before our eyes the example of Balaam hired to curse the people of God o Iohn 5 34 36. who gaped after gaine and promotion and gaue mischeiuous counsell to the Moabites and Midianites to worke their death and destruction This truth is confirmed by sundry the Apostles Peter Iude and Iohn in the new Testament who mentioning this history declare both that bee loued the wages of vnrighteousnes and laid a stumbling-blocke before the children of Israel to intrap them was reprooued for his iniquity by his Asse Who spake with mans voice and forbad the foolishnesse of the Prophet These things being duly weighed and throughly considered do sufficientlie teach vs who is the author of this Booke not man but God and that the authority of it is diuine and not humane Now let vs see what vse may be gathered from hence and how it may be profitably applyed to our instruction Seeing the Author of this Booke and so of Vse 1 the rest of holy scripture is not man or Angel or any creature but the Lord of heauen and earth we learne that they want not nor stand in neede of the confirmation and approbation of the Church or of men seeing they are approued vnto vs by a greater authority and as it were warranted vnto our consciences from on higher Court where God himselfe sitteth present and president of the same So then as Christ our Sauiour speaketh p I receiue not the record of man but I haue a greater witnesse then the witnesse of Iohn We may truly say the same of his word we haue a better ground to stand vpon and a fairer warrant then the testimonie of the Church to beare record of the dignitie and authority of the word Hence it is that he saith in the same place The works which the Father hath giuen me to fin sh do beare witnes of me that the Father sent me and the Father himselfe which hath sent me beareth witnes of me This serueth to conuince the Church of Rome of the spirit of errour which teacheth that the scripture receiueth authority and credite from the Church insomuch that some of them are not ashamed to auouch q Eckius in Euchirid de autho Eccl. That the authoritie of the Church is greater then of the Scripture and others feare not to blaspheme r Hermannus that they should haue no more authority in regard of vs then Aesops Fables except the authority of the Church did procure it And as they are bold to maintaine that the Church is aboue the Scripture Å¿ Bellar. de verbo dei li. 4. cap. 12. so they teach that the Scriptures are not in themselues necessary neyther were written to be a rule of our Faith Thus they fall from one heresie into another proceed from worse to worse as euill men doe But the assurance of our Faith touching the Scriptures is not builded on the Churches authority but vppon the illumination of Gods spirit shining euidently in the Scriptures theÌ„selues The holy Ghost openeth the eyes of those that are his that they know discerne his voice from all others For as the Sun is not seene by any lighâ— but his owne so we iudge of the truth and all false Doctrines by the Scriptures How do we discerne sweet from sowre but by it owne taste And how can wee better discerne the rellish of the Scripture t Psal 19 10. Which is swâ—eter then the Hony and the Hony-combe to the taste then by the goodnes and excellency of it selfe True it is wee doe not reiect and refuse contemne or condemne the testimony authority of the true church as the Papists slander vs u What the office and authority of the Church is but wee confesse these points of the Church First it is as the keeper of the rolles and records to preserue them not to authorize them He that is custos rotulorum doth not giue authority to the writings but hath them of trust committed vnto him Secondly it is as a touchstone to distinguish them from bastard counterfeit Scriptures not to make that Scripture which is no Scripture The touchstone of the Gold-smith doth not make gold but discerneth and distinguisheth gold from other mettall what is base and what is rich stuffe so doeth the Church Thirdly it is as the voice of a x Chrisost hom 1. in Epist ad Tit. crier to preach and publish and promulgate and teach the truth as a cryer pronounceth and proclaimeth the Edicts and Decrees of his Prince but cannot adde to them nor take from them nor authorize them nor any way alter change them Fourthly it is as an Interpreter and expounder to expound and interpret them according to the Scriptures As the man of Law deliuereth the sense of the Law but doeth not make it to bee Law These are holy and honourable seruices of the Church and these wee willingly acknowledge to belong vnto it But that the Scriptures should receiue credite from it or bee of no authority without it we cannot admit or acknowledge For they are cleere perfect firme and worthy of all respect and reuerence without the testimony of the Church for the Authors sake The Apostle saith y 1 Ioh 5 6 9 It is the Spirit that beareth witnesse for that Spirit is truth and afterwarde If wee receiue the witnesse of men the witnesse of God is greater Thus then wee see that the chiefe cause why wee beleeue that the Scriptures were deliuered from Heauen is not the witnesse of the Church nor the authoritie of man but because the Spirit speaketh euidently in them so that we can no more doubte of the truth of them though the Church should hold her peace then if we heard God openly speaking vnto vs froÌ„ the highest heauens Let vs therefore detest the wickednesse and blasphemy of such as say the authority of Gods worde dependeth of the testimony of man which were to preferre man before God to make all his promises hang vppon the vncertaine credite of man and to make the hand-maid take place before the Lady and Mistris which were a presumption and saucinesse not to be endured Secondly we learne from hence who is the Vse 2 best Interpreter of the Scriptures and who is the sole and soueraigne Iudge thereof namely God himselfe who is the author and inspirer of them For as the authority of them dependeth not vppon the Church so the interpretation of them dependeth not vppon the will and pleasure of man according to the saying of the Apostle z 2 Pet. 1 No prophesie of the Scripture is of any priuate interpretation Euery man is the expositor of his owne worke euery Law-giuer knoweth best the meaning of his owne Law a 1 Cor. 2 For what man knoweth the things of a man saue the spirit of a man which is in him Euen so the things of God knoweth no man but the spirit of God for God hath reuealed them vnto vs by his
the sonnes of God for this cause the world knoweth you not because it knoweth not him God is become our Father the Sonne is our Redeemer the Holy-ghost is become our sanctifier the Angels are become our attendants the Scriptures are become our euidences the Sacraments are our seales the creatures are become our seruants our afflictions are our instructions This the Apostle teacheth the Church 1. Cor. 3 21 22 23. They are blessed that haue their sinnes pardoned and not imputed vnto them as the Prophet teacheth but God saith to euery beleeuer Thy sinnes are forgiuen thee They are blessed that heare his word and keepe it but the sheepe of Christ heare his voyce and follow him They are blessed that delight in the Law of the Lord and in his Law meditate day and might but the godly make it their counsellour to be aduised by it This vse that now we stand vpon is directly vrged by the Prophet Psal 84. where hauing made his complaint that hee could not haue accesse to the Church of God to make profession of his faith and to profite in Religion hee breaketh out into this passionate exclamation being touched with an inward feeling of the want of those holy assemblies Psal 84 4 5. O Lord of hoasts how amiable are thy tabernacles thereupon concludeth the point which wee haue stood vpon Blessed are they that dwell in thine house they will euer praise thee blessed is the man whose strength is in thee and in whose heart are thy wayes Howsoeuer the vngodly that sauour nothing but of the earth want spirituall eyes to behold the beauty of the Church and account it no part of their happinesse to liue within the compasse and bosome of it yet the children of God haue taken nothing so neere to heart as when they haue bene driuen from the place of his worship The Prophet is grieued that the sparrowes and swallowes had better accesse and freer recourse to the houses of men to build their nests to lay their young and to rest and repose themselues then he had to the Lords Tabernacle and therefore preferreth their condition before his owne We see how the Iewes wept and pittifully lamented by the riuers of Babylon and hung vp their instruments on the willowes saying Psal 137 1 2 3 How shall we sing the song of the Lord in a strange land If I forget thee O Ierusalem let my right hand forget to play If I doe not remember thee let my tongue cleaue to the roofe of my mouth yea if I preferre not Ierusalem to my chiefe ioy No doubt they might haue prayed to the Lord in Babylon and in banishment as well as in Iudea and at Ierusalem the Lord heareth in all places and willeth that men pray euery where lifting vp pure hands without wrath or doubting 1. Tim. 2.8 but they mourned because they could not visit the Temple of God in Ierusalem there to make publicke confession of their sinnes and of their faith toward God They therefore plainely testify that they haue no feeling either of the weakenesse of their faith or of the greatnesse of their offences that glory in their owne shame and say they beare as good a soule to God as they which resort so often to the Church and delight to heare the preaching of the word and that they can serue God as well at home as in the Church These are led by another spirit then Dauid was who if he were a man after Gods owne heart Psal 42 1 2 3. hauing such an earnest desire after the seruice and worship of God and saying As the Hart brayeth for the riuers of water so panteth my soule after thee O God my soule thirsteth for God euen for the liuing God when shall I come and appeare before the presence of God surely these must needs be guided by the spirit of the diuell who so openly scorne all Religion and are at defiance with God robbing God of his honour committing sacriledge in keeping their tongues from the publick praises of God entring themselues off from the mysticall body of Christ condemning and contemning the congregation of the faithfull giuing offence to others by euill example and despiâ—â—ng the ordinance of God who hath appointed commanded the assembly of his people to meet together to acknowledge their sinnes to confesse their faith to pray for things necessary to praise him for his blessings receiued to heare the word expounded and to receiue the Sacraments deliuered so that such as flye from these doe fly from God himselfe they fly from their owne saluation they seeke a worship by themselues and they imagine an heauen by themselues But let them take heed their worship proue not a false worship and their heauen a false heauen and a true hell Secondly we must all labour to bee members Vse 2 of the Church rather then of any other place in the world We see how carefull men are not onely to be in great societies towns but to be of them to haue the freedome of priuiledged places and incorporations Act. 22 28. Yea to obtaine it purchase it with a great summe of money because it hringeth worldly commodity How much more should wee endeauour to be members of the Church whereby we are made free men and haue interest in the blessings of God yea wee become free denizens of the Kingdome of heauen How doe men esteeme their freedome to be of earthly cities If wee be part of the Church wee haue accesse to the truth Now if wee shall know the truth the truth shall make vs free Iohn 8 32 36. If we be belonging to the Church we haue our interest in Christ now if that Sonne shall make vs free then we shall be free indeed This made the Apostle say Phil. 3 20. Our conuersation is in heauen from whence we looke for a Sauiour If we become limbes of the Church of God wee haue the spirit that beares witnesse to our spirit that we are the sonnes of God now the Lord giueth his Spirit 2. Cor. 3 17 and where the Spirit of the Lord is there is liberty Such as are free of cities and incorporations haue diuerse priuiledges that others want obtaine many benefites that others want obtaine many dignities that others desire and haue their names enrolled among the free-men but how much greater is the preheminence of all those that are brought into the glorious liberty of the sonnes of God being made parts of the Church which is the freest citty vnder the heauens This city of our God hath the priuiledges of the communion of Saints of the forgiuenesse of sinnes of the resurrection of the body to eternall life and all such as belong vnto it haue their names registred and enrolled in the booke of life What shall it profite thee to obtaine an earthly freedome in earthly cities and to be the seruant of sinne the bondslaue of the diuel and to want the freedome of the sonnes and daughters of almighty
and spake vnto you but yee would not heare nor answere I saide Obey my voyce and I will be your God and ye shall be my people and walke ye in all the wayes that I haue commanded you that it may bee well vnto you but they would not obey nor encline their eare but went after the counsels and stubbornnesse of their wicked heart went backward and not forward I haue sent vnto you all my seruants the Prophets rising vp early euery day and sending them yet would they not heare mee but hardened their neckes and did worse then their Fathers Thus hee layeth open their sinne therefore no maruaile if that hee threaten to stretch out his hand against them so that the famine should pinch them the sword shoulde slay them the pestilence should waste them the dogges should teare them the wild beasts destroy them and the fowles of the heauen deuoure them Secondly as it reproueth those that refuse to heare The second reprâ—ofe so it condemneth such as onely heare and go no further these rest in it as if they had done their duty and as if no more were required at their hands But know this and marke it that outward seruice separated from inward obedience is not respected but reiected of God This naked hearing is an halting with God which he cannot suffer If we keepe from him the heart he careth not for the eye or the tongue or the eare This is it which the Prophet saith When ye fasted and mourned in the fift and seauenth Moneths Zach. 7 5 6 7 euen these seuenty yâ—ares did ye fast vnto me Doe I approue it Should ye not heare the words which the Lord hath cried by the ministery of the former Prophets when Ierusalem was inhabited and in prosperity and the Cities thereof round about her when the south and the plaine was inhabited To like purpose is Esaiah bold and saith What haue I to doe with the multitude of your Sacrifices Esay 1 11.12 13.14.15 saith the Lord I am full of the burnt offerings of Rammes I desire not the blood of Bullocks when ye come to appeare before me who required this of your hands to tread in my Courts Bring no moe Oblations in vaine Incense is an abhomination vnto me I cannot suffer your new Moones nor Sabboths c. they are a burthen vnto me I am weary to beare them and when you shall stretch out your hands I will hide mâ—ne eyes from you and though you make many praiers I will not heare Were not these his owne ordinances Did not hee appoint the solemne times of his worship and command sacrifices and oblations to be offered vnto him Yes he set them in his Church and was the Author of them but they perfourmed them in an euill manner without faith without repentance without loue without conscience and therefore as they did them God loathed them So may it be saide of our common and customary hearing remoued from faith obedience Who required it at our hands The Lord cannot abide it he cannot suffer it it is a burden vnto him that he cannot beare God ioyneth hearing and obeying together and cursed is hee that maketh a diuorce betweene them This doth the Prophet Ieremy denounce against all hypocriticall hearers chapt 11. Thus saith the Lord God of Israel Iere. 11 3 4 5 Cursed be the man that obeyeth not the words of this Couenant which I commanded vnto your Fathers c. He protested vnto them and their Fathers rising early and saying Obey my voyce yet they would not obey nor incline their eare but euery one walked in the stubbornnesse of his wicked heart thus they made a conspiracy against God and hee brought his curses vpon them Thus our Sauiour teacheth it shall bee with many in the last day that saw his person and heard his doctrine they conuersed and continued with him and were partakers of his miracles and ministry who shall then begin to say We haue eaten and drunke in thy presence and thou hast taught in our streetes Lu. 13 26 27. but he shall say I tell you I know you not whence ye are depart from me all ye workers of iniquity Woe shall then bee to all such hearers and cursed shall their state and condition be These haue an heauier account to make then such as neuer were hearers and neuer had so great mercy offered vnto them Hence it is that Christ pronounced sundry woes against Bethsaida Corazin and Capernaum who had the worde and other meanes of saluation offered vnto them yet liued without repentance and are pronounced to bee worse then the Sodomites For the greater mercies are abused the deeper iudgements are deserued Let vs sette this Capernaum a Citty in Galile before our eyes and looke vpon it as in a glasse that therein we may behold our selues The Lord Iesus was brought vp there and because hee did so much frequent it and was conuersant there many thought hee had beene borne there so that it is called his owne City Mat. 9 1. Secondly the miracles which he wrought there were many he healed the seruant of the Centurion and a man that had an vncleane spirit Math. 8 5. in so much that the Nazarites as it were enuying and repining thereat that that place should be preferred before them saide vnto him Whatsoeuer we haue hâ—ard done in Capernaum do it heere likewise in thâ—ne owne Country Luc. 4.23 thereby implying that the greatest part of his miracles had not beene done among them but among the Capernaites Thirdly there he began to preach saying Repent Math. 4.13.17 Mark 1.14 Iohn 6 59. Luc. 4.31.32 for the Kingdome of heauen is at hand and there he preached of the eating of his flesh and drinking of his blood likewise hee taught on the Sabboth day in their Synagogue with power and authority so that they were astonied at his doctrine In all these respects and priuiledges partly of the presence of his person partly of the working of his miracles partly of the preaching of his Gospel Christ pronounceth that they were lifted vp to heauen Mat. 11 23.24 highly aduanced aboue many other Townes Cities that wanted the seeing and hearing of him but because they became vnthankfull and to all these did not ioyne true obedience hee denounceth against them that they should be brought downe to hell the reason hereof is rendred in the next wordes For if the great workes which haue beene done in thee had beene done among them of Sodome they had remained to this day but I say vnto you that it shall be easier for them of the Land of Sodome in the day of iudgement then for thee An heauy doome and a most fearefull sentence and yet most iust and righteous if it bee weighed in the ballance of iustice The sinnes of Capernaum greater then of Sodome Gen. 19 3. Rom 1 27 28. Ezek. 16. Sodome indeede was guilty of vncleannesse and
the sonne of the father that the righteousnesse of the righteous should bee vpon him and the wickednesse of the wicked should bee vpon himselfe There was one hypocrite in the family of Christ should this tend to the reproch of Christ himselfe or of the rest of the disciples ought they to beare the blame of his iniquity or ought all to bee censured alike or ought we to make no difference Thus it was in the family of Adam from the beginning he had not only faithfull Abel but faithlesse Caine. Thus it was in the family of Noah before the Flood he had as well cursed Ham as blessed Shem. Thus it was in the family of Abraham and of Isaac after the Flood and where not almost So that we are not to condemne all for some one for another the godly for the hypocrites But if we cannot call them backe from this false iudgement and rash censuring of the innocent let vs comfort our selues in the vprightnesse of our owne owne hearts and when we cannot secure our selues from their vniust accusations let vs be carefull and watchfull ouer our wayes that we giue them no iust occasions This shall be Armour of proofe and as a brasen wall to giue no offence and to keepe a cleere conscience before GOD and men If then they reproch vs and speake all manner of euill against vs let vs possesse our soules with patience 1 Pet. 2.20 and 3.16 and 4.13.14 and let vs reioyce and be glad in as much as we are partakers of Christs sufferings The Spirit of glory and of God resteth vpon vs. Let vs not be ashamed but glorifie God in this behalfe Thus wee shall make them ashamed that falsly accuse our good conuersation It falleth out no otherwise with vs then it hath done with the Saints and dearest seruants of God The Apostle putteth vs in minde of this trueth by occasion of that fell out in Abrahams house which then was the visible Church of God Gal. 4. Gal. 4.29 As then he that was borne after the flesh persecuted him that was borne after the spirit euen so it is now It seemeth strange vnto them that you runne not with them vnto the same excesse of riot and therefore they speake euil of you who shall giue account to him that is ready to Iudge the quicke and the dead 1 Pet. 4.5 1 Pet. 4.5 But let not vs thinke it strange to suffer for Christs sake who suffered much more for vs the iust for the vniust and bare our sinnes in his owne body on the tree leauing vs an example that we should follow his steppes If any man therefore suffer as a Christian let him not be ashamed but let him glorifie God in this behalfe knowing that heereunto he is called Affliction for the Gospel is the badge of Christ and an exceeding honour before men and Angels so that when we are reuiled and reproched let vs not render like for like nor be dismaied or pulled backe from our profession but go lustily forward as good souldiers of Iesus Christ according to the exhortation of the Apostle Be not ashamed of the testimony of our Lord but be partaker of the affliction of the Gospel according to the power of God 2. Tim. 1.8 2 Tim. 1.8 that we may be able truely to say I know whom I haue beleeued Verse 12. and I am perswaded that he is able to keepe that which I haue committed vnto him against that day It is better to obey God then man and to incurre the displeasure of man then to procure and purchase the indignation of God We haue not yet resisted vnto blood neither haue we endured the fiery tryall as many of our deere brethren and sisters haue done before vs. Let vs not be daunted with a word or with bigge lookes and sterne countenances but rather prepare our selues for a fresh assault and new encounter and say with the Apostle With me it is a very small thing that I should be iudged of you or of mans iudgement yea I iudge not mine owne selfe 1 Cor. 4.3 1 Cor. 4.3 Lastly considering the manner of that obedience Vse 3 which wee owe and ought to performe to God it is our duty to endeuour to please him in all things and to labour to obey him carefully circumspectly in all his commandements The nearer we come to the mark set before vs the more we please him the more we please him the better we are accepted of him The Apostle Paul had run long in this race hee had made many straight steps toward the kingdome of heauen yet he saith I haue not already attained vnto perfection but I follow after Phil. 3 12 13. if that I may apprehend that for which also I am apprehended of Christ Iesus this one thing I do forgetting those things which are behinde reaching foorth vnto those things which are before Such as come neerest to obey all the lawes of their Prince are most of all commended and are accounted the best Subiects such as performe all the commandements of their maisters are accounted to be the best seruants and such as execute the will of their fathers and please them in all things are reputed to be the best children How then commeth it to passe that whereas zeale is commended in euery one in the subiect toward his Prince in the souldier toward his Captaine in the seruant toward his Maister c. such should be least commended nay altogether discommended and disgraced that performe most duty to GOD and labour to bring into captiuity euery thought to the obedience of Christ 2 Cor. 10 5. It is strange to see how precise the most men are in all other things and how loose and licentious in the matters of God wherein notwithstanding we ought to be most conscionable It is to be wondred at to behold the precisenesse that is in the world in all matters except in religion We are very curious to haue our apparell sit neatly and smoothly that it be without spot or wrinkle much more then ought wee to be curious and carefull in the discharge of our duties vnto God according to the rule of his word In all things that concerne the body whether meate or drinke or apparell or our owne delights no man is ignorant how streight and strict men are Their eyes are so quicke their eares so dainty their taste so delicate that if the least thing be amisse or out of square they are displeased and discontented and yet these men in things of an higher nature and concerning a better life runne so wide and take such liberty that they thinke to please God with any thing and to make him take halfe stakes with them If we haue any garments made for vs and brought vnto vs which haue any thing amisse in them that we finde them not exactly fit for vs but eyther too big or too little too long or to short to wide or too streight we
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
deformed both wayes they haue too little one way and too much another way and yet alasse they see it not they know it not they feele it not Or if they do know it they will not acknowledge it or if they feele it they will not reforme it and if they see it they glory at it and reioyce in it It were a strange thing to see any body to bee merry and make a triumph of it because it wanteth an eye or an hand or a foot But thus the case standeth with many Churches they consist of confused bodies one member encroching vpon the office of another they want their eyes to see withall and yet they dreame of perfection and despise other that are more faire and forward in good things then themselues Nothing continueth long at one stay in this life nothing is so well ordered but Satan and his instruments seeke to put it out of ioynt Wee must pray to God to open our eyes to see our wants and wrinkles and to labour earnestly as well to restore that which is wanting as to cut off that which is abounding Christ is the King of this Church shall any presume in his kingdome to set vp or pull downe to place or to displace to plant or to destroy This is Gods office it belongeth vnto him onely to do them such therefore are no better then vsurpers Vse 2 Secondly this serueth to reprooue the state of the Iewes as it stood in the dayes of Christ It was time for him to come to reforme and restore all things they had many strange plants growing in the garden of God which his right hand had neuer planted that were as naughty and noysome rootes to bee pulled vp and as byles and blisters in the body We heard before that in the Church vnder the Law there was found no other Ecclesiasticall ministeries which were ordinary then those orders of the high Priest the inferiour Priests and the rest of the Leuites all which were appointed by the law of God And if any were raised vp extraordinarily the same had their calling confirmed from heauen eyther by inward motion of the Spirit or by working of miracles or by euident testimonies of the mouth of God But this gouernment of the Church stood not long without change and alteration for though the field were sowne with good seed yet the enuious man sowed tares in it so that in latter times there arose many sectes and sorts of teachers among thē who by schismes were ready to rent that body in sunder departing from the simplicity sincerity that was established by Gods instistution Epiph. cont haer lib. 1. Some of the ancient that haue taken paines to discouer to the world the heresies that sprung vp and grew apace where once they tooke rooting and footing and so to giue notice of them that they might be auoyded doe testifie that seuen seuerall and principall sects arose among the Iewes Seuen sects among the Iewes whereof some are mentioned in the Scriptures and other are not The first was that of the Scribes Scribes who were Interpreters of the Law but withall as if the law were too base a thing to sticke onely vnto it they deliuered many traditions as from their Elders not contained in the Law and sought taking counsell of humane wisedom to bring in a more exact kind of the worship of GOD then Moses and the Prophets euer taught consisting in many voluntary obseruations and customes deuised by men which they are wont to magnifie preferre before the Commandements of God Mat. 15. Colossians 2. Thus would man become wiser thē GOD Deut. 4 2. who forbad all adding or taking from his word The second sect were the Sadduces Sadduces which were of the race of the Samaritans and had their name of one Sadoc a Priest these denied the resurrection of the body and beleeued not that there is any Angell or spirit Acts 23 and consequently ouerthrew all religion as 1. Corinth 15. For if there be no resurrection of the body or immortality of the soule then are wee of all men the most miserable that professe Christ In vaine wee beleeue in his Name and in vaine wee fight with beasts at Ephesus in vaine we suffer crosses and afflictions for the Gospels sake it were better for vs to do as the most doe and to bee wicked and vngodly if there were no other life or reward in another world If the dead rise not 1 Cor. 15 16 17. then is not Christ raised and if CHRIST bee not raised our faith is vaine we are yet in our sinnes The third sect were Pharisies Pharisies these were the strictest of all others and most reuerenced and best esteemed these beleeued the rising againe of the dead at the last day and that there were both Angels and spirits as the Scribes also did and that all shall come vnto iudgement to receiue according to the things they do in this flesh whether they bee good or euill Acts 23. Acts 23 6 7. When Paul beeing accused by his enemies perceiuing that they were partly Pharisies and partly Sadduces he cryed out in the Councell Men and brethren I am a Pharisie the sonne of a Pharisie of the hope and resurrection of the dead I am called in question They much honoured virginity and single life they paied tithes of the smallest things they possessed Luke 18 verse 12. They washed cups platters beds and all kinde of vessels that they vsed they fasted twice euery week and differed in their habite from other men Against these are many woes denounced by our Sauiour Christ in the Gospel Math. 23 verse 23 for their hypocrisie that delighted more in outward shewes then in the truth of the heart The fourth sect were the Hemerobaptists Hemerobaptists or Quotidian washers who thought that no man could be saued if hee were not washed euery day that so he might be clensed from the impurity and filthinesse of sinne It is not the water in the whole sea nor any fountaine can wash away the sinnes and corruptions of our life or of our heart It hath no force in it eyther by any naturall power or by any voluntary vse Christ is our Purgatory and purification it is he that must wash vs or else wee remaine vnpure and vncleane He is the water of life whereby our consciences must be sprinkled Heb. 10 22. he is the lauer of regeneration by whom wee are borne againe and washed as with pure water If he make vs cleane then we are clean indeed His passion and the shedding of his blood must be communicated to vs and the sanctifying grace of the Spirit of God And this is necessary vnto saluation not any outward washing of the body which may clense the flesh but cannot touch the soule This is made auaileable three waies First by faith which serueth to apply Christ vnto vs and all his benefits Secondly by repentance from dead workes whereby
Law they are called Priests Exod. 19.24 Thou shalt come vp thou and Aaron with thee but let not the Priests and the people breake through to come vp vnto the Lord lest he breake forth vpon them At this time Aaron and his sonnes were not consecrated to the office of the Priesthood neither was the tribe of Leui chosen to come neere to the Lord and therefore these Priests could be no other but the first borne that were sanctified vnto the Lord which is the point that now we deale withall Reason 1 This will farther appeare vnto vs if we consider what their dignitie was and wherein it consisted who excelled from the beginning in three things First he was Lord ouer his brethren according to that of Isaac when hee blessed Iacob the yonger in stead of the elder and thereby preferred him to the dignitie of the first borne Gen. 27.29 Be Lord ouer thy brethren and let thy mothers children bow downe vnto thee The like wee see in the booke of the Chronicles Chap. 21.3 touching the sonnes of Iehoshaphat Their father gaue them great gifts of siluer and of gold and of precious things with fenced cities in Iudah but the kingdome gaue hee to Iehoram because he was the first borne Secondly he had a double portion Deut. 21.17 that is two parts of all that the father had whereas the rest were contented with a single portion And this was so firmely established and decreed that no man vpon priuate affection ought to be disinherited and the reason is rendred for he is the beginning of his strength and therefore the right of the first borne is his Thirdly he was holy vnto God and was the Priest of the family vnder his father whom for the most part he vsed as an assistant vnto him in the managing of all the affaires thereof All this appeareth plainely in the dissolutenesse that fell out among the sonnes of Iacob which was sufficient to haue wrought the dissolution and desolation of that family when Reuben sinned against his father and defiled his bed by horrible incest he was disinherited and his excellency was diuided among his brethren Iudah gate the scepter Leui had the Priesthood and Ioseph obtained the double portion 2 Chronicles Chapter 5. verses 1 2. Againe as nothing is more naturall then Reason 2 that the father instruct and direct his children and set them forward in the wayes of godlinesse and well doing so nothing is more seemely among brethren then that the elder should help the yonger the stronger assist the weaker and the richer helpe the poorer Now none could be fitter to assist the father in the Kingly and Priestly office while he liued and to second him in them both when hee dyed then the first borne who is said to be the beginning of his strength the excellency of dignity and of power Genesis Chapter 49. verse 3. Seeing then it is iust and right and profitable it ought to be confessed and acknowledged of vs. Lastly heereunto in processe of time was Reason 3 added another reason and a new necessitie of lifting vp their heads when GOD destroyed all the first borne in the land of Egypt so that there was no house wherein there was not one dead Now Exod. 12.29 inasmuch as the first borne of Israel escaped out of this common calamitie as it were a brand taken out of the fire God saith vnto Moses Sanctifie vnto me all the first borne whatsoeuer openeth the wombe among the children of Israel c. it is mine Exodus Chapter 13. verse 1. From hence we may conclude that all the first borne were consecrated vnto GOD and were to bee employed in his seruice This is indeed a type and figure and hath Vse 1 not place among vs howbeit it is written for our admonition vpon whom the endes of the world are come and offereth many good and profitable instructions for our edification This teacheth who are chiefly bound to serue the Lord. The greater our giftes are the fitter we are for God and none is to disdaine to employ themselues and all that is in them to his seruice To this purpose commeth the saying of the wise man Prouerbes Chapter 3. verse 9. Honour the LORD with thy substance and with the first fruites of all thine increase Such as haue receiued the greatest measure of grace are bound to yeeld vnto him the greatest honour and to bring forth the greatest obedience as the fielde that hath most cost bestowed vpon it giueth the greatest encrease Such as haue receiued fiue talents should gaine with them other fiue If he haue made vs as the first borne preferred vs before many other and doubled his Spirit vpon vs as it were a double portion let not vs content our selues in any wise to giue him a simple and single gift or recompence of all his labours bestowed vpon vs. The first reproofe This reprooueth those that scorne the Ministery as base and reiect the calling it selfe as needelesse and superfluous in their eyes that account it too contemptible to employ the best and chiefest of their children in it In former times the first borne were teachers of the families and Ministers of the Church vntill God set apart the tribe of Leui to serue at the altar in the temple The best things that we haue are not too good for God euen to giue them vnto him all the dayes of their life For whom are the best fittest but for him that is best He challenged the eldest to serue him the rest he permitted to the father to be employed as he saw good First God will be serued as it is great reason he should be and afterward he giueth vs leaue to serue our selues Iesse serued the king with his eldest sonne in the warres 1 Sam. 17.13 and kept his yongest at home and bestowed him about his owne businesse If any thinke his first borne to be too good to minister before the Lord he honoureth them aboue the Lord. Doth any thinke himselfe too good or too great a man to be sent as an embassadour from the Prince to forraine estates or rather doe not men sue for such high places and think themselues happy when they attaine vnto them How commeth it then to passe that men of countenance are ashamed to see their children to be the embassadours of the king of kings and to be employed in the greatest seruice to make peace betweene God and man and to saue soules from death and destruction If a man be blessed with many children if any bee more toward in wisdome in learning in iudgment in stayednesse and in giftes he were fittest for the Lord. But the Ministery of the word in our dayes through the abundance of sinne and of iniquity getting the vpper hand is grown into disgrace and contempt because men cannot abide to be reproued whereas to them that are sanctified and shal be saued it is the power of God 1 Cor. 1.24 and the wisedome
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
propound to themselues an euil end as either vaine glory to be esteemed of others or the merit of the work that they may be rewarded of God and do not referre them to his glory But not he that commendeth himselfe is approued but whom the Lord commendeth 2 Cor. 10 18. Who both will bring to light the hidden things of darknesse and will make manifest the counsels of the hearts then shall euery man haue praise of God 1 Cor. 4 5. Wherefore all their workes are as the apples of Sodome which are faire in outward appearance and yet are rotten and corrupt So may vnbeleeuers do sundry workes that are beautifull in outwarde shew but they are like vnto painted Sepulchers which appeare glorious to the sight but they are within full of dead mens bones and all vncleannesse For their heart which God especially beholdeth and searcheth is foule filthy and can no otherwise be made cleane then as it is purified by faith Let all men therefore take knowledge of their naturall condition that they are of themselues abhominable and to euery good worke reprobate vntill they be borne again and regenerate by the Spirit of God The third reproofe The third reproofe is of such as notwithstanding the necessity of the word to direct our actions which without the light of it to shine in our hearts cannot please God yet regard not the knowledge of it but contemne both it and the meanes that leade vs the way vnto it This is an horrible sinne to forsake our owne saluation and as it were to cut our owne throats or to cast our selues wilfully into the middest of the seas It is a greeuous sin to be ignorant of the Law of God not to know what he commandeth or what he forbiddeth but it is more fearefull to despise knowledge offered and so as it were to despite the Spirit of grace what remaineth for such but a fearefull looking for of iudgement and indignation which shall deuoure the aduersaries Heb. 10 27. Such can haue no comfort or consolation in any of their actions For as the eye is the light of the body and directeth the rest of the members in all things they go about or else the feete might carry them into some pit of destruction so is the word of GOD our Lampe or Candle Psal 119 105. whereby we see how to walke and direct our selues into the way of peace we know what we ought to do and from what to refraine And as the body runneth violently into an heap of dangers where the eye is blinde and can perceiue nothing vntill it fall headlong into them so is it with such as regard not the knowledge of the scriptures but say vnto GOD as may appeare by their practise Depart from vs for we desire not the knowledge of thy wayes Iob 21 14. This world is as a wildernesse full of Lyons Bears Tygers and other rauenous and venemous beasts or as a sea standing out with rockes replenished with quicksands We can no sooner step out of doores but we shall be assaulted one way or other nay we our selues are tentations vnto our selues For rather then we should lacke tempters we tempt our selues like vnto a State that wanting forraine enemies falleth out within themselues and by ciuill warres destroy one another So is it with vs when we are free from open enemies we become enemies to our selues If then we want the guidance and gouernance of the word we are in danger to be ouercome and to take the foile Our Sauiour willeth vs as we heard before to search the Scriptures because in them we thinke to haue eternall life and therefore without the knowledge of thē we deceiue our selues if we dreame of eternall life So in another place he maketh the ignorance of them to be the cause of all euill and error in iudgement as Marke 12 verse 24. Are ye not therefore deceiued because yee know not the Scriptures Obiect But some peraduenture will say it belongeth to the Ministers onely to search them it is their office to looke into them I answer Answer it is a duty belonging vnto all persons to know them Christ exhorted the people to search them It is required of all to haue them dwell in them plentifully Colossians 3. If we would be preserued from error we must know them if we desire saluation we must search them if we would be able to resist the tentations of Satan we must be armed with them They are as the will and Testament of Christ whereby he hath bequeathed vnto vs an heauenly inheritance and a most rich possession and therefore it behoueth vs to reade the will to know how we hold it Thou wilt obiect Obiect they are hard and I am simple they may leade me into errors as many haue fallen into strange opinions by reading of them Art thou simple thē thou art the rather bound to reade them for they were written Answer Prou. 1 4. to giue vnto the simple sharpenesse of wit and to the child knowledge and discretion The whole Church is commanded this duty both Iewes Gentiles were there no simple men and women among them Neither oughtest thou to be afraid to be ledde by them into error for they were written to preserue thee from error and to leade thee into all truth It is the vnstable that wrest them to their owne destruction Reade them with humility with reuerence and praier Be thou lowly in thine owne eies and take heed of a proud spirit be conuersant in them with reuerence Esay 66 ◠learne to tremble at his word craue the assistance of Gods Spirit to guide thee and to open thine eyes that thou maiest vnderstand his secrets and thou shalt not need to stand in feare of being carried into error And touching the hardnesse of them be not discouraged from the reading of them Some things indeed are hard to be vnderstood but there is nothing hard in one place but it is made easie in another and it shall he made easie to vs by diligent meditation in them Besides all things that are necessary to saluation are plainely set downe that the people may vnderstand them It is the lying spirit of the diuell in the false Prophets of Antichrist that cryeth out The Scriptures are hard and full of knots the people may not reade them Beleeue not euery spirit 2 Thes 2 3. but try the spirits whether they be of God or not for many false Prophets are gone into the world 1 Iohn 4 verse 1. They are blinde leaders of the blinde they play fast and loose with the people as Iuglers do with the simple and cast a mist before their eies that they should not espy them They leade them into error and then take the light from them whereby they might be conuinced It is the great policy of that great Antichrist and man of sinne not onely to forbidde the reading of our bookes but the free vse of Gods
with his sword in his hand and fighting did call for aide and on the other side dispraise the practise of him that withdrew himselfe out of the battell so soone as it was begun vnder colour pretence of praying for good successe affirming that God doth not accept the sacrifice of Cowards neyther receiueth their prayers because they are vnreasonable For they held it no reason that he which shooteth not should hit the white nor that he should win the victory that abideth not the battell neyther that he should haue any good that doth nothing toward it As then victory is wonne by labour not by sloth so shall we attaine the blessings of God by our endeuour not by our idlenesse It is required therefore of euery one of vs to consider our callings wherein we are placed We haue not all of vs one calling but diuers Some are set in the priuate family and some in the common-wealth and some in the Church of God all haue not one office but diuers We are trauailers in this world as passengers in a Ship â—ut in compa â— Lygur and â—uma who being there some for one businesse and other for another purpose do neuer meddle one with another but euery one careth for the discharging and dispatching of his proper office So ought it to be with vs we haue our proper calling and proper duties to be performed therein Be diligent in the duties of it and thou maist looke for a blessing vpon thy labours Sanctifie thy daily labours with daily praier but presume not that praier shall helpe thee without thine owne labour If thou shouldst pray to God all the day long to feed thee to cloathe thee to sustaine thee and thy family the idle mans prayer auaileth nothing We must pray vnto him when we begin our labours and blesse his name when we haue ended our labours but to call vpon him determining with our selues not to take paines or not determining with our selues to take paines is no better then to dally with GOD and deceiue our selues Lastly it is our duty to seeke to be acquainted Vse 3 with the word where we shall finde that plainely and particularly set downe which we would know In what state soeuer we are set we shall haue a sure guide to begin the works of our calling to goe forward in them and to perseuere vnto the end Heereby we shall be able to warrant our workes and know what duties God accepteth and what he accepteth not It is a light vnto our eyes and a lanterne vnto our steppes Psal 119 105. It is the commendation of Gods children to be conuersant in it In darknesse we cannot go safely without the helpe of a lanterne so are wee borne and brought vp in ignorance and continue therein vnlesse wee be guided by the word of God and his Spirit Many that want the knowledge direction of the Scriptures think they liue in the light walke in the light and behaue themselues as children of the day and are in as good a case and haue as good soules toward God as they that study the Scriptures and meditate in them day night They thinke it is not for simple men to meddle with the Scriptures but for Preachers and Diuines They thinke that knowledge maketh men worse and that none are worse men that none will deceiue a man sooner then they and therefore such as seeke to know God and to serue him according to his word they call in contempt and derision Scripture men But these ignorant beasts speake by the spirit of the diuell and oppose themselues against the expresse commandements of God and the approued examples of his setuants The Lord himselfe speaketh Hos 4 6. My people perish for want of knowledge The Apostle saith 1. Cor. 14 20. Be not children in vnderstanding but in maliciousnesse be as children The men of Berea are commended Acts 17 11. because they searched the Scriptures priuately to proue the truth of the doctrine which they had heard deliuered publikely But if knowledge as is pretended do make men worse then is it euill in it selfe and not good forasmuch as that which is good cannot make a man euill What then Dare any two-legged beast presume in the prophanenesse of his wicked hart to say that to know God and his will which is most pure and holy can make a man any worse Or that the more a man knoweth of Iesus Christ and christian religion the worse he should be A vile blasphemy O detestable impiety Will it make a seruant worse to know the will of his Master Or a subiect to know the Princes lawes and statutes It will be farther obiected Obiect There was neuer more knowledge and lesse practise a man may heare many speake much out of the Bible who notwithstanding are naughty men I answere â—wer be it so yet the cause is not their knowledge but want of grace it is not in the word but their owne corruption â— 1.22 They are fooles saith Salomon that hate knowledge and are enemies vnto it For all well doing in our callings proceedeth from faith and faith is grounded vpon knowledge and doth increase through knowledge Where there is no knowledge of Gods sacred and heauenly will â—s 4.1 2. men breake out without all conscience into swearing lying stealing whoring and killing Moreouer all they that can talke of the Scriptures make shew of them to others haue not by and by the knowledge of them for as much as they may alleadge more a great deale then they vnderstand â—biect Shall none then be saued wil some say but such as know the Scriptures can we not be led by Gods Spirit and serue him except we be conuersant in them I answere â—nswer no. The Spirit guideth no man without the word We are begotten anew by the immortall seed of the word Pet. 1. â—m 1. saith Peter Of his owne accord he hath begotten vs by the word of truth saith Iames. If then we be begotten by the word to a new life we are dead without it or rather haue no being of a true Christian No man can truely serue God vntill he know how to serue him It is God that teacheth how he will be serued and he teacheth onely by his word He hath no other schoole-house but the Scriptures such as thinke to learne his will otherwhere are much deceiued and will in the end prooue themselues the disciples of the diuell not the schollers of Christ forasmuch as hee that is of God â—h 8.47 heareth Gods word yee heare it not because ye are not of God No man can be saued without faith for without faith it is impossible to please God but faith commeth by hearing and hearing by the word of God Rom. 10.17 No man can be saued except he be regenerated for except we be borne againe we cannot enter into the kingdome of God Ioh. 3. but wherewithall shall a yong man clense his
the high Maiesty of God Is not euery other word almost an oath can they speake without it Is it not become in the opinion and practise of the most sort a grace and ornament to their speech and a gentlemanlike exercise Are they not accounted fools and Puritanes that vse it not themselues or seeke to reprooue it represse it in others Some wil say It is a foolish custome that I haue gotten and I cannot leaue it but I meane no harme or hurt by it to any man Thus doe men goe about to excuse sinne which they haue no purporse to forsake but rather a desire to continue in it Doe you call it a foolish custome nay it is a vile wicked custome Giue it his true name and disguise it not name the child aright call it with Christ a diuellish custome it commeth of that euill one Matt 5 3◠This is so common a sin among men and women among old and yong hath taken such deep roots that the axe of Gods word and of his iudgements cannot cut it downe The fathers infect their children and one learneth of another vntill the greatest part are become licentious and abominable Let vs come to the sanctification of the Sabboth the more many heare of it the oftner the commandement is vrged vnto them and pressed vpon them the more dissolute and disordered they grow in the prophanation of it They cannot be ignorant that they ought not to follow their pleasures on that day but to call the Sabboth a delight 〈◊〉 8.13 and honour him on it not doing their owne wayes nor finding their owne pleasure nor speaking their owne words but when this holy day of the Lord cometh they forget all their pleasures so round them in the eare that they runne madding euery one after his owne vanities and the least occasion draweth them from the exercises of religion as if they meant to bid defiance to God and to prouoke him to battell which they doe against their owne soules For are we stronger then he or able to make our party good against him No no we deceiue our selues we are no fit matches to deale with him who is able to arme the smallest weakest creatures to our confusion Vse 5 Fiftly we haue al need of patience without which we shall neuer be able to goe through with our obedience It is no easie thing to yeeld obedience We haue many enemies and oppositions that stand in our way to hinder vs. We haue many corruptions within vs we haue the world a thousand allurements without vs all of them set in battell aray to encounter with vs. We are like ground that yeeldeth nothing of it selfe but thornes and thistles without much labor and paines without often ploughing and tilling and turning vp Hence it is that the Apostle intreateth the Hebrewes 〈◊〉 13.22 and beseecheth them to suffer the words of exhortation We doe not easily brooke and digest the word but with great difficulty It is hard meat lying heauy vpon the stomack and will not soone concoct To mortifie sinne is to deny our selues and as it were to cut off the right hand and to pluck out the right eye Mat. 5. It is not done without great greefe and anguish It is almost death to the Swearer to obey this exhortation My brethren sweare not at all Iam. 5. It is as painefull to him as if you cut off a peece of his tongue or sewed vp his lips or dashed out his teeth It is in effect to strike off a limbe to tell the drunkard he must liue sober and not run into excesse and that drunkards shall not inherite the kingdome of God he iudgeth it so hard a doctrine as if he were in danger to die for thirst Seeing therefore obedience to the word is painefull wee haue need of patience to stay vs vp that wee shrinke not away and goe cleane backeward Besides we do not by by enioy the promises that God maketh vnto vs they are for an appointed time he will try vs in waiting for thē So he dealt with Abraham he had promise of a sonne but it was not immediately accomplished he was faine to expect long time for it So the Psalmist speaking of Ioseph confirmeth notably this point He had sundry dreames which were predictions and presages of his future aduancement yet after this he was solde for a seruant his feet were hurt with fetters Psal 105.19 and he was laid in yron vntil the time that his word came the word of the Lord tryed him Wee must bee faithfull vnto the death and then we shall receiue the crowne of life God tryeth vs all at one time or other and one way or other wee see not his promises by and by performed vnto vs let vs wait for them with patience and put on the hope of saluation as a shield for surely they wil come and he that hath spoken the word cannot lie Lastly we must here endure sundry afflictions and shall meete with many scornes and scoffes of wicked men seeking to turne vs from our due obedience to God and his word and therefore we haue need of patience to hold vs constantly in the faith without wauering Heb. 10.36 Christ Iesus forewarning his disciples what troubles hanged ouer their heads that they shal be persecuted and deliuered vp to the Synagogues and into prisons and be brought before kings rulers for his Names sake giueth them this exhortation Luke 21.19 In your patience possesse ye your soules As Ismael persecuted him that was borne after the Spirit euen so it is now and euer will be Gal. 4.29 Many haue turned backe from the trueth through these tentations They cannot abide to be reuiled though it be for righteousnesse sake Let vs not thinke the Christian mans life to bee an easie and lazy life nor the way to it pleasant nor the gate that leadeth and openeth to it broad and wide it is a continuall warfare 2. Tim. 2 3. suffer affliction as a good souldier of Iesus Christ Heerupon we are charged to striue to enter in at the streight gate Mat. 7. There is no saluation without striuing we must suffer many a blow and endure many a wound We must be content to beare many showers and sharpe stormes The husbandman suffereth much labour before he reapeth We must not dreame of the victory before the battell Our Sauiour speaking of the good and sauing hearer of the word such as all of vs ought to be describeth him by these notes Luke 8.5 that with an honest and good heart he heareth the word keepeth it and bringeth forth fruit with patience This is so excellent a vertue that God vouchsafeth to be called the God of patience Rom. 15. When once wee beginne to yeeld obedience to the word and to frame our liues according thereunto and to bring forth the fruits worthy amendment of life when we are freed from the tyranny of Satan and made citizens of
then God hath not left vs as it were to the wide world to shift for our selues but he hath appointed the Magistrate to be his Lieutenant As in the priuate family where many seruants are he hath not left one seruant to quarrell with another and to draw vpon another he hath set the master ouer them all for the punishment of euil doers for the praise of them that do well 〈◊〉 â— 14. If any of thy fellow seruants do wrong thee giue not hurt for hurt or blow for blow or taunt for taunt for that will make thee guilty of sin though otherwise thou be innocent and thy cause be iust and righteous ye haue one common master that is set ouer you goe vnto him plead your cause before him accuse him in whoÌ„ any wickednes is found Euery man is presumed to be partiall in his cause let the master be iudge betwene you who is no way interessed in the businesse And as the master is iudge within the walles of his owne house and appointed to decide the controuersies that arise therein so the Magistrate is his ordinance to end the matters that fal out betweene neighbor and neighbor and therefore we must not think our selues wiser to determine our cause then he or God himselfe So theÌ„ we must practise two points first we must beare wrongs patiently and put away all reuenge far from vs whereby we hurt our selues much more then we doe our enemies for we may annoy them in their bodies or goods but we make a deep and dangerous wound in our owne soules And therfore Christ saith I say vnto you 〈◊〉 6.39 Resist not euill but whosoeuer shal smite thee on the right cheek turne to him the other also c. Secondly we are to vse the Magistrates helpe when we are wronged For alwayes to suffer the rod of the malefactour vpon our backe neuer to seek redresse were to make our selues Asses to receiue euery burden that will be laid vpon vs. Albeit therefore we are not to resist euill but if any man will sue vs at the law and take away our coat 〈◊〉 â—0 41 we should giue him our cloake also and whosoeuer will compell vs to go a mile we must go with him twaine to wit rather then we should reuenge our selues for this is to be vnderstood as spoken by comparison yet we are not forbidden hereby to haue recourse to the Magistrate who beareth not the sword in vaine to whom euery soule ought to be subiect 〈◊〉 3.1 For as it is a fault to suffer nothing so it may bee our fault as well to suffer too much namely when we will beare all things whereby we shal be gulled and forbeare to craue and call for the help of the Magistrate God is offended as well when lawfull meanes are not vsed as when vnlawfull means are practised 〈◊〉 3. Thirdly the question may be asked what if a man be violently assaulted either in the priuate house or in the high way whether by theeues that would rob vs or by quarrellers that would wound vs may we not resist reuenge Obiect to saue our liues or our goods I answer this is a case of necessity wherin a man cannot haue the benefit of Magistracy but is himselfe a Magistrate vnto himselfe A man being thus assaulted must vse the sword as the last remedy and refuge Wherein we must obserue these cautions conditions First we must not thirst after blood nor be willing to take away either life or limme if we can chuse Secondly we ought to the vtmost of our power to striue to free our selues from them their assaults and inuasion that there be no blood shed if it be possible vsing all good and lawfull meanes we may in fauour of life Thirdly we are so to behaue our selues that we rather defend then offend and seek more to saue our own liues then to take away another mans Fourthly if wee can no way escape the hands of the oppresser by flying or calling for the help of the Magistrate it is lawfull so farre to stand in our iust defence as that we should chuse to kill rather then to be killed for now God calleth vs to be a Magistrate to our selues puts a sword into our hands to execute reuenge vpon our aduersary Hence it is that albeit God saith vnto priuate men resist not euill yet might they lawfully kil a theefe in the night season without breach of law guilt of blood Exod. 22.2 If a theefe be found breaking vp and be smitten that hee die there shall no blood be shed for him This is to be vnderstood of the night theefe when a man being assaulted cannot run to the Magistrate and therefore God alloweth him to be an officer minister of iustice euen in his own cause wherin necessity pleadeth for his defeÌ„ce Lastly if a man in this case be compelled to take away life to shed blood he must be greeued and mourne for it that he hath defaced an image of God These conditions being obserued a man may lawfully withstand force by force and violence by violence defend the goods that God hath giuen him euen with the sword if it be vsed as the last remedy and in the last place Fourthly others will say it is a commendable Obiect 4 thing to put vp wrongs patiently I would I could do it I wish it with all my hart but we are flesh and blood we are not able to beare the iniuries that are offered vnto vs they are so great I answer Answer neuer lay the blame vpon flesh blood neuer acuse theÌ„ of this fault For thou makest them in such sort a common pack-horse to beare the burden of all thy sins as that thou art resolued to be flesh blood still Thou neuer desirest God to giue thee grace and to guide thee by his spirit thou neuer labourest with thine owne heart to pull out the root of reuenge Answer me one question which I will demaund of thee Thou saist thou art flesh and blood and flesh and blood cannot put vp these things but art thou flesh and blood onely or in part art thou nothing but a lumpe of flesh or else art thou partly flesh and partly spirit One of these two thou must needs be both of theÌ„ thou canst not be Tell me thy meaning and expresse more plainly what thou art Such as are onely flesh are not yet the Lords If thou be nothing else but flesh blood then woe be to thee Thou confessest against thy self that thou art yet carnal vnregenerate dead in sinnes and trespasses the bondslaue of Satan the heire of destruction without Christ Ephes 2.12 without hope without God in the world an alien from the Commonwealth of Israel and a stranger from the couenants of promise For flesh blood shall not inherit the kingdome of God and if euer we looke to be saued and to be partakers of
not cleere the wicked Although Princes doe not make statutes against it yet the statute law of God hath decreed against it and condemned it set a great penalty vpon the breach of it We haue sundry lawes that none abuse our names but we haue none for the preseruation of Gods Name and therefore God will looke to it and take order for it No commandement hath had more visible iudgments executed vpoÌ„ the breakers of it then this The plague of God shall not depart from his house that is a swearer one iudgment or other shall ouertake him and if he do escape the greater torment is reserued for him in the life to come The Prophet Zachary Zach. 5.4 telleth vs that God will consume the timber and stones of his house The sonne of the Israelitish woman that blasphemed the Name of the Lord and cursed is brought foorth without the campe and stoned to death Leuit. 24.14 15. and thereupon a Law established Whosoeuer curseth his God shall beare his sinne It is lamentable to consider the wretchednesse of prophane men notwithstanding the greeuousnesse of this sinne Many are of such a ruffian-like spirit that they feare not to teare in peeces the Lord of life and to crucifie againe the Sonne of God as much as in them lyeth We our selues are iealous of our own names and the names of our parents and posterity no maruell then if God be exceeding iealous ouer himselfe If we wil not glorifie him he will glorifie himselfe and his Name in our destruction He may winke at vs for a time as also at our manifold and monstrous oathes but he hath not forgotten them he keepeth a booke of accounts as a register against vs and when the great day of the Lord shall come he will bring forth the records and set our sinnes in order before vs. Let vs not thinke to escape Eccles 8.11 because sentence is not speedily executed the more he delayeth the more he hoardeth vp punishment for vs. The longer the arrow is in drawing the deeper it will pierce when it is shot out against vs. Hee suffereth them to liue in security for a time but they shall taste of seuerity in the end Iob 24.23 and 21.30 The wicked is reserued to the day of destruction they shal be brought forth to the day of wrath 23 And the Priest shall write these curses in a booke and he shall blot them out with the bitter water 24 And he shall cause the woman to drinke the bitter water that causeth the curse and the water that causeth the curse shall enter into her and become bitter 25 Then the Priest shall take the iealousie offering out of the womans hand and shall waue the offering before the Lord and offer it vpon the Altar 26 And the Priest shall take an handfull of the offering euen the memoriall thereof and burne it vpon the Altar and afterward shall cause the woman to drinke the water Hitherto wee haue seene the things that goe before the tryall now we come to such as are more neerely ioyned with it which are these He must write the curses in a booke and then blot them out with the waters of bitternesse before remembred But before the woman drinke of the waters he must take the offering out of her hand and waue it before the Lord and then offer it vnto the Lord. Lastly he is to burne a part of it vpon the altar and afterward cause the woman to drinke the water Obiect Heere the question may be asked wherefore the curse must be written and afterward blotted out If it must be blotted out what need it to be written If it must be written why should it be blotted out I answer Answer it was written to note out the stablenesse of Gods iudgements and the certainety of his trueth And therefore also it was vttered in words expressed in actions and established by writing In word of the adiuration in worke of the drinking vp of the water in writing of the whole fact as it was done before the Lord. Neuerthelesse this writing was so extant that it continued not long but was so cleane defaced that none could reade it because God would not haue the remembrance of such filthy causes and iealouses and suspicions to remaine to posterity lest any be inflamed with the like passion and so bring into imitation such like practises Verse 23.24 c. And the Priest shall write these curses c. We see in this place the former ceremonies and circumstances farther vrged and pressed neere to the conscience of her that was suspected and stood before the Lord to be tryed She is caused and commanded to drinke of these waters prepared for this purpose These waters that cause the curse shall enter into her and become bitter This is the meanes that God wil vse to manifest things that yet are hidden in secret and such as should bring an heauy iudgement vpon her that was guilty We learne from hence Doctrine Adultery â— albeit secâ— coâ—â—â—â— punished of God that whoredome is alwaies punished of God and neuer escapeth vnpunished Howsoeuer adultery be not regarded among men and thought either no sinne or a little and veniall sinne yet God findeth it out and ceasseth not to plague and punish it both temporally and eternally both in this life and in the life to come This we see set foorth before vs at large throughout the whole booke of God Gen. 6 1â— What was the cause that brought the flood vpon the old world and swept away the inhabitants thereof was it not for their vncleannesse and the lusts of their eyes and the loosenesse of their life The like we might say of Sodome and Gomorrha and the cities about them who giuing themselues once to fornication Iude 7. and going after strange flesh are set forth for an example suffering the vengeance of eternall fire When Balaam was not suffered to curse the people of God he gaue the Moabites and Midianites this damnable counsel to allure them to commit fornication by which meanes many perished as we shall shew afterward in the 25 chapter of this booke whereunto also the Apostle alludeth 1 Cor. 10.8 when he saith Neither let vs commit fornication as some of them committed and fell in one day three and twenty thousand It must needs be a greeuous sin that brought downe so greeuous a iudgment A like fearefull example we haue in the booke of Iudges when the Leuites wife was abused vnto death there followed the destruction of the beniamites 〈◊〉 20 35. 〈◊〉 21.3 so that there fell of them fiue and twenty thousand almost one whole tribe of Israel was wanting This is it which the Lord threatened to his people Leuit. 18.24.25 20. Ye shall not defile your selues in any of these things among which this was one to defile themselues with their neighbours wife by carnall copulation for in all these the nations are defiled which I will cast
the children of Zebulun did offer 25 His offering was one siluer charger the weight whereof was an hundred and thirty shekels one siluer bolle of seuenty shekels c. Behold heere how the other Princes are not inferiour to the first that offered nor the other Tribes to the Tribe of Iudah Obserue heere that the spirit of God accounteth it not sufficient to set downe what was offered in generall neither in particular what Nahshon the sonne of Aminadab of the Tribe of Iudah offered the first day or what Nathaniel the son of Zuar Prince of Issachar offered the second day but he goeth forward to set downe the speciall offerings according to euery mans name and according to the day assigned vnto him Obiect It may be demaunded what was the cause why these offerings are thus particularly pointed out why are the same chargers the same bolles the same spoones so often repeated might not all these things heere mentioned haue beene more summarily concluded what need more words haue bene vsed when fewer would haue serued I answere Answer we must not account any thing idle friuolous fruitles or superfluous in holy Scripture The Lord knoweth best what is fittest to bee dilated largely and what to be comprehended shortly If there were no other reason then this so it pleased the Lord it ought to content vs and to make vs rest in it The like example we finde Psal 136.1 2 c. Where in euery verse and at the recitall of euery blessing this reason is repeated for his mercy endureth for euer Adde heereunto Reuel 7.5 6 c. where this is repeated according to the number of the Tribes that twelue thousand were sealed of them Hee might haue said briefly of euery tribe were sealed twelue thousand but he repeateth the words twelue times so in this place the offerings are repeated twelue times particularly according to the number of the twelue Princes The reasons may be first to teach vs to be content to heare the same things though they be oftentimes repeated as Phil. 3.1 The Apostle saith It is not grieuous to me to write the same things often and for you it is safe Wee are ready to forget the best things and therefore must haue them continually sounding in our eares as many strokes giuen with a hammer to make vs heare Secondly that wee should apply these examples vnto our selues and if wee passe ouer one of them without regard yet we should take holde of the next Thirdly to teach vs that no man shall haue that forgotten to the vtmost of his praise who is any way forward in doing good because he will honor those that honor him but they that despise him shall be lightly esteemed 1 Sam. 2.30 The doctrine Doctrine from this particular rehearsal and enumeration of the gifts of those Princes is this Euery good worke of gods children is knowne and shall be rewarded that all the good workes of Gods children done to the setting forth of his glory to the aduancement of his worship to the maintenance of true Religion or the good of his children shall be reckoned vp rewarded and come vp in account before him he taketh notice of them all and will neuer forget any one of them As their deeds are here registred in the booke of God so the doers of them are registred in the booke of life Matth 10.42 Our Sauiour teacheth that a cup of cold water shall not go vnrewarded that is giuen to drinke in the name of a disciple to one of these litle ones And afterward it is said Matth. 25.7 A certaine woman came vnto him hauing an alabaster boxe of ointmēt very precious and powred it on his head as he sate at table and because she had wrought a good worke vpon him verse 10. he sayth Verily I say vnto you wheresoeuer this Gospel shall be preached in the whole world there shall also this that this woman hath done be told for a memoriall of her verse 13. To this purpose speaketh the Angel that appeared to Cornelius Act. 10.4 Thy prayers and thy almes are come vp for a memoriall before God So then euery thing shall be remembred no one worke shall be forgotten Reason 1 For God is a righteous God giuing to euery one according to his workes Hee is the Iudge of the world Gen. 18. and cannot but iudge vprightly Hereupon the Apostle saith Heb. 6.10 God is not vnrighteous to forget your workes and labor of loue which ye haue shewed toward his Name in that yee haue minstred to the Saints and doe minister He that receiueth a Prophet in the name of a Prophet shall receiue a Prophets reward for he will reward very bountifully euery good worke If we be not barren in good workes he will not bee behind with vs to recompence vs. Secondly how can they but come into an account seeing he accounteth them as done to himselfe Matth. 25.40 When any thing is giuen to the Saints it is esteemed as done to the Sonne himselfe and when it is bestowed vpon one of the least it is regarded as bestowed vpon the greatest and highest The seruant receiueth it but the Master will reward it Vse 1 Touching the Vses we may first conclude the happy estate and condition of them that leaue this world and depart this life in the true feare of God because we heare their workes shall be remembred and therefore the doings of his seruants be rewarded with eternall glory being done in the loue of God and of his trueth none of them are forgotten but they shall follow them nay goe with them and beare them company This we reade in the Reuelations of Iohn chap. 14.13 I heard a voyce from heauen saying vnto me Write blessed are the dead that die in the Lord from henceforth yea saith the spirit that they rest from their labors and their works follow them to wit at their heels as the word importeth Death cannot cut them off though it be a cruell and mercilesse tyrant and hath as it were a sithe or sickle in his hand to cut downe such as come in his way yea though it cut off riches reuenewes honours pleasures dignities delights wife children houses lands and life it selfe according to the saying of the Apostle 1 Tim. 6.7 We brought nothing into this world and it is certaine we can carry nothing out with vs yet it cannot cut off good workes neither bereaue vs of the fruits of a liuely faith which are of such great force and efficacy that they are able to breake in sunder the chaines of death and the strength of the graue and cannot be holden in darknes and obliuion It were therefore a point of great wisedome and good policy so many as would willingly die the death of the righteous as Balaamites and all wicked men will seeme desirous to doe to prouide a goodly traine of good works which death cannot keepe backe they will presse so fast and knocke so hard at heauen
against him howbeit this is greater wherein not his enemies reproached him and those that hated him did not magnifie themselues against him but his deerest friends and acquaintance as befell also to Dauid Psal 55 12. The church maketh this complaint Cant. 5 7. That the watchmen that should haue bene both her guide and her gard smote her and wounded her the keepers of the wals took away her veile from her And Christ fore-telleth that a mans enemies shall be they of his owne house Marke 6 4. This befell vnto Iob a man full of sorrowes his owne wife that lay in his bosome and his friends that were as his owne soule were the cheefe causes of his greatest anguish Abel found no worse friend then his owne brother that came with him to the place of Gods seruice Gen. 4 8. So Ismael persecuted Isaac Ismael borne after the flesh him that was borne after the Spirit Ge. 21 9. Gal. 4 29. Ioseph receiued hard measure of his brethren who was by them sold for a bondslaue Ps 105 17. Moses was fain to fly out of Egypt because a Iew one of his owne brethren diuulged his killing of the Egyptian The same befel Zachariah the son of Iehoiada the priest who had saued the kings life and set the crowne vpon his head yet he remembred not the kindnesse of the father but slew his son the father had in a maner giuen him life but he took away life from his son 2 Chro. 24 21. Who vexed the church and trobled the Apostles more then false brethren 2 Cor. 11 26. The cause of this is the enmity betweene Christ and the serpent and the seed of them both which shewed it selfe immediately after the fall in Cain who was of that euil one slew his brother 1 Ioh. 3 12. The vses which wee must make heereof are Vse 1 First to marke the truth of that which Christ teacheth Math. 10 34 35 36. that hee came not to send peace on earth but rather a sword and to set variance betweene man and man And in another place I am come to send fire on the earth and what will I if it bee alreadi◠kindled Luke 12 49. Hee speaketh not of the effect but of the euent not what the Gospell bringeth forth properly but what it worketh accidentally not what it procureth in the faithful but what it produceth in the vnfaithfull Secondly God will haue al his to be wel tried Vse 2 which are in the faith euen for their owne good that we may know what we can suffer for the truths sake when we haue sealed it vp by our patience in all tribulations Thirdly hence ariseth comfort in our sufferings For do we suffer affliction at their hands of whom we hoped for better dealing maruell not at it neither thinke it strange but let vs comfort our selues with the examples of Gods children who haue had the same measure measured out vnto them before vs nay let vs lay before vs the example of Christ himselfe who had experience of it not only in his owne countrymen the Iewes but in Iudas one of his owne disciples of whom the Prophets prophesied He that dippeth his hand with me in the dish the same shall betray me Psal 41 9. Matth. 26 23. Lastly from hence we learne in all discomforts Vse 4 to flie vnto God after the example of Dauid who gaue himselfe continually to prayer when hee was vexed by such vnexpected enemies Psal 55 16. when he had complained that his frend and companion rose vp against him hee addeth As for me I will call vpon God and the Lord shall saue me So it ought to be with vs that wee may finde comfort in God when we can find none among men Againe Miriam and Aaron were of great reputation among the people and sanctified in a great measure Aaron was the Lords high Priest consecrated and annointed with holie oile Miriam was a prophetesse and one that sung the praises of God after their deliuerāce from Pharaoh Exod. 15. yet loe how both of them faile in duty and sin against God oppose themselues against his seruant Moses whereby we learn that none are so sanctified but they faile many wayes None so sanctified but manie wayes they faile Let no man therefore dreame of perfection in this life Rom. 7 14 18 19 20 23. Moreouer from this example obserue that contentions are oftentimes in the church euen between the members of the same body Doctrine Contentions and strife are often in the Church True it is it were to be desired that ther were perfect loue and vnity peace and concord in the church but this is rather to be looked for then to be found There arose strife betweene Abraham and Lot Gen. 13 8. betweene Paul and Barnabas Acts. 11 2. 15 39. betweene Peter and Paul Gal. 2 11. So in the Church of the Corinthians though they were sanctified in Christ Iesus and called to be Saints yet there were contentions among them 1 Cor. Reason 1 1 11. And no maruell for first of all we know in part and we prophesie in part wee know somewhat but we are ignorant of much more Reason 2 then we know 1 Cor. 13 9. Secondly there must be euen heresies that they which are approued Reason 3 may be knowne 1 Cor. 11 19. Thirdly Satans malice is exceeding great he soweth the seeds of discord among the godly for his hatred is exceeding great against the church and he desireth nothing more then the ruine thereof Reuel 1.2 4. Lastly selfe-loue remaineth in the best men which is a remnant of the flesh this spurreth vs forward to spurne against one another and while we challenge too much to our selues we ascribe too little vnto others 1 Cor. 13 5. This offereth to vs this truth that vnitie is Vse 1 no note of the true church forasmuch as it is somtimes out of the church when as contention is in it The false Prophets were manie that conspired against Micaiah Eliah and Ieremy Christ was condemned by a common voice of the people and consent of the Pharisies which cried out Away with him Crucifie him crucifie him Luk. 23.18.21 Thus then the mouths of the papists are stopped which doe please themselues in an idle conceit of a generall agreement of many people and Nations which is oftentimes a maintenance of error vnwholesom doctrine when it is ioyned with it The vnity of one faith and of the same doctrine beleeued and confessed wee acknowledge to be a true marke of the true Church Where there is the preaching of this faith the doctrine of Christ and the sealing vp of the same with the true administration of the Sacraments there is a true church of God The vnity which is without that doctrine which is according to godlinesse is as the crie of the whole city in maintenance of their idolatrie Great is Diana of the Ephesians Act. 19 28. Or like to the house which the strong man
Neither doth this any way derogate from the authority of the writings of Moses which were giuen by the inspiration of the Spirit seeing we confesse the Prophets which came after spake by the same Spirit But howsoeuer it be this is certaine that Moses and the Prophets whether they praise or dispraise themselues wrote no otherwise then as they were commanded and appointed Besides these words may be restrained to the cause and matter in hand namely that as by nature he was very milde and gentle so he departed not from his humility though hee were exceedingly prouoked by those whom he least suspected and at whose hands he least deserued it Hee became as a deafe man that heard not and as a dumb man which openeth not his mouth but vsed this as a reason to cast downe himselfe farther before God and as Dauid said I will bee yet more vile in mine owne eyes so Moses saith 2 Sam. 6 2â— I will bee yet more milde in mine owne eies And herein was his meeknes seene hereby it was tried Euery man will seeme to be milde when he is not prouoked but when we are teazed and troubled if then we keepe our meeknes we shew that we haue this gift It is no commendation to keepe silence and hold our peace when no maÌ„ wrongeth vs but if we can beare with patience the wrongs that are offered vnto vs theÌ„ we may assure our selues that this vertue is in vs. We learne from hence That euery one in his owne cause should bee meeke and lowly Doctrine Euery 〈◊〉 should be milde gâ—â—tle in his 〈◊〉 cause ready to put vp wrongs offered vnto them Prou. 24 29. Ro 12 17. Meeknesse is a vertue which adorneth al persons estates degrees as the Magistrate Iosh 7 19 the Minister 2 Tim. 2 25 the master Eph. 6 9. Math. 26 50 the wife 1 Pet. 3 4 a meeke and quiet spirit is of great price and much accepted in the sight of God the hearer of the word of God Iam. 1 21 the seruant 1 Pet. 2 20. To be short it adorneth euery Christian in his generall calling Eph. 4 1 2. The examples of the Saints are many that haue gone before vs. Dauid toward Saul Stephen praied for his enemies Christ setteth forth himselfe as a patterne of this vertue Math. 11 29. and he hath left himselfe an example of it by washing the feet of his Disciples Iohn 13 5 15. and by bearing the reproches of the vngodly 1 Pet. 2 23. Luke 9 5â— The reasons to confirme the point follow Reason 1 First God the Father dealeth thus with vs he beareth with patience and long suffering and forgiueth such as repent Secondly Exod. 34â— Eph. 4 32 Col. 3 13. vengeance is the Lords it belongeth to him only to his assignes to wit the Magistrates not to priuate persons Such as take the sword into their owne hand doubt of Gods iustice Rom. 12 â— Nah. 1 â— and in effect deny him to be iust Thirdly meekenes is a gift of the Spirit Gal. 5 23 and the contrary is a fruite of the flesh and of our corrupt nature If this be necessary for all then we must Vse 1 learne the nature of it and for this purpose consider what it is the matter whereof it standeth and the fruites thereof Meekneâ— what it 〈◊〉 Meeknesse is a gift of the Spirit which moderateth anger desire of reuenge forgiuing offences and pardoning iniuries for peace and quietnesse sake so that albeit a man be prouoked by iniuries receiued yet he doth not intend nor enterprize to requite it but brideleth all hatred impatience The matter wherein it must bee shewed is priuate vnto our selues The mâ— wheâ—â—nesse 〈◊〉 shewed In the wrongs and iniuries that touch our persons we must be as Moses was in this place wee must set his example before our eyes but in matters of God when his glory is impeached or his truth diminished we must be earnest zealous not patient not forbearing not long-suffering but as this Moses was in the case of God Exod. 32 19 27. when he saw the Calfe he waxed hot not meeke wheras in this place in a matter concerning himselfe he waxed meeke not hot So it was with Dauid who held his tongue at his owne wrongs and was as a man that could not heare 〈…〉 14 â—9 and 〈◊〉 yet hee consumed away with zeale against the enemies that forgat Gods word The like we see in Christ our Sauiour 〈…〉 7. â—32 he was as a Lambe meeke before the shearer opened not his mouth yet wheÌ„ the Temple was abused and the worshippe of God prophaned he made a whip of cordes and draue the buyers sellers out of the Temple 〈…〉 â—1 12. 〈…〉 of â—esse Lastly touching the fruites of it we must vnderstand first that it maketh a man with a patient and quiet heart to submit himselfe to the iudgments of God and not to murmure at theÌ„ or to faint vnder them as Dauid beeing in great distresse through Gods heauy hand vpon him doth shew foorth this grace Secondly it maketh a man to beare the iniuries of men with a quiet minde yea to forgiue and forget them Thirdly it maketh a man not onely to beare the iniuries of others but to forbeare to offer wrongs and iniuries vnto others For whosoeuer is patient and meeke in spirit will rather suffer then offer wrong Secondly we ought to labour for the moderation Vse 2 of al our affections especially anger hatred malice rancour and reuenge The motiues to stirre and induce vs hereunto are many and of much force First it is the right way to blessednesse 〈◊〉 to 〈◊〉 to â—esse Mat. 5 5. If we would be happy or any whit regard this promise we must get the spirit of meeknesse into our hearts expresse the power of it in our liues Secondly we must deale with our brethren as God hath dealt with vs we daily wrong him by our offences and prouoke him by our sinnes yet he beareth with vs shall we then be so vnlike to our heauenly Father as by and by to reuenge the wrongs done to vs and chalenge him the combate that any way toucheth our credite and estimation Col. 3 13. Thirdly without it we cannot heare the word of GOD to our comfort and saluation but it is made vtterly vnprofitable vnto vs Iam. 1 21. Fourthly a soft and milde spirit pacifieth wrath and heapeth coales of fire vpon the enemies head 〈◊〉 1. â—â— 2. 〈◊〉 5 32 It must be our wisedome to giue place to wrath Rom. 12 19. It is our duty to be pitifull and courteous and to loue the brethren 1 Pet. 3 8 9. Lastly it moueth vs to cast vp our eye to Gods prouidence and to assubiect our selues vnto it as we see in the examples of Iob and Ioseph who neuer sought reuenge on them that did them wrong but rest in the will and pleasure of
others from wrath wee might haue some couer for our sinnes but all this can doe vs no good we lie open to Gods punishments This serueth to reproue many carnall and Vse 1 formall Christians that oftentimes encourage themselues in euill and strengthen themselues by the example of others and especially by the fall of such as they finde recorded in holie Scriptures They alledge for themselues that Noah fell into drunkennesse Dauid into adultery Lot into incest Peter denied his master Thomas one of the twelue doubted thorough infidelity and such like These examples are written not to the end we should follow them and doe the like Why the fals of the faithful are recorded in Scripture but that others should bee warned by their fals not to do the like and be stirred vp by repentance after their example Nay these are the rather to be reproued who seeme to builde vpon such examples because they finde that these men were plagued punished for the euilles which they committed The Scripture doth not set down their offence and then hide their punishment but ioyneth the one with the other as if this were written before our eyes Do not the like Seeing therefore others before vs haue beene visited with great iudgements for the same sins feare least the same befall to vs also that befell to them If we will follow multitudes to euill because such sinnes are in fashion and in common practise if we will do as the most doe let vs take heede there is no comfort in such companie neither shall it ease any one to goe to hell in a throng Let vs not regard the number or authority or learning of euill men but rather follow the truth in matter of faith and profession for otherwise we shall quickly be remoued from it Acts. 28 22. The truth was euerie where spoken against It hath beene the portion of the truth in all ages Esay 55 1. Who hath beleeued our report None of the Princes or Gouernors beleeued in Christ Iohn 7 48 49. but a few of the people whom they pronounced and accounted to be cursed Vse 2 Secondly from hence we ground a reproofe for children and seruants following their Parents and masters and thinking it a sufficient discharge to themselues because they doe as they see them do before them Wo vnto those that giue them euill example and lay a stumbling blocke before them Such parents are greatest enemies to their owne seruants Parents many times are the greatest enemies to their own children We must follow our heauenly Father before earthly fathers our Master in heauen before our masters on the earth Wee must follow them when they command vnder God not when they command aboue him or against him We must follow our teachers so long as they sit in the chaire of Moses and teach vs out of the Law and the Prophets Matth. 23 2 3. When the mother of Christ saide vnto him by way of taxing him for not following them he answered Luke 2 49. Wist ye not that I must bee about my Fathers businesse The Disciples of Christ replied vnto the Councell charging them to preach no more in the name of Christ Whether it be right in the sight of God to hearken vnto you more then vnto God iudge you Act. 4 19. And Paul willeth the Corinthians to be followers of him as far forth as he was of Christ 1 Cor. 11 1. Wee must giue an account to God whose steps we follow and therefore wee ought to say Wee ought to obey God rather then men Actes chap. 5 ver 29. Vse 3 Thirdly wee may gather from hence a reproofe of sottish and ignorant Recusants standing and grounding onely vpon their Forefathers such as can giue no other reason of their religion but that they were borne and bred in it Psal 78 8. They should not bee like their Fathers a stubborne and rebellious generation a generation that set not their heart aright and whose spirit was not stedfast with God And indeede what doe these poore seduced soules say for themselues which the Turkes and Infidels may not obiect and alledge as well as they For haue not they sucked in their superstition and impiety together with their mothers milke and continued from father to sonne for manie hundred yeeres It is an horrible abhomination wherein they haue bene nuzled can it be a good argument therefore from their birth and nurture to conclude their continuance in that damnable religion If they thinke this to be a grosse comparison wrongly applyed vnto them because they hate that superstition and professe the Christian religion I would know of them whether they thinke vs to be right or not The most learned and best approoued amongst them deny vs to bee any church at all because we liue not vnder the gouernment of the byshop of Rome yet this is the Religion that we were borne and bred in wee haue had it from our Fathers we haue seene the practise of no other If then they will not allow vs to reason in that manner and to make the example of our Fathers a president to our selues how is it that they take liberty to builde their faith vpon others and to follow the footsteps of their forefathers But as our religion thogh we be ready to defend it to bee good because it is builded vpon the foundation of the Prophets Apostles yet it is not therefore good because we haue receiued it by tradition from men but because wee haue learned it from the word of God so if they haue no more to say for the truth of their religion and the iustification of their faith then that they were born and brought vp in it they build their faith and religion vpon the sand which cannot continue when the raine falleth and the winde bloweth vpon it Fourthly this should perswade euery one of vs how to carry our selues namely that we Vse 4 should not take any approbation or liking of the euill of other neither ought we to imitate any in sinne how holy soeuer they seeme to be neither giue consent to them by our practise forasmuch as Gods hand hath ouertaken them at one time or other If a man surfet on that meat which he hath seene another before him to surfet no man will pitty him or if he see another drinke a cup of poyson and therevpon to fall downe dead before him if he notwithstanding will aduenture to drinke of the same cup he must needs be without all excuse and perish iustly so is all euill as a cup of poyson he that taketh and toucheth it shall speed no better then we know thousands haue done before vs who haue bought their pleasures of sinne at too deare a rate If men cry out vnto vs as the children of the Prophets did There is death in the pot 2 Kings 4 40. what do we but bring death and damnation vpon our owne soules and as it were willingly lay hands vpon our selues if we
of professours because we see the hand of God sometimes to bee heauy vpon them and more then vpon others but rather consider it is or may be for the sinnes of their profession and that afflictions fall out a like for Iudgement must first beginne at the house of God 1 Pet. 4 17. hee will first set in order his owne house and his owne children and will deale more seuerely with them for smaller sinnes in this life then he will with the vngodly for greater in this life whom he specially reserueth for his wrath to come Nah. 1.2 Let all those therefore that make an holy profession of seruing the Lord in truth lay these things to their hearts and not suffer themselues to bee carried away with the force of sinne for God will surely meete with them his hand shall first finde them out howbeit alwayes for their good whiles he seemeth not to regard nor reward the sinnes of the wicked so that we must beware of those sinnes which are against our place and calling wherin God hath set vs. Lastly euery one must be carefull to walke Vse 4 carefully in the duties of their particular callings with a good conscience that so they may please God and take occasion to reioyce before him looking to the ordinance of God who hath set and appointed distinct callings in the family in the Church and in the common-wealth 1 Cor. 7.7 21 22. Ephe. 4.11.12 Actes 20.26 There can arise no comfort to vs that wee belong to God though wee seeme neuer so carefull in the generall duties of Christianity if we faile in the speciall parts of our seuerall callings That Minister which liueth in all the common duties of other Christians and yet doth not or cannot guide the people and feed them with the foode of life is a wicked Minister and there belongeth to him a fearefull woe Woe to the shepheards of Israel that feede themselues should not the shepheards feede the flockes Ezek. 34.2 Ier. 23.1 Zach. 11.17 Such are not able to blow the trumpet and therefore shall not deliuer their owne soules That gouernour of a family which regardeth not to prouide things necessary for them so farre as he may and according to the meanes giuen vnto him is an euill gouernour he is worse then the infidell and hath denyed the faith 1 Tim. 5.8 Again he that regardeth not the education of his children in the nourture and admonition of the Lord Ephe. 6.4 is an euill and wicked father howsoeuer he may deceiue himselfe in thinking himselfe to be a good Christian For heereby we shall indeede try what is in euery one if we marke and regard what is in them in regard of priuate and particular duties in their seuerall callings I haue oftentimes obserued that many people when they come abroade behaue themselues in the company of others very religiously and deuoutly they are ready to ioyne with others in all holy duties but marke what they are at home and within the walles of their owne houses and you shall see them to be quite other men and women and not the same neuer a whit carefull to discharge their duties in their speciall callings There are sundry persons that would bee iudged of others to be Christian men but they doe not shew themselues priuately to bee Christian gouernors nor Christian husbands And many women beare themselues publikely as Christian women of an holy conuersation who notwithstanding want the ornament of a meeke and quiet spirit which is in the sight of God of great price neither shew that subiection toward their husbands that ought to bee in Christian wiues 1 Pet. 3.4 5. It is not enough to professe our selues to be Christian men when God hath blessed vs with children and seruants but heereby we shall bee tryed what is in vs whether Christ be in vs dwell in our hearts by faith or not if wee approoue our selues to be Christian parents and Christian masters 5 And ye shall keepe the charge of the Sanctuary and the charge of the Altar that there bee no wrath any more vpon the children of Israel 6 And I behold I haue taken your brethren the Leuites from among the children of Israel to you they are giuen as a gift for the Lord to doe the seruice of the Tabernacle of the Congregation Heere the Lord teacheth how Aaron and his sonnes should behaue themselues toward the Leuites and likewise the Leuites toward Aaron and his sonnes For hee willeth them to admit the Leuites to the administration of holy things but so as they helpe them onely in inferiour things not in the chiefest part of their Ministery He will not haue them come neere to the Altar to sacrifice neither to enter into the inner parts of the Tabernacle which belonged onely to the Priests themselues â—iffrence â—eene the â—g of the â—s and â—es Heere then we see that God maketh a difference betweene the Priests and the Leuites and also wherein the difference consisteth the more excellent dignity is committed to the Priests the lesser to the Leuites They that had the higher calling were not to contemne the others and they that obtained the lower place were not to greeue at it or to enuy at others but God maintaineth peace and vnity among them so that both must be content and one be ready to helpe another And whereas God permitted not the Leuites to offer sacrifice or to enter into the Sanctuary and that if either any of them or of the people should presume to doe it he appointeth death to them that brake this his ordinance the cause is that we should know that none hath power to reconcile vs to himselfe and to giue vs entrance into his presence but Christ himselfe onely whose person and office was figured out in Aaron and his sonnes Wretched therefore and blasphemous is the practise of the Papists who goe about to make reconciliation betweene God and his people by their idolatrous Masses offered vp for the quicke and the dead whereby as much as lyeth in them they crucifie againe the Lord of life and are no better then the betrayers and murtherers of him Euill also is the practise of all hypocrites who by the merits of their owne good workes doe thinke to procure and purchase vnto themselues the fauour of God for they are so farre from attaining heereunto by their blinde deuotion that they offend God the more and prouoke his wrath and indignation against their owne soules Againe note in this difference which God maketh betweene the Priests and Leuites how necessary and profitable it is that there should be order kept and obserued in the Church Marbucch comment in Nume There is not onely one office and function in the Church but many and diuers neither can one man discharge all places without presumption nor all discharge one without confusion and therefore to auoide both there ought a comely order to be obserued of which we haue often spoken before As then in
manner we vse to inueigh against the Iewes for crucifying Christ and deliuering vp the Lord of glory into the hands of sinners ◠26 27 we accuse the partiality of Pilate the treachery of Iudas the enuy of the Pharisies the malice of the high Priests the villany of the false witnesses the cruelty of the souldiers the taunts of the passengers and the hard-heartednesse of the whole people But we consider not that the same originall corruption is in vs that was in them by the sway swinge whereof beeing all the sonnes of olde Adam we would haue done as they did if we had liued in those times So when we heare or reade of these murmurings and mutinies of the children of Israel we are commonly wont to reuile them to defie them and to account them the vilest people vnder the heauens But wee must ceasse to wonder at them and learne to confesse our owne corruption of heart and pronenesse to yeeld and fall downe in time of tentation vnlesse we be stayed vp by the mighty hand of God For albeit he be most gracious and merciful vnto vs hedgeth vs round about with many blessings and compasseth vs with riches of grace on euery side yet we forget thē all if any one crosse do any way lie vpon vs. If the Lord touch vs with sicknesse as with his little finger with losses with crosses with pouerty or any misery such is our impatiency that we alwaies dwell vpon the meditation of that want we looke vpon it with our eies we handle it with our hands wee tosse it in our mindes and neuer remember the multitude of his mercies the peace of a good conscience the louing countenance of the Lord the seale of our adoption the assurance of our saluation the sweet taste of his loue shed in our harts by the holy Ghost so that one trouble doth more daunt vs and strike vs to the heart then many blessings can comfort refresh vs. But God taking away outward blessings giueth spirituall to his children doth sweeten the bitternesse of the crosse with inward consolation and doth recompence it with heauenly grace whereby wee gaine more in the spirit then we lose in the flesh Secondly we are taught heereby to pray Vse 2 to God in our troubles to hold vs vp and stay vs with his grace that wee fall not from him For seeing at all times and vpon all occasions of want we are ready to repine and murmure against God who can stand by his owne power or by the strength of his owne free will When a man holdeth fast a staffe in his hand so long it standeth vpright as he reteineth it but if he withdraw his hand neuer so little it falleth Carry vp a stone to the top of a Mountaine so long as thou staiest it there it abideth but if thou leaue it it rowleth down of it own strength euen to the bottome So vnlesse the Lord in our calamities and crosses that befall vs do stay vs by his heauenly hand strengthen vs by his Almighty power we break out into vnthankfulnesse forgetfulnesse impatiency grudging against him This made the Apostle after the reckoning vp of the idolatry fornication murmuring and tempting of Christ to exhort them that He which thinketh he standeth must take heed lest he fall 1 Cor. 10 12. As then we ought all to take speciall notice knowledge of the corruption of our hearts and behold a liuely and expresse image of our nature in the glasse of this people so it is our duty to call vpon God from whom euery good giuing perfect gift proceedeth to put to his helping hand that we may learne to depend vpon him that we may know how to want and how to abound and in euery condition to submit our selues to his heauenly pleasure For we shall neuer be able by our owne strength to subdue our owne corruptions nor to preuaile ouer our owne lustes nor to ouercome the tentations that oftentimes assaile vs vnlesse wee bee assisted from aboue Vse 3 Lastly our corruption of heart prone to murmure and complaine against God whensoeuer he trieth our faith obedience and patience with any misery warneth vs to seeke all holy meanes remedies Remedies against murmuring and distrust to represse this rage and repining against God which may bee as sure helpes to further vs in this way to furnish vs with strength able to hold vs vp in the day of triall First let vs consider the high prouidence of God ruling all things in heauen or earth and ouerswaying all creatures that nothing falleth out without his will pleasure as our Sauiour teacheth Mat. 10 29.30 For who giueth vs our bodies Who clotheth the Lillies that Salomon in all his glory was not like one of them Who feedeth the yong Rauens that cry vnto him Who sustaineth the wicked that are his enemies Who prouided all things for man in the beginning before he was made created Is it not the Lord whose all the beasts of the forrest are and the beasts on a thousand Mountaines So that the resting of our selues vpon this prouidence that he wil feed and cloathe vs and care for vs must take away the greefe of al our wants that ouerpresseth and oftentimes ouercommeth vs. Againe we must learne the benefit of contentation and to grub vp all distracting and distrustfull cares as noysome weeds out of our hearts bearing with patience and meeknes of spirit whatsoeuer the Lord sendeth This minde was in Iacob when he went farre from his fathers house Gen. 28 20. he did not desire siluer or gold house or lands but onely a competent conuenient liuing If God will be with me and will keepe me in this iourney which I goe and will giue me bread to eate and cloathes to put on then shall the Lord be my God So the Apostle teacheth Godlinesse is great gaine 1 Tim. 6 6 7 8 Phil. 4 11 12.13 if a man be content with that he hath for we brought nothing into the world and it is certaine that wee can carry nothing out therefore when we haue food and rayment let vs therewith be content And in another place I haue learned in whatsoeuer state I am therewith to be content I can be abased and I can abound euery where in all things I am instructed both to be full and to bee hungry to abound and to haue want I am able to do all things through the helpe of Christ which strengtheneth me Lastly let vs set our affections on things which are aboue Col 3 2. and not on things which are on the earth If we beleeue that God doth forbeare and forgiue vs our sinnes not deale with vs according to our deseruings if he sanctifie vs with his Spirit make our bodies Temples of the holy Ghost if he turne vs to himselfe working our conuersion which is as great a worke as at the first to create vs
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
them with an heauier burthen and thrust them quite downe that are ready euen to fall This the Prophet condemneth Psal 69 26 27. This is a note of extreme hatred and malice and yet how many are there among vs that liue in the bosome of the Church who make the miseries of others as a game and pastime to refresh themselues reuiling reproching with most bitter taunts and tearmes of infamy such as lie vnder the crosse as those passengers that mocked Christ hanging on the Crosse Let all such remember the wise counsell of the wise man in sundry places of the Prouerbes chap. 11 8. 24 16 17 18. Where he sheweth that howsoeuer the faithfull may fall into many aduersities yet their aduersaries are not to triumph ouer thē and tread them vnder their feet as dung of the earth no nor shew signes of mirth gladnes in their affliction lest the Lord who pondreth the spirits lay the same affliction vpon them So then to reioyce at the misery of another that he may haue sorrow vpon sorrow is the ready way to bring misery and draw Gods plagues vpon our selues and therefore if at any time we see them sinke downe in affliction as vnder a burden it is our parts not onely to pitty them but to comfort and releeue them who are commanded to raise vp the Asse of our enemy that is fallen downe as we see in the law of Moses Thou knowest our trouble how our fathers went downe into Egypt Hitherto we haue handled the strength of the reason now let vs consider the truth of the words which set foorth the miseries and afflictions of the Church of God Doctrine Many are the afflictions laid vpon the Church by the enemies thereof From hence we learne that the afflictions of the church are many the troubles that it endureth at the hands of euill men are very great True it is the people of God are endued with the first fruites of the Spirit and are reserued vnto a kingdome yet if wee will liue with him we must first die with him if we will reigne with him we must first suffer with him if we will haue him wipe away all our teares in heauen wee must first shed them on earth This is expresly taught Psal 34 19. So the Apostle Iames chap. 1 2. 1 Cor. 4 9. 2 Cor. 11 23 24 25 26. This was the estate of the whole Church of the Hebrewes described Heb. 11 35 36 37 38. This we might farther consider in the examples of the Patriarkes Abraham Isaac Iacob Iob Ioseph Dauid Ieremy and sundry others whose liues are a plentifull store-house to testifie this truth that the people of God doe many times endure manifold afflictions from euill men The reasons are euident First the enemies Reason 1 of the Church know not the Father neither Iesus Christ his Sonne They haue nothing to stop and to stay their fury and violence being stirred vp by their owne malice and set on fire of hell This is it we reade Ioh. 16 2 3. They shall excommunicate you yea the time shall come that whosoeuer killeth you will thinke that hee doth God seruice and these things will they doe because they haue not knowne the Father nor mee For whatsoeuer their pretence be yet their rage against the seruants of God proceedeth from their ignorance of God 1 Cor. 2 8. and instigation of the diuell who beareth all the sway in their harts Therefore Christ saith Reuel 2 10. Behold it shall come to passe that the diuell shall cast some of you into prison that ye may be tried Howsoeuer thē they beare themselues oftentimes in hand that they do well yet whensoeuer they take crafty counsell against the innocent the suggestion is of the diuell when they giue their tongues to lying and cursed speaking they are thrust forward by the father of lies when their hearts are inflamed with malice the diuell is as the bellowes to blow the coales Finally whensoeuer they worke iniuriously against the Saints of God hee is the master of the mischiefe and of him in the end they shall receiue their wages Againe the delight of Gods people is to Reason 2 follow goodnesse Now so long as the diuell is in the world and his instruments stirred vp by him that walke after the vanities of their own minde and the corruptions of their own hart so long they will alwayes malice and abhorre the seruants of God wherein it seemeth to them strange that wee run not with them into the same excesse of riot therfore speake they euill of vs which shall giue accounts to him that is ready to iudge the quicke and dead 1 Pet. 4 4 5. The Spirit of God teacheth this from the beginning I will put enmity betweene thee and the woman and betweene thy seede and her seed he shall breake thy head and thou shalt bruise his heele Where we see there is and there must be alwayes a perpetuall opposition and enmity betweene beleeuers and hypocrites betweene the godly the vngodly The world hateth them that are chosen out of the world Iohn 15 19. Thus it was in Abrahams family which was the Church of God where he that was borne after the flesh persecuted him that was borne after the Spirit euen so it is now Gal. 4 29. Heereunto Salomon had respect when he saide A wicked man is abhomination to the iust and he that is vpright in his way is abhomination to the wicked Prou. 29 27. The vses now to bee considered are these First wee must learne heereby that afflictions Vse 1 are not simply euill neither shall they be able to separate vs from God as we see Rom. 8.35 28 38 39. Who shall separate vs from the loue of Christ Shall tribulation or anguish or persecution or famine or nakednesse or perill or sword as it is written for thy sake are we killed all day long we are counted as sheepe for the slaughter Neuerthelesse in all these things we are more then conquerers through him that loued vs. Where we see that seeing it is the lot of the righteous to suffer persecution he concludeth it shall neuer be able to separate vs frō the loue of God which is in Christ Iesus our Lord. For God giueth to all those that are his a sanctified vse of the Crosse who disposeth all things to worke the best to them that loue God euen to them that are called of his purpose This is the vnspeakable mercy of God Iob 33 1◠16 17. that maketh not onely the Ministery of the word the vse of the sacraments the grace of prayer and such like exercises of our holy religion turne to our good but blesseth the bitter cup of the greatest afflictions that is offered vs to drinke to be vnto vs the medicine of the soule the triall of faith the mortifying of corruption the schoole house of humility the preaching of repentance the renouncing of the world the taming of the flesh and
in battell Let vs euery one learne this vse and apply it to our hearts that the wicked man what face soeuer hee set on the matter can neuer haue a good heart but standeth in feare of euery creature in heauen and earth Genes 4 14. like Cain affrighted at the sight of euery thing and thinking whosoeuer findeth them will slay them Doe they looke vp to heauen there they haue God their enemy Do they looke downe to hell there they see Satan their tormenter and his angelles their executioners Would they take the wings of the morning and dwell in the vttermost parts of the sea they shall finde euerie creature to fight against them and to conspire their death and euen to grone to bee deliuered from such an vnprofitable burthen â—â—â—eaâ— caâ—iâ—â—â—cked The heauen saith Why do I couer him The aire saith Why do I yeelde him life and breath The water saith Why doe I not drowne him as Pharaoh his hoast The fire saith Why do I not consume him as Sodom and Gomorrha as the Captaine and his fifty The earth saith Why do I beare him and sustaine him and not swallow him vp as Dathan and Abiram His food saith Why do I nourish not choake him His apparrell saith Why doe I warme him The ground saith Why doe I yeeld him increase and bring forth any other crop then thornes and briars then nettles and thistles Death saith Why do I spare him not strike him Hell saith Why do I not receiue him The sword cryeth Why do I not smite him Famine Why do I not pine him The Pestilence Why do I not waste him and make hauocke of him The Sun and Moone say Why do I giue him light His bed saith Why do I giue him rest Thus euery creature is vp in armes and rebelleth against him that rebelleth against God they sound defiance vnto vs and proclaime open warre against vs wheÌ„ we are not at peace with our God What then Shall he looke homeward turne his eyes toward himselfe There hee findeth and feeleth an accusing conscience as a thousand witnesses against him to whip terrify him Howsoeuer the euill man reioyceth in his wickednesse and glorieth in his owne shame Deut. 29 19. Deut. 29.19 howsoeuer he put away the euil day farre from him and promise peace vnto himselfe yet a man would not haue the heart of a wicked man for a thousand worldes nor possesse his pleasures to haue his paines Thou knowest not the torments of his conscience when he feeleth the strength of the Law the terrors of the Almighty the tentations of the diuel the gripings of death and the flashings of hell fire howsoeuer he seemeth to make a mocke of sinne and foolish men as vaine as himselfe doe flatter him in his sinnes Yet in laughter the heart is sorrowfull Pro. 14 13 14 and the end of that mirth is heauinesse There is a way that seemeth right to a man but the issues thereof are the wayes of death Wherefore seeing the euill man feareth oftentimes where no feare is trembling at the fall of a leafe starting at his owne thought and shaking at his owne shadow we conclude that hee can haue no true might and manhood in him but is a dastard and a coward in regard of true manhood and fortitude which are far from him Seconâ— y it standeth vs vpon to be at peace with God and learne to leade a godly life For so long as wee liue in our sinnes wee are as a lothsome carkasse and carrion casting out a filthy fauour and stinking in the nosthrils of God A wretched and prophane man lying rotting and rioting in his sinnes is more lothsome to God then any dead body is lothsome vnto our senses So long as wee corrupt our wayes before him the Lord hath a controuersie with vs and will commence an action against vs. And we shal neuer haue true peace with men nor true peace with our selues but shall feele the terrors of our own consciences and be at deadly and dangerous warre with our owne hearts vntill we be reconciled to God But if we be truely godly and religious and be indeed at peace with God we shall be at peace with others and with our selues nothing shall bee able to hurt vs. For whom should we feare or whereof should we be afraid God is become our Father Whom haue we in heauen but him and whom can we desire on earth with him Psal 73 25. The Angels are our attendants they pitch their Tents round about vs to deliuer vs they are charged to keepe vs in all our wayes and to beare vs in their hands that we dash not our foot against a stone Psal 34 7 and 91 11. For are they not all ministring spirits set and sent out to minister for their sakes which shall be heires of saluation Heb. 1 14. The Saints in heauen and earth are our fellow-brethren so that we are Citizens with â—hem of the same kingdome and of the houshold of God Eph. 2 19. The Lord Iesus to whom all iudgement is committed who shall iudge the world with thousands of his Angels is become our Sauiour So that wee shall neuer come into condemation but shall passe from death to life Ioh. 5 24. The creatures are our friends nay as our sworne seruants by the law of their creation to doe vs good and not euill all their dayes The stones of the field are in league with vs Hosea 2 18 and the Beasts of the fielde shall be at peace with vs Iob 5 23. Death shall not be able to hinder or to hurt vs though it be a Scorpion or Serpent the poison is dispersed the sting is pulled out 1 Cor. 15 54 55. The diuels and all the powers of darknesse shall not destroy vs Christ hath spoiled Principalities and Powers and hath made a shew of them openly and hath triumphed ouer them vpon the Crosse as a mighty conqueror in a chariot of triumph Col. 2 15. He hath bruised his head he hath crushed him at the heart so that the Prince of the world is cast out Iohn 12 31. What then Shall tribulations and afflictions or anguish or persecution or famine or nakednesse or perill or the sword separate vs from the loue of Christ and peace with our God Rom. 8 28.35 37. Nay these proceed from a louing Father and end at our own good who sanctifieth all things and maketh them worke together for the best to them that loue God He will couer them vnder his wings and they shall be sure vnder his feathers they shall not be afraid of the feare of the night nor of the arrow that flyeth by day nor of the pestilence that walketh in the darknes nor of the plague that destroyeth at noone-day a thousand shall fall at their side ten thousand at their right hand but it shall not come neare vnto them Psal 91 4.5 6 7. Lastly as they shall feare no danger that can hurt
and wee in comparison of him as dust and ashes as vile and base vassals This is the reason vsed vrged by the Wiseman Eccl. 5 1. So the Apostle saith 2 Cor. 5.20 We are ambassadors for Christ as though God did beseech you through vs we pray you in Christs stead that yee be reconciled to God Our Sauior sending out his seuenty disciples and giuing them in charge how to behaue themselues saith Luke 10 16. He that heareth you heareth me and he that despiseth you despiseth me and hee that despiseth me despiseth him that sent me Thus doth the Apostle giue testimony to the faith and obedience of the Thessalonians that when they receiued of him the preaching of God 1. Thess 2 13. They receiued it not as the word of man but as it is indeede the Word of God which worketh in them that beleeue So then to be cold and carelesse herein is a plaine disgrace and meere mockery of God worse then mocking and misusing of father and mother He that hath to doe and to deale with an earthly Prince will bee circumspect in his behauiour how much more ought wee to behaue our selues with all reuerence in hearing the Word hauing then in speciall manner to deale with God who is the author of it and the worker by it Reason 2 Secondly wee shall be iudged by it at the last day being the rule of our faith and of all our actions It is a letter written from God published by his Sonne sealed by his Spirit witnessed by his Angels conueyed vnto vs by by the Church which is the pillar ground of truth This is that which our Sauiour Christ teacheth Iohn 12 47 48. Seeing then 1 Tim. 3 15. it shall be the Iudge by which wee must be tried and the word whereby our soules shall be saued it worthily claimeth and challengeth at our hands the greatest attention to be yeelded vnto it Thirdly negligent and contemptuous hearers shal be grieuously and seuerely punished Reason 3 according to the nature and quality of their sinne The Prophet Ieremy hath a generall rule holding in all things warranted and done by Gods appointment and confirmeth this by a strong reason when he saith Ier. 48 10. Cursed be he that doth the work of the Lord negligētly This is more particularly touched and taught by the Apostle to the Hebrewes chap. 2 2 3. If the word spoken by Angels was stedfast and euery transgression and disobedience receiued a iust recompence of reward How shall we escape if we neglect so great saluation which at the first beganne to be preached by the Lord and afterward was confirmed vnto vs by them that heard him To this purpose Christ himselfe denounced and deliuered the greatest threatning of most grieuous iudgments to fall vpon all negligent hearers Math. 10 14 and 11 21 24. Willing his Apostles to shake off the dust from their feet as a witnesse against thew telling them that it shall be easier in the day of account for Tyre Sidon for Sodome Gomorrah then for them So then whether wee consider the person of God that speaketh or the power of the word that iudgeth or the punishment of death that falleth vpon carelesse contemners wee see that wee are all bound to come to the exercises of Religion with all reuerence and attention Let vs now gather some vses that follow Vse 1 from this doctrine First we learne from hence that euery one which commeth to heare the word of the Lord must be perswaded that though it be a poore weake sinfull man subiect to the same passions that we are which is the minister and messenger to deliuer whatsoeuer we heare yet notwithstanding we stand and appeare before the great God of heauen and most mighty Iudge of the world to bee informed and reformed of him and to receiue his word which is able to saue our soules Cornelius the captaine comming with his kinsfolke family friends and whole retinue made this vse which now we vrge saying Acts 10.33 We are all heere present before God to heare all things that are commanded thee of God Hee doth not say we stand heere before thee but we are all present before God nor to heare onely the Apostle but all things that are commanded thee of God to deliuer vnto vs. Thus Paul commendeth the Galathians Gal. 4 14. that they receiued him as an Angell of GOD yea as Christ Iesus It is the high ordinance of God to put his heauenly treasure in earthen vessels 2 Cor. 4 7. That the excellency of that power might be of God and not of vs. Would it not argue an intollerable daintinesse and nicenesse of a wanton stomacke to refuse good wholesome meate because it is brought in platters of pewter or dishes of wood not in vessels of siluer or gold So is it an euident argument of loathing the heauenly Manna when we haue the precious word of God in respect of persons and heare it not for the words sake but according as we fancie and affect the teacher verifying the saying of Salomon Prou. 27.7 The person that is full despiseth an hony combe but vnto the hungry soule euery bitter thing is sweet This serueth to reproue those which come to the hearing of the word as to an ordinary matter and neuer haue any thoght or meditation of Gods presence to keep them in aw but come to heare some newes or some new man vse the practice of the Iewes condemned by the Prophet Ezechiel chap. 33.31.32 They come vnto thee as the people vseth to come my people sit before thee and heare thy words but they will not doe them for with their mouths they make iests c. Vse 2 Secondly this serueth to condemne all abuses vnseemly gestures and vnreuerent behauiour when we come into the house of God True it is the diuell if hee can preuaile will keepe vs from hearing the word and suggest vnto vs matter of profit or pleasure to stop stay vs from resorting vnto the place of Gods worship but if hee cannot so farre obtaine his purpose he will goe with vs and accompany vs thither When we are neerest to that which should doe vs good and further our saluation Math. 13 19 he is ready at our elbow to hinder the word and to worke our destruction Hence it is that many are present in body that are absent in minde forgetting that they haue to do with God and with the meanes of their sanctification They haue their hearts wandring about worldly matters they finde no ioy they feele no delight they taste no sweetnesse they perceiue no comfort nor gladnesse wrought in them in these exercises of their faith but they are rather a burden vnto them and take them as a weight and wearinesse lying heauy vpon them Many come for custome of the time for fashion of others and for feare of punishment whereas if they might be left free to themselues and to the liberty of their owne will
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
the duty the profite more then the labour Some are cruell and sauage wolues not sparing to deuoure the flocke by open violence Some are cunning and crafty Foxes vndermining the faith of the faithfull Many vnstable people that are euer learning and neuer attaining to the knowledge of the truth are greatly offended because of the vanity and variety that is in mens opinions and heereupon they cry out they know not what way to take they know not what doctrine to receiue they do not know in such diuersities what to beleeue This scandall is hereby remoued and this obiection answered For seeing we learne that the end of wolues and seducers is to be occupied about Gods people to ruine them it followeth that the Church of Christ vpon earth shall alwayes haue some of these wolues and false Teachers carrying a shew of lawfull Pastors but indeed are rauening wolues Wolues shall alwayes be in the Church of one sort or other such as teach false doctrine or persecute Gods seruants or louing the hyre more then the sweate or heate of the day and the wages better then the worke and the gaines rather then the paines and labour Christ our Sauiour whē the Pharisies had spoken against him Iohn 7 47. and 8 13. and 9 16 24 and sought both by perswasion and excommunication to leade away the people to make the faithfull wise against their practises declareth his office and person in a Parable Iohn 10 14 30. wherein he compareth Gods chosen to sheepe and himselfe to a Shepheard by this occasion he aduertiseth them of three sorts of Teachers which meddle with the flocke of God the first is a Shepheard the second an hyreling the third a theefe and a robber Christ also testifieth that there shall bee false Christs and false Prophets in the Church that shall deceiue if it were possible the elect of God Math. 24 24. So then we are not to wonder at it as at a strange thing when we see diuersity of iudgements and contrariety of opinions nor by by to say A notable subtilty of the diuell to seduce men Alasse what shall we doe that are simple There are great Doctors of one side and as great Doctors of the other side I will neuer be setled in religion till all be agreed This is a notable illusion of the diuell and a subtle delusion whereby vnder a great shew of wisedom he draweth many to destruction For these men thinke they speake discreetly and wisely and yet they speak most ignorantly and foolishly For wilt thou not resolue of thy religion vntill there be a generall agreement and a full accord of all parts Then thou wilt neuer be setled nor resolued thou wilt neuer bee of any religion inasmuch as thou shalt neuer see that perfect concord which thou supposest surmisest Where the good husbandmā soweth his good seed the enuious will sowe his darnell Math. 13 25. Hence it commeth to passe that in the Church there haue alwayes beene Teachers against Teachers Prophets against Prophets Apostles against Apostles Preachers against Preachers For as God raysed vp his Prophets so hath the diuell his false Prophets as Christ chose his Apostles so the diuell called his false Apostles as God hath his Church so the diuell hath his chappell and as God hath two or three gathered together in his Name the diuell will haue twenty gathered together in his name When God sent Moses and Aaron to worke myracles in the sight of Pharaoh to warrant his calling and to bring his people out of the Land of Egypt the diuell had his two ministers Iannes and Iambres that withstood Moses and Aaron deluding the Egyptians and hardening Pharaoh in his euill When Ieremy had in the Name of God denounced captiuity to be brought vpon the people and determined the time to be seuenty years the diuell prouoked Hananiah a false Prophet to speake in the presence of all the people that within two yeares the vesselles of the Lords house shall be restored the yoke of Nebucadnezzar broken such as were carried away be deliuered out of captiuity Ierem. 28 3 11. When Micaiah prophesied the ouerthrow of Ahab and the scattering of Israel vpon the Mountaines as sheep that had no Shepheard 2 Kings 22 17 22 the diuell bestirred himselfe went out as a false spirit in the mouth of all his Prophets Heere we see Prophets teaching against Prophets and the seruants of God set against the seruants of the diuell This is it which the Apostle Peter witnesseth 2. Pet. 2 1 2. There were false Prophets also among the people euen as there shall bee false Teachers among you which priuily shall bring in damnable heresies euen denying the Lord that hath bought them c. True it is it is a great tentation when wee behold such difference and opposition Moses and Aaron saw the enchanters counterfet the signes and myracles which they wrought by the finger of God yet did they not distrust their calling nor cry out against God A man would thinke Moses and the Magitians to be of equall power and authority and one to bee esteemed as much as the other Thus the vngodly shall alwayes finde something to delude them and to hold them in blindnes Such as will not beleeue the truth shall be fed with dreames and be deceiued with lyes 2 Thes 2 10. Notwithstanding as the rod of Moses deuoured the charmers rod so the truth shall ouercome errors and the light of the Sunne shall abolish the darknesse of the night This the Apostle Paul alledgeth to comfort Timothy and in his person encourageth all the seruants of GOD and Ministers of his word shewing That he will prouide that his truth shall not alwayes be oppressed though it be suppressed for a season yet in the end it shall preuaile 2 Tim. 3 3 8. God will make it to be receiued and entertained when Satan and his instruments shall be confounded Albeit Iannes and Iambres withstood Moses and resisted the truth yet their madnes was made manifest to all Thus then we haue two manner of comforts when we see the truth not receiued Two cōforts when we see the truth of God gainsaid but resisted not beleeued but contradicted First because the Lord vseth vs no otherwise then he hath vsed his Church at all times and in all ages Moses and the Prophets had continuall warre made against them CHRIST and his Apostles were gaine-sayed and withstood therefore let vs take it patiently at this day if we suffer and sustaine the like measure at the hands of wicked and vngodly men For we must not looke that our condition should bee better then of Moses and the Prophets or what reason haue we to expect a priuiledge or prerogatiue aboue them Secondly the end shall alwayes be good the yssue blessed though it greeue vs to fight and the truth sometimes seeme to be in danger yea to be vtterly abolished let vs waite Gods leysure and consider that howsoeuer
them stedfastly in the faith We shall be fitted to beare out this triall if we be carefull to vnderstand the acceptable will of God and if we be able to weild the sword of the Spirit which is the word of God Our Sauiour teacheth his Disciples to beware of false Teachers which come in sheepes cloathing but inwardly are rauening Wolues Mat. 7 15. This is the vse which the Apostle Iude maketh chap. 4 where making mention that seducers were entered secretly and subtilly among them hee mooued them to striue and contend for the common faith taught by his ministry If we wold know how this shold be let vs haue our faith stablisht in the grace of God and our hearts setled in the truth Faith is a precious Iewell the Iewell of Iewels it must then be kept well and warily If a man haue a pearle of great price committed vnto him he will not let it lye about commonly and carelesly for euery one to pilfer purloyne but keepe it vnder lock key that it may be preserued safe and sure True Religion builded vpon the foundation of the Prophets and Apostles is such a Pearle it must be kept with watch and ward or else it will bee stolne and taken from vs. It is such a Iewel as when a man hath found it he will sell all that he hath to keepe and retaine it The people beganne to commit whoredome with the daughters of Moab We haue heard before the author of that stumbling-blocke which was laid before the feet of the people of God to cause them to fall to wit Balaam from him the counsell came by him the net was made and by Balak it was spred to intrappe them Now we see what they committed wherein they offended So soone as the plot is deuised and the counsell followed by and by the Israelites are taken in the snare They banquet with the Moabites in the idoll feasts so fall into fornication These are tentations on the right hand delights to the flesh and enticements to pleasures Doctrinâ— Tentatioâ— by pleasuâ—â— are most â—â—gerous The Doctrine arising from hence is this That tentations from pleasures delights are of all other most dangerous more effectuall to preuaile ouer vs then such tentations as stand on the left hand to witte crosses aduersities Indeed we are assailed on euery side on the left hand by pouerty shame contempt persecutions and such like which cause many to hang down their heads to cast away their confidence to renounce their faith to depart out of the field without striking a stroke but such as present themselues at our right haÌ„d as riches power honor glory preferment profit pleasure which dazle the eyes and entangle the hart with the delights therof these are most cunning Engines and instruments vsed or rather abused by Sathan to our destruction This was the last tentation as most auaileable in it selfe that the diuel vsed against our Sauiour Christ Mat. 4 8. shewing and offering vnto him the kingdomes of the world the glory thereof Faire promises of high preferment preuailed with Eue to eate of the forbidden fruite Genesis He gaue Dauid the foile by vncleannesse and Noah by drunkennesse Salomon by idolatry and Hezekiah by prosperity when he could not shake them by crosses and persecutions Gold and siluer haue opened the gates of the Citty when the force of the Cannon shot could not This is that which the Prophet Dauid meaneth when he saith I saide in my prosperity I shall not be remoued Psal 30 6. The Church of God was neuer so ouertaken with aduersity as with abundance and prosperity more are brought to condemnation by riches pleasures and worldly lusts then by pouerty and persecution Reason 1 The Reasons to inforce this doctrine are diuers First prosperity puffeth vp not onely the wicked but also the godly and stealeth away the heart of man before he feele the danger and can thinke vpon that which will follow Pleasures make vs forget God and our selues both seducing worldlings and such as remember not God all their life long and ouertaking the faithfull which haue walked in the feare of God when they haue al things at will so as they haue not knowne themselues any more When Salomon was old his wiues by flattery turned away his heart 1 Kings 11 4. So did Dalilah the heart of Sampson iudg 14. 15 who was made so weak impotent by the look of a woman that he yeelded himselfe to her lure or lust most reproachfully brought himselfe into extreme bondage and slauery through her enticements Reason 2 Secondly carnall pleasures and riches are deceitfull they appeare otherwise then they are They are like to a baite that couereth a deadly hooke they are like the greene grasse in which lurketh and lyeth a Serpent ready to sting vs vnto death they are like some cunning Couering that hideth a deepe pit prepared to swallow vs. This is the reason vsed by the Apostle shewing That they which will bee rich fall into tentations and snares and into foolish and noysome lusts 1 Tim. 6 9 1. Salomon speaking of falling into whoredome sayeth Prou. 7 21. 5 2. The lips of a strange Woman drop as an hony combe and her mouth is softer then Oyle when as her end is as bitter as wormwood as sharpe as a two-edged sword her paths leade to the graue and her wayes tend to hell by this means she catcheth fooles and bringeth them to the stocks as an Oxe to the slaughter Vse 1 The vses follow to bee considered of vs. First let vs learne from hence to confesse that prosperity is a slippery estate and howsoeuer it bee much desired and admired yet it is full of great dangers and hedged in with diuers difficulties This is not knowne nor vnderstood of the men of this world True it is wheÌ„ God sendeth famine or warre or pestilence and infectious diseases all men can say Alas these are hard and heauy times terrible and troublesome seasons we are alwayes in danger of death But wee must remember that when we liue at ease and all of vs be at peace when God deliuereth vs from diseases wee must not be secure and fall asleep in such prosperity but consider that we are set in slippery places This the Apostle Paul teacheth 2 Tim. 3 1 where hee saith In the lâ—st daies shall come perillous times for men shall bee louers of themselues proude couetous boasters louers of pleasures more then louers of God hauing a shew of godlinesse but denying the power thereof Hee speaketh of rough and greeuous times yet he neither nameth nor meaneth plague pestilence famine sword or such like calamities but hee telleth of things more dangerous although we take our selues to be free and farre from all danger We account no times tedious and troublesome but when wee liue in feare of death or feele our bellies pinched or else are crossed in the things of this
his reconciliation and attonement For so long as we liue in sinne we lye vnder the curse and wrath of God no grace can shine vpon vs no mercy can ouertake vs no blessing can fall vpon vs. But when sinne is punished the curse is remoued and the fauour of God doth compasse vs about as with a shield Now let vs come to the Vses that we may Vse 1 haue the profit and comfort of this Doctrine First wee learne that such as continue in any knowne sinne vnrepented of cannot look for peace from God So long as sinne reigneth in any place the wrath of God hangeth ouer it and will vndoubtedly fall vpon it There is no peace saith the Lord vnto the wicked Esay 48 22. God doth come into the field as an open enemy to wage warre and enter into a combate against all impenitent sinners This the Prophet speaketh Psal 7 11 12. God iudgeth the righteous and him that contemneth God euery day except he turne he hath whet his sword he hath bent his bow and made it ready He abhorreth all the vngodly and therefore he will fight against thē as a man of war he will raine downe snares fire and brimstone and stormy tempests vpon them hee will destroy them in his wrath and fierce displeasure It is a fearefull thing to bee a rebell and traitor against a Prince and to stand out in armes against his Soueraigne in the field with weapons it is high treason the losse of life the forfeyture of lands and goods the staining of our blood the vndoing of our posterity So to stand out in any sinne is high treason and rebellion against the most High The continuance in any sinne is rebellion and they that are the committers of it are rebels against God This made the Prophet to say Destroy them O God let them fall from their counsels cast them out for the multitude of their iniquities because they haue rebelled against thee Ps 5 10. To this purpose Samuel calleth the disobedience of Saul rebellion 1 Sam. 15 23. Euery man knoweth the danger of rebellion against the Prince it is more against God When we heare of forreigne warres we feare and tremble wee are much moued and perplexed and shall wee not much more be afraid when the Lord the King of Kings wageth battell against vs Whē God by the Ministery of his word doth reproue sinne among vs our ignorance our loosenes lewdnesse our negligence security he doth stand out against vs as with his sword ready drawne in his hand to reclaime vs or to destroy vs. We were better to haue the whole world set against vs then God to be our enemy What a monstrous madnes is it for a mortall man to stand at defiance with him who is the Lord of hostes Doe we faith the Apostle prouoke the Lord to anger Are we stronger then he 1 Corinth chap. 10 verse 22. How many are there which are so witlesse and bewitched that they thinke themselues strong enough to encounter with God like the Gyants that would plucke God out of heauen But let them take heed lest setting themselues against him they thrust thēselues downe into hell to their eternall confusion Secondly it teacheth a notable and necessary Vse 2 duty to all Magistrates to be zealous for the Lords cause to roote out euill dooers to maintaine the glory of God and to shew thēselues enemies vnto all iniquity Do they desire to haue their people liue in peace tranquility and to bring a blessing to those that liue vnder their gouernment Do they desire to haue the curse of God remoued farre from them The onely way is for them to punish sinne wherby they bring quietnesse and safety and moue the Lord to dwell among them with the graces of his Spirit The Lord threatened Ahab because he had let go out of his hands a man whom he had appointed to dye his life should go for his life and his people for his people 1 Kings chapter 20 verse 42. When Saul had spared Agag contrary to the expresse commandement of God who charged him to smite Amalek and to destroy all that appertained vnto them haue no compassion on them but to slay both man and woman both infant and suckling both Oxe and Sheepe both Camell and Asse the Kingdome was rent from him was giuen to his neighbour that was better then he 1 Sam. chapter 15 verse 26. When the Leuite had his wife abused vnto death and villanously defiled at Gibeah which is in Beniamin because those wicked men were not put to death that euill might be put away from Israel it turned almost vnto the vtter destruction of that Tribe Iudg. chapter 20 verses 13 35 and there fell of them in one day fiue and twenty thousand an hundred men all they that could handle the sword So the Magistrates must regard to punish sinne if they regard the honour of God the profit of their people or the good of themselues We see what an head sinne groweth vnto and gathereth strength in all places It beareth the cheefest sway preheminence euery where He that checketh and controlleth it laboureth in vaine and maketh himselfe a prey True it is the Ministers of Gods word haue the sword of the Spirit put into their hands Heb. 4 12. to cut in sunder the cordes of sinne It is a fire that burneth and consumeth the straw and stubble before it It is an hammer that breaketh in peeces the hard stones Ier. 23 29. and it hath the power of God adioyned with it Notwithstanding vnlesse the Ministery of the word be assisted and strengthened by the force of the Magistrate it is little regarded esteemed of the greatest number It is good indeed to haue some instruction but it auayleth little without correction If a master should cry neuer so often vnto his scholler learne learne and disswade him from his idlenesse and lewdnesse neuer so earnestly yet if he know his master hath no authority or power to correct and chasten him he will smally respect the vehemency of his words but esteeme them as a blast of winde that passeth away So is it with the people when the Magistrate and Minister go not together when the word and the sword doe not accompany one another For these two being the high holy ordinances of God do giue strength assistance one to another The Magistrate would bee much more troubled if the word which is liuely mighty in operation were not taught to keepe men in obedience and they might sit as it is saide of Moses Exod. 18 14 to heare causes from morning to euening and weary themselues with the toyle and trouble of their Office without comfort to themselues or profit to others And on the other side the Ministers might lift vp their voyce as a Trumpet and cry aloud vntill they be hoarce vnlesse they be backed and encouraged by the godly Magistracy So long as Moses and Aaron as