees and Decretals he hath pulled downe the great idoll of the Masse and hath abolished the manifold heresies and corruptions of false Doctrine What shall we now render to the Lord for all these tokens and testimonies of his loue toward vs but take vp the cup of saluation and praise with tongue and heart the name of God acknowledging his only goodnesse in deliuering vs from the bondage of Idolatry and labouring to bring forth the fruites of his Gospel to his glory and our own comfort in Christ Iesus 32 And Moses sent to search out Iaazer and they tooke the Townes belonging thereto and rooted out the Amorites that were there 33 And they turned and went vp the way toward Bashan and Og the King of Bashan came out against them hee and all his people to fight at Edrei 34 Then the Lord said vnto Moses Feare him not for I haue deliuered him into thine hand and all his people and his Land thou shalt doe vnto him as thou didst vnto Sihon the King of the Amorites which dwelt at Heshbon 35 They smote him therefore and his Sonnes and all his people euen vntill there was none left him so they inherited his Land Hitherto we haue spoken of the first Enemy ouercome by the Israelites to wit Sihon King of the Amorites the second enemie which they subdued is Og the King of Bashan an enemy more mighty and terrible then the former For he was one of the race and posteritie of the gyants at whose sight the scoutes and espials sent out to serch the land were afraid and despaired of inhabiting and inheriting of the land and weakned the hearts hands of the people as appeareth in the 13. chapter of this booke Wee came into the Land whither thou hast sent vs and surely it floweth with milke and hony neuerthelesse the people be strong that dwell in the Land and the Cities are walled exceeding great and moreouer we saw the sonnes of Anak there And more plainly and particularly Moses describeth this King
blindnes as hee did Elymas with crookednes deformity as the woman in the Gospel with foolishnes as hee did Achitophel with want of reason vnderstanding as he did Nebucadnezzar to teach vs to take heed to our selues and our senses lest we abuse them to our destruction Lastly seeing God can blinde the eyes and Vse 3 bind vp the senses when it pleaseth him let vs go forward walk boldly in the duties of our calling let vs not feare any enemies seeing the Lord hath so many wayes to helpe his chosen people to succour them to saue them harmlesse Let vs commit commend our selues to his prouidence who albeit hee suffer vs to fall into many dangers yet hee can smite his enemies with many suddain iudgments He can visit them oftentimes in sundry manners Euery thing serueth to his wll therfore if we serue God let vs be assured he wil make it serue to our benefit They shal not stir a foot or moue any member or lift vp an hand but at his beck and appointment Ieroboam stretched out his hand from the Altar to lay holde on the Prophet but immediatly it dried vp 1. King 1â— and he could not pull it in again vnto him Ananias Sapphira his wife were among the Apostles and seemed to be in perfect health far from death yet suddainly they fell down were caried out Olde Eli whose sons walked not in the steps of their father sate vpon a seat by the way side waiting for the successe of the battel fought against the Philistims A man would haue thought he sate safely and surely at his owne pleasure and no doubt he iudged no lesse himselfe of himselfe but when hee heard that the Arke was taken suddainly hee fell from his seate backward 2 Sam. 4. â— and his neck was broken When Vzziah King of Iudah presumed to burne incense vpon the Altar of incense lift vp his heart to his owne destruction while he waxed wroth against the Priests of the Lord had the incense in his hand to burne it 2. Chroâ—â— 19. suddainly the leprosie arose in his forehead he was compelled to depant out of the Temple We are able to do nothing of our selues as of our selues seeing that in him we liue moue Act. 17 2â— and haue our being Let vs in all our sufferings comfort our selues heerein that the Lord holdeth the wicked in his owne hand turneth their wisdome into foolishnes Absalom rebelled against his father and was assisted by Achitophel Dauids companion and chiefe counseller for the counsell which hee counselled in those dayes was like as one had asked counsell at the oracle of God Dauid prayed vnto God to turne his counsell into foolishnes 2 Sam. 1â— God heard his prayer and confounded the deep wisdome of this great Polititian so that he set his house in order hanged himselfe 1 Cor. 3â— 20 Hee catcheth the wise in their owne craftinesse for the wisdome of this world is foolishnes with God the Lord knoweth that the thoughts of the wise be vain If any therefore seeme to be wise in this world let him bee a foole that hee may be wise All humane wisdome in the vnregenerate is oftentimes turned into extreme folly Iezabel enemy against the Church hated Eliah vnto the death but sending him this word by a messenger The Gods do so to me and more also if I make not thy life like one of theirs whom thou hast slaine by to morrow this time 1 Kings 19 2.3 hereby he had fit occasion and opportunity to flye away and to shift for himselfe receiuing warning and learning wisedome by his enemy Herod a subtle Fox and withall a bloody Lyon and wise in his generation might haue sent one of his Courtiers with the wise men for his greater assurance yet hee sendeth them alone and appointeth not one to goe with them Mat. 2 8. Thus the Lord striketh his enemies with the spirit of giddinesse and turneth all their deuices into sottishnesse he circumuenteth the wise in their owne pollicies and the counsell of the wicked is made foolish They meete with darknesse in the day time and grope at noone day as in the night but he saueth the poore from the sword from their mouth and from the hand of the violent man so that the poore hath his hope but iniquity shall stoppe her mouth Iob 5 12 13 14 15. Indeed they seeke wayes imagine meanes to destroy the godly but they cannot finde them out they are endued with wisedome iudgement counsell they are very subtle and deceitfull but that which happened to the eyes of the Sodomites falleth vpon their mindes They are smitten with blindnesse and madnesse are smitten with astonying of heart c. Deut. 28 28 29. Verse 34. Then Balaam saide to the Angel of the Lord I haue sinned Heere is offered to our considerations the corrupt conscience of an euill man So soone as the Lord charged him with his sinne by and by his heart smote him and he confessed his offence Heere was no true sanctificatioÌ„ of the conscience which indeed did checke and condemne him for his disobedience and couetousnesse but did not bridle suppresse the inclination of his heart vnto euill neyther could testifie that his transgression was pardoned We learne in this example â—â—â—ine 〈◊〉 are 〈◊〉 â—â—â—traiâ—â—â—â—onâ—â—â—â—innes that euill men are oftentimes compelled to confesse their owne sinnes God wanteth not many wayes and sundry meanes to draw from men a confession of their owne iniquities This wee see in Pharaoh when the hand of God was heauy vpon him and his plagues pressed sore against him he called for Moses and Aaron and said vnto them I haue now sinned the Lord is righteous but I my people are wicked Exod. 9 27. Albeit he could not beleeue to obtaine remission yet he confessed his sinnes to his condemnation The like we see in Saul who persecuted Dauid and sinned against his owne conscience yet when he saw that Dauid had saued his life when some willed and cryed to kill him he saide Thou art more righteous then I for thou hast rendred mee good and I haue rendred thee euill I haue sinned come againe my sonne Dauid for I will do thee no more harme because my soule was precious in thine eies c. 1 Sa. 24 18. and 26 21. So then howsoeuer the vngodly delight in sin and regard not to prouoke God to wrath yet theyr owne mouthes are made witnesses against theÌ„selues and they publish theyr owne shame as with the blast of a Trumpet The Reasons are these First the wrath of Reason 1 God is gone out against them and their owne consciences summon them vnto iudgement to answer for their sins before the high Iudge of heauen and earth so that the more they seeke to couer and smother them in the ashes of their owne corruptions that the flame of them breake not out the more
2 2 3. If the Lord had not bene on our side may Israel now say if the Lord had not bene on our side when men rose vp against vs then had they swallowed vs vp quicke when their wrath was kindled against vs. Then the waters had drowned vs the streame had gone ouer our soule then had the swelling waters gone ouer our soule Praised be the Lord c. Lastly let vs lay vp these things in our Vse 3 hearts and know the nature of our enemies and the greatnesse of our own danger Let vs consider the present perill and estate of the Church and looke for such enemies Let vs all watch ouer our selues and weigh our calling and condition It is not a calling to outward peace and prosperity neither must wee looke here to find carnall ease and delight but when one trouble and tempest is ouer-blowne and the griefe of one affliction is ended wee must not then grow carelesse and secure wee must not lull our selues asleepe in the cradle of sensuality but in the end of one affliction wee must looke for another to beginne alwaies to keepe watch and ward knowing the frailty of our owne flesh remembring Satan to be an enemy of our peace and happinesse and considering our life to be as a continuall warfare so long as we tarry in this Tabernacle If wee be compassed about with many enemies and to be put into the furnace of affliction made exceeding hot let vs still haue comfort and consolation God will make the end glorious the issue happy Dan 7 28. This vse is taught and practised by the Prophet Daniel where a vision of foure beasts is shewed vnto Daniel and the calamities to come successiuely vpon the Church of the Iewes thereby fore-shewed he apprehended this doctrine by faith and kept it in his memory to remaine with him for his comfort and instruction for euer Wherefore let vs not promise rest to our selues after one deliuerance the enemies will gather themselues together againe and when wee haue victory ouer one tentation let vs prepare our selues for a new combat and make ready our armour for another assault Luke 4.13 Iob 1. and 2. This wee see in Christ the head of the faithful This wee see in Iob a man that feared God and eschewed euill who hauing vanquished Satan in one tentation hee returned eftsoones and redoubled his forces vpon him with another If this practice of the diuel were well pondered and throughly considered it would not onely preuent and redresse much impatiency but worke much peace and contentment in our hearts For what is the cause that we are so impatient vnder the crosse murmuring against God in our trials and tentations accounting them heauy and intollerable burthens vnto vs but because we promise to our selues peace and pleasure in the dayes of our pilgrimage and wee dreame of an heauen here vpon earth But if wee will profite aright in affliction whereby our faith is tryed 1 Pet. 1 7. and made much more precious then gold that perisheth wee must looke continually to be assaulted if we would not suddainly be surprised so come as a prey into the iawes of Sathan Verse 13.14 Thou shalt not see them all So hee brought him into the field of the Watchmen c. We haue heard before how the enterprises of Balaam were disappointed of God and so the wisedome of the wise confounded Now the King seeing himselfe crossed in his purpose and desiring to make an end of this matter carrieth him vp to another place where he might onely see a part of the Israelites his enemies Why doth hee take this course â—urely because he thought he feared the sight of that great multitude and considereth not the vanity of his sorcery Howsoeuer therefore they might see with their eyes and as it were feele with their hands God fighting against them yet both of them proceede in their purposeâ— the King in prouoking the false Prophet in hearkning and obeying Loe how obstinate the wicked are in euill setled with a full resolution to continue in their course so that albeit they change the place yet abide in their former purpose and cannot be brought to acknowledge their own folly From hence we learne Doctrine Wicked men in their euil successes lay the fault vpon second causes that wicked men when they haue euill successe neuer look vp to God whom they haue offended nor consider their sinnes whereby hee is prouoked but lay the fault in second causes and in anything rather then vpon themselues This corruption appeared in our first Parents immediately after their transgression For when they saw the filthinesse of their nakednesse and the miserable experience which they had gotten losing the good Gen 3.12 13 and enioying the euill Adam laide the fault vpon the woman as the woman did vppon the serpent and could not be brought to acknowledge their owne offence When the Philistims were plagued and the hand of God was sore vpon them for abusing the Arke they did not strike their hand vpoÌ„ their thigh and confesse they had sinned but doe ascribe all things to blinde-chance and vncertain fortune whereas nothing is done without the decree and prouidence of God Therefore determining to send backe the Arke they reason thus 1. Sam. 6.9 If it goe vp by the way of his owne coast it is the God of Israel that did vs this great euill but if not wee shall know then that it is not the hand that smote vs but it was a chance that happened vs. This like wee see in the Aramites when they had ill successe in the battell against the Israelites they said 1. Kings 20.23 Their gods are gods of the mountaines and therefore they ouercame vs but let vs fight against them in the plaine and doubtlesse wee shall ouercome them Heereunto accordeth the saying of the Wise man Prou. 19.3 The foolishnesse of a man peruerteth his way and his heart fretteth against the Lord that is when the scourge of God lyeth sore vpon the transgressours for despising the Word for abusing the Sacraments or for practising any wickednesse they learne not by his plagues and iudgements to accuse and iudge themselues but accuse God as the authour of their euils and aduersities and murmure against him for dealing so rigorously sharply with them like to the dogge that byteth the stone but looketh not after him that casteth it The reasons First wicked men want the Reason 1 knowledge of the true God to iudge of their crosses and afflictions and therefore no maruaile if they bee disquieted and fret through the euill successe they haue in their enterprises This made the wise Salomon to say Prou. 19.3 They sâ—et against the Lord. The want of sound iudgment and a right vnderstanding is the mother of all the corruptions which are in vs and of the sinne which we commit For we should ascribe to our owne folly the things that goe not well with vs
be effectuall to stay vs in our obedience because God wil continue the same God of mercy and truth vnto vs without alteration which he was to Noah Abraham Isaac Iacob Ioseph and all the faithfull so highly renowned and greatly commended in the Scriptures so it must serue to bee a bridle in the iawes of the vngodly and prophane wretches of the world that as he hath plagued consumed and throwne downe into the bottomles pit of hell the wicked heretofore that rebelled against him and resisted his will so he is vnchangeable in Name and Nature and therefore he will do the same to them now and to as many as shall walke in their steps for euer This we may see to be a plain case in the righteousnes of God Eccl. 8 12 13. Though a sinner do euill an hundred times and God prolongeth his dayes yet I know it shall be well with them that fâ—are the Lord and do reuerence before him but it shall not be well to the wicked neither shall he prolong his daies he shall be like a shaddow because he feareth not before God And the Apostle Iude in his Epistle Iude 6 7. 2 Pet 2 1 5. alledgeth and applyeth the examples of Gods vengeance vpoÌ„ the wicked past to those present and to come shewing that if God spared not the Angels that had sinned but cast them downe into hell and deliuered them vnto chaines of darknesse to bee kept vnto damnation neyther spared the olde world but brought in the flood vpon the vngodly c. Let vs remember that wee shall finde God the same toward vs for euer neuer presume that he can or will be changed now from that which he hath beene heeretofore toward others Verse 21. He seeth not iniquity in Iacob he beholdeth not transgression in Israel Hitherto we haue spoken of the vnchangeablenesse of Gods loue toward his Church Now let vs see the reasons of it both in spirituall things and then in temporall The cheefest priuiledge of the Church standeth in the fruition and enioying of spirituall blessings Among all spirituall blessings this is one of the cheefest Remission of sinnes This is expressed by this phrase that God seeth not sinne in them that is he forgiueth theyr iniquity and imputeth not sinne vnto them To the same purpose the Prophet saith Our sinnes are couered Psalm 32 verse 1. These may seeme at the first strange speeches and phrases For shall not he that made the eye see Psalme 94. Shall not he that made the eare heare He that made the heart shall not he vnderstand and know the secrets of the heart Are not all things naked and open before him or can any hide himselfe from his presence and winde himselfe from his prouidence The meaning is not that God doth not behold them but it is a borrowed speech from the custome of men which lay away those things out of sight which they do not vse or would not remember so that he doth not see them when he doth not punish them he couereth them when he doth pardon them and account them as if they were neuer committed So Hezekiah saith Esa 38 17. God had cast his sins behind his backe Thus the Prophet speaketh Esay 1 18. Though your sinnes were as Crimson they shall be made white as Snow though they were red as Scarlet they shall be as wool And chap. 44 22. I haue put away thy transgressions like a Cloud and thy sinnes as a Mist So the Prophet Micah saith chap. 7 19. He will turne againe and haue compassion vpon vs he will subdue our iniquities and cast all their sinnes into the bottome of the sea From all these Testimonies we learne this truth That to euery true member Doctrine of the Church To all the members oâ— the Churcâ— belongeth the forgiuâ—nesse of 〈◊〉 belongeth the forgiuenes of all theyr sins It is a peculiar priuiledge of the faithfull for the merits and righteousnesse of Christ to haue theyr sinnes forgiuen whereby it commeth to passe that God esteemeth of sinne as no sinne and of iniquity as if it had neuer bene committed Heere then we haue offered to our considerations a principall and fundamental point of our Christian Religion and of the holy faith That all our sinnes wants and impections originall and actuall as well in the committing of euill as in omitting of good in thought word deed are couered healed and released thorough the righteousnesse of Christ imputed vnto vs which being apprehended by faith and applyed vnto vs doth not onely make them as if they had neuer bene but also iustifie discharge vs causing vs to appeare blamelesse and spotlesse in the sight of God Thus God proclaimeth him selfe to be a most gracious and merciful God readily inclined to forgiue sins Exod. 34 6 7. Esay 33 24. and 43 25. Ier. 31 31 32. and 33 8. Reason 1 And this truth to wit that iustification staÌ„deth in the remission of sinnes through the satisfaction of Christ is confirmed vnto vs by sundry reasons out of the worde of GOD. For first we must appeare as iust and perfect in Gods sight either by the imputatioÌ„ of Christs righteousnesse or by the merite of our owne workes there is no third way can be deuised This is a full distribution of causes as appeareth by the Apostle speaking of the election and calling of the Iewes Rom. 11 6. If it bee of grace it is no more of workes or else were grace no more grace but if it bee of workes it is no more grace or else were worke no more worke Thus we see hee maketh an opposition betweene the grace of God and the workes of men But no workes can iustifie vs neither of congruitie nor condignity neither of nature nor of grace wrought in vs by the spirit of God but by Gods acceptation of the intercession and merits of his owne Son This the Apostle witnesseth Rom. 3 20. Gal. 3 6. By the workes of the Law shall no flesh be iustified in his sight And in another place I count all things but losse for the excellent knowledge sake of Christ Iesus my Lord that I might bee found in him not hauing mine owne righteousnesse which is of the Law but that which is through the faith of Christ euen the righteousnesse which is of God through faith Phil. 3 7 8 9. Reason 2 Secondly whatsoeuer giueth the creature cause of boasting and robbeth God of his glory may not be admitted and cannot be accepted in the worke of our iustification But all things sauing the righteousnesse of Christ minister to vs matter of boasting depriue God of the honor and glory due to his name This the Apostle teacheth in sundry places Rom. 4 2. If Abraham were iustified by workes he hath wherein to reioyce 〈◊〉 2 8.9 but not with God By grace are ye saued thorough faith and that not of your selues it is the gift of God not of workes lest any man should boast himselfe So
were alwayes in sight of his parents the seruant of his master the souldier of his Captain the subiect of his Prince they would not haue an vnseemly gesture a disordred action how much more doth it stand vs vpon to behaue our selues honestly and in order and to looke to all our wayes that we offend not before the maiesty of God in whose presence we stand When the Minister prayeth and preacheth when the people attend and hearken wee must know that God looketh vpon vs. If any thing bee done vnreuerently and wickedly hee seeth it and beholdeth it when it is committed We cannot hide it from his sight and therfore we should do nothing that may greeue him This is that vse which Moses setteth downe in giuing directions to the people when they went to warre Deut. 23 12 14 That they shold haue a place without the hoast whither they should resort for the necessity of nature and couer their excrements for the Lord thy God saith he walketh in the middest of thy campe to deliuer thee and to giue thee thine enemies before thee therefore thine hoast shal be holy that he see no filthy thing in thee and turne away from thee The truth of this Ceremony leadeth vs as it did them to a farther matter Let vs let the figure passe come to the substance which teacheth that wee must be an holy people to God in soule and bodie and take heede of stayning and defiling our selues And what is it that doth defile vs It is not that which entereth into man but that which commeth out of a man as our Sauiour speaketh of the meates we eate Matth. 15 18. All the euill affections that wee haue within vs are so many stainings of vs before God Euill thoughts murthers adulteries fornications thefts false witnesses slanders are so many infections and as filthy dirt and dung in his sight We must all of vs learne to purge our selues from such foule and filthy corruptions if wee will haue God to rule and be resident amongst vs. If a man bee to receyue any honourable guests or strangers into his house he will haue it swept and kept cleane that he offend not those that he would entertaine It is a great honor vnto vs that God will dwell with vs and rest among vs and vouchsafe so to abase himself as to walke among vs ought not we then to bee carefull how we walke before him and to be wary euery one of vs lest we should displease him Ought we not to behaue our selues with all feare and reuerence seeing he beholdeth vs and eyeth whatsoeuer we do throughout our whole life For as he is come neerer vnto vs Iames 4 8 so vnlesse we draw nere vnto him cleansing our hands and purging our hearts he will withdraw himselfe from vs if we make not our soules and bodyes pure Temples for him to lodge and abide in Hee will dwell with vs vpon no other condition if wee doe not marke and obserue this wee make our soules guilty of driuing GOD away that he should no longer remaine among vs to blesse vs. Lastly we are put in mind by his presence Vse 4 to waite and stay our selues vpon his prouidence in all things depending vpon his protection and deliuerance Stephen a faythful witnes of the truth being perswaded of the presence of Christ stood out to death and boldly maintayned the cause of God against al his aduersaries Acts 7 56. Wee are alwayes in such sort vnder his protection that wee shall not neede to feare that his power will fayle to maintaine and preserue vs. When the Lord Iesus sayde vnto his Disciples Matth. 28 20. Goe into all Nations preach vnto them and baptize them he addeth Loe I am with you vnto the end of the world Whereby hee meant to confirme and strengthen them in all the combats they were to suffer and conflicts which they were to endure in the preaching of the Gospel So Christ appearing vnto Paul and promising his presence to be with him gaue him boldnes to vndergo great dangers and not to account his owne life precious and deere vnto him so long as he might doe seruice vnto God he sayd vnto him Acts 18 9.10 Feare not but speak and hold not thy peace for I am with thee and no man shall lay hands on thee to hurt thee for I haue much people in this City Thus the Lord speaketh to the Prophet Ieremy Bee not afraid of their faces for I am with thee to deliuer thee Here we see the presence of God is made as a reason to strengthen him in the duties of his calling We meete with many dangers and incombrances that assault vs and set vpon vs in the running of our race and finde many enemies that seeke to stop our course such is our weaknes that we shall neuer be able to ouermastet them and to go lustily forward in a resolute and constant course vnlesse we set before our eyes this doctrine that Balaam published as a priuiledge belonging vnto the Church that God is with vs and will neuer forsake vs. Let vs therefore consider Rom. 8 13. If hee be with vs we shall not neede to feare who bee against vs. He will smite our enemies vpon the cheeke bone break the teeth of the wicked He wil scatter theyr counsels and deuices and cast down whatsoeuer riseth vp against our peace And the ioyfull shout of a King is among thē This is the third prerogatiue graunted to the Church which God as king of the Church granteth vnto it being as it were the Scepter of his kingdome the lawes by which it is gouerned For as no kingdom can stand without statutes nor the subiects be gouernd without lawes so it is in Gods kingdom He is the King the church is the kingdome the word is the statute law the diuel al his Instruments are Traytors to this kingdome the faythfull and elect are the natural subiects which willingly yeeld obedience to the word Esay 13 1. This word being the arme of God and the kingdome must be preached to draw the elect into his kingdome This Balaam calleth a ioyfull shout and the Prophet is commanded of God Esay 58 1 to cry alowd and not spare to lifte vp his voice like a Trumpet shewing to the people their sinnes and the house of Iacob their transgressions This teacheth vs that it is a great honor and priuiledge of the Church to haue the ioyfull shout of the word to sound among them Doctrine It is the churches priuiledge to haue the pure vse of the word The Scripture or word of God is a priuiledge belonging properly to the Church the vse thereof When God gaue his Law in Sinai it was giuen onely to Israel as appeareth Deut. 4 1. Exod. 20 11 2. where Moses stirreth vp Israel to hearken to the statutes ordinances that should be deliuered vnto thē So the Prophet speaketh Psal 147 19 20. He sheweth his word
our God hath such a watchman as neyther slumbereth nor sleepeth But the Church which is Gods commonwealth hath a gouernour and guardian which is all an eye to see their dangers all an eare to heare the counsels all an heart to vnderstand the deuices of theyr enemies and all an hand and strong arme to scatter them and to defeate them This happines we heard before verse 10 how Balaam praised and desired He confesseth alowd that the death of the Iews was more to be desired thē the life of all other men because GOD held them for his people Though he were a wretched idolater and sought to turne the truth of God into falshood yet standing as it were vpon the racke hee was inforced to vtter this speech as if he had sayde Who is it that can doe any thing against Israel seeing they remaine in the fauour of their God Let vs learn to magnifie the Lord for his mercy and walk worthy of this our happines which the men of this world do want They haue no protection from God but lye open and naked vnto dangers of soule and body and haue to defend them not so much as a poore fig leafe Thirdly let vs seeke to bee at peace with God and labour to be reconciled vnto him If God be against vs what creature dare stand vp for vs to helpe and comfort vs nay what creature shall not fight against vs to destroy and confound vs For the subiect though neuer so noble honorable that hath the King against him shall finde few others to succour him or shew him any countenance as we see in the booke of Ester Ester 7 9. so soon as the wrath of the King began to be kindled against Haman by and by they couered his face and helped forward his execution So if wee sinne against God the King of Kings and prouoke him to wrath who shall dare to pleade for vs On the other side if God be on our side who shall be against vs or what creature shall hinder our peace This the Prophet Hosea declareth as a benefite belonging to the Church Hos 2 18. In which words the Lord promiseth that hee will so watch ouer his Church by his prouidence that they shall haue rest and securitie from all dangers of enemies and be deliuered from the rage of beasts and the violence of men But how will some say can this bee Obiection Seeing the vngodly that haue God their enemy yet haue the world and the men of the world smile laugh vpon them and the godly who haue God their friend yet haue the world for their enemy I answer Answ This seemeth to be so to those that iudge of things after the flesh according to the outward appearing but if we will iudge righteous iudgement and behold them with the eye of Fayth wee shall finde it to be otherwise whether wee respect the end or the inward feeling of the soule and Conscience Touching the end and issue of things if we waite with patience but a while and looke with a single heart vpon the euent we shall see that the vngodly who haue God set against them haue al things to work their destruction and to further their condemnation not onely their troubles but euen the most holy ordinances of God the exercise of prayer the hearing of the word the partaking of the Sacraments The things are in themselues and their owne nature the sauor of life to life 2 Cor. 2 16 but to them they become the sauour of death to death Contrarywise the godly who haue God reconciled to them in Iesus Christ haue all things to further to finish the saluation of their soules and to seale vp their eternall peace Rom. 8 28 inasmuch as all accidents that befal them tend to bring them to glory and immortality and work for the best vnto them that loue God euen vnto them that are called of his purpose not onely prayers and praises not onely the Word and Sacraments which are as the life of their souls and the breath of their nosthrils but all crosses calamities and afflictions are sanctifyed for their good and happinesse Secondly in respect of the inward feeling of the soule and conscience For the vngodly who feele the wrath of God for their sinnes as it were the flashings of hell fire doe finde rest and refuge in nothing but account all the creatures for their enemies and alwayes stand in feare of them as of Gods hoast and army set in battell array against them and as of his instruments to bring them to destruction The heauens are prepared at the commandement of God to be as brasse as in the dayes of famine to punish them 1 Kings 17 1. the clouds to poure down showres of raine vpon them as vpon the olde world Gen. 7 11 the waters ready to drowne them as the hoast of Sisera Iudg. 5 12 the fire to consume them as it did Sodom and the other Cities of the plaine Gen. 19 24 the aire to poyson and infect them as in the time of pestilence Ezek. 5 12 the earth open to swallow them as it did Dathan and his followers Numb 16 32 the Beares to deuoure them as they did the two and forty vngracious children that mocked the Prophet 2 King 2 42 the Lyons to destroy them as they did the Idolatrous Samaritanes 2 King 17 25 Fiery serpents to sting them as they did the murmuring Israelites in the wildernesse Num. 21.6 the basest and meanest creatures are armed with power and will to bidde battell against them Flies and Frogges to annoy them as they did the Egyptians Exod. 8 6.24 Lice to eate them as they did Herod a bloody persecutor of the Church Acts 12 23. Thus do the vngodly feare all the creatures of God cannot be secured from any one of them An example whereof we haue in Cain who wandered vp and downe in the earth and feared that euery creature that found him would kill him Gen. 4 14. And no maruell for the wicked flyeth when no man pursueth him Prou. 28 1. But the godly who feele Gods fauour and mercy toward them and haue him for their friend do find by blessed experience all Gods creatures as it were his souldiers to stand for them and therefore doe not stand in feare of them but can say with a feeling faith Rom 8 38. I am perswaded that neither death nor life nor Angels nor principalities nor powers nor things to come nor heighth nor depth nor any other creature shall bee able to separate vs from the loue of God which is in Christ Iesus our Lord. For when the wayes of a man please God he will make euen their enemies at peace with them Prou. 16 7. All this appeareth in the example of Adam as in a glasse before he fell into sinne Gen. 3 8. he walked in the garden without feare he talked and communed with God without feare all things were subiect to him that was
and betweene kingdome and kingdome no maruaile if waging of warre effusion of blood be deriued from him as frō the principall and chiefe cause Secondly sinne is so vgly a monster that it Reason 2 hath separated vs from God and disordered al the affections of men and made them enuious cruell bloody couetous ambitious and treacherous one against another as great loue as among Wolues as great mercy as among Lyons This the Apostle setteth downe Titus 3 3. And to the very selfe same purpose the Apostle Iames speaketh in the fourth chapter verse 1. From whence are warres and contentions among you Are they not hence euen of your pleasures that fight in your members By the law of creation we were created to abide in a fellowship with God and in an vnion one with another But when sin brake in we fell from God and one from another into all misery Thirdly the wise God disposeth all things Reason 3 by his prouidence and turneth the actions of men to set foorth his glory the glory of his mercy in preseruing of the good and the glory of his iustice in ouerthrowing of the vngodly True it is among all the works of men nothing seemeth so vnbrideled and vnlimited as warre yet it is ordered and determined of God so that not a Sparrow falleth vnto the ground without the will of our heauenly Father This is noted in the holy history touching the rough answer of Rehoboam whereby the tenne Tribes reuolted from the house of Dauid and bloody warres continued between them where it is saide It was the ordinance of God that the Lord might performe his saying which he had spoken by the Prophets 2 Chron. 10 15. and 11 1. So the people are prouoked both to praise the Lord for the auenging of the cause of his seruants by destroying theyr enemies and preseruing them aliue Iudg. 5 2 21. and to acknowledge his iustice in ouerthrowing and consuming all theyr aduersaries Iosh 1 5. Numb 31 1 2. insomuch that there was no man able to withstand them The vses are now to be made of this Doctrine Vse 1 First seeing warres carry an ancient stampe vpon them that in all times man hath risen against man nation against nation and kingdome against kingdome and as mighty hunters haue chased and pursued one another to death let vs not maruaile when we heare of warres and of rumors of warres nor bee dismayed when wee perceiue people in fury carried like wilde beasts one against another these things should not seeme strange vnto vs neyther need we to admire them as the wonders of the world Rather it behoueth vs to enter into this meditation to consider that iniquity doth abound Mat. 24 7 ◠that the charity of many waxeth cold For the more these stirres tumults and insurrections do encrease gather strength the more doth charity decay the fruites of loue languish and pine away among vs and the more ought we to be prepared for the approching of the second comming of Christ to iudgement Then will he make an end of al diuision and contention that are now sorife and common in the world Secondly seeing the mischiefe of war hath Vse 2 bene from olde not lately bred as a new birth but the childe of former times say not the old times are better then these grow not wanton weary of things present to loathe the blessings we do enioy as the manner of many men is We complaine that wee are fallen into euill times we praise the dayes that are past consider not we murmure against God who hath made all things good gouerneth all things well Such is the impatiency of men at the feeling of present calamities that they are ready to breake out into a mutiny and murmuring against him vpon whom they lay the cause of heauy and hard times The present state of things is greeuous because present troubles are neerely felt and former discommodities are forgotten long ago This we see notably expressed vnto vs in the example of the Israelites whose present condition was loathed and that past was desired they cryed out the former times are better would God we were againe in the Land of Egypt where we sate by the flesh-pots whē we eate bread our bellies full Exod. 16 3. Numb 26 3 and 11 5 21 5 we remember the fish that we did eate for nought the Cucumbers the Pepons the Leekes the Onyons and the Garlike But they had forgotten the fiery furnace and making of Bricke they had forgotten the drowning of their Infants and the hard taske-masters that were set ouer thē they remembred not theyr seruice sore labour with all manner of burdens and bondage and cruelty insomuch that they vttered many sighes and grones grew weary of their liues And thus it is with many of vs though former times were more lamentable yet the present are more loathed How many are there that commend the dayes already past and magnifie the times of the forefathers then all things were cheape then all things were plentifull now all these are deare and hard to come by These are like those Idolaters that Ieremy complaineth of in his prophesie that saide Wee will burne Incense to the host of heauen as we haue done we and our fathers for then had we plenty of victuales were well felt none euill but since we left off to burne Incense to the heauenly bodies and to poure out drinke-offerings vnto them we haue had scarcenes of all things and haue bene consumed by the sword and by the famine Ieremy 44 vers 17 18. Thus do many of the men of our times they esteeme religion by the backe and belly and measure the truth of GOD by the line of their owne making to wit by feeding and filling of the body But we must consider that plenty and dearth warre and peace sicknesse and health are sent of God and acknowledge them to be his works who is constrained for the abuse of his blessings and the contempt of his word to take them from vs and to scourge vs with his roddes to bring vs to repentance This is that vse which Salomon teacheth in his Ecclesiastes chapter 7 11 12. Be not thou of an hasty spirit to be angry for anger resteth in the bosome of fooles Say not thou why is it that the former daies were better then these For thou shouldst not enquire wisely of this thing What sinnes breake out in these last dayes that were not in the former Were not hatred malice enuy murther debate whoredome adultery idolatry sedition couetousnesse pride treason and such diuellish practises and inuentions in all ages from the beginning When Adam had but two sonnes borne vnto him Gen 4 8. 1 Iohn 3 12. was not one of them a murtherer Did not Caine hate his brother and slay him And did not his posterity fill vp the measure of theyr sinnes and make the earth to stinke with their vnsauory works of
wickedly in the sight of the Lord they were made slaues and captiues sometimes to one enemy and sometimes to another Iudg. chap. 4 ver 1 2. When the Israelites began to loathe the offerings of God the Lord threatened a greeuous iudgement to come vpon them 1 Sam. 3 1â— and executed it accordingly for the Philistines fought against them and Israel was smitten downe euery man fled into his tent and there was an exceeding great slaughter for there fell of Israel thirty thousand footmen Thus through sinne reigning among them the enemies of God are armed the people of GOD are destroyed the Arke of God is taken and the priests of God are smitten with the sword It was the sin of Eli and his house especially that drew the iudgment of God on the whole Nation Wee see this in the example of Salomon when his hart was turned away from the true God and his hands were holden vppe to strange gods the Lord was angry with him because hee had giuen him a charge concerning this thing that hee should not follow other gods Then the Lord stirred vp one aduersary vnto Salomon and afterward another aduersary which did much mischeefe and euill against Israel 1 Kings 11 14 23. This appeareth in Rehoboam the son of Salomon when once he forsooke the Lord and all Israel with him the Prophet is sent to say vnto him Thus saith the Lord Ye haue forsaken mee therefore haue I left you in the hands of Shishak 2 Chron. chap. 12 verse 5. Reason 1 The Reasons being considered will make the doctrine more euident First sin maketh vs execrable to the Lord and abhominable in his sighr Nothing doth more deforme vs and make vs cursed and detested in the sight of God If then sin make vs to be had in execration it is no maruell if we be left destitute of Gods protection This is the reason which the Lord vseth why Israel fell before their enemies and he went not forth with their armies when they fell before the men of Ai Therfore the children of Israel cannot stand before their enemies but haue turned their backes before their enemies because they be execrable Iosh 7 12 13. Wee see then the nature of sin it maketh men abhominable and detestable in the sight of God Reason 2 Secondly God leaueth and departeth from them that fall from him they forsake him therefore he forsaketh them For so long as we walke in the wayes of godlines and please God in all things according to his will God is among vs He dwelleth with vs hee will neuer depart from vs hee walketh in the middest of our habitations 2 Cor. 6 16. But when we commit wickednesse in his sight and follow the abhominations of our owne hearts he is gone hee will take vp his seate no more among vs hee will not come nere our dwelling places This is the reason which the Lord vrgeth to Ioshua in the place before named saying There is an execrable thing among you O Israel neyther will I be with you any more except ye destroy the excoÌ„municate from among you Ios 7 12 13. So then our lying in sinne doth driue the Lord from vs that he will haue no more fellowship with vs to do vs any good Vse 1 We are now to set downe the vses of this Doctrine First this teacheth vs to acknowledge that all iudgements which seize and fall vpon vs are iust righteous God chastiseth vs often but alwayes iustly neuer vniustly True it is the particular cause is not alwayes discerned of vs why he chastiseth and sinne is not alway the cheefe and principall cause as appeareth in the example of the blinde man of whom Christ sayth Neither hath this man sinned nor his parents but that the workes of God should be shewed vpon him Iohn 9 3 yet his punishments are alwaies deserued and neuer inflicted when he is not mooued who rowzeth vp himselfe as a Lyon out of his denne as the Prophet speaketh to execute righteous iudgements We see in the booke of Nehemiah how the Leuites lay open the sinnes of the whole land confessing Gods kindnesse vnto them and their vnkindnesse to the Lord and iustifying his name Nehem. 9 33 34 Surely thou art iust in all that is come vpon vs for thou hast dealt truly but we haue done wickedly And our Kings and our Princes our Priests our fathers haue not done thy Law nor regarded thy commandements nor thy protestations wherewith thou hast protested among them So when there is any imminent danger of iudgment as of the plague of sicknesse of famin of war or such like this must teach vs that then especially wee should take heede that we lay not our selues naked vnto them by rebelling against God I meane not this of any bodily nakednesse appearing to the eye of man but of spiritual nakednesse in the sight of God whereby man in his sight appeareth a deformed sinner This is a fearfull condition this is the foulest nakednesse that can be A man or woman by the light of nature would be ashamed to bee seene naked which teacheth vs to couer the body but much more should we take heede that we appeare not naked to God and see the filthines of our hearts Let vs craue the righteousnesse of Christ to be a couering to cloath our souls For they are blessed whose sinnes are couered Psal 31 1. When GOD threatneth to bring any plague or iudgment vpon vs let vs not wound our owne soules or lay them open to the wrath of God but rather humble our selues before him that hee may call backe the punishments that are gone out against vs This is it which Moses teacheth Deut. 23 9 When thou goest out with thine hoast against thine enemies keepe thee from all wickednes Secondly seeing sinne layeth vs open to reproches Vse 2 of enemies and to the iudgements of God as appeareth in this great plague vpon the people this sheweth that whensoeuer we haue layd our selues thus naked by â—alling into sinnes we must not go about to hide and to couer them from God through hypocrisy For all things are naked and open to his eies with whom we haue to do so that we must learne to acknowledge them and confesse them before his presence We see how ready men are to hide their sinnes with Adam from the sight of God but the more wee seeke to conceale them the more we reueale them the more vgly we appeare before him What folly or madnesse is it that is practised in the world to hide our sinnes from men and neuer regarde how bare and naked they bee in the presence of the all-seeing God If a man committing sinne were sure to keepe it secret from the sight and knowledge of all others that none could accuse him or detect him of it what should this auaile him seeing it is open to the eyes of God and appeareth as plainly as wee behold the sores of poore Criples that vncouer
or not or another diuerse from it or whether any wise Athenian could precisely tell when and by what workman euery peece and parcell was patched and supplied vntill the old was wholly gone or when and at what time it ceased to bee that ship and became a new ship The Romane Religion is almost become like this shippe it hath bin patched and peeced at seuerall times by cunning workmen there is little or nothing remaining of the old ship wherein Peter fished I meane of that Church wherein they say Peter sate as Bishop one error succeeding another and one heresie making way for another vntill little faith truth is found among them Notwithstanding all the secret conueyances made in that Church it is not hard in very many particular points to shew the beginning proceeding and establishing of the same touching pardons and indulgences touching the Popes supremacy vsurped the Images of the Trinity and the beginning of Idoll worshippe touching the merit of workes forbidding of marriage The Masse one of the greatest Idols began not all at once but came to this height by degrees It were endlesse to name all that might be alledged and to shew how and by whom these points were resisted and the truth euermore defended Secondly this serueth to condemne the Vse 2 foolish practise of popish pilgrims who vndertake long and laborious iournies to Ierusalem and the land of Iudea or to this that Idoll and make it a meritorious worke to visite eyther the Sepulcher of our Lord or the Image of our Lady For albeit this Land haue bin heeretofore famous because the Law came from Sion and the word of the Lord from Ierusalem Eâ—â—y 2 3 and because Christ himselfe liued and preached and wrought many miracles there and it be oftentimes called The holy Land yet the presence of Christ infused no holines into it more then into any other place And all the Papists in the world shall neuer be able to prooue that it is more meritorious to goe to Ierusalem in a pilgrims weed then to go to Antioch or Ephesus or Constantinople or any other City in the East or West or that it is more acceptable to God or auaileable to the soule to trauaile thither then for the English to go to London or the French to Paris The house where the King resideth all the while he is there is an honourable house and there the Court lyeth but when the king is once remoued out of the house it is afterward neuer a whit the more honourable for the kings beeing there before so is it in this case albeit Christ in his life time and the daies of his flesh did many great works and wonders in it yet being ascended and the Christian religion also remoued there remaineth no more holines in that place then in any other and therefore it is great vanity and idolatry for any people to practise such impiety These are like to the Pilgrims among the Turkes Sarazens The turkish Pilgrims that go yearely with great shew of deuotion to Meccha to visite the Sepulcher of Mahomet and account it a work very meritorious The Cittie 's Gilgal and Beth-el were sometimes famous and renowned Cities yet true religioÌ„ being once remoued the Prophet chargeth the people not to come at them and to haue nothing to doe with them Hos 4 15. Hence it is that Christ saith Iohn 4 23. The true worshippers shall worship the Father in spirit and truth If then we may worship God with great benefit to our selues and as great glory to him in our owne Country I see no cause why we should resort to Ierusalem or go on pilgrimage to Rome or any other place forasmuch as we may lift vp pure hands euery where and be heard 1 Tim. 2 8. But thus these crafty workmen keepe the peoples heads busie with outward deuotions and shewes of holinesse that they may not espy their fraud and deceit in greater matters Lastly this teacheth all men how they may Vse 3 make themselues to bee of good name and their houses and habitations truely famous to wit by holinesse and true religion by faith repentance which are the ornaments of all Christians Thus shall the noble man make himselfe and his house truely noble If they worshippe God aright they shall haue true worship with God and man for he will honour them that honour him 1 Sam. chap. 2 verse 30 and without true religion the most noble blood is stayned and taynted and neuer restored since the treason and rebellion of Adam against God For that which maketh a man reprochfull or any place reprochfull is sinne and wickednesse which make our names rotte Prou 10 7. See then the difference betweene the iudgement of God and man Men do commonly magnifie Cities by the stately buildings goodly Monuments that are found in them but this is no true or well grounded fame the true praise and commendation of any City is the piety of the Citizens A well ordered Towne or City embracing zealously true religion The True praise commendation of a City and maintaining the worship of God in integrity drawing out the sword of iustice against vice and countenancing the faithfull in their godly courses is indeede a right famous and flourishing City Ierusalem the City of God and the praise of the world Psal 122 3 4 5. and 87 3 and 48 11 12 13 was neuer so famous for her buildings and stately Towers and outward magnificence as it was for the word and worship of God Wee see then heereby who they are that are the honor and ornament of Cities of Townes and of houses to wit such as honour God and are truely zealous and religious and likewise who are the shame and reproch the blot and blemish the dishonour and disgrace of them to wit such as are wicked and prophane Do we see a City or Towne or priuate house full of drunkards of blasphemers of light and lasciuious persons these are they that poure contempt vpon them and bring shame infamy vnto them Euery one therefore should be carefull to looke to their charges committed vnto them the Magistrate to gouerne the people the Minister to looke to the flock Ouer which the holy Ghost hath made him Ouerseer euery father and mother to haue an eye to their children and euery master and gouernor to looke to their seruants as their seuerall charges that their houses may not be houses of wickednes of riotousnes of deceit of cursing and euill speaking but rather the houses of God All men are ready to condemne the Ministers that are absent from their flockes and to call for residency at their hands but let these look also vpon themselues and consider the duties of their own callings Doubtlesse all Gouernors haue a certaine kinde of residency required at their hands All gouernors of houses haue a kinde of residency required at their hands and their presence is meete to be among them
Adam which also is our sin Now there are four things that doe continually and distinctly cleaue to sinne Foure things cleaue to sin the fault the guilt the blot and the punishment The fault is the offence committed against God in the action which is the root of all the rest The guilt is an obligation to punishment for the fault and offence which we haue committed The blot or spot thereof is as it were a marke or print set and branded in the soule of him that sinned when he groweth to an hight in wickednes like the marke that was set vpon Cain when he had killed his brother For the multiplying of offensiue actions is the continuall encrease of the blot or blemish of the soule til in the end the light of nature be vtterly extinguished and men come to a reprobate sense and grow to be past feeling through the blindnesse of their mindes and the hardnesse of their hearts Euen as the dropsie man the more he drinketh the more hee dryeth so the more a man sinneth the more he is giuen to sinne As the couetous person alwayes desireth to get more so the sinner alwayes desireth to sinne more and to worke al vncleannes with greedines The punishment it selfe is the wages and iust recompence of all the former which is the first second death The first death is a separation of the soule and body the second a separation of the whole man from God for as the soule is the life of the body so is God the life of the soule Know therefore and acknowledge from hence that it is an irkesome and bitter thing to prouoke him by our sin which driueth away his comfortable presence from vs. Vse 2 Secondly this teacheth that none can escape death by streÌ„gth or policy by friends or fraud or by any occasion in asmuch as all are sinners euen from their mothers wombe vnto the day of their death Psal 58 3. 51 5. Gen. 8 21. Iob 4 17. 15 14. 25 4. It is a fearefull and cruell tyrant an outragious and wasting enemy that maketh spoyle and hauocke wheresoeuer hee commeth sparing neyther young nor old rich nor poore Prince nor people good nor bad Psal 89 48. It standeth vs therefore in hand to account of euery day as our last day and to know that euery moment may cut off the threed of our life so that wee are suddenly gone are no more we must prepare for it continually our whole life should be a meditation of it Againe we must pull out of our hearts this false conceit and imagination whereby euery man naturally blesseth and notably deceiueth himselfe and thinketh though he haue one foot in a maner in the graue yet hee shall not die this yeere but he may liue one yeare longer as the rich man was in a pleasant dreame did forecast for many yeares Luke 12 19. And yet alas we know not what shal be to morrow Iam. 4 14 no nor what one day may bring forth Pr. 27 1 Vse 3 Lastly let euery one labor to take away the power and strength of his own death And to this end we must deale with it as the Philistims dealt with Sampson they neuer gaue ouer till they had learned where his strength lay Iudg. 16 5 6 and then they quickly weakned him and preuailed ouer him who before had preuailed ouer them So ought we to doe we must know wherin the strength of death consisteth that is in sin onely Take this away by repentance from dead works faith in Christ and you shaue off the seuen locks of it that is you shall weaken it that it shall neuer bee able to hurt you So many sinnes as liue and reigne in vs so many stings hath death which serue to wound our soules to eternall death If then we would die the death of the righteous let vs endeauour to the vtmost of our strength to liue the life of the righteous Then we shal lay a good foundation that shall neuer be shaken and build our house vpon the rocke wee shal begin our eternal life in this mortall life and haue our conuersation in heauen while we walke vpon the earth Phil. 3 20. Let vs beware of putting off the time from day to day whatsoeuer we would do at the last gaspe grone when we are dying let vs doe the same euery day while wee are liuing The most wicked when he seeth he is presently to leaue the world will seeme desirous to pray though he neuer prayed in his health and to require others to pray for him and haply those whom before he contemned and derided their prayers also then likewise hee will promise and protest amendment of life make solemne vowes couenants with God Let vs therefore do this daily which these men doe at their last day that when death commeth wee may be found ready and prepared with oyle in our lampes like the wise virgins Math. 25. To conclude he that would liue when he is dead must dye when he is aliue and there is no way for vs to come to life but first to enter by the gate of death 6 And the Lord spake vnto Moses saying 7 The daughters of Zelophehad speake right thou shalt surely giue them a possession of an inheritance among their fathers brethren c. 8 And thou shalt speake vnto the children of Israel saying If a man die and haue no sonne c. 9 And if hee haue no daughter then yee shall giue his inheritance vnto his brethren 10 And if he haue no brethren then ye shall giue his inheritance vnto his fathers brethren 11 And if his father haue no brethren ye shall giue his inheritance vnto his kinsman c. The deciding of the former question being referred by Moses vnto GOD followeth in these words wherein he returneth his answer consisting of two parts the one special the othe general the one respecting the time present the other the time to come The speciall belongeth to the cause of these fiue sisters God approueth theyr suite requireth that an inheritance should be giuen to them all so much as theyr father should haue inherited if he had liued longer The accomplishment of this designement is afterward related Iosh 17 3 4 c. where hee performeth this Commandement of the Lord. The generall ariseth vpon the former particular case and this belongeth to all the children of Israel wherein God determineth in what order they shall inherite Now these are the degrees First the neerest heyres are the heyres males The law for iâ—heritances a mans owne sonnes Secondly if hee haue no heyres males his daughters shall be his heyres Thirdly for default of such yssue the inheritance shall go to his owne brethren for after his children his brother is next in nature and blood vnto him therefore if his owne children faile his brother must be his heyre Fourthly if he haue no brother then his fathers
infirmity Psal 77 10. For when they are themselues in trouble and theyr soule refuseth to be comforted they begin to reason and dispute with themselues and say Will the Lord cast off for euer Will hee be fauourable no more Is his mercy cleane gone for euer and doth his promise faile for euermore Psalm 77 7 8 9. On the other side when they see the vngodly prosper that they are not in trouble as other men neyther plagued like other men they are ready to thinke of themselues that they haue cleansed their hearts in vaine and washed their hands in innocency Psal 73 verses 3 5 13. Neuerthelesse whatsoeuer we are sometimes ready to iudge in the time of trouble tentation wee must vpon better aduice say with the Apostle Let God be true and euery man a lyar as it is written That thou mightest be iustified in thy sayings and mightest ouercome when thou art iudged Rom. 3 verse 4. Albeit therefore GOD do not by and by strike with his hand and draw his sword yet he is not vniust neyther is he slacke concerning his promise but he is long-suffering to vs-ward not willing that any should perish but that all shold come to repentance 2 Pet. 3 9. Secondly this serueth to teach vs that we Vse 2 should not enuy at the wickednesse of men albeit for a season they prosper in theyr sins the measure is not yet heaped vp but when once they are growne to the height the iudgments of God will ouertake them and they shall passe away as the grasse of the field A good man will neuer enuy at their euill Psal 37 1 2 because he knoweth well that they stand in a slippery place and what is reserued for them if they go on in theyr sinnes Thirdly this serueth to instruct informe Vse 3 euery man that he should not grow obstinate and obdurate in his sinnes because of Gods patience and long-suffering toward him because as he hath his time so also God hath his If we fill vppe the measure to the full of our transgression hee will also poure downe the vialle of his indignation Such as runne on in sinne grow thereby starke blinde that they cannot see and starke deafe that they cannot heare vntill theyr eyes and eares bee opened by affliction and his iudgements take holde vpon them Let vs lay before vs the examples of others and consider how it hath gone with them that wee may learne wisedome by theyr folly and take warning by theyr misery Wee know how it went with the old world after the dayes of Gods patience were expired only eight soules were saued all the rest were destroyed Gen. 7. 1 Pet. 3 verse 20. It is better for vs to be admonished by the fall and ruine of others and to take heed of abusing the patience of God then that we should bee taken in our sinnes and bee made examples vnto others to our vtter confusion and destruction for euer And they slew the Kings of Midian besides the rest of them that were slaine namely Eui c. fiue Kings of Midian c. Moses doth not content himselfe to tell the Church of God in generall that the multitude of the people of Midian were destroyed but singleth out the number and the names of theyr Kings that were slayne Whereby wee may gather that high and low Doctrine Princes and Potentates are punished for sin as well as others Prince and people lye open to iudgement God spareth none but striketh punisheth all that sinne against him We see this in those Kings that took away Abrahams wife the Lord plagued them and theyr houses with great plagues Gen. 12 17 and 20 3 17 to verifie that which the Prophet saith He suffered no man to do them wrong but reprooued Kings for their sakes saying Touch not mine annointed and do my Prophets no harme Psal 105 14 15. We saw this in the sixteenth chapter of this Booke concerning Korah and his complotters they were famous and great men in the Congregation yet the earth was not able to beare them his iudgements were so heauy vpon them This doth the Lord tell such as are mighty vpon earth that band themselues together and take counsell against the Lord and against his annointed He will breake them with a rodde of Iron and dash them in peeces like a Potters vessell Psal 2 2 9. And Psalm 82 6 7. I haue saide ye are Gods and all of you are children of the most High but yee shall idie like men and fall like one of the Princes The examples of this are infinite when God sent out Saul to take vengeance vpon the Amalekites the sword fell vpon Agag the King that sate vpon the Throne as well as the common sort that sate in the dust 1 Sam. 15. Herod the king although he were clad in royall apparell could not keepe his body from the wormes by the which he was eaten vp aliue Acts 12. And it must be thus Reason 1 For first the Heads and Captaines of the people haue oftentimes the cheefe hand in the trespasse and when open impieties are set afoote and practised they should not beare the sword in vaine If then they draw not out the sword of iustice but suffer it to rust in the scabbard while iniquity walkes in the Land without controlment they make themselues guilty of those sins bring vpon themselues many iudgements As then it was saide to Eli who winked at the wickednesse of his sonnes I wil iudge his house for euer for the iniquity which he knoweth because his sonnes made themselues vile and he restrained them not 1 Sam. 3 13 so it may be said to Kings and Princes that God will also enter into iudgement with them if they restraine not theyr people from theyr euill Reason 2 Secondly with God is no respect of persons at all though they be supreme and souereigne though they be wealthy and honourable learned and mighty in the world yet they shall escape neuer a whit the more for these priuiledges as Iob 34 19 He accepteth not the persons of Princes nor regardeth the rich more then the poore they beeing all the worke of his hands This serueth iustly to reprooue those that Vse 1 make their places a priuiledge and as it were a Sanctuary to hold and harbour them from Gods iudgements These do much deceyue themselues to beare themselues so bold and to build vpon so weake a foundation It is as possible for a City to hold out against the enemy that hath no wall but of Reedes which are easily eyther pierced or fired as it is for a man to stand against gods iudgments by his noble birth or his high place or his great riches or his deepe learning or his golden crowne And yet wee see how common it is for such to exempt themselues from the common sort as if they â—ad more liberty to sinne then others Indeed heere is for a time some difference betweene them and
the decree of God to haue them destroied but because they had committed this euill therefore came all this vpon them If wee consider man before his fall he was the most glorious creature vnder heauen but after his fall which was his owne acte he became the most cursed creature euen worse then the brute beasts See farther for this point Hos 13 9. O Israel thou hast destroyed thy selfe and Esay 3 ver 9. They haue rewarded euil to themselues And Ezek. 18. The wickednes of the wicked shall be vpon himselfe The grounds of this are euident First because Reason 1 it is not from God but from our selues Iam. 1 14 and therefore when any man is plagued for sinne the cause must be searched and shall be found in our selues not in the Lord. True it is we are punished of God and yet indeed we punish our selues it is we that draw out the sword against our selues and the reason is because wee giue the cause why God doth punish vs for howsoeuer it be God that doth it yet it is man that giueth the cause Reason 2 Secondly because as God euermore saueth in mercy so he doth also destroy in iustice He neuer punisheth or taketh away any but it is in his iustice For these two can neuer accord or stand together to wit his iustice in punishing and no merit in man to deserue it If God punisheth man deserueth it these goe hand in hand together so that man must be the cause of his owne destruction The vses follow First this teacheth vs to Vse 1 accuse our selues whensoeuer wee suffer any thing Wee are ready naturally to iustifie our selues and to accuse others like Adam like Saul and sundry others howbeit wee learne from the Prophet Lam. 3 verse 39 to search and try our wayes and to turne vnto the Lord confessing that we haue transgressed and haue rebelled and therefore suffer for our sins So did the penitent theefe vpon the Crosse Luke 23 41 say We suffer the due reward for our deeds This should euermore humble vs vnder the hand of God and make vs patient in suffering forasmuch as the cause of all is in our selues Let vs therefore submit our selues vnto him and neuer murmure vnder the crosse seeing we cannot accuse God of wrong or iniustice that he layeth more vpon vs then we deserue for we haue the cause of all in our owne bosomes Secondly wee may heereby iudge who Vse 2 are the greatest enemies that a man hath Men commonly thinke are perswaded that they haue many enemies and often complaine how they plot theyr destruction They cry out sometimes of the world sometimes of the diuell and sometimes against almighty God himselfe as Iob affirmeth That hee had set him as a But for his enemies to shoote at Be it that a man hath many enemies that hate him and rise vp against him but wherefore hath he all these come vpon him as an armed man The reason is because first he was his owne enemy and thereupon they also do all become his enemies For tell me why is God angry and hath set himselfe against thee but because thou didst first of all set thy selfe against him by thy sinnes And why hath the diuell the world or thy other enemies any power against thee but because thou hast weakened thy selfe by thy sinnes otherwise none of all these could touch thee or torment thee True it is they might hate thee but they should neuer be able to hurt thee When a malefactour commeth vnto the place of execution against whom will hee complaine or whom will hee accuse Not the Iudge not the Iewry not the Witnesses but himselfe onely that hath brought punishment vpon himselfe For he suffereth death not because the Witnesses accused him not because the Iewry found him guilty nor because the Iudge pronounced the sentence of punishment against him but because hee deserued it So if a man perish against whom should hee open his mouth or vpon whom should he exclaime Against GOD hee cannot What then may hee against the instruments of GOD neyther are they the cause it is in himselfe it is no where else he is the cause of all and vpon him it must rest Vse 3 Lastly this serueth to reproue those that cast all vpon Gods decree These make quicke dispatch of the matter and would lay all the blame vpon the purpose of God and so case theyr owne shoulders Obiect Hence it is that they obiect O the Preachers teach me that God hath foreappointed and foreordayned all things hee foreseeth all things that shall come to passe they often tel of Gods decree it is the will of God I cannot resist it and therefore I must perish Thus do many blaspheme Answ and adde impiety to impiety First I aske with the Apostle Rom. 11 34. Who hath knowne the minde of the Lord or who hath beene his Counseller What hast thou to do therefore with the decree of GOD Didst thou know the decree of God before or tell me whosoeuer thou art that thus blasphemest and blamest God did the decree of God put any euill into thee or moue or perswade thee to offend No certainely that is against his nature and against his law it commeth from the corrupt heart of man himselfe and therfore let them complaine against thēselues and be consumed in the fire which they haue made they haue kindled hell for themselues or else it were not possible that they should perish according to the saying of the Prophet Behold all ye that kindle a fire that compasse about your selues with sparkes walke in the light of your fire and in the sparkes that yee haue kindled Esay 50 11. To conclude would any man escape this destruction he can neuer escape but by God for wee must know that as none perisheth without himselfe so he saueth no man without himselfe Without thee God will neuer saue thee with thee he will saue thee Now the first step to this saluation is to labour for grace and the second to bring foorth the fruites of grace Let vs delight in the word of God and in the works of holinesse and righteousnesse so shall we be kept safe that the iudgements of God and his fearefull hand shall not ouertake vs. Let vs take away the cause of them by the speedinesse of our repentance and then God will keepe the waues of his wrath and indignation farre enough from vs. This is the onely way to deliuer our soules this is the only way to escape his heauy hand and thus shall we receyue comfort in this life and eternall happinesse and blessednesse in the life to come Kill euery woman that hath knowne man by lying with him but the women children that haue not knowne a man by lying with him keepe aliue c. God would haue all the males without exception destroyed that the name of that vncleane Nation should vtterly bee rooted out and no remnant thereof bee suffered to continue The maides
sicknesses To follow them with greedinesse desire them as the hungry man doth after meate or he that is a thirst after drinke is the true misery Such as liue in sinne are the onely dead men Luke 9 60. 1 Tim. 5 6. Secondly it instructeth euery one of vs how Vse 2 we ought to walke before God namely to be greeued for our greeuing of God with our sins to be offended witâ—our selues for offeÌ„ding of him A father will be very angry with those persons which draw on their children to destruction it is not therefore much to be maruelled at that sin is so hatefull to God seeing it is that which is the ruine downfal of his chiefest creatures And as sinne is in the account of God so it ought to be esteemed of vs he hateth and detesteth nothing more nothing so much if then we wil approue our selues to be his children we must abhor it as Gods sworne enemy and ours Nothing can prouoke him against vs but our transgressions Hee will neuer hate vs for our pouerty or penury or necessitie or infirmity it is onely impiety that can make a separation betweene God and vs and therefore we must take heede we doe not prouoke him to anger by them and let vs rather bee greeued for our sinnes then greeue the Lord with them If a sonne see his father greeued with him for his wicked wayes he will bee greeued with himselfe for it So ought it to be with vs if we be the children of God and belong vnto him we must labour to bee out of loue with our selues for our sinnes and to hate them all whatsoeuer they bee least the Lord should bee compelled to hate vs and make vs greeue and weepe for them when it shall be too late Matth. 8 12 and when our shedding of teares shall be ioyned with gnashing of teeth and neither of them proue to bee acceptable vnto him or profitable to our selues Vse 3 Thirdly it leadeth and preacheth vnto vs repentance of our former sinnes and neuer to returne vnto them againe because they are so displeasing vnto God and so effectuall to bring downe all his iudgements and punishments vpon vs. If God were indifferent when we haue sinned and neither pleased nor displeased with vs then the matter were not great we also might be indifferent not regard whether wee repent or doe not repent but seeing sinne bringeth all iudgement it is time for vs to iudge our selues that so we may preuent his iudgements For seeing it is that which is so odious and loathsome vnto him we ought to auoyd it and to take heed of delighting in it They that loue feare to offend him whom they loue that we may therefore shew our selues to bee the louers of God let vs labour to the vttermost of our power to take heede of greeuing and offending him by our sinnes But when a man committeth sinne against God doth he thinke God will punish him or not If he thinke he will then what great folly is it for him to runne on still in his sinnes for which he must be punished If hee thinke he will not then what wickednesse vnthankfulnesse is it for him to offend so louing a God that is not offended with him for all his sinning against him All these things do serue as so many motiues to stirre vs vp to the practice of repentance that so God may repent of his plagues toward vs. Vse 4 Lastly this serueth for matter of imitation For if God be thus displeased with sinne which neuer leaueth or ceaseth to hunt after the sinner till it finde him out then euery one of vs that would shew our selues to haue any part in God or to beare his image must labour to be of the same minde and to haue the same affection against sinne that God hath to hate it as he hateth it and so to bee displeased as well at our owne sinnes as at the sinnes of others For he can neuer be truely displeased with his owne sinnes that is not also greeued with the sinnes and offences of others As then wee are touched and troubled for our owne sinnes so should wee be for the sinnes of our friends of our families and of those that we haue any way to deale withall forasmuch as it is that which doth so much greeue the Spirit of God 28 So concerning them Moses commanded Eleazar the Priest and Ioshua the sonne of Nun and the cheefe fathers of the tribes of the children of Israel 29 And Moses saide vnto them If the children of Gad and the children c will passe with you ouer Iordan c then yee shall giue them the land of Gilead for a possession 30 But if they will not passe c. 31 And the children of Gad c answered saying As the Lord c. 32 We will passe ouer armed before the Lord into the land of Canaan that the possession of our inheritance on this side Iordan may be ours The third part of the chapter followeth handling the full agreement of the whole matter and the execution following after the agreement wherby these tribes are put in possession Moses committeth the matter to Eleazar the Priest and to Ioshua the son of Nun gaue charge to them to see it performed For inasmuch as he was not himselfe to enter into the land hee taketh order that if the former conditions were obserued by the Reubenites and Gadites they should haue the land of Gilead for a possession if not they should bee compelled to haue possession among the rest in the land of Canaan teaching thereby that it is our duty to further promote the good of the Church and Commonwealth not onely while we liue but also after our departure out of this world And in the tribes we see that all lawful promises euen such as are made to our hindrance are faithfully to be performed But in the example of these tribes marke a further point how willing they are to ioyne together to procure the common safety and set the rest of their brethren out of danger Doctrine It is the dutie of Gods children to helpe the church to free it from danger which was like to be great long they would not forsake them til their enemies were subdued This teacheth that it is the duty of Gods children to put foorth themselues in the common cause to helpe the church and to free it from danger This point hath warrant both by precept practice It is the counsell of Salomons mother Prou. 31 9. Open thy mouth in the cause of the dumbe c and to shew the great importance of this precept hee repeateth it againe Open thy mouth iudge righteously and pleade the cause of the poore and needy verse 10. The Apostle chargeth the Hebrewes to remember those that are in bondes and in affliction as if themselues were afflicted Heb. 13.3 And they are remembred not so much when they are thought vpon
wayes iudicially or morally If we do respect what such an one deserueth in the Court of mans iudgement it is true hee is not guilty he deserueth not to dy or to recompence life for life But if we speake simply what is sinne by the law of God which is spirituall Rom 7 14. who keepeth a court of conscience an higher court and seate of Iustice then all mortall men do or can doe wee cannot pronounce such a one innocent or guiltles before the bench of this Lord cheefe Iustice Or to speake more plainely there is a twofold Iudgment the one of God and the other of man In the iudgement of mā he may be taken to be innocent because Deu. 19. his blood is called innocent to wit in respect of mans iudgement whom hee hath not offended howbeit in the iudgement of God which goeth further and pierceth deeper it is otherwise The Papists because they would haue some proofe and testimony Whether all sinne be voluntary or at least some shew and appearance that al sinne is voluntary do alledge the examples of such as haue killed at vnawares or against their will and make this to be no sinne and that by the authority of their vulgar Interpreter who saith Numb 35.25 Liberabitur innocens that is The innocent shall bee deliuered out of the hand of the auenger But almighty God who keepeth from all euill keepe vs all other good Christians from such kinde of innocency Besides in the Hebrew Text the word is Harotzaach that is The killer shall bee deliuered and not the innocent person Touching the point in generall whether all sinne be a voluntary action we haue spoken before and prooued sufficiently the contrary And albeit S. Augustine be often alledged by our aduersaries affirming that sinne is an euill so voluntary that it can by no meanes be sinne except it be voluntary yet in his Retractations he maketh his opinion plaine and restrayneth that particularly which in other places he seemed to propound and leaue at large for he saith Sine voluntate nullum est peccatum siue in opere siue in origine that is There is no sinne without the will either in the worke or in the originall or the beginning Whereby it plainly appeareth that in the speciall worke there are sinnes euen in his iudgement which are not voluntary as those that come of ignorance or of compulsion or as concupiscence and originall infection yet all these may truely bee called voluntary in regard of the first mans first offence in whom was the freedome of will all which are no other but fruites and effects of his sinne So then he teacheth that the sinne which is a punishment of sinne is not alwayes voluntary but the sinne which hath no other consideration but of sinne is voluntary The sins which we commit are both sinnes and the punishments of sinne but Adams sinne in whom we all sinned being in his loynes which was onely a sinne and not the punishment of any sinne going before is voluntary And in this respect the slaughter committed at vnawares may well be said to be voluntary because it is a fruite of the first mans disobedience so that we may truely say From the beginning it was not so For if Adam had neuer sinned there should neuer any such manslaughter haue bin committed But now to returne vnto the particular point in question that the Iesuites would proue all sinne voluntary because manslaughter done without consent of will is no sinne we hold all such shedding of blood done of ignorance to be a sinne of ignorance Manslaughter done of ignorance in a sinne that no man so killing and taking away life can wash his hands in innocency For such a one by the law must flye to the City of refuge and be imprisoned there vntill the death of the high Priest which argueth that there was something in the facte or in the errour by which the fact was committed that hath need of forgiuenesse by Christ the true high Priest of our profession of whom the high Priest in the law was a figure And hence it is that the punishment laide vpon the man-slayer was so streight that if he were taken out of the City of refuge before the death of the high Priest he might be slaine verse 32 forasmuch as such a one seemd to make no account of the death of Christ nor to seek deliuerance from blood by his blood But some man may say Obiection that the City of refuge was appointed onely for the tryall of the slaughter whether it were committed willingly or vnwillingly of malice or of ignorance and not for any regard of punishment at all This indeede is obiected Answer but it is as easily answered For if the City had bene assigned onely for examination and tryall of the facte then immediately after the knowledge of the manner of doing and the party brought to his purgation he should forthwith bee discharged and deliuered But this was not so he must remaine and continue there peraduenture all the dayes of his life at least all the daies of the high Priests life Besides the high Priest might haue dyed the next day after the man-slayers flying thither before his cause came to be handled and tryed yet euen then he was to be set at liberty Therefore it appeareth that this was also a kinde of punishment and was inflicted for farther detestation of manslaughter so that if the slayer were found out of his City before the death of the high Priest the auenger of blood might kill him and yet not be charged with his blood So then as the death of the high Priest did free the manslayer so such persons were taught to flye to the death of the Messiah that must bee slaine in whom was all their hope of deliuerance and comfort that this their sinne should bee done awah Ambrose is cleere in this point De fuga seculi cap. 2. that the high Priest signifieth Christ Iesus So is Cyrill Maximus and others who by the death of the high Priest in this place doe gather deliuerance by the death of Christ Dialog aduers Pela lib. 1. S. Ierome is plaine in that whole case touching sinnes of ignorance and that he which is fledde to the City of refuge must tarry vntill the high Priests death that is vntill he be redeemed by the precious blood of our Lord and Sauiour Theodoret is more plaine then all these for he asketh this question In lib. Num. quaest 51. Why vntill the death of the high Priest doth he prescribe returne vnto him which hath slaine a man vnwillingly and he answereth Because the death of the high Priest which is after the order of Melchizedech was the loosing of the sinne of man wherby he declareth two things both the mystery of the high Priests death signifying the death of our Lord and Sauiour Iesus Christ whose blood clenseth the shedding of blood and washeth away the guilt of all
yeare then the Trumpet of Iubile sounded they proclaimed liberty and freedome thoroughout all the land vnto all the inhabitants thereof then seruants were set free then debts were forgiuen then euery man returned vnto his owne possession and family Verse 10. This solemne and sacred time was instituted for these causes First Why the Iubile was instituted to moderate and bridle the couetousnesse of such as hoped and gaped after other mens possessions and to teach euery man to be content with his owne estate and not enter vpon the possessions of others as Ahab did vpon the vineyard of Naboth Secondly to keepe a true Chronology a certaine computation of time which is very necessary and profitable in the reading of histories to know where and at what time euery thing was done Thirdly to maintayne a distinction of the Tribes vntill the exhibiting of the Messiah according to the prophecy of Iacob Gen. 49 9 The Tribe shall not depart from Iuda till Shiloh come For howsoeuer many do vnderstand the word Shebet in this place of the Scepter yet I doe not remember in all the bookes of Moses wherein it is often vsed that once it is vsed in that sense albeit it be in other bookes afterward Lastly to figure out the redemption of Christ who indeed broght a true Iubile and freedome when the fulnesse of time came Hee proclaymed liberty with his owne voyce from the tyranny of sin of Satan and of hell Esay 61 1 2 3 c. Luke 4 18. He purchased a ful discharge from all our spiritual debts trespasses and transgressions Ioh. 8 34 36 Verily verily I say vnto you Whosoeuer committeth sinne is the seruant of sinne but if the Sonne shall make you free then are you free indeed Through him it is come to passe that Satan hath no power to exact any debt at our hands Christ hath cancelled the bill and hand-writing that stood in force against vs 1 Cor. 6 20 Gal. 4.5 1 Pet. 1 18 19. Col. 1 13 14. Rom. 8 2. This Law pertayning to the ceremonies of Moses The Popish Iubile the Papists haue taken vp and horribly abused and broght into vse in the times of the Gospel and vnder colour thereof sell theyr pardons and indulgences and abuse the people and make sale of their soules For as God had his Iubile so the Pope hath his howbeit it is in an apish kinde of imitation and can neyther be accounted this Leuitical Iubile neyther yet receiued for Christian It cannot be the Leuiticall because in it no seruants are freed no debts are remitted no possessions of land are restored as it was in the Iubile of the Iewes And if the Pope himselfe would allow this why doth not he beginne and giue good example to others restore Rome to it selfe and others lands of the Church to the Emperour he being the right and lawfull owner and that proud Bishop onely an vsurper Againe in the yeare of Iubile the Iewes did neyther sowe nor reape but at Rome it is nothing so for then the Popes are most busie the best husbands then they sowe their indulgences thick threefold reape a plentifull haruest by such merchandise Hence it is that whereas at the first this solemne feast which now keepeth the Popes kitchin hote for many yeares after was rare now it is growne more common that it might be more gainful The inuention of it was altogether vnknowne for more then twelue hundred yeares after Christ and neuer heard of in the purer times of the Church The first father of it was Boniface the eighth Anno 1300 who promised full remission of sinnes to all those that would repaire to Rome and pay soundly for a pardon and this was to be done euery hundred yeares This time was thoght too long was afterward abridged by Clement the sixt who got the papacy in the yeare 1342. to 50 yeares after the manner of the Iewe. After him came Sixtus the fourth in the yeare of our Lord 1473 who thinking the times to come to slowly about Piae fraudes and finding the sweetnes of the former deuice cut it off againe in the middes appointed euery 25 yeare for a Iubile and promised like pardons to all commers and goers wheras before him Vrban the sixt had brought it to 33 yeares and lastly it is come to ten yeares because they would bee sure to lose no profit See what the desire of mony worketh in these holy fathers who oftentimes sell pardons so fast to others that it is to be feared they neuer obtaine pardon themselues Neyther can this Iubile be holden for Christian in that poore pilgrims resort to Rome and visite the Churches of Peter and Paul but rather superstitious blasphemous For this is to tye grace to a certain time and place which is not tyed Esay 2 5. Ioh. 4 23. Math. 28 19. Secondly this is to worship God with our own workes which he hath not commanded nor required Esay 1 12 Math. 15 9 and to make sinfull men to merite the grace and fauour of God whereas all such kinde of seruice is abominable in his sight Lastly they make sale of the grace of God which is much more precious then gold and siluer take money for remission of sins which that proud Prelat is not able to giue Thus are men pitifully deceiued The Iubile is the Popes market and haruest and God is horribly dishonored And howsoeuer the good of the people is pretended yet this Iubile is nothing else but the Popes market and haruest his market day to sel his wares and commodities and his haruest to gather in his pardon-money wherby he emptieth the purses of others but filleth his owne coffers True it is hee claymeth a power to dispense the treasure of the Church that is the merites of the Saints and the ouer-measure of their workes and obedience hee hath in store for all such as lacke The Saints haue no ouer plus of works but this is most iniurious and derogatory to Christ It is proper to him to redeeme others and to satisfy for them who is made of the Father to be our redemption 1 Cor. 1 30. Againe the Scripture expresly excludeth the sufferings of the Saints from the worke of redemption and remission of sinnes 1 Cor. 1 13. Acts 4 12. 2 Cor. 5 21 Acts 10 43. Thirdly if the satisfactions of the Saints were of so great worth value that they can take away and blot out the sinnes of others then they might be truly called the Mediators of the New Testament howbeit this is proper to Christ Heb. 9.13 14 15. Lastly the Saints themselues are not able to pay theyr owne debt much lesse the debt of others and they that want the mercy and mediation of another cannot be mediators for another But the best Saints that euer were or shal be doe say Forgiue vs our debts therefore they are not able to pay them How then can
expressed the whole Page is to be vnderstood AArons rod. p. 677 729 Abuses of excommunication pag. p. 571 a Accessaries to others sins p. 379 b. Actions how to be directed p. 170 a of vnbeleeuers are sinne 171. b. such as are in themselues vnlawfull are by a calling made lawful pag. p. 1068 Adam could not merit 89 a. his sinne how great p. 161 b. Additions to Gods worship euill p. 141 Admission of vnworthy persons a great sin p. 219 a Adultery punished of God 378 b. the seueral kinds 387 b. the greeuousnes of this sin p. 389 Afflictions why sent to the Church p. 21 b. the godly often lye vnder them p. 576 Afflictions of two sorts 78. wee must loue God vnder them ibidem they are many laid vppon the Church by enemies 756. not simply euill Ibid. Be not offended at them p. 757 a Afflictions of excellent vse 779 884. better for many to be vnder them 780 a. what comforts we haue in them p. 967 a Agreement neuer generall p. 1037 Almes not the onely worke 453 a. See liberality Alterations in the Roman religion some insensible 1105. some are knowne p. 1106 Ambition in vs by nature 54. a. it sheweth it selfe against the best teachers 557. no greater plague to the church 555. it reigneth in the byshops of Rome ibid what it is 556. remedies against it ibid. meanes to pull it downe 183 b. examples of the end of it p. 184 b. Amen what it signifieth 369 a. the vses of it ibid Anabaptists confuted 696 b. 839 b. 1108 1128 a. they are enemies to the Scriptures 7 6.16 b. they ouerthrow Magistracy 64 181. their obiections against Magistrats ibid. against taking an oath p. â—71 Angels cannot helpe p. 733 b. 785 b. Angels that appeared to Balaam p. 902. Anger not simply euill pag. 567 656 b. how it is a breach of the whole Law 657. all sin p. 656. Anthropomorphites p. 422. Apochryphall bookes p. 973 a Arithmeticians best who are p. 26 a. An army before battell must be leuied 1173 a being leuied it must be sent out ibid. b by lawfull authority ibid. Asse of Balaam speaketh 900 how it was p. 901. Assemblies of the faithfull commaunded 83. the godly are greeued for lacke of them 482. the vngodly not so 483 they must be loued 432 457 b. 496 b. See Sabbath Atheisme confuted p. 877 b 906. Attempts against the church cannot hurt it p. 964. Attonement made by Christ p. 339 b. Auricular confession p. 313 b Authority resist not 1108. the Papists do ibid. Authority of parents great 1164 b. of Husbands p. 1169 b. B Balaam what he was 869 no true Prophet Ibid. p. 1175 b. Baptisme wanting see infants it is not common to all 488 a. it was by the cloud and sea p. 498 a. Beggery not to be vowed p. 154 155. Beginnings in good not enough 932. of sin preuent p. 620 1062 1064. Bellarmine confuted p. 459 b. 492 1134 b. 1162 Best things must be giuen to God 445 b. they must be preferred p. 530 b. Binding and loosing p. 289. Birthright what priuiledges it had p. 40 b. 159 a. Bishop of Rome not Peters successor 151 he takes vpon him to excommunicate Princes and to take away their crownes 502. he caÌ„not forgiue sinnes p. 310. Blessing to haue godly Magistrates 67. diuersely taken 421 b it maketh manie the worse 443 rare to be bettered thereby ibid. Blessing sometimes denied to his creatures p. 536 Blessing of God giueth all things p. 630. Bondage vnder sinne p. 176. Booke of life p. 20 a. Brazen serpent and the vses to vs p. 812 b 813. Bâ—edâ—â—â— of the first Table how greâ—ter then of 〈◊〉 â—â—ond p. 642. Breâ—ch Moses stood in p. 671. Brethren taken diuers waies p. 749 a. Brâ—therhood among all mankinde p. 750 b. Brownists confuted denying set formes of praier 424 512. See formes of set praier and separatists Buriall of the dead 728 b. Abuses of it 729. It strengthneth our faith in the resurrection p. 730 Busie bodies p. 225. C Calling 840 841 euery one hath double 186 walke in the duties of both Ibid. 507 b. Rules to be obserued in callings 187 a. euery one is to know the duties of his owne calling 224 b. calling sinne not against p. 693. Canaan the borders thereof p. 1225 a. Candles burning in the day p. 459. Canonicall Scripture See Scripture Cardinals new creatures p. 154. Carelesse persons p. 489 b. Carnall men preferre carnall things p. 530 Cautions to be obserued in laying vp p. 101. Censures of the Church 270 they must be executed without partiality p. 289. Chasticements mingled with mercie p. 573 b. Chastity two-fold p. 387. Childrens duties p. 1202 b. Christ hath made attonement for vs 339 b. in him is happinesse 342 how he taketh away sin 478 a we must apply his merits ibid. he is not seuered from the Crosse 481 he is the substance of all Sacraments 497 b. his comming to iudgement shall be fearefull p. 505 b. Christ is head of the Church 151 b. how the first borne 162 b. he is our onely Mediatour 675 not Saints or Angels ibid. hee was preached vnder the law 813 he is the day-starre p. 1015. Christian liberty p. 181. Christians are free and how 181 b. they should haue fit places of assembling p. 493 b. Churches authority 3 a. it is subiect to many trobles 11 it hath many hypocrites in it Church-assemblies See assemblies Church triumphant p. 84. Church a perfect body 148 a. corrupt in the daies of Christ 149 it ought not to tollerate open offenders p. 288. Church what 436 a. what office it hath 463 b. Church of Rome wholly out of order p. 508 a. Church is one body and ruled by the same lawes 627 driuen to seeke helpe of enemies 747 b. it is a selected company from the world 925 it aboundeth with many children 520 927 it hath the purity of the word 962 in the ende it hath victory ouer all enemies p. 967. Church more excellent then other places 988 b. labour to be members of it 940 b. it hath the vpper hand of strong enemies 991 b. 1012 b. it is first to be cared for p. 1135 b. Church and commonwealth as two twins 755 a. it must bee left in good estate after our departure 768 770 it euermore continueth 769 when the cheefe parts are taken away the rest should mourne 772 b. sometimes it hath rest p. 1009 b. Church must haue helpe of all p. 1206 b. 1207. Church deliuered from danger and bondage p. 1212 Ciuill men 251 a. ciuill honesty p. 641. Cleargy of Rome exempt themselues from Magistrates 64 b. their Obiections answered p. 65. Cloud figured Christ p. 497 b Comfort vnder the Crosse 73 how to comfort our selues in trouble p. 74 b. Comfort to godly Ministers 156 to such as haue meane gifts 708 a. to such as are slandered 402 to such as lie vnder the crosse p. 404 b. 405. Commonwealths why instituted 82 which they are