Let no man despise thy youth but be thou an example to the beleeuers c and 2 Tim. 2 15. Study to shew thy selfe approued vnto God a workman that needeth not to bee ashamed rightly diuiding the word of truth And afterward verse 22. Fly youthfull lustes but follow righteousnesse faith charity peace with them that call on the Lord out of a pure heart When Elies sonnes light headed persons medled with the sacrifices the people began to abhorre the offerings of GOD 1 Sam. 2. There are many seuerall branches of this vse Branches of this vse sorted out into many particular points First euery Minister must consider how precious his calling is and what person hee sustaineth that he is as the mouth and messenger of God to the people and the Interpreter of his will he is as it were the Lords hand in separating betweene the precious and prophane the holy and the vnholy he is to keep the people out of the snares of the diuell and therefore not to deliuer them as a prey vnto him through his euill life Secondly they must often enter into this meditation with themselues that they are as actors vpon a stage or as beacons set vpon an hill to giue light to othets They are seene afarre off and a little blemish is soone espied in their coats Euery thing that they speake or doe is obserued and marked so that some follow them and others carpe at them some are greeued and offended others reuile the whole Ministery for the sinne and scandall of a few Thirdly let vs labour to stop the mouthes of the enimies that are ready to open them against their actions and persons and thereby take occasion to blaspheme the Name of God and the glorious Gospel of Christ and thorough their euill life wound the truth it selfe Heereby they shall be meanes to gaine them to the faith that such as receiue not the truth nor the loue of the word may without the word beholding the pure and holy conuersation of the Ministers thereof imbrace the word On the other side the prophane liues and leud examples that many in that calling giue do make the true religion stinke in their nostrils and become loathsome and noisome vnto many and so lay a dangerous stumbling blocke before such as being blinde are made more blinde and being haters of good things are more hardened in heart Woe be to such as giue offence it must be that offences come but woe to them by whom they come Math. 18 7. These are glad to lay hold vpon euery small occasion to speake euill of the word wayes of God as also of the Ministers Ministery and the profession of the Gospel The Apostle admonisheth the Minister 1 Tim. 3 7 that he must haue good report of them that are without lest he fail into reproch and into the snare of the diuel We ought so to behaue our selues that the enemies of God and his word may haue no iust cause to speake against vs or to complain of vs through our desert But if we be without fault and haue the testimony of a good conscience to witnesse with vs it ought not greatly to trouble vs though we be burdened and borne downe with false reproches calumniations nay rather we haue matter of reioycing offered vnto vs if we suffer for righteousnesse sake Math. 5 10 and we must boldly go forward through good report and euill report Cor. 6 8. alwaies bearing about in our body the dying of the Lord Iesus that the life also of Christ Iesus might bee made manifest in our body Lastly it is the duty of the people to yeeld them reuerence and to make a good account Vse 3 of them in regard of that weighty and blessed worke that is in their hands This is a notable signe and fruite of our loue toward them For if it be required of the Ministers to bee thus qualified it followeth that they ought to haue the honour and estimation that is fit for them as Leuit. 21 8. Thou shalt sanctifie him therefore for he offereth the bread of thy God he shall be holy vnto thee for I the Lord which sanctifie you am holy And the Apostle 1. Thess 5 12 13. saith We beseech you brethren to know them which labour among you and are ouer you in the Lord and admonish you and to esteeme them very highly in loue for their workes sake c. We shewed before how basely and brutishly euery base brutish companioÌ„ accounteth both of the Minister and of his calling as we saw in Ahab in the Captaines and sundry others and all this falleth out because they rebuke and conuince the world of sinne as Ieremy found by experience and acknowledgeth chap. 15 10. Woe is me my mother that thou hast borne me a man of strife and a man of contention to the whole earth I haue neither lent on vsury nor men haue lent to me on vsury yet euery one of them doth curse me This duty hath many branches vnder it as it were diuers sciences that come out of one roote First we must pray for the Minister that the Lord would giue him wisedome knowledge in all things â—ranches of â—s vse 2 Tim. 2 7. Consider what I say and the Lord giue thee vnderstanding in all things There is a carnal and fleshly wisedome which is corrupt and diuellish and there is a wisedome which is true and heauenly We must desire such onely as is grounded on the word of God Secondly the Church must take notice what her power and authority is in chusing of Ministers It hath no absolute authority to ordaine whom it listeth and then to obtrude them vnto the people but it is hemmed about and compassed within certaine lists and limits out of which it ought not to wander any way Thirdly it is the duty of the people so to vse themselues toward their painefull carefull and faithfull Ministers that they may take occasion to reioyce in their calling and charge ouer them that they may see they haue not laboured in vaine as Hebr. 13 ver 17. Obey them that haue the rule ouer you and submit your selues for they watch for your soules as they that must giue an account that they may do it with ioy and not with greefe for that is vnprofitable for you Nothing doth effect this more then when we profit by their labours and fructifie by their husbanding of vs and when we gaine knowledge faith repentance and saluation by their Ministery This doth refresh the weary spirits and cheere vp the heauy hearts of the Ministers who are oftentimes made sad and exceedingly humbled by the ignorance and prophanenes of a peruerse people But when they see the word of God cast behinde mens backes and though the seed be plentifully sowne yet nothing commeth vp but weeds and thistles so that the field yeeldeth nothing but a croppe of cares then they hang downe their heads their ioy is gone their crowne
and in the chapters following to the ende of the booke he setteth downe such thinges as fell out in the fortieth yeare The former part they cut into matters legall and historicall the legall are partly ciuill partly ecclesiasticall The ciuill things belonging to policy or the Common-wealth are of the numbring of the Israelites of the order of the Tents of the leprous and polluted to be cast out of the hoast of their going forward and of making the siluer Trumpets The Ecclesiasticall are touching the ministery of the Leuites and the office of the Priests touching their age fit for seruice touching the Nazarites the Passeouer the red Heiffer and the water of purification The matters historicall offer vnto our view the obedience of Moses the offerings of the Princes the murmuring of the people the calling of the Elders the sending out of the Spies the emulation of Miriam the sedition of Corah and the flourishing Rod of Aaron The latter part handling the actes of the last yeare is also partly historicall and partly legall The historicall is touching the sinne at the waters of strife touching the battelles and victories obtained against the Canaanites Moabites Midianites intending by their horrible curses and bannings of Balaam to destroy the Israelites touching a new numbring of the people touching the seuerall places of their abode and such such To the legall part wee may referre such things as are Ecclesiasticall as their feastes and solemne assemblies the vowes of men of wiues of widdowes and maids what shall stand and what not stand and likewise such as are ciuill as touching their inheritance and diuision of the Land of the Cities and Suburbs of the Leuites of the Cities of refuge and of inheritances not to passe from one Tribe to another Thus may the booke not vnfitly be diuided and handled but for the greater plainnesse perspicuity we will diuide it into three parts The first is the preparation of the people and a fit ordering of them to take their iourney at the Commandement of God in the first ten chapters The second part toucheth those memorable euents which happened vnto them in their iourney to the 26 chapter The last is of matters belonging to their entrance into their inheritance and of taking possession thereof from the 26 chapter to the end of the booke I am not ignorant that others frame vnto themselues another order Tostal in nitio Numer Lyra in Annot. and stand vpon another diuision but what method soeuer we follow we may easily feele the finger of God in it and out of this diuision let vs learne some good vses for our instruction Vse 1 First we see heere againe that which wee noted before that God alwayes vseth an excellent and exquisite order in the handling of his word though alwayes it be not discerned of vs. True it is he is more exact in some parts then in others and obserueth greater art in penning some parcels of the Scriptures then others as appeareth in the originall of diuers Psalmes and the Lamentations Psal 111. and 112 and 119. and Lament both to manifest their dignity and to strengthen mans memory but euery part of his word is full of diuine method to teach vs to acknowledge the worthinesse of the same For how should hee bee any way confused who ordereth all his workes aright in heauen and earth and therfore he is called the God of order Secondly we haue from hence a good direction Vse 2 for the Ministers of the word to follow this example For seeing God hath diuided his word into fit parts and ordered it to our capacity and vnderstanding it belongeth also vnto the Ministers to set their worke in good order for the greater good of the people committed vnto them Things that are distinctly handled Macrob. Saturn lib. 1 in praef Seneca Epist 8. are better and surer kept A Carpenter hauing prouided matter sufficient to build his house hauing framed his work he setteth euery part in his proper place The Minister is appointed to builde the Lordes house euery one his portion Cyprian de vmi Eccles and to square the rough and ragged stones that they may be fit for the building When they haue gotten together out of their treasure things both olde and new they must bring them forth as good stewards and set them in the best order they can This is it which the Apostle perswadeth vnto 2 Tim. 2. 2 Tim. 2 15 Study to shew thy selfe approued vnto God a workman that needeth not to be ashamed diuiding the word of truth declaring that it is not enough for them to teach the truth but they must teach it wisely orderly distinctly and discreetly Then shall they teach with comfort theÌ„ shall they see a greater blessing vpon their labors and then shall the people heare with reuerence attend with diligence and remember with carefulnesse the things they haue heard Thirdly seeing God hath disposed his word in an exact manner and ranged it into good Vse 3 order we must be carefull to know it and vnderstand it and where God vseth the greatest art we must vse the greatest care This duty hath many parts Duties to be practised in hearing the word and doth spread it selfe into sundry branches Now wee shall shew our selues to respect his word if first of all there be in vs a ready and willing minde to receiue it Euen as a man taketh willingly his friends gift and doth not turn away his face nor shut his hand when it is offered vnto him so must we bee ready and prepared to entertaine the Teachers of Gods word Secondly it is required of vs to shew labor diligence without wearinesse Euen as worldlings ceasse not to attaine the corruptible treasures of this world so must wee imply our industry and spare no paines taking to enioy the heauenly riches which far surpasse all earthly substance Thirdly we must attend and lissen with the eares of body and minde to that which wee heare as men begin to lift vp their eares wheÌ„ they heare of some matter of profit Nothing can yeeld vs the like benefit and profite that the word doth all is but trash and trumpery in comparison of it Fourthly we must looke to our memories and hide his Commandements within vs. As then men lay vp their iewels and keepe them vnder locke and key lest they be lost and taken from them so must we heare with all â—ttention and not suffer the doctrine of the word to slip out of our minds but keepe his worde stedfastly and settle it firmely in our remembrance The fift meanes is to encline our hearts vnto the wisedome of his word Our religion must not be outward nor stand in ceremonies as the religion of hypocrites doth The ground that receiueth the seed sowne in it if it be out of heart it brings forth no fruit but if it be in good hart it bringeth forth fruit in abundance So is it
the first borne among many brethren Rom. 8.29 is the Priest of his Church because he offered vp himself to his Father as a perfect sacrifice to satisfie his wrath for our sinnes and maketh intercession for vs and the king of his Church because he hath authority in heauen in earth so he maketh vs kings and Priests vnto God his Father Reuel 1.6 and 5.10 Priests that we should make knowne his wil call vpon his Name in spirit and truth and offer vp our selues to him a spirituall sacrifice and kings that we should conquer sinne Satan and the world through faith in Christ for this is our victory euen our faith 1 Ioh. 5.4 that ouercommeth all these enemies We haue also the adoption of sonnes and we are a chosen generation a royall Priesthood an holy nation a peculiar people that we should shew forth the praises of him who hath called vs out of darknesse into his maruellous light 1 Pet. 2.9 Thirdly this layeth before vs the dignity Vse 3 of Christ Iesus our Sauiour touching whom we learne that he is in deed and in trueth the first borne of God by whom we are deliuered from the wrath of God and redeemed from hell and destruction forasmuch as he was consecrate vnto God and made a sacrifice of attonement for vs who by sinne were become his enemies as we noted before Now hee is the first borne in these foure respects first How Christ is the first borne according to his diuine nature being begotten of the Father before all creatures after an vnspeakeable manner being of the same substance with him and is therfore called the first borne of euery creature Coloss 1. verse 15. Rom. 8. verse 29. He is the eternall sonne of God being borne of him before any creature was created Whereby wee learne against the blasphemous opinion of the Arrians that he is true GOD not a made or a created God but being God from all eternity Secondly according to his humane nature euen as he tooke vpon him our flesh and was borne of the virgine Mary so hee was also her first borne Matthew 1. verse 25. Luke 2. verse 15. Not that the blessed Virgine had other after him but because she had none before him For he is in Scripture called the first borne that first openeth the matrice whether other be borne after or not Thirdly he is called by this title because he was the first that arose out of the graue made a way for vs vnto euerlasting life because it was vnpossible that hee should be holden of the sorrowes of death And therefore hee is said by the Apostle to be before all things the beginning and the first borne from the dead Col. 1 18. This is a notable comfort vnto vs that forasmuch as our elder Brother Christ Iesus arose from the dead to the euerlasting possession of eternall glory in heauen it followeth that we also shall rise againe and not for euer lye in the graue and then be partakers with him of that blessed inheritance prepared for vs from the beginning of the world Hee is gone before to prepare vs a place and when he commeth againe we shall enter into that blessed estate and condition euery one according to the measure of the grace and guift of Christ Psal 45 7. For as Christ was annointed with the oyle of gladnesse aboue his fellowes so he was rewarded with the possession of glory aboue his brethren and highly exalted farre aboue all principalities and powers who ascended aboue all heauens that hee might fill all things Eph. 4 10. Neither let any obiect that some did rise againe before him for they arose againe to this present life and dyed againe but he arose againe to die no more death had no more dominion ouer him but to take possession of the kingdome of heauen and therefore it followeth in the next words that in all things he might haue the preheminence Lastly as the first borne was set apart and then sacrificed vnto GOD I meane the first borne among the beasts that were killed so Christ was separated from sinners Heb. 7 26. as the vnspotted Lambe of God holy and acceptable and then made a perfect oblation of himselfe not for himselfe but for the sinnes of his people Heb. 7 27. He must be holy both in his conception and life that he might be a mercifull and faithfull high-Priest and make reconciliation for vs. For he that must be a Mediatour betweene God and vs and restore vs into his fauour must of necessity be himselfe in the fauour of God and neuer haue offended him Neither could he haue accesse to the Throne of God who is most holy to make intercession for vs vnlesse he had beene holy harmelesse vndefiled and made higher then the heauens Hence also we haue vnspeakeable comfort we are assured that the wrath of God is pacified the curse of the Law is cancelled and all our sinnes are purged and done away Who is it now that shall be able to lay any thing to our charge Rom. 8 33. or to the charge of any of the elect It is God that iustifieth who is he that condemneth It is Christ that died yea rather that is risen againe who is euen at the right hand of God and maketh intercession for vs. There is nothing then that shall be able to separate vs from this loue of Christ neither tribulation nor distresse neither persecution nor famine nor nakednesse nor perill nor sword neyther life nor death forasmuch as in all these we are more then Conquerors through him that loued vs. Lastly seeing God separated the first borne Vse 4 or eldest of the family from the rest of his brethren as also he did the Leuites from the other Tribes to serue him it teacheth that all the faithfull ought to be separated from the company of wicked men and to abhor them as a sinke of all filthinesse and annoyance that we may more freely and faithfully serue the Lord as the Prophet saith Psal 119. Psal 119 115. Away from me ye wicked and I will keepe the Commandements of my God Thus we see the Church of God to be described to be an holy people elected out of the rest of the world Numb 23.9 They shall dwell alone and shall not be reckoned among the Nations God reuealeth his will to them he gouerneth them he protecteth them he careth and prouideth for them no lesse then parents for their first borne Hence it is that he willeth Moses to goe to Pharaoh and to say vnto him Israel is my sonne euen my first borne let him goe that he may serue me and if thou refuse to let him goe Behold I will slay thy sonne euen thy first borne Exod. 4. Exod. 4 22 23 The like we reade in the Prophesie of Ieremy chap. 31 9. I am a father to Israel and Ephraim is my first borne He hath a greater care of them then of all other nations and people
but Christ accounteth it a great and capitall sinne He willeth his disciples to shake off the dust of their feet as a witnesse against those that wilfully contemne this ordinance of God as if the earth it selfe were infected and the places of their abode corrupted by the contagion of their sinnes and in the next Chapter he maketh such to be worse then the Sodomites For the contempt of the word is an abridgement of all sinne gathered together in one Woe vnto vs for this neglect and contempt of the word we are so farre from trembling at it that some wil not step out of their dores others are content to come but they are so farre from shewing reuerence that they fall fast asleepe and will not be awaked These vnreuerent actions and gestures shew they regard it not neither are touched with a feeling of it Do these men tremble when the Minister reproueth sinne Do they examine their hearts whether they be guilty or not Doe they say vnto their owne soules What haue I done Alasse â—erem 8 6. how can they when they haue heard nothing Neither let them go away in the darke and seeke to couer their drowsinesse of spirit vnder the name of an infirmity or weaknesse that is in them for they are not sometimes ouertaken with it but make a daily practise of it they neuer striue against it but nourish it in themselues as those that are delighted in it They cannot say they doe that euill which they would not Rom. 7 19. but that which they would do They frame their bodies and settle them of purpose to sleepe and so they may doe it closely that they be not espied they regard no more They neuer call themselues to an account what they haue heard nor whether they haue bene ouertaken this day neither if they haue doe they resolue with themselues they will sinne no more If euer they had truely repented of this sinne they would endeuour not to bee ouercome againe by it If euer they had bene truely sorrowfull it would bring foorth in them a watchfulnesse ouer themselues and a care to preuent it in time to come The last abuse is in carelesse comming and shamelesse departing out of the Church and separating our selues from the Congregation before it be dismissed and dissolued We vse to reproue those and complaine greatly of theÌ„ when they are inuited as guests to a feast that come too late and make the rest of the company to stay for them or make haste to be gone away before the feast be finished We desire that all our neighbours that are inuited should sit downe together and arise vp from the table together The worde of God is a continuall feast the exercises of our religion are as a dainty banket wee should come vnto them as men do to good cheere feed hungerly and heartily vpon them The Prophet witnesseth concerning his owne practise that he had gone with the multitude into the house of God with the voyce of ioy and praise as they that keepe a feast Psalm 42 4. Is it so with vs Doe we flock together to the hearing and handling of holy things as wee doe vnto a feast If wee did hunger and thirst after the word of God as we do after bodily food wee would be as greedy to be partakers of the one as we are forward to taste of the other But the case is with vs as it fareth with those that haue full stomackes wee desire not spirituall food and therefore make no haste vnto it Now one commeth and then another now one droppeth away and then another and they thinke they haue tarried too long This is an open protestation or proclamation that we are weary of holy things and loathe them more then Israel did Manna These men are Church-sicke â—ill men acâ—unt the â—hurch as a â—son or Sermon-sicke a common disease among common hearers The Church is with them as a prison they are as weary of staying in the Church as the malefactor is of lying in prison for as the prison holdeth them where they would not be and from the place where they would be so doe prophane persons account the Church as a place that restraineth their liberty that they cannot doe what they would do nor be where they desire to be nor resort to that company that they better affect nor follow those sports and delights wherein they take the greatest pleasure The faithfull in former times haue accounted it a punishment to bee driuen from the house of GOD but these men account it a sore punishment to be there They desired to dwell in it all the daies of their liues but we care not if we neuer come thither They iudged it the greatest famine to want the word but if we bee held neuer so little a time from our dinner we complaine as if wee were like to starue They longed to haue the Sabbath day come Psal 84 2. but these men would faine haue it ended and thinke it to bee the longest day that is in the yeare and the most tedious Secondly it is the duty of the Minister to preach the word administer the sacraments Vse 2 with all due regard and respect to the person they sustaine and the things that they meddle withall We must do nothing that may make our Ministery fruitelesse and bring it into contempt but seeke to adorne it and beautifie it by all reuerent carriage of our selues in it and in the discharge of the duties of it This hath many branches First Particular branches of this vse it behooueth vs to set our selues in Gods presence and consider that we are his messengers speake in his name and are as it were his mouth How shall the hearer learne that in his hearing hee hath to do with God and commeth to heare what he shall say vnto him by our mouthes Acts chapter 10 verse 33. if we doe not remember that we stand in the place of God and do after a sort represent his person This is the counsell that the Apostle Paul giueth to Timothy 1 Tim. chap. 2 15. Study to shew thy selfe approoued vnto GOD a workman that needeth not to be ashamed rightly diuiding the word of truth Whensoeuer we get vp into the Pulpit before all things we must know being placed in that office whose message we deliuer and that if we speak not vprightly as becommeth his Maiesty wee must giue a reckoning vnto him Wherefore we must so teach as if God were present with vs as if a Secretary should speak before a Prince for he is his instrument who is Lord ouer al. We must be able to make this protestation before men and Angels I stand heere as it were a chosen vessell before the Lord to beare his Name vnto his people I am not to bee the messenger of mine owne words but to be his mouth I must lay aside whatsoeuer passions are in me vtterly disclaime mine owne affections that
Secondly touching the Merarites which are another of the familes what he saith of them verse 31 of this present chapter compare it with the 36 and 37 verses of the former chapter Lastly touching the Gershonites the 25 ver of this fourth chapter with the 25 verse of the third chapter and we shall see hee telleth them againe and againe what burdens they are to beare and what seruice they are to performe He might haue referred vs to that which hee had before set downe but he doth againe particularly rehearse and repeat it God forbiddeth needlesse repetitions in praier and condemneth much babling that bringeth no benefit with it therefore he vseth it not himselfe neither do any of the Penmen of the holy Scriptures who wrote as they were inspired by the Spirit of God the Author of them They were chosen vessels of God and as it were his Secretaries so guided by him that they could not erre in writing no more then in speaking of it We learne from this practise of Moses in this place Doctrine It is lawful for the Ministers to repeat the points that formerly they haue taught that it is lawfull for the Ministers and Teachers of the Church to make repetitions of things formerly taught and to deliuer the same points and parts of religion againe and againe both for matter and forme not thereby to ease themselues or to maintaine sloth in thē but for the benefit of the Church Moses in the booke of Deuteronomy repeateth to the people many things done before and expressed in the former bookes and therefore it is fitly called a repetition of the Law and there he rehearseth the ten Commandements againe Deut. 5. So do the Euangelists declare how Christ our Sauiour often repeateth the same things and preacheth againe the same points he had deliuered before and therfore his practise may well be our warrant and his example our direction Thus doth the Apostle Peter shew what he did and what he will do 2 Pet. 1 12. Wherefore I will not bee negligent to put you alwaies in remembrance of these things though ye know them and be established in the present truth And afterward in the same Epistle he professeth that hee had written to them of those things whereof his beloued brother Paul had written in all his Epistles The Epistle of Iude is a repetition of those things handled by Peter in his second Epistle and is as it were an abridgement of it So the bookes of Chronicles do repeat many things before set downe in the bookes of the Kings albeit it be done with much accesse of matter profite to the reader as we shall see by diligent obseruation in the reading of them In like manner the Apostle Iohn wrote vnto them those things which they had beene taught before I haue not written vnto you because ye know not the truth but because yee know it and that no lye is of the truth 1 Iohn 2 21. This may plentifully appeare vnto vs in the comparing of the olde Testament with the new one strengtheneth and confirmeth another and sundry things are repeated in the new which are deliuered in the old We see the Gentiles in the Acts of the Apostles Acts 13 42. besought Paul and Barnabas that the same words might be preached vnto them the next Sabbath day which they had first offered vnto the Iewes All which examples as it were a cloud of witnesses do confirme the lawfulnesse of their practise that teach againe what they haue taught and deliuer the same points which before they haue deliuered and so bring forth out of their storehouse things both old and new for this custome could not be vsed without some accesse and addition of new matter according to the manner of God vsed in the holy Scriptures Reason 1 This is not done without cause and good reason For first men are commonly dull in hearing slacke in comming weake in remembring and slowe in practising They are as a tough oake that is not felled at one stroke as an hard stone that is not broken in peeces with one blow they are as marble that is not pierced with once dropping of water vpon it but requireth a constant and continuall falling vpon it according to the Commandement of God directed to his Prophet Ezek 21 2. Sonne of man set thy face toward Ierusalem and drop thy word toward the holy places and Prophesie against the Land of Israel For albeit we be often taught and plainely instructed heere a little there a little yet we cannot conceiue and carry away the things we heare The Apostle saith Heb. 5 11. We haue many things to say and hard to be vttered seeing ye are dull of hearing where he giueth this reason why he had need begin againe the first rudiments of Christian religion as it were to lay the foundation of the house againe before hee went forward with high mysteries euen in regard of their dulnes and slacknes in learning Reason 2 Secondly it is safe and sure for all hearers to haue often repetitions It hath his good vse and speciall benefit Many witnesses do make sure worke and confirme strongly and stedfastly the things taught Hence it is that the Apostle saith writing to the Philippians chap. 3 1. To write the same things to you to me indeed is not greeuous and for you it is safe That which is once spoken is through our infirmity and corruption as good as neuer spoken as one witnesse is no witnesse GOD would haue euery truth confirmed by two or three witnesses and forasmuch as the historie of the life and death of the doctrine and myracles of the resurrection and ascension of Christ is so maine a pillar of our religion in the knowledge whereof our saluation consisteth hee would haue it confirmed by foure authentike witnesses and Christ carried by them as on a fourefold Chariot in triumph like a mighty Conqueror that hath subdued all his and our enemies Thus doth God prouide most plentifull meanes to remoue our infidelity to take away our doubting and to remedy our infirmity Thirdly repetition worketh a deeper impression Reason 3 in vs and serueth to beate it into the conscience as well as into the vnderstanding It is necessary that we be stirred vp quickned to the practise of good things by the goad of repetitions This consideration made the Apostle say I thinke it meete 2 Pet. 1 13. as long as I am in this Tabernacle to stir you vp by putting you in remembrance Practise is an hard thing and rare We are not easily brought to performe such things as wee know If then once speaking take not hold on vs it may the second time beeing commended vnto vs againe Fourthly we ought not to forbeare from Reason 4 this course because our life is short wee know not how soone we may be called out of this world and giue an account of our Ministery how carefull wee haue beene to gaine
soules vnto God The Apostle hauing declared that he would not be negligent to put them in remembrance of the same things and that he thinketh it very meete to do so addeth this as a reason motiue to moue him which also ought to encourage vs Knowing that shortly I must put off this my Tabernacle 2 Pet. 1 14 1â— euen as our Lord Iesus Christ hath shewed me Moreouer I will endeuour that you may be able after my decease to haue these things alwayes in remembrance And then indeed wee haue done our duty when wee haue taught the truth in this manner to our people not onely once and away as it were glancing at it but continually dwelling vpon it teaching them line vpon line and precept vpon precept like masters that teach young schollers to reade that must not content themselues once to tell them but must oftentimes put the same things into their mouthes and mindes or else they forget them straight-waies Let vs now make application of the Doctrine which is the life of instruction forasmuch Vse 1 as teaching without applying is as the body without the soule First of all we learne hereby that the perpetuity standing course of teaching is most needfull and necessary in euery Congregation It is the Ministers duty to sowe and to continue sowing to weed and to continue weeding to teach and to continue teaching to conuert and to continue conuerting to conuince and to continue conuincing to instruct and to continue instructing For as wee haue alwaies neede of meate and that as we eate so we must continue eating or else wee famish and perish so the Minister must feed and weed and watch ouer his people and abide continually in it without ceasing and intermission This is it the Apostle teacheth Timothy 1 Tim. chap. 4 verse 16. Take heed to thy selfe and vnto the doctrine continue therein for in doing this thou shalt saue both thy selfe and them that heare thee So then it is not enough to take heede vnto himselfe and his doctrine to liue well and to teach well but hee must continue in them both and not giue ouer It was well saide of the heathen man â—2 de It is no lesse vertue to keepe then to get to preserue then to obtaine Many know how to get but they know not the art how to saue that which they haue gotten and therefore it passeth away suddenly as grease that melteth before the Sunne If the husbandman should onely plant and neuer water he might looke for no fruite to come of his labour It is not enough for the watchman to haue discouered the enemy once or twice vnlesse hee descry him so ofter as hee maketh an approch so it can be no discharge to the spirituall watchman of soules to haue giuen warning by blowing the Trumpet vnlesse he doe it during the whole time of the warre which is perpetuall and continuall We can take no truce nor make no league with our spirituall enemies Our aduersary the diuell goeth about continually 〈◊〉 8. seeking whom he may deuoure Hence it is that Christ requireth of Peter not onely to feede but to feede againe and againe â—1 15. Feede feede feede according to the charge committed vnto him and Paul would haue Timothy be instant in season and out of season â—4 2. so that there is required diligence faithfulnesse painefulnesse and continuance in teaching It is worthy to bee well considered which the Lord saith in the Prophet Esay ch 62 6. I haue set watchmen vpon thy walles O Ierusalem which shall neuer hold their peace day nor night Wee know not at what time the Lord will call effectually and touch the harts of those that we teach He must first feed with milke before he giue them strong meate for euery one that vseth milke is vnskilful in the word of righteousnesse inasmuch as hee is a babe but strong meate belongeth to them that are of ful age euen those who by reason of vse haue their senses exercised to discerne both good and euill Hebr. 5 13 14. It is the Ministers duty to ring the alarme bell continually he hath some work alwaies to do to strengthen fortifie to comfort and raise vp to exhort and admonish to heale the sicke to bring home them that wander to encourage the weak to establish them that are strong and to answer doubts that arise among his people If it were possible to teach all truth particularly that is required of a Christian man yet we haue not then time to be idle and sit downe at our ease but euen then we must goe ouer the points againe that our people that haue learned them may learn them againe and if they know them they may yet know them better if they remember them that they may remember them better if they practise them that they may practise them better and better Yea if we be growne old in learning we must learne still for wee must liue and dye learning something Euery one both Minister people must be a scholler in the Schoole of Christ Timothy himselfe must giue attendance to reading â—m 4 13. to exhortation and to doctrine all men must stirre vp the giftes that are giuen vnto them 2 Tim. 1 6. which will soone decay without vse and diligence as the fire will goe out except the coales bee kindled and more wood added When Christ had distributed his talents among his seruants he said Occupie till I come Albeit then by the Ministry of the word we haue receiued to beleeue Luke 19 13. yet this must not abate our diligence in hearing but we ought as carefully to seeke the foode of our soules afterward as before forasmuch as without continuance of attendance to this ordinance it is vnpossible that any should be saued God not suffering the means of saluation appointed by him to bee neglected or contemned Secondly this reproueth sundry abuses Vse 2 both in the Ministers and in the people as first of all the nicenesse of many Teachers who because they would be singular and popular gaining to themselues many followers and seeking the praise of men more then the glory of God labour to bring new doctrines into the Church neuer heard off before not proportionable to the ancient faith of the Prophets and Apostles but of a new coyne and stampe These cannot abide to be beating vpon old points they thinke it a discredite and disgrace vnto them to treade in the beaten path troden by others that went before them they must euer bee seeking of vnknowne and vncouth waies this is their delight and in this they glory This hath bene the poisoned and pestilent humor of heretikes and of false teachers to draw away the minds of the simple and vnlearned from the ancient truth receiued from the Scriptures and to turne them out of the right course followed by all the faithfull Such were those false Apostles that troubled the faith of the Galatians and brought
soule that they may be preserued from sin from the infection of sin Now if any aske whether the disease of the leprosie be not contagious and therfore whether it be not expedient that all such as are taken and touched with it should be barred and banished from the society of men I confesse this is true and conuenient ought to be so but this was not the chiefe and principall end that God respected and therfore this is left to the Physitians and Masters of that profession to iudge according to the rules of art and experience God committed the matter to the Priests that they should order all things according to the directions giuen vnto them it had beene much safer to haue committed and commended the matter to such as had iudgement in that faculty Moreouer we must consider The leprosie of three sorts that as this disease was foule and filthy vgly and feareful so there are three sorts of it named in the law to wit the leprosie of the body the leprosie of the garments and the leprosie of the house so that it is most probable according to the opinion of the learned that the Iewes in a proper and peculiar manner vnknowne to vs at this day and vnknowne to the Iewes themselues at this day were troubled and tormented with this disease Euen as we that are cast into the last age of the world haue diseases that follow some sinnes which in former times were not knowne to the Physitians themselues And heereupon no doubt prophane writers tooke occasion to deuise sundry lyes and slanders against the whole nation of the Iewes as if it were hereditary vnto them and that all the posterity of Abraham were full of botches and blisters and itches and therefore were driuen out of Egypt by force Ioseph antiq lib. 9. lest they should corrupt the rest with their infection This forged surmise had ancient Authors to rest vpon Cornel. Tacit. Iustin lib. 38. and is as likely to proceed from the Egyptians themselues a proude and hauty people as from any other who being ashamed of the plagues that were sent among them and inflicted among them and desirous to blot out the memory of the reproch of their nation and of the vengeance of eternall God turned the iudgement of scabs blisters that fel vpon theÌ„ from themselues to the people of Israel as if they had infected them were for that cause compelled to banish them out of Egypt lest they should corrupt the whole countrey with their maladies But if this had bin the true reason of their departure why did they retaine them so long among them and in the end bestow vpon theÌ„ siluer and gold iewels and precious stones thereby spoiling themselues to enrich their enemies or why did they persecute them with such hatred at the red sea that themselues were drowned Furthermore among the curses that God denounceth to bring vpoÌ„ his people for the contempt of his word disobedience to his lawes Deut. 28.27 he threatneth to smite them with the botch of Egypt and with the hemrohds and with the scabbes and with the itch whereof they should not be healed Lastly if the people of God had beene haunted and vexed with any such filthy diseases the Lord would neuer haue established such sharpe and seuere lawes among them the like whereof were not to be found among forreine nations whereby such were separated from the company of men as had any loathsome and noysome vlcers and sicknesses following them yea if any suspition did arise they were seuered and sundered from the rest for a time vntill the trueth were throughly knowne and found out as appeareth at large in the booke of Leuiticus Verse 2. Command the children of Israel that they put out c. Heere we haue a plaine and expresse commandement of God charging Moses to put out lepers vncleane persons from the Congregation The Apostle Paul speaking of fornicators and incestuous persons that were vncleane liuers vncleane in body and in soule vseth the same word Put out such from among you 1 Cor. 5.13 thereby Doctrine 1 shewing what God intended by this Ceremony Obstinate sinners are to be cast out of the Church the substance whereof teacheth this truth namely that obstinate sinners are to be cast out of the Church All open offenders and vnreformed persons by the dreadfull and direfull sentence of excommunication as it were by the two edged sword of God are to be cut off from the fellowship of the Church and from all the priuiledges that belong vnto the faithfull This ordinance of God hath good ground vpon the separation mentioned in this place which was not commanded as a ciuill policy to keep the whole from the sick but as a part of Ecclesiasticall discipline inasmuch as the Priests the sonnes of Aaron had the whole knowledge of the cause as well the shutting of them out as the receiuing of them into the hoste as we shewed by sundry examples before There are that draw the originall of this Church-censure euen from Adam whom the Lord cast out of Eden and set an Angel at the entry of the garden who by shaking the blade of a glistering sword feared him from re-entring and suffered him not to touch or taste of that tree which was a Sacrament of life vnto him The like doe the Hebrew interpreters obserue touching Caine Gen. 3.24 whom the Lord cast out and banished from the face of God Gen. 4.14 as the lepers were cast out of the fellowship of men For what else is the face of God but the place appointed for his worship where he was wont to appeare to the Fathers and where Adam and his family met together to serue him and to sacrifice vnto him And al â—his was before the law when the sons of God were manifestly distinguished from the sonnes of men Gen 6.1 In the time of the Law we haue many ceremonies to this purpose We see that the vncleane were kept from comming to the Tabernacle from entring into the Temple from the partaking of the sacrifices and from eating the Passeouer Num 19. â— 20. and 9. â— So in another place the Lord threatneth that he shal be cut off from his people that being vncleane eateth of his sacrifice and that the sacrifice shal profit him nothing nor be accounted to him to take away his sinne but that it shall remaine vpon his owne head These are no obscure types darke shadowes but liuely pictures and patternes that represent vnto vs the nature of excommunication Let vs come to the new Testament Mat. 16.13 and 18.18 The vse of the keyes to open and shut and the words of binding and loosing come directly to this purpose And as this trueth is taught by precept so it is farther enlarged and warranted by sundry examples Abraham is commanded to cast out the bond woman her son Ge. 21.10 â— out of his family which was
cut off a part then to bring the life of his patient into danger So should it be in the Church it may be willing and desirous to keepe it selfe within the degrees of admonition exhortation reprehension rather then to proceed to the vtmost to wit to excommunication Wee must remember to take heede of extremity and be sure alwayes to temper seuerity with compassion setting the example of God euermore before our eyes who in iudgment remembreth mercy Haba 3.2 The Church hath the helpe of the Christian Magistrate he wil take order and make lawes that the obstinate shall be chastened if any presume to contemne the first second and third admonition so that the sword of excommunication shall seldome and sparingly bee drawne out â—tractat de â—â—municat as it hath fallen out in many Churches But when these will not serue and suffice the Church ought to proceed further lest contagion as an infectious disease enter in among the sheepe of Christ to the destruction of many soules Lastly it is euident that this discipline prescribed by Christ deliuered by the Apostles and practised by the Churches ought to haue place in euery congregation and where it is not let the Pastour supply that want by his duty and diligence in teaching and preaching of the Gospel which is as his fanne to blow the chaffe away and as the shrill trumpet waxing louder and louder to make them afraid Especially we must beware lest we shold condemne that to be no Church where there is want of this censure or where it is not duly executed as if there could be no schoole without a rod. This was the opinion of the Donatists in former times and this the sect of the Anabaptists holdeth at this day which is as absurd as if one should say that it could not be a sound body that neuer had member cut off nor that be a good Physitian that neuer came to cutting and caulterizing neither that an expert Chirurgion that vseth not a saw and other tooles to pare away and to open If we haue the right vse of the word let vs submit our selues vnto it which is able to cut off the head of sin as with a sword and to burne vp our corruptions as with violent and deuouring fire and to breake in peeces the stony hearts of such as goe forward in their iniquities as with an hammer Verse 3. Both male and female shall ye put out After that we haue set downe the particular parts of Gods commandement touching putting out of the campe the lepers and such as had issues and them that were defiled by touching of the dead we are now come next in order to the manner of the commandement shewing how farre it is extended it layeth hold on all sorts and degrees both male and female And we shewed before diuers examples of the trueth heereof in the beginning of this Chapter from whence we might obserue that the ordinances of God must be handled without partiality and respect of persons The word of God serueth not onely to reprooue the lowest and poorest but as well the highest and chiefest And the Ministers of God haue their office committed vnto them to reprooue sinne for all and not sow pillowes vnder the elbowes So ought it to be in the censures of the Church But to passe ouer this point let vs come to the reasons seruing to confirme the former doctrine whereof the first is that because sinne defileth therefore the obstinate sinner is not to be suffered The strength of this reason enforceth the putting out of the Church the leprous that is sinnefull persons in consideration of the nature of sinne that it is filthy and infectious So that the consideration of the contagion of sinne ought to mooue the gouernours of the Church to remooue such out of it as are of a corrupt and wicked life But to omit this also we see how he expresseth the nature of sinne it defileth their campes and it defileth three wayes persons actions and places From hence we are to learne that all sinne is foule and filthy vncleane and loathsome Doctrine All sinne is contagious vnto men and foule in the sight of God Lamen 1.9 Zach. 13.1 infectious and contagious in the sight of God Heereunto commeth that which Moses saith Leuit. 18.24 Defile not your selues with any of these things for in all these the nations are defiled which I cast out before you The Prophet Ezekiel warneth the people of Israel to take heed they did not defile themselues with idoles Ezekiel 20.18 Our Sauiour reproouing the hypocrisy of the Scribes and Pharisees maketh the point plaine with which we deale Matth. 15.19 20. Out of the heart proceed euill thoughts murders adulteries fornieations thefts false witnesse blasphemies These are the things that defile a man but to eate with vnwashen hands defileth not a man Heereunto we may adde directly to the purpose the exhortation of the Apostle Paul 2 Corinth 7.1 Hauing these promises dearely beloued let vs cleanse our selues from all filthinesse of the flesh and spirit perfecting holinesse in the feare of God And in the Epistle to Titus chap. 1. ver 15. he saith Vnto the pure all things are pure but vnto them that are defiled and vnbeleeuing is nothing pure but euen their minde and conscience is defiled The Apostle Iames calleth sinne filthinesse and superfluity chap. 1. verse 21. whereunto we might adde sundry other places Zeph. 3.1 Reuel 21.27 and all of them ayming at this that as all sinne is contagious vnto men so it is also foule and filthy in the sight of God Let vs see this yet farther assured and confirmed Reason 1 vnto vs by the word of GOD first by such comparisons as the Scriptures vse to expresse the nature of it It is as an vncleane cloath Esay chapter 64. verse 6. We are all as an vncleane thing and all our righteousnesse are as filthy ragges and we all do fade as a leafe and our iniquities like the winde haue taken vs away It is compared to the blood of pollution for which the menstruous woman was put apart seuen dayes so that whosoeuer touched her was vncleane vntill the euen Ezek. 16.6 9 12. Leuit. 15 19. We come into the world more defiled in soule then polluted in body and more vnsauory in the nostrils of God then a dead carrion lying long in a tombe is stinking in the nostrils of men Matth. 23.27 28. Can you name any thing more vnsauory and vnwholesome then these things who doth not loath them at the naming of them and yet sinne is more odious and abominable then all these Reason 2 Secondly all sinne defileth the soule more then mire and dung can defile the body and garments of those that are soiled with it It defileth the person that doth commit it and continue in it without repentance it polluteth and prophaneth the actions of greatest deuotion in the seruice of God The Prophet Haggai saith Hag. 2.13 If one that
the tongue is a signe and testimony that the heart hath forsaken them so on the other side the shutting vp of our mouthes and hiding of our sinnes is an euident token that as yet wee lye in them and haue no purpose and resolution to depart froÌ„ them We haue neuer truely repented vntill our iniquities be confessed When Dauid had numbred the people and his heart did smite him for it he cryed out O Lord I haue sinned exceedingly â—4 10. in that I haue done now O Lord I beseech thee take away the trespasse of thy seruant for I haue done very foolishly If then we would assure our owne hearts that we haue truely repented of our sinnes and do not yet lie wallowing in them as a sow in the mire let vs by this fruite of our lips confession to God assure it If we do not assure it this way we shall neuer be sure Fiftly this confession tendeth to the glorification Reason 5 of the Name of God The hiding of our sinnes and the smothering of them as fire vnder the ashes dishonoureth him wheras by reuealing of them his Name is honoured forasmuch as we make manifest thereby the glory of his mercy of his patience and of his iustice Of his mercy in sparing of vs and shewing compassion toward vs. Of his patience in long forbearing of vs and waiting for our repentance whereas he might haue suddenly destroyed vs. And of his iustice by acknowledging that if he should punish vs and proceed against vs we had our desert he should do vs no wrong that so hee might be iust in all his doings Psal 51 verse 4. This is that reason which Ioshua vrgeth vnto Achan Iosh 7 verse 19. My sonne giue I pray thee glory to the Lord God of Israel and make confession vnto him and tell mee now what thou hast done hide it not from me Where we see he ioyneth giuing glory to God and making confession of sinne together so that the one cannot be separated from the other For sinne doth no more serue to the dishonouring of God then the sincere confession of sinnes serueth to the glorifying of his Name and as the committing of it causeth his Name to be blasphemed so the confessing of it causeth his Name to be honoured and magnified Such as cannot repent of their euill waies do by their hardnesse of heart and obstinacy of mind more dishonour and reproch the Name of GOD then by committing most greeuous sinnes For to settle the heart vppon wickednesse with a purpose to continue therein and so to oppose himselfe against grace against the calling and threatnings of God is no better then to accuse God of lying and iniustice Of lying whiles he calleth vs vnto him and denounceth his iudgements against vs. Of wrong and iniustice whiles he chastiseth vs for our sinnes and doth not spare vs. Vse 1 The doctrine being thus fully confirmed the vses arising from hence are to be learned And first it serueth to reproue sundry abuses of those that faile in the performance of this duty â—stre â— Among which enormities the corrupt practise of the Church of Rome is not the least who abuse this doctrine of confession and make it as an hooke to catch mens goods to know all mens secrets and consequently a meanes to enrich themselues and to empouerish others Hence it is that they teach auricular confession to bee necessary vnder the paine of damnation for euery one that receiueth the Sacrament of the body and blood of Christ immediately before it First they will haue all men confesse Against auricular confession and then they must heare Masse a fitte doore to such an house And what are their Priests for the most part to whom they send vs to make confession but ignorant persons not able to minister a word of comfort in due season Are wee to acknowledge all our sinnes vnto him that hath an eare to heare vs and not a tongue to instruct vs But many of their Cleargy are vnlearned and yet of greater learning then conscience so that men ought no more to reckon vp their sinnes to such confessors then in sicknesse to take counsell of one that is ignorant in physicke Wee haue shewed before that the Priest cannot properly pardon sinne forasmuch as he cannot pronounce pardon and forgiuenesse to any man except he be truely contrite and penitent before God But God onely and the party penitent know and vnderstand the contrition of the heart without which the dearest sellers and setters out of pardons dare not say that a sinner is pardoned For hypocrites may dissemble in their confessions and by their dissembling deceiue such as haue the quickest sight and the greatest knowledge and the deepest iudgement who by all their skill are not able to diue downe into the secrets of the soule If then God onely know the heart 1 King 8 39. and vnderstand the imagination of all thoughts of the children of men how can their Priests simply and absolutely take vpon them to forgiue sinnes seeing they are not able to iudge of the soundnesse and sincerity of the heart Neuerthelesse the consciences of these men are so seared and so senselesse that without any colour of truth or shew of godlinesse they are not ashamed to teach Allen of the power of Priesthood chap. 9. that the want of their popish penance will driue all men either to desperation or to security and presumption whereas the cleane contrary is an euident truth For the doctrine concerning that supposed and pretended Sacrament offereth manifest occasion both of presumption and of desperation as might be made plaine by many examples Of presumption in them that are carnally minded Of desperation in them that haue broken hearts and tender consciences Such as are secure it maketh them more secure and such as are too much cast downe already it driueth them directly toward the pit of hell For the one thinketh with himselfe that hee hath a very easie remedy for his sinnes and that hee need not to trouble himselfe much with them nor breake one houre of sleepe for them nor forbeare one iot of pleasure to be eased of them hee can quickly discharge them and easily disburden them into a Priests eare and thereby hath a pasport giuen him to commit sinne afresh the other The part of popish penance considering the impossibility of confession to be perfourmed and the vnsufficiency of the satisfaction enioyned which notwithstanding are made the parts of this counterfeit Sacrament can finde no comfort in the Priests absolution Obiect 1 But they obiect that after Christ was risen againe he sent out his Disciples and breathed vpon them saying Receiue yee the holy Ghost whose soeuer sinnes ye remit they are remitted vnto them and whosoeuers sinnes ye reteine they are reteined Iohn 20 22 23. I answer Answer they can neuer establish their shrift out of these words but doe plainely shew that either they want their eiesight or else they
their head and gouernour Iudg. 11.10 and that they would bee subiect vnto him The Lord be witnesse betweene vs if we do not according to thy words In like maner Iehoiada the Priest making Ioash king whoÌ„ he had preserued from the massacre executed against the blood royall and hidden sixe yeres in the house of the Lord tooke an oath of the captaines guard that they should obey the king whom he shewed vnto them 2 Kin. 2.11.4 Whereby we may conclude that Christian Princes may bind their subiects by an oath and that subiects may ought to swear to do all homage vnto their Princes so that it argueth a treacherous intent meaning in the Popish sort that refuse to take the oth of alleageance as if they meant to performe no duty to their lawfull Princes For all such as are the Popes subiects caÌ„not be true subiects if he that challengeth a supremacy be their Prince the Prince cannot be supreme Againe an oath may lawfully be taken to confirme a league and establish a couenant between man and man to assure those we deale with that we for our parts mean faithfully purpose to keep it inuiolable And we haue sundry examples heereof in holy Scripture Abraham entred into a league with Abimelech Gen. 21.23.24 26.21.29.31 and confirmed the same by oath For when Abimelech said Swear vnto me heere by God that thou wilt not deale falsely with me nor with my sonne c. he answered I will sweare The like is shewed afterward how Abimelech maketh a couenant with Isaac at Beer-sheba he said Let there be now an oath betwixt vs euen betwixt vs and thee and let vs make a couenant with thee that thou wilt doe vs no hurt as we haue not touched thee c. and they arose vp betimes in the morning and sware one to another The like agreement by oath passed betweene Iacob and Laban Gen. 31.53 So did Dauid and Ionathan make a faithful league betweene them and confirmed it with a solemne oath 1 Sam. 18.3 and 20.8 and 23.18 As then we may sweare to witnesse our alleageance to Princes so also we may for the confirmation of couenants betwixt others and our selues Thirdly it is lawfull to take an oath for the deciding of controuersies that arise betweene party and party which otherwise cannot be ended Some things are committed and conueyed away in such secret maner that they cannot possibly come to light but onely by an oath so that Magistrates are forced to put men to an oath to witnesse the trueth in the Name of God When one is found slaine in the field and it is not knowne who hath slaine him the Lord commandeth that the elders of that citie which are next vnto the slain man shall come into his presence and to say Be mercifull O Lord vnto thy people Israel whom thou hast redeemed and lay not innocent blood vnto their charge Deut. 21.8 So we shewed before out of the Epistle to the Hebrews that the end of an oath is the confirmation of a truth Woe therfore vnto them that vse it and feare not to take it for the confirmation of an vntruth Lastly we may lawfully swear to iustifie our religion and to bind our selues thereby vnto his worship When men grow cold and carelesse or stand wauering and halting betweene two opinions as if they knew not whether they should worship God or Baal we may strengthen our selues and confirme our hearts in the purity of religion as in the dayes of Asa they entred into a couenant to seeke the Lord God of their fathers 〈◊〉 15. â— 14. and â— 32. with all their heart and with all their soule that whosoeuer would not seeke the Lord God of Israel should be put to death whether small or great whether man or woman and they sware vnto the Lord with a loude voyce and with shouting and with trumpets and with cornets These are the chiefe ends of an oath and therefore in euery Christian Common-wealth it ought to haue place without which many euils would lie hidden and vnknowne many men would be hindred in their right and many good duties would be vnperformed It is a good duty to testifie our subiection to our Princes and Magistrates It is a good duty to giue assurance to men of our faithfulnesse in keeping couenants It is a good duty to end controuersies and thereby to become peacemakers It is a good duty to binde our selues not to start backe from our holy religion profession but to continue constant vnto the end all which are the benefits that proceede from an oath Lastly the adioyned properties of an oath â—roper â—f an oth are to be considered For as euery oath is not vnlawful so euery oath is not lawful therefore we are to marke what are lawful what vnlawfull Those are lawfull that disagree not with Gods word those are vnlawfull that are contrary to it The lawfull oathes are vndertakeÌ„ of such things as are true certenly known possible godly necessary profitable waighty and worthy so great a confirmation If these or any one of them be wanting the oath becommeth wicked if they concurre and meete together so that we be duly prepared therunto it ought to be performed On the other side if the matters vndertaken be false or vncertaine or vnknowne or vnpossible or vnprofitable or vnnecessary or wicked or friuolous and light the oath is vnlawfull and to performe it is to adde sinne to sinne as we noted before For he that sweareth to performe that which is false maketh God that is trueth witnesse of an vntruth he that taketh an oath oâ— vncertaine things sweareth with an euill conscience and considereth not what he doth neither regardeth the presence the power and punishment of God when he presumeth to make God a witnesse of the things which hee knoweth not whether they be trueth or vntrueth he that taketh an oath of any wicked thing maketh God to fauour and approoue that which he hath forbidden in his Law and is flatly contrary to himselfe whosoeuer taketh an oath of vnpossible things mocketh God and man to their faces forasmuch as hee cannot haue a purpose and resolution to performe that which he speaketh and sweareth He that taketh an oath lightly declareth that he hath no reuerence or feare of God before his eyes And this is a most certaine rule that whosoeuer commonly sweareth commonly forsweareth or at least will make no bones of it if he see any aduantage to come by it because he that maketh no coÌ„science of the one will not make any of the other Thus we haue handled the doctrine of oathes let vs now make conscience of them take heed we take not the Name of God in vaine He is iealous of his honor and glory let vs not abuse his patience Though he be slow to anger yet he is great in power and albeit he beare long forbeare much Nahum 1.3 yet he will
let vs goe the right way and cry to God we lift vp our voyce against them wheras we ought to lift vp our voyce vnto him who hath his eares open to heare our praiers and will blow away the storme and tempest by the blast of his mouth Thirdly doth God promise to right our cause and take vpon him our defence Then Vse 3 let vs do good for good and returne vnto him like for like let vs yeeld defence for defence and pleade his cause that hath pleaded ours For it is our duty to vndertake his defence whensoeuer his truth is gainsayed or his name euill-spoken of There is no man but is very carefull and circumspect to maintaine his owne name and credite in the world whensoeuer it is any way questioned ought wee not then much more to regard the vpholding and bearing vp the Name of God which is great and holy through all generations Heereunto doth Ioshua seeme to allude chap. 7 verse 9. complaining vnto God of the ouerthrow that the Israelites had receiued at the siege of At The Cananites and all the inhabitants of the Land shall heare of it and shall compasse vs and destroy our name out of the earth and what wilt thou doe vnto thy mighty Name He had greater care of Gods glory then he had of his owne and it went neerer vnto him to heare Gods Name dishonoured then to haue his owne destroyed out of the earth So it ought to be with vs let it not trouble vs to bee hated and maligned of the vnthankfull world and our honour with all contempt and disgrace laide in the dust but bee euermore ready to say Not vnto vs Lord not vnto vs but vnto thy Name giue the glory Psal 115.1 If we be to open our mouthes for our brethrē as we shall see more at large afterward when they are laden with scandals and reproches much more then ought wee to do this in Gods cause and for Gods glory Let vs not be ashamed of his truth lest he be ashamed of vs. Let vs confesse his Name before the sonnes of men and we shall be sure to be confessed before the sonnes of God If we acknowledge his truth he will acknowledge vs before the Angels and before his Father This Christ teacheth his Disciples Whosoeuer confesseth me before men him will I confesse also before my Father which is in heauen Math. 10 32. but whosoeuer shall deny me before men him will I also deny before my Father which is in heauen What a shame and reproch will this be vnto vs that God should defend our cause and we shrinke backe through feare to defend his Christ our Sauiour doth oftentimes take vpon him to defend his Disciples when they were assaulted and set vpon by the Pharisees and therefore no maruaile though he charge this vpon them so earnestly that they should not be ashamed of him and of his words in that adulterous and sinfull generation We must be all ready to say with the Apostle Rom. 1 16. I am not ashamed of the Gospel of Christ for it is the power of God vnto saluation to euery one that beleeueth He defendeth his Disciples being reprooued because they did not fast often which was the bodily exercise which the Pharisees so much practised Luke 18. and wherein they so much gloried Math. 9 14. Hee defendeth them beeing accused of the breach of the Sabbath when they were seene to plucke the eares of corne and eate them Math. 12 2 3. He defendeth them being charged to transgresse the tradition of the Elders in that they did not wash before they had eatē bread Mat. 15 2 3. Yea such was his great wonderful loue to those that followed him that when his owne credite was touched as well as theirs he seemeth to neglect his owne and maintaine theirs as we see Luke 7. When Christ was entertained in the house of one of the Pharisees a woman in the City which was a sinner knowing that he sate at meate brought an Alabaster box of oyntment and stood at his feete washing them with her teares Luke 7.39 wiping them with her haires kissing them with her lippes and annointing them with the oyntment but when the Pharisee which had bidden him saw it he spake within himselfe saying This man if hee were a Prophet would haue knowne who and what manner of woman this is that toucheth him for she is a sinner He conceiued hardly of Christ as well as of the woman and iudged wrongfully of him that he was no Prophet as well as of her that she was a sinner yea more corruptly of him then of her forasmuch as shee had beene so whereas he was not onely a Prophet but the Prince of Prophets yea the King of his Church Verse 47. yea the Sonne of God yet hee forbeareth to make any apology for himselfe wholly defendeth her telling him that her sinnes which are many are forgiuen her for shee loued much Hath the Lord Iesus this singular care of vs and shall not we be zealous of his glory Shall we suffer his name to be troden vnder foot and neuer offer to vphold it Shall euill men speake euill of his truth and we say nothing against them The Apostle Peter giueth this commandement Sanctifie the Lord God in your hearts and be ready alwaies to giue an answer to euery man that asketh you a reason of the hope that is in you with meekenesse and feare 1 Pet. chap. 3 verse 15. When the Apostles were charged to preach no more in the Name of Iesus Christ Peter and Iohn answered and saide vnto them Whether it bee right in the sight of God to hearken vnto you more then vnto God iudge yee for we cannot but speake the things which we haue seene and heard Acts 4 19. Woe then vnto those that see and heare God notoriously dishonoured and yet will neither heare it nor see it they make a law against themselues and shall taste of the same measure measured vnto them againe they shall be censured of others when they shall haue none to defend their causes This they will iudge to be an iniury to themselues and yet cannot perceiue the iniquity which they commit against God If then they will haue GOD shew this mercy to them in making their innocency knowne let them performe this duty to him in pleading his cause when his truth is euilly spoken off or any way ouerborne Vse 4 Fourthly forasmuch as this is the mercifull dealing of GOD toward vs and our good name when it is impeached that he will make the truth to be knowne let vs acknowledge this blessing and giue him the praise of it This also is another duty that wee are put in minde off to be performed vnto him For as we are bound in regard of our owne good to pray vnto him to make manifest the secrets of our hearts and to bring to the light the truth that is hidden so whensoeuer we haue found
Cretes Arabians they spake in their owne tongues the wonderfull workes of God Acts 2 11 41. and 4 4. and 8 37. and 9 36. and 10 44. and 13 12 43 48. and 16 14 34. and 17 4 11 12 34. and 18 8. and 19 18. And how can the word but be effectuall if Reason 1 we consider the titles giuen vnto it It is the strong arme of God to pull vs vnto himselfe Esay 53 1. It is as an hammer to strike our stony hearts in peeces and as a deuouring fire to burne vp and consume to ashes our corruptions as straw and stubble Ier. 23 29. It is as the raine and snow that come downe frō heauen and returne not thither but water the earth and make it bud and bring foorth that it may giue seede to the sower and bread to the eater Esay 55 10 11. It is the key of the Kingdome of heauen Math. 16 19. It is a fan in the hand of God Mat. 3 12. It is as a draw-net cast into the sea and gathereth of euery kinde Math. 13 47. Lastly it is called the Gospel of the Kingdome Math. 9 35 because it teacheth the way that leadeth to euerlasting life Secondly the Ministers are labourers together with God when they preach he preacheth when they instruct he instructeth whē they comfort it is he that comforteth when they threaten it is he that threatneth they are no other but the mouth of God and the messengers of GOD sent out to speake his word 1 Cor. 3 9. They then as workers together with him beseech vs that we receiue not the grace of God in vaine 2 Cor. 6 1. For how can we doubt but that God will blesse his owne ordinance Thirdly when Christ Iesus ascended and led captiuity captiue he gaue gifts to the Ministery Eph. 4 8. It is he that putteth heauenly treasures in earthly vessels that the excellency of the power might be of God and not of any man 2 Cor. 4 7. Vse 1 This efficacy of the Ministery and of euery part of it serueth to many vses First it reproueth such as long to be gone out of the house of God such as thinke the time lost and ill spent that is spent in hearing the word such as so set their mindes and affections vppon worldly things that they cannot tarry abide in the church vntill the blessing be pronounced the assembly be dismissed wherby they depriue themselues indeed of the blessing of God of whom we may speake with the Prophet Psal 109 17. As he delighted not in blessing so it shall be farre from him It is the order and ordinance that God hath appointed in the Church that we should begin and ende the exercises of our religion together For as God is the God of good order so the Church which is the house of GOD is the place of good order and therefore all the children of the Church must submit themselues to the rules of order and decency Vse 2 Secondly it should be a forcible meanes to stir vs vp to diuers and sundry duties First it directeth vs to go to God and to craue of him to worke by his owne ordinance the saluation of his people We must pray vnto him that is the Lord of the haruest to blesse his word and to open the harts of those that heare it to attend vnto it and to imbrace it Secondly it serueth to worke in vs diligence and fidelity knowing that we must giue an account to the great shepheard of the sheepe We are heereby encouraged to preach the word in season out of season considering that God hath promised to be with vs to stand by vs to assist vs and defend vs. Thirdly we must labour to preach with zeale with boldnes and with power and with authority not carelesly or coldly or faintly remembring that wee speake in his Name that sent vs and put vs in his seruice alwaies studying to shew our selues workemen that need not bee ashamed rightly diuiding the word of truth 2 Tim. 2 15. Forasmuch as his blessing doth accompany the faithfull deliuerance thereof The word is euermore effectuall in it selfe 〈◊〉 12. and mighty in operation sharper thē any two edged sword piercing euen to the diuiding asunder of soule and spirit and of the ioynts and marrow and is a discerner of the thoughts and intents of the heart let vs not therefore by our negligence dull the edge of it or blunt the point of it nor be afraid to cut the sinewes of sinne with it but speake it as it ought to be spoken Thirdly from hence the people receiue diuers Vse 3 instructions First it worthily challengeth from them reuerence to esteeme them that preach the word as the Ministers of Christ to account their steps beautifull for their message and Ministery sake The feete of the Prophets of God that brought the people glad tidings of a temporall deliuerance from bodily captiuity were very beautifull Esay 52 7. How much more respected ought the Ministers of the Gospel to bee Nah. 1.15 that bring glad tydings of a better deliuerance euen from spirituall captiuity and slauery vnder spirituall enemies to our soules and to our saluation Rō 10 15. This bondage is greater more greeuous then to lye vnder the bondage of all tyrants persecuters Secondly we must yeelde attention to the word of exhortation and not despise Prophesie 1 Thess 5 20. This is the principall meanes ordained for our conuersion and for our confirmation and continuance in the truth For the preaching of the word is necessary not onely to bring vs to the knowledge of the Gospel when we were ignorant and to worke in vs the grace of faith when we did not beleeue but when we are once borne anew to make vs grow thereby to a full strength and stature and to establish vs in the knowne truth Rom. 1 11. Eph. 4 12 13. 1 Pet. 2 2 and 2 Pet. 1 12 13. And wee are taught that Prophesie serueth for them that beleeue and not onely for them that doe not beleeue 1 Cor. 14 22. Lastly we must be content to submit our selues to the word and to be willing to haue it applied vnto our consciences whether it be by exhortations or by reproofes or by threatnings or by comforts For what shall a salue do be it neuer so precious if it be not laide to the sore or what can the medicine auaile if it be not applied to the disease Let vs neuer looke to finde the efficacy of the word in our soules except we desire to feele the working and power of it beeing spread vpon our hearts Lastly we must yeeld obedience to that which we haue heard It is said of the Apostles when they were sent forth into all Nations Mar. 16 20. that they went foorth and preached euery where the Lord wrought with them if then we be dooers of the word not hearers onely then the Lord worketh with his Ministers nay
foundation The lampes vnder the law burned only in the night therefore the Papists haue no warrant to set them vp in the day time True it is Doway-Translators slubber ouer the matter in their annotations vpon Exodus and Samuel and tell vs that God would not haue darkenesse in his Tabernacle by day nor night but this is a weake and vngrounded assertion contrary to the Scripture as hath bin shewed and may also farther be shewed oâ—t of Exod. 27 21. The truth is that these noone-day Taper lights in honour of the liuing or of the dead Danae respons ad 7. Contro cap. 4. are a meere heathenish superstition as it appeareth out of the history of Herodian lib. 1. And from hence as also many other toyes did crept into the Church and therefore Hierome saith aduers vigilant Cereos clara luce non accendimus we do not light candles in the day time But we haue some reason to beare with them For to what end do they vse it in the day time but to make manifest their blindnesse ignorance Their religion is a darke and obscure religion compacted altogether of many blinde doctrines and therefore they would haue some light of their candles though they haue none of their doctrine The vse of a lanthorne and light is in a darke night There is no man in his right wits will carry a candle when the Sun shineth cleerely and brightly Durandus a great patrone of these superstitions can finde out nothing in the word written to iustifie defend these wax-candles therefore is constrained to establish them vpon the rotten decrees of Zosimus and Theodorus Enchirid. lib. 6. cap. 80 If any obiect that the Christians vsed lights lampes in their meetings I answer their meetings were in the night time for feare of their enemies For while the Church was in persecution they could not safely assemble in the day time and therefore they vsed those lights of necessity to remedy the darknesse of the night Acts 20 8. but when we haue free liberty choise of time place for the exercises of our religion that practise is not to be brought into imitation Vse 2 Againe it reproueth them that hold the Scriptures to be so darke and difficult that it is dangerous for the people to meddle with them lest they fall by them into errors heresies But we heare that the Scriptures are a lampe as a candle set vpon the table and as a Beacon kindled to shew light farre and neere What then Can the light be darknesse surely no more then the darknesse can bee light And if they be darke it followeth that either the holy Ghost could not expresse his minde and meaning more cleerely and euidently or else he would not To say hee could not is blasphemy and maketh him a weake and impotent God to say he would not were to make him an enuious God as if he did enuy the good of his Church But whatsoeuer was written afore time was written for our instruction Rom. 15 4. 2 Tim. 3 16. therfore God euery where commandeth that they should be read and heard of all high and low rich poore men and women old and young Deut. 6 9. 17 18. 31 11. Iosh 1 8. Esay 8 20. He wil haue all sorts of persons come to the knowledge of the truth that they may be saued 2 Pet. 3 9. 2 Tim. 2 25. But how shall they come to repentance and to the knowledge of the truth without the Scriptures Euery member of the Church must haue them dwell richly in them Col. 3 16. All are commanded to search them Ioh. 5 39. The men of Berea are commended for it Acts 17 11. so is the Eunuch who while he sate in his Chariot read them Acts 8 30. They also are reproued that were vnskilfull in them and slow of heart to beleeue them They are able to make vs wise vnto saluation Out of them as from an armory Math 22 29. Luke 24.25 Eph 6 16 17. Math. 4 4. 22 31 29. we must draw weapons against Satan and his instruments both defensiue and offensiue Christ and his Apostles vsed these weapons to beate downe all impiety and heresie whereas the ignorance of them is the cause of errour This armour artillery must all men procure and no man be denied to draw this sword that is a soldier of Iesus Christ From hence therefore is reproued the errour in opinion and weaknesse of iudgment resting in the common sort they perswade themselues that the knowledge of theÌ„ belongeth not to them but to the Ministers and to the learned because they take them to be so darke and themselues so simple that they are as a deepe well and they haue nothing to draw nay that it is dangerous for them to meddle with them as if they were a rocke at which they might suffer shipwracke But this is nothing so Let all such marke that they are as a light shining in the night of this present world to shew vs the right way and to leade vs a sure way forward to the end of our faith True it is we shall haue no need of it when once we come to our iournies end For as men wheÌ„ they are come to their lodging resting place require no more the helpe of the lanthorne so shal it be with vs when the daies of our passage and pilgrimage are ended and we be come to the heauenly Ierusalem we shall no more want this ministeriall light the Lord shall be the light of that City Reuel 21 2â— 1 Cor. 13.8 there shall bee no need of the Sun or Moone there to shine in it then Prophesie shall faile tongues shall ceasse and knowledge shall vanish away Furthermore we must know that the Scriptures are not hard and hidden in the fundamentall points but all things necessary to saluatioÌ„ are easie to them that will vnderstand Deu. 30 11 Rom. 10 â— â— They are like to the holy waters that issued out froÌ„ vnder the threshold of the house Eze. 47 1 which were first vp to the ankles v. 3. then vp to the loynes v. 4. which afterward became as a riuer that could not be passed ouer v. 5. In them is strong meat for men and milke for babes and children In them the Elephant may swim and the Lambe may wade No man must therfore be discouraged from searching the Scriptures which do giue vnderstanding euen to the simple Prou 1 4. Psal 119 3. and knowledge and discretion to the young man he may learne by them to reforme his waies and to know how to feare the Lord. But are not many things hard in them Doth not Peter say of Pauls Epistles that they are hard 2 Pet. 3 1â— I answer he speaketh not of the hardnes of the Epistles as appeareth by the change of the gender but that in the Epistles are many mystical points and matters of faith rather then of reason
all parents to teach their children Eph. 6 4. of Masters to bring vp their seruants in the nurture and admonition of the Lord as Abraham and Cornelius did This is a notable meanes to keep to maintaine and to defend the truth As for those that will not teach the truth to theÌ„ that are in their houses they are the diuels Prophets who is the father of error ignorance Such fathers and such masters are the cheefe meanes of the decay and decreasing of religion piety faith and righteousnesse Secondly we maintaine the truth and make it knowne by open confession and profession thereof Euery man must opeÌ„ his mouth in Gods cause when the gates of hell are opened against it and wee must earnestly stand for it and constantly beare witnesse vnto it whensoeuer it is oppugned and resisted The Apostle chargeth to Sanctifie the Lord God in our hearts be ready alwaies to giue an account and answer to euerie man that asketh vs a reason of the hope that is in vs 1 Peter 3 15. with meekenesse and feare Thus did the holie Martyrs at their death witnesse a good confession and thereby draw many to a loue and embracing of that truth for which they suffered If we be bold to confesse the Lord Iesus and his Gospell He will not be ashamed of vs in his kingdome but confesse vs before his father Mat. 10 32 33. Thirdly we must leade an holy and sanctified life and giue a good example vnto those among whom we liue An vnblameable and vnreprooueable conuersation is a great meanes to cause others to embrace godlinesse when we are carefull to adorne the Gospell of Christ with a good life whereas otherwise we cause the enemies of God to blaspheme the name of God and to speake euill of the truth Therefore the Apostle willeth vs to be blamelesse and harmlesse the sonnes of God Philip. 2 15. without rebuke in the midst of a crooked and peruerse nation among whom we must shine as lights in the world holding forth the word of life Lastly we must maintaine his truth by the armour of prayer desiring God to make an open way and free passage for his owne ordinance and also to send forth painfull plentifull Labourers into his haruest to gather his corne together and to withstand all false doctrines and heresies This doeth Christ command Math. 9.38 This doe the Apostles practise Actes 4 30. God hath in great mercie vouchsafed his word vnto vs it is our dutie to seeke to vphold and maintain it that so it may be continued vnto vs and our posterity for euer Let vs therefore practise these few points and be carefull to practise instruction confession and inuocation Thus we shall shew our loue to the truth a minde ready to receiue it a memory ready to retaine it and an heart ready to practise it 5 And the Lord spake vnto Moses saying 6 Take the Leuites from among the Children of Israel and cleanse them 7 And thus shalt thou do vnto them c. The second part of the Chapter followeth concerning the Leuites wherein obserue two things First the separation of them from the rest of the people secondly a limitation of time by the speciall commandement of God for the entering into their office Their separation or setting apart for the ministration in the Tabernacle offereth vnto vs the commaÌ„dement of God and the obedience of Moses and Aaron and the whole congregation performed to the commandement of God Their separation is noted by many particular circumstances they must be clensed with water of purifying their garments must be washed their flesh must be shaued Verse 7. they must take one yong Bullocke for a meate offering and another for a sinne offering verse 8. And Aaron must offer them verse 12. the hands of the Elders must be imposed on them v. 9 10. and they must be offered before the Lord ver 11 13. Where we see that such as are appointed to handle the holy things of God must be washed and clensed with holy water It is very meete and conuenient that they should approach thereunto with pure hands euen in respect of outward cleannesse Exod. 25 31. But heereby is another thing meant Namely that the Ministers and generally al others that draw neere to God in performance of any dutie â—â—â—â—rine must bee clensed and washed â—inisters 〈◊〉 other â—â—aw 〈◊〉 to God 〈◊〉 â—e clenâ—â— they must haue cleane hearts cleane affections cleane workes whensoeuer they come into his presence This was figured out to Moses Exod. 3. when hee was about to draw neere to see the burning bush the Lord saide Put off thy shoes for the ground wheron thou standest is holy grouÌ„d Salomon willeth vs to take heed to our foote when we enter into the house of God Eccl. 5 1. When we go about to pray we must lift vp pure and holy hands 1 Tim. 2 8. When wee come to the Sacraments we are willed to examine our selues and so eate of that bread drinke of that cup 1 Cor. 11 28. Whensoeuer we present our selues in the Congregation to heare the word we must lay apart all filthines and superfluity of naughtinesse and receyue with meeknesse the engrafted word which is able to saue our soules Iames 1 21. Wee must cast off all malice and all guile and hypocrisies enuies and euill speakings that so we may grow by the milke of the word 1 Pet. 2.1.2 This we ought to do the rather First because Reason 1 God is present euery where Mat. 18. His eye is vpon all his suppliants that pray vnto him vpon all his guests that come to the table vpon all men that heare his voice Mat. 22.11 He taketh a view and surueigh of such as preasse into his presence Zeph. 1 12. That he may giue to euerie man according to his works If we search not our hearts he wil search them if we iudge not our selues he will iudge vs 1 Cor. 11. His eie is vpon vs to approue of vs if we do well to reiect vs if we do euill as the examples of Caine and Abel shew Secondly without this inward sanctification all our exercises of Religion are reiected and therefore we are willed when we come before the Lord To wash vs and make vs cleane to put away the euill of our doings Esay 1 16. Vse 1 This reproueth all such as offer to perform diuine duties to almighty God without meditation or preparation such as rush violently into Gods presence without due reuerence and regard Math. 22. as he did that came to the feast without his wedding garment There was but one such guest yet the Lord soone espied him and called him out If there be but one such in an assembly he cannot escape the all-seeing eye of God who hath also a reuenging eye that cannot see his honor and glorie defaced Who wold presume or dare to come into the presence of an earthly Prince in an vnseemely
pleaseth God to preserue life by very weake meanes to shew that man liueth not by bread onely so is it in the famine of spirituall things In the dayes of Ahab when the Temple was forsaken by the ten tribes and idolatry was erected in Israel the altars digged downe and the Prophets slaine yet God reserued seuen thousand that neuer bowed the knee to Baal 1 King 19.18 Rom. 11.4 There were very few labourers in the daies of Christ among the Iewes ignorance had couered the land that they were as sheep without a shepheard Matth. 9 3â— and yet in those barren times when the seede of the word was thinly sowen there was a plentifull haruest ready to be gathered for loe the fields were white vnto the haruest Ioh. 4.35 Thus doth God blesse what meanes soeuer it shall please him to vse let them be neuer so weake in themselues and little in our eyes yet they shall haue force and strength enough when he will imploy them which serueth as a great comfort to those that haue not the best meanes to bring them to faith and repentance Use 3 Lastly we must take heed we put not slight and vnnecessary excuses for vrgent and necessary causes They that were bidden to the wedding pleaded by way of excuse for themselues I haue hyred a farme I haue bought fiue yoke of oxen I haue married a wife I cannot come Luke 14.18 Matth. 22.5 Many in our dayes would account these good excuses honest pretences lawful defences indeed it cannot be denyed but they iustifie them by their owne practises â—â—k 16.51 as Ierusalem did Samaria For they goe further in their wicked wayes and account it a sufficient colour to warrant their absence from Gods ordinance saying I haue a bargaine to make I haue worke to take I am bidden to a feast I must goe speake with such a man it is rainy weather there is an yeueall at the next Parish I must walke about my ground to see my corne and cattell I am otherwise busie and therefore I cannot come Others that thinke themselues more wise yet shew themselues more wicked because they pretend greater loue to the truth and liking to Religion then the other they can reade good Sermons and vse good prayers at home and therefore what need they come Let all these take heed to bind them together in one bundle lest it be said vnto them heereafter as it was said to such as made such like slight and sleeulesse excuses that none of those that were bidden should taste of that Supper Necessary causes of absence are such as require present doing that could not be dispatched before neither can be put off vntill afterward Heat and colde raine and shine hunger and thirst pouerty of estate or tediousnes of iourney could not keepe the people of God from the Passeouer Psal 84.6 They goe from strength to strength euery one of them in Sion appeareth before God These can excuse no man to his Prince no not to the ordinary iudge and iustice When a man is cited and summoned by word or writ to appeare at the barre of an earthly iudge will it be taken for currant answer to say O sir I was willing and desirous to appeare but it was hote weather or cold weather or rainy weather wil such friuolous and fruitlesse excuses be admitted and shall wee think that the king of kings and the iudge of iudges will receiue them at such times as hee summoneth vs to appeare before his presence Let vs not therefore offer and performe lesse duty and seruice vnto God then we do vnto men nor suppose that God will content himselfe with lesse attendance then man doth Ver 10. If any of you or of your posterity shall be vncleane by reason of a dead body Heere is another cause of being kept from the Passeouer â—â—â—n â—â—dâ—â—â—â—â—â— offenâ—â—â—â—â—ght tâ—â—â—â—ed 〈◊〉 the comâ—â—n to wit vncleannesse The doctrine â—â—ctrine is that open offenders and impenitent persons ought not to haue any accesse to the Lords Table but are to be kept from it as vncleane birdes from the Sacrifice A stranger vncircumcised had nothing to doe with the Passeouer Exod. 12.48 The incestuous person was excommunicated from the Church and the priuiledges of it 1 Cor. 5. as Caine was from the face of God Gen. 4. When Adam had sinned against God and eaten of the forbidden fruite he was put out of the gaâ—den that he might not eate of the fruite of the tree of life Gen. 3.22 23 24. this was as a Sacrament vnto him of life so long as he continued in obedience The Sacraments are holy things but holy things must not be giuen to dogges the Sacraments are precious pearles but pearls must not be cast before swine Now obstinate offenders and notorious sinners are dogges and swine The reasons are as Christ saith they will Reason 1 trample them vnder their feet Matt. 7.6 they place no holinesse in them they do not esteem them as any pearles or value them at any rate Hence it is that the Prophet saith If any that is vncleane by a dead body touch any of these it shall be vncleane Hag. 2.13 if then the person be defiled he defileth whatsoeuer he toucheth the holines of the sacrifice cannot make him holy but the wickednesse of the person shall make the sacrifice vnholy Againe such as come to the Lords Supper must shew the Lords death till he come 1 Cor. 11.26 That is he must publish with praise and thanksgiuing vnto God the memoriall of the greatest wonder and mystery that euer fell out in the world to wit the propitiatory sacrifice and precious death of the eternall Son of God But this can neuer be done by a wicked man Praise in the mouth of a foole is not comely nor commendable neither God will accept of them any such sacrifice Thirdly they are guilty of the body and blood of Christ and therfore it must needs be a feareful wickednesse to come in such a wretched and prophane manner 1 Corinth 11.27 They are despisers of the most precious thing in the world Heb. 10.29 They tread vnder foot the Sonne of God and account the blood of the New Testament a prophane thing which caused the Angels of God the whole frame of nature in heauen and earth to wonder at it and to be dismayed at the death of the Sonne of God contemned by these wicked wretches No sinne murther incest treason comparable to this sinne Fourthly they haue no fellowship with the Church in these holy things there is no communion betweene light and darkenesse betweene righteousnesse and vnrighteousnesse and therefore Simon Peter said to Simon Magus Thou hast neither part nor fellowship in this businesse Acts 8.21 Such therefore as are scandalous prophane are to be separated by the Church from others as â—â—ule and filthy beasts are to be kept from faire springs lest with their feet they defile the water Lastly the seale belongeth to
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
nothing in the world shold trouble vs more then that the law is transgressed God is offended Dauid was not in person stricken with the pestilence thogh it did destroy at noon day and thousands fell at his right hand ten thousaÌ„ds at his left neither came it neere him yet he was no lesse humbled grieued in his soule 〈…〉 21. 〈…〉 â—g 20.6 〈…〉 â—o 32.25 then if his body had beene stricken with many running sores Hezekiah had an expresse promise from God of adding fifteene yeares vnto his dayes and when his heart was lifted vp glorying in his riches and treasures in his siluer and gold in his armour and ointments in his spices and iewels which he had shewed to the messengers of the king of Babylon the Lord threatned that in his sons dayes all those precious things should be caried to Babylon so that he had peace and truth in his daies 〈…〉 39.8 â—o 32.26 yet he humbled himselfe for the pride of his heart both he and the inhabitants of Ierusalem The reasons are plaine for first this is a Reason 1 signe of true humiliation repentance when we can mourne for sinne being free from the least touch of punishment it is a plaine token that we are touched with a conscience for sin it selfe If only we be cast downe for sin when Gods wrath lieth vpon vs we rather complain of the punishment then cry out for the sin Secondly Reason 2 sin is able to separate betweene God and vs whereby he is dishonoured and what ought to enter deeper vnto vs then to consider how God is dishonoured We may from hence lawfully and truely Vse 1 pronounce a fearefull woe vnto them that are no way humbled when the hand of God lyeth vpon them and writeth bitter things against them doubtlesse we need craue no pardon if we affirme constantly confidently that they are desperate sinners They feare neither God nor man nor hell nor death nor damnation it selfe Esay 1.6 They haue beene stricken from the soale of the foot euen vnto the head there is no soundnes in them but wounds and bruises putrifying sores yet they will not know nor vnderstand the hand that hath stricken them Thus doth the Lord complain by the Prophet that he hath giuen them cleannesse of teeth in all their cities Amos 4.6.7.9.10 11. and want of bread in all their places yet they had not returned vnto him he had withholden the raine from them and yet they returned not vnto him he had smitten them with blasting and mildew yet they returned not vnto him he had sent among them the pestilence after the manner of Egypt and ouerthrew some of them as God ouerthrew Sodome and Gomorrha and yet they returned not vnto him Thus did they run on from euill to worse filled vp the measure of their sins that they could not be reclaimed by any punishments though neuer so greeuous I will propound one famous or rather infamous example to this purpose very remarkable in the Scriptures and that is of Ahaz the Lord brought great affliction vpon him but he sought to the king of Assyria who helped him not but not to the Lord who could haue helped 2 Chro. 28.22 in the time of his distresse he did trespasse yet more against the Lord. This was king Ahaz Woe vnto vs if it be so with vs woe bee vnto vs if his iudgements doe not soften vs but harden vs not better vs but make vs worse The fire purifieth the gold maketh it more perfect but the drosse and refuse it maketh worse then it was before So is it with impenitent persons and all the reprobate whom the Lord will in the end sweep away as dung from the earth Secondly it is our duty to walke in obedience Vse 2 to God principally because he commandeth it not for reward sake chiefly for so doe hirelings who if once the hire ceasse wil work no longer We must be obedient for loue to God his law But is it not lawful to do good in hope of reward Obiect to propound to our selus that end It is lawfull â—nswer Heb. 11.26 but that must not be the chiefe and principal end Moses had respect to the recompence of the reward wherby he did shake off all drowsinesse encourage himselfe in well doing and quicken his zeale in the seruice of God and his people neuerthelesse he had other maine ends that he aimed at The loue of God must constrain vs his coÌ„mandement bear sway in our hearts far aboue all rewards So doth Paul encourage himselfe to preach the Gospel because hee should haue a reward if he did it willingly and a feareful woe hung ouer his head is he did it not 1 Cor. 9.16 17. howbeit in another place he telleth vs that the loue of God constrained him 2 Cor. 5.14 And the Apostle Peter stirreth vp the Elders of the Church to feede the flocke because when the chiefe Shepheard shall appeare they shall receiue a crowne of glory that fadeth not away 1 Pet. 5.4 yet himself was stirred vp by Christ our Sauiour to feed his sheepe and lambes if he loued him Ioh. 21.15 16. So then we must labour to do good though we see no reward euen in conscience of our duty to God And it is lawfull to abstaine from sinne for feare of punishment but chiefly because the righteous God hateth it and the iust Iudge condemneth it Vse 3 Lastly let vs hereby examine our selues what account we make of sinne whether it be greeuous vnto vs as it is sinne or not If it be we may comfort our selues that we haue receiued grace to humble our selues before the crosse commeth for then it is a free and voluntary humiliation If wee leaue sinne because sinne leaueth vs because we cannot follow after it because we must leaue the world because we grow weary of it because it bringeth shame and reproch because we waxe old and our youthfull yeeres are spent this repentance is not thanke-worthy but falleth out sildome to be true repentance This is a forced and constrained repentance and consequently oftentimes vnsound seeldome sincere If we yeeld obedience for conscience sake it is a token of sincerity We see the example of Peter after he had fearefully denyed his master and sworne that he neuer knew the man it pleased the Lord of life graciously to looke vpon him with an eye of mercy and to restore him by the spirit of meeknesse he had no punishment vpon him yet he went out of that place and separated himselfe from that vngodly crue and wept bitterly Matt. 26 75. Happy are we if we can doe the like This humiliation shall bring peace and comfort at the last It is a true note that we haue learned to know sinne â—f our souls can mourn in secret wheÌ„ we are in health peace at liberty and in prosperity it is a great mercy of God vouchsafed vnto vs and his Name
the multitude when he was dishonoured by others We learne hereby Doctrine God hath euer had some witnesses of his truth that God hath alwayes had some witnesses of his truth in all ages euen wheÌ„ it hath beene most of al oppugned and resisted as Reuel 11 4. Ier. 38 8 9. Luke 7 35. Wisedom is iustified of her children when others regard it not Nicodemus stoode vp and defended the cause of Christ when the Pharisies sought to condemne him Iohn 7 35. When the whole multitude had condemned Christ the penitent theef vpon the crosse confessed him to be the Lord of life Luke 23 42. and when they sate in councel vpon him to put him to death and gaue full consent to make him away Ioseph a good man and a iust consented not to the counsell and deede of them Luke 23 50 51. And how can it be otherwise For the truth Reason 1 shall neuer decay from the earth but be spread abroad from place to place and from generation to generation for euer Psal 119 89. We perish and decay for all flesh is as grasse and all the glory of man is as the flower of the fielde but the word of the Lord abideth for euer 1. Pet. 1 24. God will haue this neuer to dye or decay neuer to wither or to be worne away Secondly hee hath the hearts of all men in his owne hand to turne them and change them at Reason 2 his pleasure as we see in Paul who persecuted the church and bound them in chaines which called vpon the name of Christ but the Lord sodainly appeared vnto him when the poore sheepe were neere to the shambles conuerted him and appointed him a witnesse of his truth To beare his name vnto the Gentiles and Kings and the children of Israel Acts 9 15. So sayeth Christ Luke 19 40. I tell you if these should holde their peace the stones would cry and therefore he can neuer be without some witnes to maintaine and defend his truth This teacheth vs that God is most glorious Vse 1 and powerfull he is a most mighty God and will be knowne in the earth Psal 8 1 2. with Math. 21 15. Acts 14 17. He chooseth manie times instruments in the eyes of the world vnfit and vnable for to accomplish any great worke that the power and praise may bee giuen to him We see how he worketh for the most part contrarie to the manner of men that the opinion of our owne excellency shold not ouershadow his power In war he saueth with few in the saluation of the soule which is one of the greatest workes he worketh by weake instruments and putteth his grace in earthen vessels that the excellency of the power might be of God and not of vs euen as he commanded the light to shine out of darkenes 2 Cor. 4 6 7. So that wee may conclude with the Psalmist O Lord our Lord how excellent is thy name in all the earth Who hast set thy glory aboue the heauens c. Psal 8 1 2. Mat. 21 15. Vse 2 Secondly great and mighty is his truth preuaileth he hath alwaies had a church vpon the face of the earth and he neuer forsaketh it though multitudes conspire against it and swarmes of enemies set vppe lies yet it shall haue the vpper hand at last This is easie to be shewed in the middest of darknesse when the foggy mistes of popery had corrupted the aire and ouer-shadowed the truth yet God euermore raised vp some one or other that crossed opposed the strong faction that was maintained in the church of Rome Thisf were not hard to shew in many particulars touching the Canon of the Scriptures touching the sufficiency of the Scriptures touching the reall presence and transubstantiation touching the supremacie of the byshop of Rome and the infallibility of his iudgement touching Pardons and Indulgences and many other points which were neuer generally receiued no not in the Church of Rome The doctrine of Antichrist hath beene reprooued in all times by sundrie persons euen in the greatest darkenesse of the night of superstition for as it grew vp by little and little so was it resisted openly euidently to which purpose I could produce infinite testimonies which a man may reade at large in Catalogo testium veritatis set forth by Illyricus Vse 3 Thirdly be not discouraged when the truth is oppressed because God is able to maintain it and raiseth vp his enemies oftentimes to defend it and to speake for it and the professors and preachers of it Acts 5 34. He maketh the weake strong and the fearefull to be bolde in his cause so at the passion of Christ when all forsooke him euen his own disciples he opened the mouth of the theefe as we noted before vpon the crosse to confesse him as his Sauiour and Redeemer that was able to bestow vpon him the kingdome of heauen Luke 23. He will neuer want hearts to beleeue in him who can change the heart neyther mouthes to confesse him who out of the mouthes of babes and sucklings hath perfected his owne praise Againe obserue that he saw what the greatest number of the spies and searchers out of the Land hath reported yet he is so farre from ioyning with them that hee maketh it plaine and apparent that they should be well able to ouercome all their enemies The Doctrine from hence is this Doctrine â—he euil of oâ—â—ers yea alâ—â—ough the◠〈◊〉 many may 〈◊〉 be followâ— of vs. The euill of others yea although they be many should not be imitated and followed of vs. We may not follow the example of euill men that go before vs in euil We see this in Micaiah an holy prophet when the Messenger sent vnto him bad him to say as the rest had saide and to flatter the King Let thy word I pray thee be like the word of one of them which declare good to the King 1 King 22 12 13 He refused to assent vnto it but saide As the Lord liueth what the Lord saith vnto mee that will I speake verse 14 So Ezek. 20. ver 18. Walke ye not in the statutes of your Fathers and keepe my iudgements Math. 23 6 7. Noah his family were iust in that vniust generation when the whole worlde had corrupted their wayes and the whole earth was filled with crueltie Gen. 6. Eliah was alone when idolatry had gotten the vpper hand in Israel 1. Kings 19 verse 10. 1 Cor. 10 6. The Reasons Whatsoeuer is in it selfe euill and vnlawful Reason 1 cannot bee made good and lawfull by anie example nor by many examples It cannot be warranted by the law of man much lesse by the law the pure law of God himselfe Secondly no greatnesse no companie no Reason 2 multitude can saue a man from iudgements due to the least sinne for though hand ioyne in hand the wicked shall not go vnpunished Pro. 5. and 11 21. If we could couer our selues vnder the might of
or greeke sentences which a slender scholler in the Grammar schoole may quickly do whereas they ought to labour and striue to profite the meanest of their hearers in which number the greatest part are I haue heard many iudicious hearers many times complaine that the producing of forreigne testimonies and the speaking of strange tongues much hindereth attention and disturbeth the memory they haue so much variety of sauce set before them that they forget to taste and eate of the meate But our doctrine must put vs in minde that the Minister must haue a care of euery part of his flocke The heathen Oratour pronounceth that they are worthily laughed to scorne that vse such words Cicer. offic li. 1. as that they are not vnderstood Curandum est vt sermone eo vtamur qui notus est nobis ne vt quidam Graeca verba incultantes iure optimo irrideamur Hee wrote this to him that vnderstood the Greeke but because hee wrote it for the vse of others also he abstaineth from intermingling of vnknowne words And in another place hee saith Cicer. Tuscul quaest lib. 1. he disliked as much the speaking of greeke among latine as the speaking of latine among greeke So should we account it as vnfit and vnseemely to speake latine in an english Sermon as to speake english in a latine Sermon Thus the Gentiles that knew not the true God yet by the light or naturall reason amended by the helpe of art and learning knew the inconuenience and incongruity of this medly and therefore we should take notice of it Againe it reprooueth such Ministers as are ignorant that cannot are idle that will not teach the people as also Non residents that neuer come among theÌ„ for their good but for their goods not to teach the truth but to receiue their tithes these doe indeed take care of none whereas they should take care of euery one Secondly let the Ministers labour to practise Vse 2 this duty to shew their care as of the whole so also of euery part Doubtlesse they haue not performed loue to Christ that haue not care of his lambes as well as of his sheepe of the feeble as well as of the strong of the small as well as of the great and do not seek to be profitable euen to the meanest and the simplest Little children must haue the bread broken vnto them and cut into little peeces for them that they may eate it if an whole or hard loafe should be set before them they might rise vp an hungred as they sate downe and we might iustly bee thought to desire to starue them rather then to feed them So ought the Minister to studie to shew himselfe approoued vnto God a workeman that needeth not to be ashamed rightly diuiding the word of truth 2 Tim. 2 verse 15. A Physition that dealeth with his patient hath not onely a care of the whole body in generall but he applyeth his physicke to euery particular as he seeth it in his discretion to haue need so he that is a spirituall Physition must deale after the same manner he must not only haue a generall care of all in grosse but a speciall care of euery one to apply vnto them either doctrine or reproofe or instruction or consolation as hee shall see them to stand in need He must labour to strengthen the weake to beate downe the proud to instruct the ignorant to comfort the broken-hearted to raise vp them that are fallen and to deale toward euery one as his condition requireth Lastly seeing this duty is required of the Vse 3 Ministers it admonisheth the hearers that they suffer them to deale thus in particular with them They are wolues and not sheepe that cannot abide that the shepheard should touch them and handle them whose desire is to tarre them not to teare them because hee hath a care of their good in particular It is the common corruptioÌ„ of the multitude they cannot abide that the Minister should strike them home or apply his doctrine to theÌ„selues Some speake against the Minister because he is too sharpe he points at them he aimeth at them like those that would bee angry with the Surgeon because he toucheth the sore laieth the plaister vpon it Others reprooue the Minister because he bringeth common knowne things ordinary points such men haue itching eares and hunt after new things and so turne away their eares from the truth 2. Tim. 4 3 4. These doe not consider that the Minister hath charge of euery soule and must haue a care of the whole and of euery particular and in the Congregation though some be strong yet others are weake though some be learned yet the greatest part are vnlearned whereas their care must bee to strengthen the weake as well as to establish the strong And as for them that are strongest their memory is weake their affections oftentimes cold that they haue need to be put in minde often of the same things indeed it is profitable to theÌ„ Phil. 3 1. 20 And the Lord spake vnto Aaron Thou shalt haue none inheritance in their Land neither shalt thou haue any part among them I am thy part â— 10 9. Iosh 13. â—e 44.28 and thine inheritance among the children of Israel 21 And behold I haue giuen the children of Leui all the tenth in Israel for an inheritance for their seruice which they serue euen the seruice of the Tabernacle of the Congregation 22 Neither must the children of Israel henceforth come nigh the Tabernacle of the Congregation lest they beare their sinne and die The Lord declareth in these words how the Leuites shall be maintained They had no inheritance in the Land as the rest of the Tribes neither might they take vpon them any trade but must wholly attend the duties of their calling and therefore they haue the tenth in Israel assigned vnto them for the seruice of the Tabernacle of the Congregation The doctrine arising from hence is this The Ministers of the word of God must be liberally maintained of the people â—trine Ministers â—e word of must be â—ally mained Mat. 10 10. 1 Cor. 9 14. Gal. 6 6. 1 Tim. 5 17 18 God claimeth and chalengeth all tithes due to himselfe Leuit. 27 30. Heere he maketh an assignation or resignation of theÌ„ to the Leuites whom he maketh as his Bayliffes or Deputies to receiue them as his rent and reuenue and the Priests are appointed to receiue the tenths of their tenths Here two causes are rendred wherefore God made ouer these tithes to these persons First because they had no part of the diuision of the Land the rest of the Tribes had the Land diuided to them by lot therefore they must be prouided for another way Secondly because their labour was incessant and continuall and they were worthy to be rewarded for it accordingly They were deputed to teach the people bestowed much paines and attendance in the
day And if the voice of Christ in the daies of his humility were so fearefull and auailable in the hearts of his persecuters what a dreadfull thunderbolt will hee cast downe against all his enemies and vpon all the reprobate being in glory and sitting at the right hand of his Father when he shall vtter this finall and fearefull sentence Goe ye cursed into euerlasting fire prepared for the diuell and his angels Math. chapter 25 verse 41. Againe wee are all put in minde that his death is meritorious and the full price of our redemption Thirdly we see that he is Lord of life and death for he raised himselfe by his eternall Spirit and as he had power to lay it downe so he had power to take it vp as appeared euidently at his resurrection Let vs serue him that is able to redeeme from death such as beleeue in him and rest vpon him for their saluation He that restored himselfe to life is able to giue vs life and he that brake the sorrowes of death is able to destroy him that hath the power of death Lastly let vs also endure the crosse willingly following his steps and shewing our selues to be like vnto him remembring that the losse of life for his sake is indeed not a losse of life but a finding of it or a changing of it a temporall life with an eternall Fourthly the heiffer heere mentioned was brought out of the hoast as also other sacrifices were Leuit 4 12 21. this signified Christs suffering out of the gates of the City as Heb. 13 11 12. Iohn 19 16 17 20. This circumstance is not without profite for first it sheweth and signifieth the abolishing of the types and figures of the Law the truth standing in place of the ceremonies and the body instead of the shadowes and therefore such as still serue at the Altar cannot bee partakers of our Altar that is of Christ Hebr. 13 10. Wee haue an Altar whereof they haue no right to eate which serue the Tabernacle The false Apostles taught that the ceremonies were to be mingled with the Gospel but these two cannot stand togegether because the seruice performed in the tabernacle was but a shadow of better things to come Col. 2 verse 17. But the body is Christ Wherefore to obserue them was to deny Iesus Christ and to keep them still in force was as much as to ouerthrow his sacrifice once offered vpon the Crosse They are therfore much deceiued that goe about to bring into vse againe Altars of wood or of stone in the churches of Christians For the Apostle speaketh not of Altars as of many but of the Altar as of one There is but one Altar in all the Church not infinite Altars and by that one Altar hee vnderstandeth the offering vpon the Altar which is no other then Christ himselfe So then wee may as well bring in the Leuiticall sacrifices as the Leuiticall Altars into the Church of Christ forasmuch as these depend one vpon another the sacrifice hauing relation to the Altar and the Altar to the sacrifice Math. 23 verses 19 20. whereas now we haue no more need either of the one or of the other For we haue an Altar and an offering which by offering of himselfe once vp a full and sufficient price for our redemption hath perfected all that are sanctified Againe as Christ was led out of the gates by the Iewes as though he were vnworthy of the society of men and afterward was crucified betweene two theeues as if he were the greatest malefactour of all hauing before preferred a wretched murtherer before him so let it not seeme strange vnto vs if the world cannot abide vs and if wee bee often made a gazing stocke to men and Angels and accounted as the off-scouring of the world and the filth of the earth 1 Corinth 4 verse 9. But howsoeuer the world do iudge of vs let vs appeale from their corrupt iudgement to the righteous iudgement of God saying with Iob Behold my Witnesse is in heauen and my Record is on high Iob 16 verse 19. Hee accepteth of vs as of his children and will admit vs as heires of his kingdome with his Sonne Lastly Christ was turned out of the City to teach vs what wee must account of our selues in this life that we haue heere no place to rest and repose our selues our hope is concerning things that are not seene Hebr. 13 verses 13 14. Let vs goe foorth vnto him without the Campe bearing his reproach for wee haue heere no continuing City but we seeke one to come As then we must bee content to beare part of the Crosse of Christ and to bee reproched as he was reproched for if we wil not beare part of his crosse wee shall not weare part of his Crowne so also wee must account our selues as Pilgrims and strangers in this world that we may enioy his kingdome in the world to come We must bee content to leaue father and mother lands and liues for his sake knowing that we shall finde all againe with a good aduantage Such as refuse to goe out of the Campe of this world to Christ and begin to nestle themselues as if they had heere a sure certaine habitation what other thing remaineth for them but vtterly to perish in the Camp of this world together with the wicked Our hope is in heaueÌ„ our ankre is fixed fast aboue not in this world but in the next wee seeke not a kingdome vpon the earth for then wee should deceiue our selues God hath not called vs heere to reigne but to suffer Thus it was with all the fathers Gen. chapter 47 ver 9. Hebrewes chapter 11 verses 13 14. The Heathen people accounted this life as it were an Inne to lodge at for a short season Cicero de sâ—â— not an house to dwell in and continue for euer yet those poore soules knew not whither they went but we know whither we goe and the way we know Iohn 14 4. We looke for a City which hath foundations whose builder maker is God Heb. 11 10. Vse 4 Lastly this purging and purifying water sprinkling the vncleane mentioned in this place is a figure of the blood of Christ fit and sufficient as a well of springing water to purge vs from all our sinnes Leuit. 1 13. Zach. 13 1. In that day there shall bee a fountaine opened vnto the house of Dauid and to the inhabitants of Ierusalem and for separation from vncleannesse so the words are in the originall in which the Prophet alludeth to these waters of separation in this place Christ is this fountaine flowing of it selfe open and ready vnto euery one that will drinke of it for the cleansing of sinnes And we heard before out of the Apostle that the blood of Christ which through the eternall Spirit offered himselfe without spot to God purgeth our consciences from dead works to serue the liuing God Now the blood of Christ purgeth our consciences two
day What shall become of swearers blasphemers prophaners of the Sabbath whoremongers drunkards oppressers vnmercifull men and other like The Lord indeed will try the righteous in his furnace but the wicked and him that loueth iniquity doth his soule hate vpon the wicked he shall raine snares fire and brimstone 〈◊〉 5 5. and stormy tempest this is the portion of their cup. Indeed he lifteth vp his haÌ„d to strike the faithfull that are his friends 〈◊〉 â— â—4 but he will crush his aduersaries with a scepter of yron and breake them in pieces like a potters vessell Indeed he will iudge the iust man for his sinnes in this life 〈◊〉 â— 23 but he will wound the head of his enemies and the hairy pate of him that walketh in his sinnes Indeed the Lord will chastice his Church with the rods of men yet his louing kindnesse will he neuer take from them but he will correct his enemies with scourges of wyre and his little finger shall bee heauier on the reprobate then his loynes on his owne people Tremble at this all ye vngodly and know that assured iudgement is reserued for you at the great day of the Lords generall Assizes when ye must plead guilty or not guilty at his barre when the register booke of all your actions shal be brought forth and when you shal wish the mountaines to fall vpon you and couer you from the presence of him that sitteth vpon the throne Turne therefore vnto him returne I say betimes lest the Lord ouerturne you If his wrath be kindled yea but a little Psal 2.12 blessed are all they that trust in him This is the difference betweene a wise man and a foole Prou. 27.12 and 17 10. A wise man seeth the plague and hideth himselfe but a foole runneth on and is punished A reproofe entreth more into him that hath vnderstanding then an hundred stripes into a foole 14 Then Moses sent messengers from Kadesh vnto the king of Edom saying Thus saith thy brother Israel Thou knowest all the trouble that hath hapned vnto vs. 15 How our fathers went downe into Egypt a long time where the Egyptians handled vs euill and our fathers 16 But when we cryed vnto the Lord he heard our voyce and sent an Angel and hath brought vs out of Egypt and behold we are in Kadesh a city in thine vtmost border 17 I pray thee let vs passe through thy countrey wee will not goe through the fields nor the vineyards neither will we drinke the water of the wels we will goe by the kings way we wil walke we wil not turne either to the right hand or to the left vntill we haue passed thy border 18 And Edom answered him Thou shalt not passe by me lest I come out with the sword against thee 19 Then the children of Israel said vnto him We will go vpon the high way and if we shall drinke thy water I and my cattell I will then pay for it I will onely without any harme goe through on my feete 20 He answered againe Thou shalt not passe through then Edom came out against him with much people and with a mighty power 21 Thus Edom refused to giue Israel passage through his border wherefore Israel turned away from him Hitherto of the murmuring of the people pretended against Moses but indeed intended and practised against God Now followeth the second part of the Chapter touching Israels purpose to passe toward the land of Canaan by the countrey of the Edomites wherein consider two things First the solemne ambassage of Moses to the king of Edom. Secondly the shamefull and inhumane denyall of the Edomites Touching the first hauing walked vp and downe thirty eight yeeres and wandred in the wildernes from place to place forward and backeward from nation to nation from one kingdome to another people being now come neere to the land they request passage and safe conduct through the countrey of Edom vnder honest and equall conditions of abstaining from all iniuries and keeping the kings high way craue their friendship and fauour in respect of their neere kindred and aliance vnto them both of them descending of Isaac whose sonnes were Iacob called also Israel and Esau called also Edom. Besides they shew what trauels and troubles they had sustained what euils they had suffered what oppression they had endured of the cruell Egyptians appealing to their owne consciences touching the truth of these things whereof they could in no sort bee ignorant saying Thou knowest all the trouble that hath happened vnto vs. But because such as are themselues in prosperity sildome respect the miseries and distresses of others and the afflicted are for the most part destitute of all helpes and forsaken of all friends they put them in mind of the mercies of God assisting them in troubles hearing their prayers 1 Cor. 10 9. and sending his Angel that is Iesus Christ as it is expounded by the Apostle for their deliuerance out of Egypt And lest they should seeme to request and require much of others but promise nothing for themselues as those that lay heauy burthens and greeuous to bee borne vpon others but wil not touch them with their litle finger they couenant and condition with them on their parts to deale vprightly and iustly being as ready to abstaine from working iniury as to craue the duties of humanity So then to effect their purpose of passing thorough Edom and to perswade them to graunt their request they alleadge foure reasons First in respect of the person of the Edomites Secondly in respect of the person of the Israelites Thirdly in respect of the person of God Fourthly in respect of the manner of their passage perambulation through them Touching the Edomites they claime the kinred of consanguinity Touching themselues they pleade their own misery Touching God they publish and proclaime his mercy Touching their iourney and the maner of it they promise equity and honest dealing Thus they omit nothing that might serue to perswade the Edomites to pitty and to procure their owne safty Reason 1 The first reason drawne from the right of brotherhood is included in these words Thus saith thy brother Israel The Israelites came of Iacob who was also called Israel because hee had power with God Gen 25.25 Gen. 32.28 The Edomites came of Esau who was also named Edom both of the rednesse wherewith hee was borne and of the red pottage which he desired and preferred before the birthright These two therefore were naturall brethren begotten of the same father borne of the same mother lying at the same time in the same womb as if the Israelites should say May it please you to consider that wee are not aliants and strangers one to another we descend of two brethren Iacob and Esau you of one we of the other as two branches displaying themselues from one stocke we had one common father and mother Isaac and Rebeccha we are of one family and
familiar with them through disparagement of our nature wee cannot haue them alwayes present with vs through distance of place Therefore the Spirit that could haue taught the Eunuch by inspiration Acts. 1 â— commanded Philip to goe neere and ioyne himselfe to his chariot to be a guide to the blind a light to him that sate in darkenes and an instructer of the vnlearned The Angel that appeared vnto Cornelius could haue told him and taught him those heauenly mysteries of saluation whereby hee and all his house should be saued but he directeth him to Peter to tell him what He ought to doe Lastly Act. 10 â— our owne request hath concurred with the ordinance of God desiring that man cloathed with the same infirmities and subiect to the like passions might speake vnto vs. For when the Israelites at the deliuering of the Law saw the signes of his glory as it were certaine prints and footsteps of his Maiesty the sounding of the trumpet the cracking of the thunder the flashing of the lightning the trembling of the earth the darkenesse of the aire the appearing of the cloud the quaking of Moses himselfe at these sights 〈◊〉 19 19. they cryed out to him with great vehemency of spirit Talk thou with vs and we will heare thee but let not GOD talke with vs lest we die Seeing therefore the maiesty of God is incomprehensible who dwelleth in light that no man can attaine vnto 〈◊〉 6 2 5. whose glory the Angels cannot beholde without couering their faces seeing the excellency of the elect Angels is so great that wee cannot so much as endure their presence neither can we be so familiar with them as we do desire and should be to deliuer our estates to them neither can at all times when we desire being on earth haue conference and recourse to them being in heauen seeing the Word is the same in the mouth of God in the mouth of an Angel and in the mouth of the Minister and is with like regard and reuerence to bee heard as Luk. 10 16. He that heareth you heareth me and he that despiseth you despiseth mee Lastly seeing we desired the ministery of man to teach vs and God approued of our desire saying 〈◊〉 5.19 Oh that there were such an heart in them to fear me keep all my commandements alwaies that it might go wel with them and with their children for euer the intollerable pride and presumption of those appeareth that embase the high ordinance of God in the ministery of his word would call God or his Angels out of heauen to attend vpon their fancies to minister to their wantonnes To the second obiection 〈◊〉 second â—â—â—â—ction an â—â—ed pretending reading of Scriptures and Sermons at home and asking whether we can make the Bible better we answer that we preach not to make the Scriptures better but the people the Scriptures need it not the people do And albeit there bee enough set downe in the written word yet men vnderstand litle as Acts 8. wheÌ„ Philip heard the Eunuch reade the Prophet Esay he saide But vnderstandest thou what thou readest 〈◊〉 8 31. â—â— 17 11. He saide How can I without a guide The reading of the Scripture I confesse is profitable comfortable and necessary to fit vs and frame vs to the sauing hearing of the word preached to keepe vs that we bee not easily deceiued by false teachers 〈◊〉 5 20. 〈◊〉 5 1 2. But notwithstanding the reading of the Scripture we must haue it further opened diuided and applyed as 2 Tim. 2 25. Study to shew thy selfe approoued vnto God a workeman that needeth not to be ashamed diuiding the word of truth aright When a maÌ„ is grieuously wounded it is the salue that healeth yet is the skill and cunning hand of the Surgeon necessary and requisite to make the plaister to spred it and apply it to the part diseased It is the meate that nourisheth the body yet must it be cut chewed and digested If there be little children in an house and they haue an whole loafe which is great hard set before them they find the crust too strong for them so that it must bee cut for them and diuided vnto them in due season Moreouer we find by experience that such as plead for reading either Scriptures or Sermons at home when they should attend the publike exercises of religion do indeed spend the time nothing lesse then that way as appeareth by their palpable ignorance neither let such looke for a blessing from God at home when he requires them to ioyn themselues to the congregation of the faithfull so that while they think to deceiue others they do most of all deceiue theÌ„selues Last of al why do they not say as much of the other part of the Ministers Office For as he is to preach the Gospel so he is to administer the Sacraments Now then as they alledge they can reade Scriptures Sermons at home themselues as wel as heare them at the mouth of the Minister so can they not poure Water on the face of their children and rehearse the words of institution as well as the Minister Can they not themselues take Bread Wine breake the one poure out the other receyue them both and eate and drinke them in their priuate families as wel as take them in the publike assembly at the hand of the Minister But should such water so sprinkled on the child be holy baptisme Or should such bread and such wine so taken so broken so eaten drunken be the Lords Supper No such idle actions are not holy Sacraments but shameful prophanations of the precious blood of Iesus Christ Wherefore notwithstanding all our shew of reading in our houses to our housholdes yet must the Lords holy ordinance be magnified among vs to seek the law at the Pastors mouths as the Prophet teacheth Mal. 2 7. The priests lips should preserue knowledge and they shall seeke the Law at his mouth c. And examine when you will those that pretend reading to exclude preaching you shall finde them for the most part ignorant in the grounds and principles of Religion knowing neyther the vse of the Law nor the end of the Gospel vnderstanding neither the Petitions of the Lords prayer nor the Articles of faith and therefore if they bestow so much time as they would make the world beleeue they are yet in the number of those whom the Apostle speaketh of 2 Tim. 3 7. Which are euer learning but are neuer able to come to the knowledge of the truth To the third obiection The third obiection answered boasting of sufficient knowledge we answer That as we prophesie in part so we all know in part and the Ministery of the word serueth not onely to begin faith and repentance in vs but to build vs vp to the day of Iesus Christ It serueth not onely to teach vs knowledge but obedience
the stirring of vs vp to prayer We may now comfortably conclude to our owne consciences with the same Apostle I am perswaded that neither death nor life nor Angels nor principalities nor powers nor things present nor things to come nor height nor depth nor any other creature shal be able to separate vs from the loue of God Let vs know then there is great vse of the crosse beeing assured that tribulation bringeth forth patience patience experience â—om 5 5 4 5. and experience hope and hope maketh not ashamed because the loue of God is shed abroad in our harts by the holy Ghost which is giuen vnto vs. Vse 2 Secondly we learne heereby not to promise to our selues worldly peace prosperity but prepare to endure the crosse before it cometh and know that the end of one crosse is the beginning of another while we liue heere We must not looke to finde heauen vpon earth we must not dreme of the victory before we fight We think of receiuing the prize but we wold not run the race We would put on the crown but we shun the crosse like those foolish husbandmen that would receiue the fruites of the earth but care not for the labour And surely the reason why we are many waies impatient vnder the crosse murmure vnder the mighty hand of God is because wee are vnprepared vnprouided to beare any storme or endure any triall We must not thinke to liue at ease and pleasure but know that whosoeuer taketh not vp his crosse cometh after Christ cannot be his Disciple So Paul teacheth Timothy Thou hast fully knowne my faith and my patience my persecutions which came vnto me but from them all the Lord deliuered me yea and all that will liue godly in Christ Iesus shall suffer persecution 2 Tim. 3 10 12. For as the head was first crowned with thornes so the members must not looke to liue in pleasures Lastly be not offended at the great afflictions Vse 3 that oftentimes we heare to befall the faithfull or we see to be vpon such as feare God let vs not maruaile and wonder at it as at some rare and strange thing much lesse should wee start backe from our profession for the persecutions and fiery trials that come vpon the Church Therfore the Apostle Iohn saith Maruaile not my brethren Iohn 4 13. though this world hate you nay rather we haue cause to reioyce that God vouchsafeth vs this honor not only to beleeue in him but to suffer for his Name This made Paul say Acts 21 13. being entreated that hee would not go vp to Ierusalem What do ye weeping and breaking mine heart For I am ready not to be bound onely but also to die at Ierusalem for the Name of the Lord Iesus Doubtlesse if we were of the world the world would loue his owne but because we are chosen out of the world therefore the world hateth vs. It is noted to the euerlasting praise of the Apostles Acts 5 21. Heb. 10 33 34. Cast not away therfore your confidence which hath great recompence of reward God hath no need of vs to maintaine his glory he is able to maintaine it without vs therefore it is a great priuiledge and prerogatiue that God calleth vs out to suffer for his Names sake Besides such and so great are our infirmities that the Lord might worthily make vs suffer for our owne sins and bring shame and confusion of faces vpon vs according to our owne deseruings Now in that he mercifully passeth ouer our faults and frailties couereth our transgressions and maketh vs suffer taunts reproches persecutions for his truth and Gospel it is a great honour and dignity whereunto he exalteth and aduanceth vs and therefore our Sauiour saith Blessed shall ye be when men reuile and persecute you say all manner of euill against you for my sake falsly reioyce and be glad for great is your reward in heauen Mat. 5 11 12. Wherfore let vs not shrinke backe for trouble but reioyce in our sufferings and praise God for our afflictions Ver. 16. But when we cried vnto the Lord he heard our voice therefore let vs passe through thy Country Heere we haue the third reason vsed to the Edomites to perswade them to giue them passage drawne from an experience of Gods helpe who seeing their misery and hearing their gronings brought them out of the land of Egypt out of the house of bondage Now it would argue great cruelty to forsake those and leaue them in their affliction The strength of the reason of whoÌ„ God hath taken the protection If then God haue helped vs do not you deny vs helpe but God hath helped vs therfore deny not vs your helpe Thus the gracious dealing of God is propounded for their imitation This is a forcible and effectuall reason teaching vs this Doctrine Doctrine The consideratioÌ„ of Gods loue to his children must moue vs to mercy that the consideration of Gods loue mercy shewed to his childreÌ„ must moue vs to mercy The truth hereof hath the consent and agreement of many other Scriptures Hereunto cometh the exhortation of Moses Deut. 10.17 18 19. The Lord your God is God of Gods and the Lord of Lords a great God mighty and terrible who doth right vnto the fatherlesse and widow loueth the stranger giueth him food and raiment Loue ye therefore the stranger for yee were strangers in the Land of Egypt Thus the Apostle reasoneth 1 Ioh. 4 9 11. God hath manifested his loue in sending his onely begotten Sonne into this world that we might liue thorough him Beloued if God so loued vs wee ought also to loue one another Wher we see he perswadeth to brotherly loue in respect of the experience which we haue of the free loue of God toward our selues So our Sauiour concludes Lu. 6 36. Be ye therefore mercifull as your Father also is mercifull Hereunto cometh that which we reade in the Apostle Iohn in another place Hereby haue we perceiued loue that he laid downe his life for vs therefore wee ought also to lay downe our liues for the brethren 1 Iohn 3 8 16. There is nothing more effectuall to perswade brethren to vnity among themselues theÌ„ to know they haue a gentle father that loueth them all Nothing is able to binde faster those that are fellow-seruants in one family to seeke the mutuall good one of another then to consider they haue a good master carefull of the good of them all to giue them their portion in due season Reason 1 The reasons are euident First we are bound to follow the example of God which must be our direction and instruction This the Apostle teacheth Phil. 2 5 where he exhorteth to humility and lowlinesse of minde from the example of Christ Let the same minde be in you that was euen in Christ Iesus And the Apostle in the Epistle to the Hebrewes chap. 11.32 hauing propounded the examples of the
brethreÌ„ that are Christians by profession Saints by calling heyres by faith sons by adoption partakers of the same grace with vs yea as we see the gifts of God more cleerly to shine and more manifestly to multiply in them so our loue must encrease toward them As they goe forward or backward encrease or decrease as we see them zealous or cold or luke-warme so must our inward loue proceed or stay grow or slake toward them alwaies where God sheweth forth the abundance of his loue shed into their hearts we must most wisely bestow our loue according to his example which the nearer we follow the more conformable we are to God wherein standeth our happinesse Vse 3 Lastly it reproueth such as are vnappeasable and will neuer forgiue and forget the iniuries that are done vnto them Assuredly such shall finde iudgement without mercy as shew no mercy Who is there among vs that doth not daily euen with the ayre draw in the mercy of God It is his mercy that we are not all consumed If then hauing our selues receiued so great mercy we can returne in way of thankfulnesse no compassion to others we make a law against our selues and as it were stop and shut vp the spring of grace from flowing vnto vs. â—er 2 13. This the Apostle Iames teacheth There shall be iudgment mercilesse to him that sheweth no mercy and mercy reioyceth against iudgement It standeth vs all therefore vpon not to rest in the bare and naked name of the sonnes of God but labour in the truth of the inner parts and in sincerity of our hearts to be like to him practising the exhortatioÌ„ of the Apostle 〈◊〉 12 13. As the elect of God holy and beloued put on tender mercy kindnesse humblenes of minde meeknesse long-suffering forbearing one another and forgiuing one another c. There is no saluation without pardon and remission of sin Would we then haue saluation Do we desire forgiuenesse at the hand of God The meanes to assure vs that we haue attained it 〈◊〉 4 31 32. is to put away wrath all maliciousnesse and to be courteous tender-hearted one to another forgiuing one another if we desire to feele any true comfort to our own soules in the forgiuenesse of our owne sinnes When we cried vnto the Lord he heard our voice The truth of the former reason 〈◊〉 of 〈◊〉 setteth downe the loue of God to his people hearing their prayers sending his Angel and bringing them out of Egypt The doctrine out of these words considered in themselues is this Doctrine God loueth his people God loueth and fauoureth his owne people Howsoeuer they be hated of the world because they are not of the world but are chosen out of the world yet he setteth theÌ„ as a seale on his hart Cant 8 6 5 2. and as a signet on his arme Heereunto come the amiable and louely titles that Christ giueth to his Church calling it knocking vnto it saying Open vnto me my Sister my Loue my Doue my vndefiled for my head is full of dew and my lockes with the drops of the night So the Prophet expresseth his loue in the Psalme toward his people Albeit they were few in number yea Psal 105 12 13 14 15. very few and strangers in the Land and walked about from Nation to Nation from one Kingdome to another people yet suffered he no man to do theÌ„ harm but reproued Kings for their sakes saying Touch not mine annointed and do my Prophets no harme So Moses testifieth the same Deu. 7 6 7 8. The Lord thy God hath chosen thee to bee a precious people vnto himselfe aboue all people that are vpon the earth The Lord did not set his loue vpon you nor chuse you because ye were moe in number then any people for ye were the fewest of all people but because the lord loued you and would keepe the oath which hee had sworne vnto your fathers Ioshua 24 3. Psalm 78 70. Mathew 4 18 Luke 23.43 Acts 9 15. Thus God in great mercy brought Abraham from his Country tooke Dauid from the sheepfolds chose Peter and Andrew from their nets called Mathew from the custome conuerted the theefe vpon the crosse and turned Paul from a persecutour to be an Apostle beeing oftentimes found of them that sought not after him by all which testimonies and examples it appeareth that God doth shew himselfe good and gracious vnto his people The reasons are First because they are his Reason 1 sonnes and daughters This is an argument of great loue a testimony that he will not forsake vs for euer We are not onely the seruants and friends of God but the sonnes of God the spouse of Christ Indeed Christ is the naturall Son of God and the eldest brother by whom we are adopted to be the sons of God This reason the Apostle propoundeth 1 Iohn 3 1. Behold what loue the Father hath giuen to vs that we should be called the sonnes of God for this cause the world knoweth you not because it knoweth not him Great is the affection of feruent loue that parents beare toward their children no heart of any can wel expresse it but he that hath bin a father himselfe to feele it Others may well speake of it but they are not able to comprehend it And yet all their loue is a cold frozen loue yea it is no loue indeed yea it is no better then hatred in comparison of the loue that the Father of heauen and earth beareth to his children whose loue to vs is wonderfull passing the loue of men and women This the Prophet teacheth Can a woman forget her child and not haue compassion on the sonne of her wombe though they should forget yet will not I forget thee Es 49 15. Likewise Christ saith Mat. 7 9 10. What man is there among you which if his son aske him bread would giue him a stone Or if he aske fish will he giue him a serpent If ye then which are euill can giue to your children good gifts how much more shal your Father which is in heauen giue good things to them that aske him Reason 2 Againe he hath sent his Sonne into the world who came from the bosome of his Father and tooke our nature vpon him he endured the infirmities of our nature the shame of the crosse the wrath of his Father to bring vs into his fauour He was punished we are pardoned he was charged with our sinnes we are discharged from our sinnes he was crucified we are acquitted he was condemned we are iustified Thus the Apostle Iohn reasoneth Heerein was the loue of God made manifest among vs 1 Ioh. 4 9 10. because God sent his onely begotten Sonne into this world that we might liue through him Heerein is that loue not that we loued God but that hee loued vs and sent his Sonne to be a reconciliation for our sins The naturall
in truth for heereby wee know that we are of the truth and shall before him assure our hearts It is not enough if we hurt no man it is required of vs to do good from the hart to feed the hungry to cloathe the naked to visite the sicke and to seeke all occasions of shewing our compassion vnto them Verse 17. We will not goe through the fields This is the fourth and last reason yeelded to the King of Edome to obtaine their purpose and passage through his country Wherein the Israelites promise a peaceable marching without doing wrong to any As if they should say We do not desire that our selues should be benefited The strength â—f the reason and you hindered our selues eased and you burdened our selues comforted and you greeued our selues to gaine and you to liue by the losse we couet no mans siluer nor gold we gape after no mans goods we will not take any possession of your country wee will not enter your fields we will not drink of your wels we will not inuade your vineyards we will not stay to take vp your places as our owne dwelling we will only make a thorow-fare among you keeping the Kings high way and not taking so much as a thread or shooe-latchet from any man to enrich our selues hauing learned not to do that to another which we would not haue done to our selues So theÌ„ the strength of the reason to mooue them to grant them free passage standeth in propounding laying before them their iust dealing toward them â—s good men â—eaâ—e with vs 〈◊〉 must our â—â—â—ng be toâ—â—â—â— them This may teach vs that as good men in loue and kindnes deale with vs so must we deale with them againe and with what measure they measure to vs it must be measured to them againe The Apostle describing the properties and effects of true loue affirmeth that It doth nothing vncomely it seeketh not her owne things it is not prouoked to anger it thinketh no euill Cor. 3 13 5 So our Sauiour hauing expounded the Commandements of the second Table compriseth the summe of them all in this saying Math. 7 12. Whatsoeuer ye would that men should do to you euen so do ye to them for this is the Law and the Prophets And there is good vse to bee made of this point that we learne to be so affected to others as we wish and desire in our hearts to haue others minded toward our selues Now there is no man but seeketh his owne good and desireth to be respected when hee wanteth the helpe of others therefore let vs doe good to other men let vs abstaine from wrongs and iniuries let vs hurt no man but procure the profite and safety one of another and euery man be a rule to himselfe of iust and vpright dealing toward his neighbours performing that to others which we require to be done to our selues We will not goe through the fields nor the vineyards c. We will goe vp by the high way Hauing in the former Doctrine pointed out the strength of the reason The truth of the reason let vs now proceede to consider the words themselues by themselues wherein we see the solemne promise the people make to obserue the rule of charity law of equity to know their owne froÌ„ other mens goods to medle nothing with that which belonged to others We learne from hence that Gods people must offer no wrong Doctrine Gods people must abstaine from wrongs and iniuries nor violently intrude themselues vpon the possessions of other men In that the Israelites shew their innocency and harmelesse purpose the seruants of God must learne to abstaine from all iniuries fraud and oppression Hereunto cometh the commandement Deut. 24 17. Thou shalt not peruert the right of the stranger nor of the fatherlesse nor take a widowes raiment to pledge So Zeph. 1 â— I will visite all those that dance vpon the threshold so proudly which fill their masters houses with cruelty and deceit Likewise when the souldiers demaunded of Iohn the Baptist what they should do he said vnto them Do violence to no man neither accuse any falsly Luke 3 14. and be content with your wages Thus the Apostle also teacheth shewing that loue suffereth long 1 Cor. 13 4 6. is bountifull enuieth not boasteth not it selfe is not puffed vp reioyceth not in iniquity but reioyceth in the truth And in another place Let him that hath stole steale no more but let him rather labour Eph. 4 28. and worke with his hands the thing which is good that he may haue to giue vnto him that needeth Thus we see this is a plaine and euident truth that no deceit defrauding of our brethren whether openly or closely whether in bargaining or out of bargaining must be vsed among the people of God And no maruaile For first we are called to better things It standeth not therefore with Reason 1 our profession to intrude vpon other mens substance and to vse vniust dealing in heart or deed being forbidden to steale or to hurt any man This the Apostle vrgeth 1 Thessalonians chapter 4 verse 7. Let no man oppresse or defraud his brother in any matter for God hath not called vs to vncleannesse but vnto holinesse We must euery one know the end of our calling which is that we should be holy vnblameable before him that hath called vs out of darknesse into his maruailous light Therefore brethren partakers of the heauenly vocation let vs walke so as we may adorne the Gospel of Christ and beautifie our profession of the doctrine of Christ If then any that is called a brother or a christian walke inordinately and liue wickedly if he circumuent any man if he oppresse his brother this must be charged vpon his person not vpon his calling be imputed to the man not to his profession as the manner of some is who are ready to catch the least aduantage to speake euill of the truth of God For our calling is heauenly and our profession is holy it will not beare out any vniust practise Reason 2 Againe God is a iust Iudge an auenger of all wrongfull dealing betweene man man It is God that distributeth this worlds good and the things of this life to whomsoeuer hee pleaseth He is the generall Lord of the whole world he hath the souereigne right in his own hand and hath in most excellent wisedome distributed and disposed to euery man his seuerall portion and no man lawfully enioyeth any thing but by the gift and giuing of God So theâ— whosoeuer circumuenteth his brother getteth any thing from him by fraud impaireth any way his wealth crosseth Gods ordinance inuerteth his order and will bring in a new and another diuision of the earth theÌ„ God hath made For whereas God hath saide This man shall haue this portion he shall haue this house this horse this land this money this corne this cattell the theefe
mad and franticke immediately after their reproaches and indignities shewed against the seruants of God and ran vp and downe iustifying those in words whom they had condemned in deed And scarce any of them escaped but the hand of GOD was strongly and strangely vpon them all before they dyed To tell vs and teach vs this trueth that the persecutors of the Church defiled with the blood of the Saints shall not alway escape vnpunished albeit for a time they doe preuaile The Reasons are these First because God Reason 1 is true in all his words iust in all his works He is a most righteous Iudge who will take his owne cause into his hands and be glorified in the confusion of his aduersaries It cannot therefore be that they should escape seeing GOD so tendereth them their blood is precious in his sight Matth. 23 35. Not one drop of it shall fal to the ground vnreuenged he hath said Psal 105 35. Touch not mine annointed do my Prophets no harm He hath put all their teares in his bottle such as touch them to do them hurt do touch the apple of his own eye Yea whatsoeuer iniuries wroÌ„gs oppressions and indignities are offered vnto them he accounteth them as done vnto himselfe This our Sauiour testified from heauen when Paul made hauocke of the Church and breathed out threatnings against the Saints saying Saul Saul why persecutest thou me Actes 9 4. They haue not to do onely with men they fight against God and therefore shall not preuaile This reason is vrged by the Apostle 2 Th. 1.6 7. It is a righteous thing with God to recompence tribulation to them that trouble you to you which are troubled rest with vs when the Lord Iesus shall shew himselfe from heauen with his mighty Angels Againe he is a gracious God and merciful Reason 2 to his people therefore in his good time hee will punish their enemies and those that hate them He is as pittifull toward his children as he is iust against all their aduersaries This the Prophet expressely handleth at large Psalme 136 1â— 16 17 18. c. He ouerthrew Pharao his hoast in the red sea for his mercy endureth for euer which smote great Kings for his mercie endureth for euer and slew mighty Kinges for his mercy endureth for euer as Sihon King of the Amorites for his mercy endureth for euer and Og the King of Bashan for his mercy endureth for euer And gaue their Land for an heritage for his mercie endureth for euer euen an heritage vnto Israel his seruant for his mercy endureth for euer It remaineth to make vse and application of this Doctrine First it is a great comfort to the Church to consider how God is mindfull of vs in our distresses he doth not forget our afflictions he seeth the iniuries that are offered vnto vs as he surely saw the trouble of his people in Egypt and therefore we ought not to sinke downe in our miseries No chastising indeed for the present time seemeth to bee ioyous but greeuous but afterward it bringeth the quiet fruite of righteousnesse to them that are thereby exercised Heb. 12 11. So that in the midst of them we must reioyce Knowing that tribulation bringeth foorth patience and patience experience and experience hope and hope maketh not ashamed because the loue of God is shed abroad in our hearts by the holy Ghost which is giuen vnto vs. Rom. 5 3 4 5. Albeit hee make vs runne through fire and water hee will in the ende bring vs to a sweete place of rest Let vs not therefore be dismayed for tribulation all that will liue godly in Christ Iesus must suffer persecution Let vs not be ashamed of the Gospel of Christ Which is the power of God to saluation vnto all that beleeue Let vs waite for the day of our deliuerance assuring our selues that albeit the enemies of Gods people and Religion band themselues and assemble together against the Lord and against his Christ yet in the end he shall crush them with a Scepter of Iron â—m 2 2 9. and breake them in peeces like a Potters vessell not leaue so great iniquity vnpunished Thus doth Moses comfort the people Exod. 14. Feare ye not stand still and behold the saluation of the Lord which he will shew to you this day for the Egiptians whom ye haue seene this day ye shall neuer see them againe the Lord will fight for you therefore hold you your peace He will harden the hearts of the Egiptians and will get him honour vpon Pharaoh and vpon all his hoast and vpon all his Chariots and vpon his Horsemen to shew his power in theÌ„ and to declare his Name throughout all the world Thus doth God comfort Abraham Gen. 15 by foretelling that the same Nation which should deale so churlishly and cruelly with his posterity should not alway escape vnpunished but in the end he would recompence them according to their desarts Know for a surety that thy seed shall bee a Stranger in a Land that is not theirs foure hundreth years and shall serue theÌ„ and they shall intreate theÌ„ euill notwithstanding the Nation whom they shall serue I will iudge and afterward shall they come foorth with great substance Gen. 15 13 14. As if the Lord should haue said vnto him I would not haue thee dismayed and discouraged O Abraham by these heauy tydings which I haue told thee that thy children shall be strangers in a strange Land and not onely strangers but be made seruants and bondslaues and not onely made slaues but be euilly and despitefully handled thus God by a Rhetoricall Gradation seemeth to augment his sorrowes rather I would haue thee strengthen thy faith against this tentation comfort thy heart with this cogitation that I will in the end punish that barbarous Nation and bring vpon it all those euils which it hath brought vpon thy posterity when they haue filled to the full the measure of their sins The truth of this promise is set downe in the booke of Exodus from the seuenth chapter to the fifteenth which we may reade and in reading consider that God is true in all his promises and Prophesies and will accomplish whatsoeuer he hath spoken for the confusion and destruction of his enemies Let vs therefore comfort our selues and comfort one another in these things that God will arise and his enemies shall be scattered Secondly let vs refraine anger and reuenge Vse 2 toward such as deale euilly with vs. It is the nature of flesh and blood to rise in choler to desire reuenge and not to put vp wrongs and iniuries We must be more then a lumpe of flesh if we will be the children of God We see that Stephen when he was stoned prayed for his persecutors Lord lay not this sinne to their charge Acts 7 60. The like wee see in Christ our Sauiour toward those that crucified him The consideration of this truth that God
his power is not now weakened he can deale thus with all his enemies the enemies of his Church If he blow vpon them with the blast of his mouth they passe away suddenly as the chaffe is scattered before the winde An example heereof is recorded in the holy History 2 Chron. 20 23. when a great multitude of the Moabites Ammonites and Amorites assembled themselues to fight against Iehoshaphat after he had set himselfe to seeke the Lord proclaiming a fast throughout all Iudah asking counsell of the Lord and praying to him in the zeale of his spirit the enemies slew one another with the sword Thus doth God turn the edge of the sword drawne against the Church vpon themselues rescueth his people when there is none to helpe We haue had experience of Gods protection of his church our eyes haue seene and our eares haue heard how one hath butchered and murthered another whereby God hath giuen a time of rest and breathing vnto his seruants Hee is the same without changing with him is no variablenes neither shadow of turning if we turne to him with all our hearts he will turne to vs and not suffer the rod of the wicked alwaies to rest on the lot of the righteous lest they should put forth their hand to wickednes Therefore Israel dwelled in all the Cities of the Amorites in Heshbon and in all the Villages therof We haue heard of the murthers slaughters that were betweene the Moabites the Amorites in the which howsoeuer one sought to defend himselfe the other preuailed by vsurpation as might sometimes ouer-cometh right yet the purpose of God who ouer-swayeth all actions of men and draweth good out of euill was to giue rest to his people and to make them inherite and inhabite the Cities and Villages which the Amorites had wrongfully gotten Doctrine Gods childreÌ„ are oftentimes brought into the inheâ—itaÌ„ce of the vnfaithfull Hereby we learne for our instruction that God oftentimes bringeth the godly and faithfull that please him to inherite the Lands and possessions of the wicked and vngodly Howsoeuer the beleeuers that feare God are many times thrust out of house and home and haue their lawfull possessions taken from them as we see in Naboths Vineyard 2 King 21 15. Gen. 21 25. and in Abrahams Well yet sometimes God returneth in mercy to the faithfull and maketh the substance and inheritance of the vnfaithfull to descend vnto them This is confirmed in the Booke of Exodus at the departure of Israel out of the Land of Egypt at which time GOD recompenced the sore labours and heauy trauels of his people imposed vpon them by cruell taske-masters For they asked of the Egiptians Iewels of siluer and Ingots of gold and change of rayment then the Lord gaue them fauour in the sight of the Egiptians so that they granted their requests inriched the Israelites and spoiled themselues Exod. 12 35 36. This goodnesse of God the Prophet with praise acknowledgeth toward his people saying He cast out the Heathen before them caused them to fall to the lot of his inheritance c. Psal 78 55. This verifieth the saying of the wise man Prou. 28 8. He that encreaseth his riches by vsury and interest gathereth them for him that will be mercifull to the poore And in another place Prou 13.22 The good man shall giue inheritance to his childrens children and the riches of the sinner is laid vp for the iust In like manner Iob describing the condition of the vngodly fheweth that though he should heape vp siluer as the dust Iob 27.16 17. and prepare raiment as the clay hee may prepare it but the iust shall put it on and the innocent shall diuide the siluer Thus God taketh away the things of this life from such as vse theÌ„ wickedly and bestoweth them vpon such as will imploy them lawfully Reason 1 The Reasons remaine to be considered to strengthen this truth and to make it appeare to the conscientes of all of vs to be a necessary and apparant truth First of all the mercy of God toward such as are sealed vp to be his seruants is without end there is no brim nor bottome of it If then his mercy surmount our thoughts he will let passe no part of his kindnes toward them that do feare him Thus the Prophet reasoneth Psal 136 21 22. Where vpon these examples of Gods great kindnes toward Israel in ouerthrowing Sihon King of the Amorites and Og the King of Bashan hee saith He gaue their Land for an heritage for his mercy endureth for euer euen an heritage vnto Israel his seruant for his mercy endureth for euer Whensoeuer therefore wee see this come to passe we must acknowledge the cause of it to be in God who ceasseth not to bee good to those that be his Reason 2 Againe God maketh knowne his power among his people to teach them to depend vpon him to shew vnto them that they serue not a weake and impotent God to instruct them to walke in the obedience of his waies This the Prophet pointeth out Psalm 44 2 3 and 111 6 105 44 45. Vse 1 The vses follow First this truth teacheth who is the soueraigne disposer of all things in heauen and earth namely God He ordereth kingdomes and disposeth Countries he giueth and taketh away hee encreaseth and diminisheth he maketh rich and maketh poore It is not our owne strength or pollicy it is not our owne care or labour it is the bountifulnes and blessing of God that is all in all We haue heere beneath vpon the earth Owners and Land-lords we haue such as account themselues possessours of houses and lands but we must know that wee are all Tenants at will we enioy nothing by Lease or Indenture for terme of yeares but hold the tenure of the Lands and liuings at the will and pleasure of the great and high Land-lord of all the world This is the confession of Hannah in her song of thanksgiuing 1 Sam. 2 7 8. The Lord maketh poore and maketh rich bringeth low and exalteth he raiseth vp the poore out of the dust and lifteth vp the begger from the dunghill to set them among Princes and to make them inherite the seat of glory for the Pillars of the earth are the Lords and he hath set the world vpon them Whatsoeuer therefore we haue let vs acknowledge therein not our owne desarts or merites but the goodnes of God toward vs filling vs with good things to serue him Secondly let vs from hence confesse that Vse 2 all the carke and care of man with his best endeuours cannot alwaies attaine to the benefit and fruite of his trauell but he prouideth that which another enioyeth This the Prophet Haggai testifieth chap 1 6.9 Yee haue sowne much and bring in little ye eate but ye haue not enough ye drinke but ye are not filled ye cloathe you but ye are not warme c. According to that which
the Patriarkes Prophets Prophetesses and other holy men and women in the old new Testament See the examples of Moses singing the praises of God after their deliuerance out of Egypt after the ouerthrow of Pharaoh and after their passage ouer the red sea he footed it not in a low but in a lofty stile praising God in verses not in prose Exod. 15 1. for the greater efficacy of the matter and the better expressing of their affections The like we might say of his sweet song sung not long before his death Deut. 31 19 22. 32 1 2 c. Cygnea cantio which he taught the children of Israel Iudges 5 1. thus did Deborah and Barak And thus did Dauid make an Epitaph in verse vpon the death of Saul and Ionathan after they were slaine by the Philistims not penned after the plaine and vulgar manner but with many rhetoricall flourishes of Tropes and figures according to the nature of the verse and the substance of the matter Reason 1 The Reasons hereof are easie to be conceyued to auouch the lawfulnesse praise-worthinesse of this Art For first euery Art and knowledge is of God Euery good giuing and euery perfect gift saith the Apostle Iames is from aboue and commeth downe from the Father of Lights Euery Mechanical trade and handy-craft is the gift of God there is no excelling in any of them but by his special gift who is the God of knowledge which maketh a difference not onely between man beast but betweene man and man Such as found out curious workes in Gold Siluer Brasse in grauing of stones in caruing of wood in making any Needle-worke about the Tabernacle Were filled with the spirit of God in wisedome Exod. 31.3 35 30. in knowledge and vnderstanding As it is God that frameth the hand to such inuentions so it is he that guideth the pen giueth the tongue of the learned to speake or write after an excellent manner The Heathen men were wont to say That Poets were inspired of God to go beyond the reach of the vulgar sort So then this gift being more then ordinary must needs in a peculiar and speciall sort be from God Reason 2 Secondly sundry parts and bookes of holy Scripture are penned poetically and those of excellent worthy note albeit we know not the kinds and measures of them howsoeuer sundry haue laboured to finde out the seueral numbers and natures of them inasmuch as euery Language hath his peculiar frame fashion yet not onely some certaine parts and parcels but sundry whole bookes as hath bin said were Poetically penned and in that respect may be fitly called Poeticall Bookes Of this kinde and nature are the booke of Iob the Psalmes of Dauid the Prouerbes of Salomon the booke of the Preacher and the Song of songs all which seeme to be contained comprehended by our Sauiour Christ vnder the title of the Psalmes when he diuideth the whole Scripture into the Law the Prophets and the Psalms as Luke 24 14. Besides when any thing of greatest note worthy of greatest remembrance and commendation was to bee set downe in the Scriptures the Prophets did choose to speake in this artificial composition of words sentences to giue a greater grace and adde greater glory vnto the same as appeareth in sundry places of the Law and Prophets Vse 1 The vses of this truth direct vs to sundry profitable meditations and weighty considerations For first it teacheth vs in part the maiesty and authority of the Scriptures They are not certain rugged and ragged writings to be contemned for their rudenesse and simplicity and to be condemned for their basenesse and homelinesse as the Atheists and others that boast and brag of their fine wits are not ashamed to giue out but Bookes full of holy excellency and wonderfull statelinesse not only working grace in the hearts of the hearers but carrying a grace to the eares of the hearers Bookes filled with true eloquence and more able to perswade then all the enticing words of humane wisedome Therefore the Lord to deliuer his word from disgrace reproach doth sometimes flye aloft with a maiesticall grauity and stately port able to astonish the outward senses sufficient to draw the whole man into admiration and thereby sheweth what he could doe in the rest of the holy Scriptures if it had pleased him Let a man reade with singlenesse of heart and with the eye of iudgement the 104. Psalme 1 2 3 4 5. verses describing the Maiestie of God or Ecclesiastes 12. verses 1 2 3 4 5 c. describing the approaching of olde age or the first chap. of Esay vers 1 2 3 4 5 c. describing the vnthankfulnesse of the people and hauing diligently read and aduisedly perused them let him tell me whether hee do not despise in comparison of them not onely the descriptions of Homer and Virgil but the Orations of Tully and Demosthenes as froth and scum hauing onely the empty shadow of the true and right eloquence So the Apostle Paul beeing charged to bee rude in speaking doth not confesse any want in his stile or craue pardon for any fault but doth iustify his maner of writing purposely auoideth the wisedom of mans eloquence He opposeth his plainnesse to the set and curious speech of the false Apostles who came in gay appearance and hunted after fine phrases and shew of words as if they had had all the strength of truth that might be on their side yet notwithstanding in this plaine style the Apostle sheweth himselfe most mightie and most eloquent garnishing his words and adorning his sentences with all the figures that Art can affoord so farre as serued to moue affections and to touch the conscience For the power of the Scriptures inspired by God stādeth in the inward force and vertue working vpon the soule piercing the heart casting downe the imaginations that lift vppe themselues against the truth conuerting the whole man and entering through to the diuiding of the soule and spirit of the ioynts marrow Heb. 4 12. yea discerning the thoughts and intents of the heart The Apostles of Christ subdued the whole world not with fire and sword not with carnall and bodily weapons but by the plaine preaching of Christ crucified as Paul himselfe confesseth 1 Cor. 2 2. He regarded to know nothing among them but Christ Iesus and him crucified And in 1 Cor. 2 3 4. I was among you in weaknesse and in feare and in much trouble neither stood my word and my preaching in the enticing speech of mans wisedome but in plaine euidence of the Spirit and of power that your Fayth should not be in the wisedome of men but in the power of God Seeing therefore it hath pleased God to giue vs a taste and to leaue as it were the prints and footsteppes of all learning and Arts in the world insomuch that no forme of reasoning no ornament of speaking
haue bought a Farme and I must needs goe out and see it I pray thee haue me excused shewing heereby that the cares of the world the deceitfulnesse of riches and the commodities of this life are lets and pull-backes from embracing the Gospel The Reasons of this truth are very apparent Reasâ— First the profits and pleasures of this present life are as ranke thornes that choke the precious and immortall seede of the word of God that it cannot grow vp in our harts For when once they are receiued into the soule they choke the truth of God and giue a checke to the Spirit of God These two can neuer lodge together so fast as one springs the other withereth This our Sauiour teacheth in the Parable of the Sower where he saith The seed is of the word of God that which fell among thorns are they which haue heard and after their departure are choked with cares and with riches and voluptuous liuing and bring foorth no fruite Lu. 8 11 14. This caused the Prophet to pray vnto God to encline his heart vnto his Testimonies and not to couetousnesse Psal 119 39. Secondly gifts and rewards put out the eyes of those that saw cleerely before â—sâ—â— 2. and stop the eares of those that could heare before and shutteth vp the mouth of those that could speake before If then the receiuing of bribes and taking of gifts be a setting of iustice to sale if they haue force to peruert and corrupt not onely such as are lewd and lime-fingred to draw presents vnto themselues but the wise and righteous then wee must acknowledge them to be dangerous tentations layd before vs of Satan to surprize vs by his wilines This Moses teacheth the Iudges and Officers which were to be chosen in theâ—r Cities Thou shalt not wrest the Law nor haue regard of persons Thou shalt not take any reward for guifts blinde the eyes of the wise and peruert the words of the righteous Deut. 16 19. Neyther let them say though I take rewards I will neuer swarue from Iustice for that is to presume vainely of thine owne strength and to giue the Spirit of God the lye that speaketh the contrary Let vs proceed to the vses of this Doctrine Vse 1 First this teacheth vs not to loue the world nor the things of the world but to beware we be not deluded by the glittring shew of this earthly vanity Take heed of cares and couetousnesse which is an immoderate desire of getting enioying the wealth of this world For it stealeth away the heart of man from God and godlinesse and maketh him bend the whole course of his life on earthly pleasures This is the common sicknesse and disease of this age wherein we liue For giue me one among many that is not ouercome with the pleasures of sin and the profits of the world It stealeth on such as haue sanctified affections and haue escaped out of the filthinesse of the world through the acknowledging of the Lord and seeketh to ouercome them It is so deceitfull and dangerous a sinne that it hath greatly assaulted and fearefully ouercome them after their calling to the truth and profession of the glorious Gospel of Christ our Sauiour and after they haue begun to make some conscience of their life and conuersation Nay such as before their calling and conuersation felt no such desires and cares now begin to be pressed combred and tempted with them For as Satan by all meanes seeketh whom he may deuoure 〈…〉 and how he may hinder the repentance of sinners so when he cannot any longer hold men in horrible sinnes of Idolatry Blasphemy Adultery and contempt of GOD then like a wily and subtle serpent he creepeth in another way before we can espy him then he suffereth vs to hate euill company surfetting drunkennesse riot and excesse but he driueth to another extremity and possesseth vs with distrustfull cares and immoderate thoughts of this world to desire greedily to seeke continually to keepe wretchedly and to depart heauily from the vaine and momentany things that perish with the vse And as this is a secret and subtle sinne albeit deeply rooted yet hardly espyed so is it sildome cured and recouered because men do not much consider of it regard it but please and flatter themselues in it If we would willingly attaine to our former estate and see the danger of this disease consider the vanity and vncertainty of all worldly things compare them with spirituall blessings and they are as dung and dirt matched with gold and siluer acknowledge that nothing is more vnseemly for those whose conuersation should bee in heauen then to be plodding vpon the earth wallowing in the puddle of prophane pleasures Therefore the Apostle Iohn saith Loue not the world neither the things that are in this world c. Ioh. 2 15 16 17. Heereunto commeth the counsell of Paul 1 Tim. 6.17 18 19. Secondly seeing gifts and rewards offered Vse 2 be as a bayte layde vp to entrap the soule let vs refuse them and not hunt after them as the manner of some is Therefore the Prophet saide to his seruant detesting his couetous minde Is this a time to take money and to receiue garments and Oliues and Vineyards and Sheepe 2 Kings 5 26 and Oxen and men seruants and maid-seruants The leprosie therefore of Naaman shall cleaue vnto thee and to thy seed for euer So when Simon the Sorcerer offered to the Apostles mony to haue power to bestow the gifts of the holy Ghost Peter said vnto him Thy money perish with thee because thou thinkest that the gift of God may be obtained with money Acts 8 20. Likewise when the King of Babylon offered vnto Daniel garments of purple and a chaine of gold for the interpretation of his dreame hee would not sell the gift of God but said Keepe thy rewards to thy selfe and giue thy gifts to another to one of thy enchanters that set to sale their superstitions Dan. 5 17. So then the seruants of God must alwayes ayme at and seeke the glory of God and their daily prayer must bee That he would giue them cleane hands and a pure heart Psal 24 4. They must not rashly gape after gaine but follow the duties of their calling with a single and sincere affection knowing That their labours shall not be in vaine in the Lord and that they haue a reward laide vp for theÌ„ in the heauens This was it that Moses looked after when he was come to age refusing the aliance of the King Heb. 11.25 26 partaking with the aduersity of the Church and esteeming the rebuke of Christ greater riches then the treasures of Egypt for he had respect to the recompence of the reward It is enough for vs that we shall bee glorified albeit we be not rewarded at the hands of men Vse 3 Thirdly let vs follow after the best gifts which may further the saluation of the soule Those indeed are good
the vertues of him that hath called vs out of darknesse into his maruailous light Seeing we are washed from the corruptions of the flesh let vs not defile our selues againe seeing wee are called out of the world let vs not returne into the world and seeing we are freed from the thraldome of sinne let vs not sell our selues againe to our owne lustes which fight against the soul We cannot come neere an infectious disease without danger of infection We cannot touch pitch without danger to bee defiled with it The Apostle saith Be not deceiued 1 Cor. â— Euill words corrupt good manners The Wiseman teacheth That hee which walketh with the wise shab be the wiser but a companion of fooles shall be the worser Prou. 13 20. Ionathan by the friendship and familiarity which hee had with Dauid changed his life to better Salomon by the society and coniunction with his idolatrous wiues 〈◊〉 11 4. fell into Idolatry And Rehoboam his sonne by walking with his yong Counsellers and following their aduice became worse If then we would auoid euill we must beware of all occasions No occasion more dangerous then euill company Euery man therefore must take heed to himselfe and beware how he ioyn himselfe in acquaintance with all men indifferently Many that haue bin of a stayed course and an approued life haue ruined themselues by making no choise of their company and haue lost their honour and honesty a Iewell which beeing once lost can neuer be repayred and restored This we see by woful experience confirmed vnto vs in the examples of many young men and maydens who hating euâ—ll and making conscience of sinne in themselues haue fearefully fallen and made shipwracke of all godlinesse and goodnesse through the seducement of others Verse 10 Who can tell the dust of Iacob the number of the fourth part of Israel Heere beginneth the conclusion of this first Prophesie setting downe the infinite multitude of the faithfull compared by an hyperbolicall or excessiue speech to the dust of the earth which cannot be numbred This he speaketh being as it were rauished and astonied at the great number of them according as the Lord had promised long before to Abraham Gen. 15 5. Looke vp now vnto heauen and tell the starres if thou be able to number them and hee saide vnto him So shall thy seed be Thus then this false Prophet is made a Preacher and Publisher of the glory of the Church and of the largenesse of the boundes thereof Heereby we learne That God hath a great infinite people that belong vnto him â—â—â—â—rine â—e Church â—nd with 〈◊〉 chiâ—dreÌ„ Albeit the good Corne be scarce seene when it is mingled with the chaffe yet when it is seuered and brought together it maketh a great heape The number of the elect and chosen people of God which he hath redeemed will in the end glorifie is a great people This appeareth vnto vs in many places of the word The Prophet prophesying of the kingdome of Christ telleth vs that his Dominion shall be from sea to sea and from the Riuer vnto the ends of the Land that all Kings shall worship him and all Nations shall serue him blesse him and be blessed in him Psal 72 8 11 17 19. Christ teacheth vs that many shall come from East and West and shall sit downe with Abraham Isaac and Iacob in the kingdome of heauen He saith that when the laborers were few to put their sickle in the ripe Corne yet God had a great and plentifull haruest to bee gathered into his Barne Math 8 11 and 9.37 And likewise 26 28. at the institution of his last Supper he saith This is my blood of the New Testament that is shed for many for the remission of sinnes This the Apostle sheweth to the Hebrewes chap. 2 10. The Oracle of God answereth euidently at one time when Elias thought he had beene alone that he had reserued to himselfe seuen thousand that neuer bowed their knee to Baal 1 Kings 19 18. This truth was reuealed to Iohn Reuel 7 8 9. So then the Church is stored with many beleeuers and is as a fruitefull mother that aboundeth with many children The Reasons are plaine and euident For Reason 1 first it is a matter of faith and an Article of our Creed to beleeue the Church to bee Catholique And it is Catholique in three respects In respect of time of place and of person Of time because it hath beene in all ages and times since the first promise made to our first Parents in Paradise Heb. chap. 13 verse 8. Reuel chap. 13 verse 8. and shall continue vnto the end of the world Of place because it is gathered from all parts of the earth Acts 10 34 35 wheras before the dayes of Christ our Sauiour it was included within the Territories of Iudea now it is dispersed farre and neere in the time of the new Testament Of persons Gal. 3 28. because it standeth of all estates and degrees of men high and low rich and poore male female Iew and Gentile learned vnlearned wheras before God called and singled out the seed of Abraham to bee his people If then the Church be thus large and spreadeth it selfe to all times to all places and to all persons if it be so generall and vniuersall it must necessarily follow that many are the parts and members of it Secondly we do not maruaile that there are many members of the Church made partakers Reason 2 of the righteousnesse of Christ seeing by one mans disobedience many are made sinners For we are guilty of the sinne and transgression of Adam and we sinned in his sinne When he sinned we sinned are made guilty thereof in the sight of God because albeit we were then vnborne and without a beeing yet we are his seed and posterity and were all in his loynes Through this guiltinesse it is come to passe Eph. 2 3. that we are conceiued in originall sinne hauing all the powers of the soule parts of the body corrupted and the spawne of all sinne is infused into vs and we are there by made the children of wraâ—h as well as others the enemies of God the heyres of hell and condemnation If then the power of Adams fall were so great as to infect corrupt al his posterity then much more shal the righteousnesse of Christ be imputed to many and be able to mâ—ke them partakers of euerlasting life As Adam by naturall propagation hath spread his fault and guiltinesse oâ— his fall to the destruction of many so Christs obedience hath by grace ouerflowed to many who was appointed for the rising againe of many in Israel Luke chapter 2 verse 34. This the Apostle teacheth thus he reasoneth Ro. 5 14 15 18 19. As by one mans disobedience many were made sinners so by the obedience of that one shall many also be made righteous Wherefore seeing the Church is euery way Catholique in
asse are heapes vpon heapes with the Iaw of an asse haue I slaine a thousand men Iudg. 15 15 16. Thus the weake are made strong and the strong weake Likewise in the dayes of Saul the Israelites were all naked and vnarmed men 1 Sam. 13.19 and were not suffered to haue either swords or speares except Saul and Ionathan yet their enemies were discomfited and smitten downe before them Reason 1 The reasons are many that may be alledged First God is with his people and if hee be with them strength power courage and victory must be with them also so that they cannot fall vnlesse God fall with them which is vnpossible As then the cause is the Lords and the people the Lords and the battell the Lords so he can arme creatures of no account euen contemptible people to scourge great mighty nations Exod. 8 6 16. His souldiers in Egypt were caterpillers and flies his armies against the Philistims were mice God is infinite in power to doe as he will and what hee will and when he will and against whom he will in comparison of whom all flesh is fraile and feeble And as he is great in might so he is present in helpe and gaineth honour not by the bow nor speare nor legges of man but he fighteth for those that be his Thus doth Moses encourage the Israelites being pursued by the Egyptians Exod. 14 14. The Lord shall fight for you therefore hold you your peace Reason 2 Secondly to gain glory to his great Name seeing his power is seene in our weakenesse When our strength is smallest then is the glory of God greatest This made the Lord say vnto Gideon Iudg. 7 2. The people that are with thee are too many for me to giue the Midianites into their hands least Israel make their vaunt against me and say Mine hand hath saued me Thus Dauid assured both of the truth of his calling and the goodnesse of his cause encountereth with Goliah and sheweth that all the people should know that the Lord saueth not with sword nor with speare for the battell is the Lords 1. Sam. 17 47. So the Apostle teacheth that God vseth few weake and simple instruments to confound such as are greater in strength moe in number wiser in knowledge higher in estimation mightier in power stouter in courage That no flesh shall reioyce in his presence but he that reioyceth should reioyce in the Lord 1. Cor. 1 19 31 Vse 1 Now let vs handle the vses of this doctrin First we conclude that the safty of the Church is onely of God and not of themselues so that flesh and blood is not to be rested and relyed vpon how great soeuer the meanes be and therefore the Prophet teacheth that the hilles of the robbers cannot helpe so that wee must relye on Gods helpe and cease from the man whose breath is in his Nostrils Esay 2 22. He that lifteth vp himselfe his minde is not vpright but the iust shall liue by his faith So than let vs cast away our vaine confidence in man whose life is so fraile that if his breath be stopped but a litle he is dead and cannot helpe himselfe or others God therefore must haue the praise and preferment aboue all creatures and be magnified aboue all the works of his hands Secondly this is a notable comfort and encouragement Vse 2 to doe constantly and cheerefully the duties of our calling notwithstanding the crosses and hinderances to the contrary For seeing it pleaseth GOD to put strength many times into those that are his to deliuer his Church by weak meanes against strong men let vs proceede with boldnesse in the workes of our profession and deale with a good conscience assuring our selues that God is not farre from vs. Whensoeuer wee heare of the wicked combining themselues conspiring together against the Church taking crafty counsell among themselues our hearts quake and tremble and we are brought oftentimes to our wits end wee are greatly perplexed and disquieted as the trees of the forrest are moued by the winde Esai 7 2 but we must consider that the victory is of GOD which casteth downe the mighty from their seat and exalteth them of low degree Thus doth Moses comfort Israel terrified and dismayed by the euil report the spyes had broght vp vpon the land Numb 14 8 9. If the Lord loue vs be will bring vs into this land and giue it vs which is a land flowing with milke and hony but rebell not ye against the Lord neither feare yee the people of the land fâ—r they are but bread for vs their shield is departed from them but the Lord is with vs feare them not A notable staffe to stay them vp both in respect of the presence of God with them and of his departure from their enemies And that which was a stay to them must serue also to comfort and refresh vs in all discouragements to consider that we haue a sure buckler with vs but the shield is departed from our enemies They lye open to the stroke of Gods hand he wil draw out his glittering sword against them they shall finde no shield to award the blow They are in a wofull case that hauing the Lord to be their enemy and no armour of defence vppon them to helpe themselues Wherefore whensoeuer we see these enemies of God and his people multiply and increase so that they seeme as a violent streame ready to beat down all things before them let not this disturbe or disquiet vs but learne to waite vpon God who will shew himselfe a present helpe and our GOD in the time of neede This tentation that the enemies are many and that few stand for vs few haue courage for Gods truth few shew themselues in good causes doeth greatly weaken our hearts and maketh them melt away as water we straight way conclude that the enemies must needes preuaile for we are weake and few But know this O ye of little faith and of so great feare that a good cause shall neuer faile albeit there be but few and those feeble to maintaine it Ionathan relying on God 1. Sam. 1â— 6. after his calling and a manifest signe to confirme him goeth on with a noble courage and resolution saying It is not hard to the Lord to saue with many or with few The worke of God was neuer set forward by the greatest number nay the profession of God alwayes had the fewest in number yet no enemy was able to stand against them The Apostles of Christ were few in number â— Cor. 10.4 5. and the weapons of their warfare were not carnall yet were they mighty casting downe the imaginations and euery high thing that is exalted against the knowledge of GOD and bringing into captiuity euery thought to the obedience of Christ Paul hauing appealed vnto Cesar and being brought to the defence of his cause saith At my first answering no man assisted me but all forsooke me I pray
the name of a Prophet shall receiue a Prophets reward Reason 1 c. The reasons heereof follow to be considered First God will honour all those that honour him he will despise all those that despise him This is the gracious promise that is gone out of his owne mouth which hee cannot but verifie and performe for he is not as man that he should lye hee is not as the sonne of man that he should deceiue This is it which the Lord spake by the mouth and ministry of Samuel concerning Eli and his house Them that honour me I will honour and them that despise me shall be despised 1. Sam. 2.30 And therefore Reason 2 they shall prosper that loue the Church Psal 122. Secondly God hath appointed it to be the end of our obedience our mercy to others shall procure mercy vpon our selues This the Apostle setteth downe Math. 5 7. Rom. 2 10. To euery one that doth good shall be honour and glory and peace Rom. 2 10. We saw this before in the history of Rahab who through faith receiued the spyes shee her family and kinred were were preserued maried into the family of Iudah of whom Christ came according to the flesh Reason 3 Thirdly mercy a notable fruite of loue receiued kindleth the hearts and enflameth the affections of Gods people both to praise God for them to pray vnto God for them that haue bene helpeful and seruiceable to the Church It is recorded to perpetuall remembrance touching Iehoiada that hee was buried among the Kings and greatly honoured both aliue and dead because hee had done good in Israel toward God and his house 2. Chron. 24 15 16. So when Paul remembreth the kindnesse of Onesiphorus who sought him out refreshed him was not ashamed of his chain he desireth the Lord to grant vnto him that he may finde mercy with the Lord at that day 2. Tim. 1 16 18. Nay he prayeth not onely for Onesiphorus selfe although he onely had helped him but for his whole house family whereby is set downe a most notable meanes and motiue to stirre vs vp to doe good and to distribute to all the members of Iesus Christ inasmuch as God sheweth that hee will haue mercy and take pitty not onely of vs but vppon our housholds and all those that are neere about vs. Vse 1 The vses follow First from hence wee haue the strengthening and confirmation of another holy truth in our Christian Religion to wit that mercifull liberall and kinde men shall be surely blessed No mercifull man shall lose his labour but in the end he shal haue his recompence and reward Our Sauior Christ saith Blessed are the mercifull for they shall obtaine mercy The Prophet teacheth Psal 112. that a good man is mercifull and lendeth and will measure his affaires by iudgment he hath distributed and giuen to the poore his righteousnesse remaineth for euer his horne shall be exalted with glory So the Wise man speaketh in many Parables Prou. 11 25. and 28.27 and 19.17 The liberall man shall haue plenty and he that watereth shall also haue raine he that giueth vnto the poore shall not lacke but be that hideth his eyes shall haue many curses hee that hath mercy on the poore lendeth vnto the Lord and the Lord will recompence him that which he hath giuen Cast thy bread vpon the waters for after many dayes thou shalt finde it giue a portion to seuen and also to eight for thou knowest not what euill shall be vpon the earth Eccl. 11 1 2. On the other side miserablenesse and vnreasonable handfastnesse are the causes of the ruine of many men and their houses and bring curses vpon body goods soule children family and all things that belong vnto them So it was in churlish and cruell Nabal So shall there be iudgment mercilesse to him that sheweth no mercy And he that gathereth goods by vnlawfull meanes shal leaue them to such as will pitty the poore Thus we see God requireth mercy of vs to be like him Vse 2 Secondly it is our duty to loue Gods people seeing such as fauour them doe fare the better for them Such as are friends to them shall haue God to be their friend who promiseth to blesse such as blesse them What greater blessing can there be then to haue God to be our friend What greater curse and miserie then to haue him our enemy The vngodly haue receiued temporall blessings for shewing kindnesse to the faithfull the Lord hath sent none of them empty away that euer did good to his people as wee heard in Laban Potiphar and others This serueth to reproue all such as hate and reuile them that curse and detest them that reproach them and speake all manner of euill against them And here let vs weigh and consider into what euill times we are fallen times filled and defiled with all iniquitie 2 Tim. 3 1. 2. Pet. 3 3. In former ages the very infidels and vnbeleeuers confessed that they were blessed for the godlies sake they were so farre from branding and vpbraiding them with odious taunts forged in hell hammered with the tongues of euil men that their mouthes haue acknowledged how GOD hath prospered them for their sakes This last age is as a common sink wherein all the wicked inuentions and diuellish practices doe meet and are gathered together and therefore it bringeth forth masters of mischiefe and expert practitioners in sinne who are furnished with their owne inuentions former examples and tryed experiments of all times places and persons Maruaile not therefore if the children of God be now scorned when godlinesse it selfe is made a common by-word In former ages when as the Prophets and righteous men were persecuted and their liues sought after euery one was ready to helpe and to hide them So did Ionathan detect the hatred and reueale the fury of his father against Dauid with the hazard of his owne life 1. Sam. 20 42. So did Obadiah in the court of Ahab hide an hundred Prophets in caues from the cruelty of Iezabel 〈◊〉 18 13. sustained them in the time of the famine of the which wee shall speake more afterward Thus did the disciples let downe Paul in a basket when his life was sought for by the bloody Inquisition Acts 9 21. Woe vnto them therefore rhat betray them into the hands of their enemies as the Ziphims did Dauid 1 Sam. 23.20 as Iruah did Ieremy Ier. 39.13 as Iudas did Christ Math. 26 48. Woe be vnto them that falsely accuse them and any way adde affliction to their affliction whereas they should countenance and defend them to their power as Ionathan did Dauid as Ebed-melech did Ieremy and woe vnto them that hurt the godly for GOD threatneth to curse such as curse them so that we should feare any way to doe them wrong Vse 3 Thirdly hereby wee are warned to exhort one another to this duty and by all meanes to prouoke one another
Epistle chapt 2. verse 4 of the sinnes of the Angelles of the olde world of the Sodomites and setteth down the wages thereof what it was the Angels were cast downe the olde world was drowned the Cities of Sodome and Gomorrha were burned See the miserable ends of Pharaoh of Ahitophel of Saul of Iudas of Herod and such others all the which are written for our instruction to teach vs that all euil works shall haue an end answerable to their euill The Reasons are plaine to assure the truth Reason 1 hereof For first it standeth with Gods iustice to recompence euill with euill True it is he is able by his infinite power to bring good out of euill and to turne the euill actions of men to serue his owne glory to further the good of his children as we see in the history of Ioseph who by the false treachery of his brethren was solde into Egypt to whom he said When ye thought euill against me God disposed it to good that he might bring to passe as it is this day and saue much people aliue Gen. 50 20. So Iob being bereaued of his children 〈◊〉 1 21. and robbed of his Cattell confesseth that the Lord had giuen the Lord had taken away Likewise the Apostles speaking of the crucifying of Christ the Lord of glory declare that Herod and Pontius Pilate with the Gentiles and people of Israel 〈◊〉 4 27 28. had done no more then the counsell of God had determined before to be done Neuerthelesse it standeth with the rule of his iustice to crosse the attempts and endeuours of euill men and to set himselfe against them that set themselues against him So long therfore as God is so iust the vngodly must not looke for any good successe of euill enterprizes His blessing is vpon the lawfull labours of his children because he is mercifull his curse waiteth vpon the vnlawfull works of his enemies because he is iust It is his nature to bee iust hee cannot deny himselfe Reason 2 Secondly the Lord will make their wickednesse knowne and plucke off the vizard from their faces howsoeuer they thinke to proceed and promise to themselues an happy end This the Apostle teacheth 2 Tim. 3 8 9 where he sheweth that as Iannes and Iambres withstood Moses so do these also resist the truth men of corrupt mindes reprobate concerning the faith but they shall preuaile no longer for their madnesse shall be euident to all men as theirs also was Seeing therefore God is a iust God and will vncase the hypocrisie of euill men we are right well assured that euil inuentions shal come to nought and haue God to crosse them Vse 1 The vses remaine First we see from hence that sinne endeth not as it beginneth Euill men are sure to be destroyed and that God will call them to an account for those things which they haue done if not in this life yet assuredly in the life to come They dreame of God sitting ydle in heauen and seeing all things and regarding nothing but in the end they shall know that which now they will not know and feele that whereof now they haue no feeling And see heere how Satan bewitcheth the mindes of these men and blindeth their eyes that they cannot see sinne to bee sinne nor cast their eyes to behold the wages of sinne reserued for the committers of it Let all wicked men therefore looke for the heauy curse of God They blesse themselues but the curse of God is vpon them Deut. 32 41 and ready to ouertake them Woe therefore shall be vnto them though all the world should blesse them They can haue no assurance of any good successe nor looke for any blessing vpon the works of their hands Secondly be not offended when wicked Vse 2 men florish and prosper but consider their end and what the end of their hope is and we shal not be deceiued with their outward glory and present pompe of the world wherin they liue It is a great tentation to the faithfull to behold the prosperity of the wicked The Prophet Dauid declareth how his faith had long wrastled and struggled with this assault insomuch that his foote had well nigh slipped Ps 73 2. and his steps were almost gone when he saw how the vngodly florished and on the other side that he was daily punished and chastened euery morning This was it that troubled Iob Wherefore do the wicked liue and waxe olde and grow in wealth Iob 21.7 So the Prophet Ieremy maruaileth at the prosperity of the wicked O Lord if I dispute with thee thou art righteous yet let me talk with thee of thy iudgments Wherefore doth the way of the wicked prosper Why are all they in wealth that rebelliously transgresse Ier. 12 1. So the Prophet Habbakkuk complaineth vnto God Hab 1.3 considering the great felicity of the wicked and the miserable oppression of the godly which oftentimes endure all kinde of cruelty and affliction and can see no end thereof But we must enter into the Sanctuary of God then we shal see the end which God in his iust iudgement hath appointed to wicked men when wee thought he had no care of their doings and that they were in the greatest safety and security we shall see he is holy in all his wayes true in all his words This is a great terror vnto wicked men to know that he will lay vpon them a fearefull end and on the other side it is a great comfort vnto the godly to consider that howsoeuer God beare a long time yet in the end his hand shall take hold on iudgment then hee shall execute vengeance on his enemies and reward them that hate him Lastly seeing all euill shall haue an euill Vse 3 end let vs haue no fellowship with euill men or euill actions vnlesse we will partake with them in the punishment It is our duty to forsake their company and to leaue our league with them lest we be taken in the net and be snared in their wayes This is the exhortation giuen to vs from heauen Come out of her my people that ye be not partaker of her sinnes Reuel 18 4 5. and that ye receiue not of her plagues Many haue sustained much danger endured much affliction by accompanying and conuersing with euill men Lot was neuer more greeued nor lesse secured then when he was euen in the very midst of Sodome He made choise to dwell there therby to enrich himselfe but he quickly repented him of his choise Gen. 14 12. He was taken prisoner by forreigne enemies and was in greatest danger by violence at his owne home Gen. 19.9 Yea so long as he liued in that place he seemed to liue in a little hell as the Apostle testifieth 2 Pet 2 7 8 that God deliuered iust Lot being vexed with the vncleanly conuersation of the wicked for he being righteous and dwelling amongst them in seeing and hearing vexed his righteous soule from
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
registred vp in the Monuments of the Church for euer as they that carry a marke of theyr iudgment to the tribunall seate of God aforehand If the loue of goodnesse if the wrath of God if the feare of damnation will not bridle them as Atheists respect none of these neyther desiring godlinesse nor beleeuing heauen nor fearing hell yet the perpetuall shame wherewith they and theyr posterities shall be branded should moue them Albeit sinfull wretches be highly magnified in the world yet all their honour and reputation shall bee turned into a blot It was of late yeares accounted a great dignity to be a Wolfie or a Gardiner or a Bonner but now their names are odious for pride and cruelty and they no better then wolues inuading and wasting the poore flock of Christ This the wise man speaketh Prou. chapt 10 verse 7. The memoriall of the iust shall be blessed but the name of the wicked shall rotte This doth God set forth by his Prophet Esay chapter 6◠verse 15. Yee shall cry for sorrow of heart and shall howle for vexation of minde and yee shall leaue your name as a curse vnto my chosen for the Lord God shall slay you and call his seruants by another name We see then that they are greatly deceiued that hope to be famous and to leaue a great name behind them by getting riches and raising vp their houses as the Psalmist speaketh They thinke their houses and habitations shall continue from generation to generation and call their Lands by their names yet they shall not continue in honour but perish like the bruite beast and be no more had in remembrance but to their dishonour Psalme 49 verses 11 12. This is it which Dauid saith in the ninth Psalme verse 5. Thou hast destroied the wicked thou hast put out their name for euer and euer A great name among the sonnes of men is not alwayes a good name and a great name gotten by euill meanes and open wickednes is a great punishment it is a tokē of the wrath of God vpon those that are well spokē of for vngodly deeds This hardneth thē in their sins holdeth then frō true repentance But whosoeuer are giuen vp to hardnes of hart hindred from bringing forth the fruites of repentance haue 2. heauy iudgments lying sore vpon thē howeuer they be as blinde men cannot see thē It is our duty to pray against such a name vnto God not to desire it to our destruction Let vs feare such a name as may make vs reprochful to GOD and to all good men Secondly seeing wee must take heed that howsoeuer the practice be in it selfe lawfull to lay out wicked men in their colours yet wee must not single out men commonly and ordinarily being oftentimes offensiue sometimes causelesse and alwayes dangerous When the Apostle reproched such false teachers among the Corinthians as denyed the resurrection and consequently raised the foundation of Religion for if there bee no resurrection then is Christ not risen and if Christ bee not risen then is the preaching of the Minister and the faith of the people vaine yet he doth not expresse the names of these seducers but sayth If it be preached that Christ is risen from the dead how say some among you that there is no resurrection of the dead 1. Corinth 15 12. And in another place when hee saw his person contemned as base and his Ministery reiected as fruitlesse hee answereth the slander but spareth the slanderer This I say 2. Cor. 10 10 11. that I may not seeme as it were to feare you with letters for the letters sayth he are sore and strong but his bodily presence is weake and his speech is of no value Let such one thinke this that such as wee are in word by letters when we are absent such will we be also indeed when we are present Thus doe other the Apostles Howsoeuer therefore the practice being wisely and discreetly vsed haue warrant from the seruants of God yet we are in doing of it to obserue these rules following First Rules to bee obserued in singling men out by name we must consider our places and callings wee haue not the same liberty granted vnto vs that the Prophets and Apostles had who receiued speciall reuelation from God against many of those which they vncased layde open to the Church and therefore pray to God to confound them to reward them according to their works We must not therfore make a generall rule of it but remember what Christ said to his disciples Luke 9 15. Ye know not of what spirit ye are They pretended the example of Elias but they wanted the spirit of Elias Secondly we must take heed that we mingle not our owne passions with it for then straight way we passe the boūds of measure and moderation It is not enough that our zeale be good but it must bee seasoned with such wisedome that the Spirit of God rule ouer all We must not be mooued with choler and rage with fury and indignation but keep vnder all our affections that they breake not into vnlawful courses Thirdly we must shew pitty and compassion of those that sinne of weaknes and infirmity we must pray to God for them 2 Tim 2.25 that he would poure out his mercy vpon them and to giue them repentance to acknowledge the truth and to come to amendment out of the snare of the diuell Wee must alwayes hope well of such as fall of frailty vntill God shew that he hath cut them off Fourthly it is lawfull to reproue by name when the necessity of the Church vrgeth it and challengeth it at our hands So that it is in great danger vtterly to be corrupted and ouerthrowne vnlesse false Teachers and seducers be bewrayed and manifestly discouered that al men may know them and take heed of them The safety of the Church is especially to be respected of vs and the truth of God must be most deere vnto vs. Lastly there is a warrant to single out such men when ther is no more hope of their conuersion and when they are once growne to open blasphemy Matth. 12 32. to speake euill of and to slander the doctrine that is according to godlynesse vpon hatred thereof and pretensed malice there is no more place for patience wee are no longer to deal with the spirit of meeknes When a man is so farre falne from all Religion to speake euill of the way of godlines and to despite the grace of God malice hath blinded him the diuell hath possessed him condemnation waiteth for him He beareth euident markes of Reprobation God sheweth that there is no hope of saluation in him He giueth knowledge to the Church at somtimes of some particular persons that are castawayes and haue the gate of saluation shut vp against them For otherwise to what purpose is the great and vnpardonable sin against the holy Ghost described in the word vnlesse
the sinne might be knowne and the men also knowne that do commit it And to what end doth the Apostle Iohn tell vs 1 Iohn 5 ver 16. There is a sinne to death and of seeing our brother sinne vnto death If then it may be seene it may be knowne And hence it is that when the Church saw Iulian the Apostata who had bin enlightned with the truth and bin zealous in the profession of it to despite God openly to lift vp himselfe against his word and to make a mocke of all religion they would haue no more to do with him they accounted him as a diuell and they prayed with one consent against him that God would confound and destroy him They did not pray vnto God for his conuersion and to giue him a new heart but because he could not repent being past amendment they called vpon God to hasten his condemnation that he might shew thereby what account he maketh of his most holie truth Last of all we ought to haue a care to bee Vse 3 helpfull and profitable to the Church and to be zealous in the seruice of God that thereby to the comfort of our selues and our posterity we may carry a sweet remembrance a blessed report in the Church for euer The loue of Mary in annointing Christ with the precious oyle which she powred on his head is promised by Christ to bee remembred for euer in what place of the worlde soeuer the Gospel shold be published Verily I say vnto you whersoeuer this Gospel shal bee preached throughout all the world there shall also this that she hath done be spoken of for a memoriall of her Matth. 26 13. The praise of Iehoiada is recorded in Scripture he dyed an old man and full of dayes they buried him in the City of Dauid with the Kings because hee had done good in Israel and toward God his house 2 Chr. 14 16. This serueth to reprooue such as care not at all what men thinke or speak of them and regard not what name they haue good or bad what report is giuen of them honorable or dishonorable sweet or rotten so they may preuayle in their purposes Cicer. of fâ—ic l 1. and bring to effect their diuellish deuices An heathen man could say It is the part of a retchlesse and dissolute man to neglect what a man sayth of him Salomon teacheth vs that a good name is more to bee desired then great riches and a louing fauour more then siluer and gold Pro. 22 1 Eccles 7 3 This is not attained by flattery or falshood but by godlinesse and righteousnesse by humility and an vpright conscience Riches are fraile and transitory subiect to vanity and corruption but a good name and louing fauour remaine for euer So the Prophet describing the blessednes of the man that feareth the Lord and delighteth in his commandements sayth that he shal neuer be moued but the righteous shal bee had in perpetual remembrance Ps 112.6 A good name is better then a great name And albeit the godly be despised in the world yet God will aduance theyr estimation giue theÌ„ a sweet sauour among all good men True it is sinfull men are magnified of sinners for euen the sinners loue those that loue them Luke 6 32. to receyue the like of them againe yet they shall bee made abhominable vnto the Saints and their name shall bee cursed and as much loathed as the filthy fauour of his carkasse that lyeth rotting in the graue So then seeing shame shall be as an vnseparable companion of wickednesse and no man can separate those things which God hath ioyned together on the other side heere is comfort to the godly that GOD will vndertake the protection of their names so that no creature shall bee able to rob them of it but as he preserueth them to saluation so he will maintayne their credit and estimation Wee see this in many the deare seruants of God who albeit they haue had their names for a time diminished impayred yet they haue beene restored and recouered The name of Naboth was greatly blemished with the slanderous imputation of treason and blasphemy but that momentary shame is swallowed vp and recompensed with euerlasting honour throughout all generations 1 King 21.10 The like wee might say of Cranmer Ridley Latimer Hooper Bradford Philpot and many other the deare seruants of God that gaue their liues for the truth howsoeuer they were condemned for heretikes yet they are renowned for Saints and shall be so acknowledged to the end of the world 16 Againe the Lord spake vnto Moses saying 17 Vexe the Midianites and smite them 18 For they trouble you with their wiles wherewith they haue beguiled you as concerning Peor and as concerning their sister Cosbi the daughter of a Prince of Midian which was slaine in the day of the plague because of Peor We haue hitherto in this chapter handled the transgression of the Israelites and the reconciliation of God Now remayneth the decree and determination of God against the Midianites For after that God had chastened his owne people and iudgement hath begun to breake out against the house of God hee riseth vp in wrath and indignation as a iust Iudge against his enemies Heerein we are to marke two things First the commandement Secondly the reasons or causes of the commandement The commandement and charge directed vnto Moses in this Smite and slay the Midianites Thus doth wickednesse returne vpon the heads of the authors thereof These enemies being drawne into the league to take part with the Moabites had conspired against Israel soght to subdue them not by strength but by sensuality nor by force of warre but by lasciuiousnesse and wantonnesse of women Now the wheele is turned vpon themselues the stone is rolled vpon them that first stirred it and mischiefe falleth vpon the first contriuers Obiect But heere out of this commandement arise two questions fit to be mooued and worthy to be discussed First inasmuch as God euery where forbiddeth reuenging of our owne causes and quarrels why doth hee now permit and prouoke the people of Israel therunto as if they were not by nature prone enough to vengeance I answere Answ there is a double kinde of reuenge one priuate the other publicke Priuate reuenge is that which proceedeth from the priuate motion of our corrupt nature seeking to satisfie our owne malice with the hurt of others This is forbidden by our Sauiour Christ Mathew 5 44 commanding vs to loue our enemies and to ouercome euill with good Publique reuenge is that which is commanded and warranted by God being imposed vpon vs either mediatly by authority of the Magistrate or immediatly by the secret instinct of the Spirit This is allowed and lawfull as we saw before in Phinehas and others inasmuch as it proceedeth not from the corruption of nature but from the inspiration of God For God the iust reuenger of all wickednesse may vse the ministery of
that seeing God hath created vs and giuen vs our being to serue him albeit we be reduâ—ed by others it shall not profit vs oâ— deliuer vâ— from iudgement Ignorance shall excuse no man it is the fountaine of all sinne it is the cause of all punishments Hos 4 1. Mar. 12 24. it is not enough for vs to say we are no seducers and deceiuers of others because if we be seduced and deceiued by others wee are partakers of their sinne and shal beaâ—e our iust condemnation Secondly seeing the poore seduced people Vse 2 shall not escape no more the the chiefe Ring-leaders and heads of the conspiracy against God it is our duty to search narrowly and view diligently that which is brought and taught vnto vs we must beware of seducers and Captaines that leade to lewdnesse of life or corruption of doctrine It behoueth vs to shew such loue to God and his truth as to withstand such as goe about to infect vs to shame them to bewray them to reprooue them to conuince them and to take heed that we be not drawne away with them eyther by their flattery or by their authority Hence coÌ„meth the exhortation of Christ Beware of false Prophets which come to you in Sheepes cloathing but inwardly they are rauening wolues yee shall know them by their fruites Math. chap. 7. verse 15. By these the LORD our GOD tryeth vs whether we loue him with al our harts with all our soules He chargeth his people to seeke carefully to search earnestly Deut. 13 14. and to enquire diligently if there bee any such wickednesse There is no loue to God where his truth is not professed followed and maintayned The Apostle Iohn chargeth those to whom he wrote Not to beleeue euery spirit but to try the spirits whether they be of God or not for many false Prophets are gone into the world 1 Iohn 4 1. But where is this ability to bee found And where shall we meete with those that are able to discerne of spirits Looke vppon the greatest part of our congregations and behold they are not able to make any tryall of truth from errour They are fit to entertaine any doctrine They know no difference betweene the mists of Popery and the light of the Gospel They embrace this Religion because it is established by authority defended by the Law professed by the Prince countenanced by the Magistrate embraced by the multitude freed from trouble controlled by none But aske them a reason of the hope that is in them and call them to an account of the faith which they hold Aske them what they beleeue and how they thinke to be saued they are taken speechlesse and not able to giue any reasonable answer And how can it bee otherwise in many places where such as should bee eyes to others are blinde themselues a naked ministery hath made a naked people an ignorant ministery hath made an ignorant people a simple Teacher hath made a sottish hearer For as Moses saw that the people were naked Because Aaron had made them naked Exod. 32 25 vnto their shame among their enemies so wee see the people without knowledge and vnderstanding because the Watchmen are blinde the Embassadors are dumbe the Shepheards are simple the Teachers are not able to instruct themselues The meanes to bring vs to this spirituall iudgment to try the spirits Rules to be obserued to enable vs to try the spirits are to obserue these few rules and directions following First we must haue the word of God to dwell plentifully in vs we must reade and search the Scriptures as Christ commanded Iohn 5 39 and the men of Berea practised Acts 17. They examined the Doctrine of the Apostles by the touchstone of the Prophets and are commended for it by the Spirit of God We must not take euery thing that is deliuered but search and try the things that are deliuered Secondly we must continue constant in the things which wee haue learned thence Thus the Apostle exhorteth Timothy who had beene brought vp in the Scriptures of a childe To perseuere in the things which hee had learned and was perswaded of knowing of whom he had learned them 2 Tim. 3 14. Thirdly we are to auoyd those places and persons where abhominations are set vp and maintained lest ioyning and partaking with them in their sinnes wee be also companions with them in punishments Thus doth the Apostle teach vs to giue a farewell to those places I heard a voice from heauen say Goe out of her my people that yee be not partakers of her sins and that ye receiue not of her plagues Reuel 18 verse 4. Fourthly we are to magnifie the Ministery of the word where it is planted and established we are diligently to attend vnto it and to heare it with all patience and reuerence to encrease in vs both knowledge and obedience to worke in vs faith a sound beleefe to bring vs to a true sight of our sinnes and to an vnfeigned repentance from dead works If these rules be carefully and wisely obserued we shall bee made able to try all things that we heare to refuse the euill and to hold fast that which is good Lastly we may from hence conclude the Vse 3 wofull condition of all seducers that seduce and deceiue the simple people they are sure to perish and to be destroyed It is a greeuous sinne not to embrace the truth of God but to erre from the wayes of saluation but it is more greeuous to draw away others and to plunge them into the pit of destruction They are accursed in the law which make the blinde to go out of the way and all the people were to say Amen Deut. 27 18. If we see a poore blinde man wandring hither and thither for want of a guide and groping to finde his way if wee lay stones or stumbling blocks before his feere to supplant him and cause him to fall downe all men are ready to condemne it of rigor and cruelty The very heathen which neyther know the Law nor vnderstand the Gospel could say Cicer. li. 1. offic that whosoeuer sheweth not the way to a trauailer and wayfaring man when he seeth him out of the right way is without all pitty and compassion as if one should refuse to suffer his neighbour to light his Candle that is gone out at his Candle that burneth But if a man should leade his brother beeing in a strange and vnknowne Countrey quite and cleane out of the way direct him of purpose into places of danger and thereby as it were blow out his Candle that burneth bright all men would haue accounted him a monster and vnworthy to liue vpon the earth If our brother want our helpe or counsell we are bound to do all good vnto him and it is a note of cruelty to shutte our mouthes or hands when they should bee opened as wee see in the examples of the Priest and Leuite Luk.
or not or another diuerse from it or whether any wise Athenian could precisely tell when and by what workman euery peece and parcell was patched and supplied vntill the old was wholly gone or when and at what time it ceased to bee that ship and became a new ship The Romane Religion is almost become like this shippe it hath bin patched and peeced at seuerall times by cunning workmen there is little or nothing remaining of the old ship wherein Peter fished I meane of that Church wherein they say Peter sate as Bishop one error succeeding another and one heresie making way for another vntill little faith truth is found among them Notwithstanding all the secret conueyances made in that Church it is not hard in very many particular points to shew the beginning proceeding and establishing of the same touching pardons and indulgences touching the Popes supremacy vsurped the Images of the Trinity and the beginning of Idoll worshippe touching the merit of workes forbidding of marriage The Masse one of the greatest Idols began not all at once but came to this height by degrees It were endlesse to name all that might be alledged and to shew how and by whom these points were resisted and the truth euermore defended Secondly this serueth to condemne the Vse 2 foolish practise of popish pilgrims who vndertake long and laborious iournies to Ierusalem and the land of Iudea or to this that Idoll and make it a meritorious worke to visite eyther the Sepulcher of our Lord or the Image of our Lady For albeit this Land haue bin heeretofore famous because the Law came from Sion and the word of the Lord from Ierusalem Eâ—â—y 2 3 and because Christ himselfe liued and preached and wrought many miracles there and it be oftentimes called The holy Land yet the presence of Christ infused no holines into it more then into any other place And all the Papists in the world shall neuer be able to prooue that it is more meritorious to goe to Ierusalem in a pilgrims weed then to go to Antioch or Ephesus or Constantinople or any other City in the East or West or that it is more acceptable to God or auaileable to the soule to trauaile thither then for the English to go to London or the French to Paris The house where the King resideth all the while he is there is an honourable house and there the Court lyeth but when the king is once remoued out of the house it is afterward neuer a whit the more honourable for the kings beeing there before so is it in this case albeit Christ in his life time and the daies of his flesh did many great works and wonders in it yet being ascended and the Christian religion also remoued there remaineth no more holines in that place then in any other and therefore it is great vanity and idolatry for any people to practise such impiety These are like to the Pilgrims among the Turkes Sarazens The turkish Pilgrims that go yearely with great shew of deuotion to Meccha to visite the Sepulcher of Mahomet and account it a work very meritorious The Cittie 's Gilgal and Beth-el were sometimes famous and renowned Cities yet true religioÌ„ being once remoued the Prophet chargeth the people not to come at them and to haue nothing to doe with them Hos 4 15. Hence it is that Christ saith Iohn 4 23. The true worshippers shall worship the Father in spirit and truth If then we may worship God with great benefit to our selues and as great glory to him in our owne Country I see no cause why we should resort to Ierusalem or go on pilgrimage to Rome or any other place forasmuch as we may lift vp pure hands euery where and be heard 1 Tim. 2 8. But thus these crafty workmen keepe the peoples heads busie with outward deuotions and shewes of holinesse that they may not espy their fraud and deceit in greater matters Lastly this teacheth all men how they may Vse 3 make themselues to bee of good name and their houses and habitations truely famous to wit by holinesse and true religion by faith repentance which are the ornaments of all Christians Thus shall the noble man make himselfe and his house truely noble If they worshippe God aright they shall haue true worship with God and man for he will honour them that honour him 1 Sam. chap. 2 verse 30 and without true religion the most noble blood is stayned and taynted and neuer restored since the treason and rebellion of Adam against God For that which maketh a man reprochfull or any place reprochfull is sinne and wickednesse which make our names rotte Prou 10 7. See then the difference betweene the iudgement of God and man Men do commonly magnifie Cities by the stately buildings goodly Monuments that are found in them but this is no true or well grounded fame the true praise and commendation of any City is the piety of the Citizens A well ordered Towne or City embracing zealously true religion The True praise commendation of a City and maintaining the worship of God in integrity drawing out the sword of iustice against vice and countenancing the faithfull in their godly courses is indeede a right famous and flourishing City Ierusalem the City of God and the praise of the world Psal 122 3 4 5. and 87 3 and 48 11 12 13 was neuer so famous for her buildings and stately Towers and outward magnificence as it was for the word and worship of God Wee see then heereby who they are that are the honor and ornament of Cities of Townes and of houses to wit such as honour God and are truely zealous and religious and likewise who are the shame and reproch the blot and blemish the dishonour and disgrace of them to wit such as are wicked and prophane Do we see a City or Towne or priuate house full of drunkards of blasphemers of light and lasciuious persons these are they that poure contempt vpon them and bring shame infamy vnto them Euery one therefore should be carefull to looke to their charges committed vnto them the Magistrate to gouerne the people the Minister to looke to the flock Ouer which the holy Ghost hath made him Ouerseer euery father and mother to haue an eye to their children and euery master and gouernor to looke to their seruants as their seuerall charges that their houses may not be houses of wickednes of riotousnes of deceit of cursing and euill speaking but rather the houses of God All men are ready to condemne the Ministers that are absent from their flockes and to call for residency at their hands but let these look also vpon themselues and consider the duties of their own callings Doubtlesse all Gouernors haue a certaine kinde of residency required at their hands All gouernors of houses haue a kinde of residency required at their hands and their presence is meete to be among them
thus regard the people and happy are the people that haue such magistrates The blessing of such as are ready to perish shall come vpon the heads of such magistrates and the loynes of the distressed shall call for and bring downe mercy vpon them theirs that thus doe shew mercy Let all that haue the calling of Iob and sit in the gate and in the place of iustice and iudgment bee like vnto him and let them not feare the faces of men but be bold in the cause of the poore or rather in the cause of God And let mee say to them as God doth to Ioshua Be strong and of a good courage be not afraid neyther be dismayed for the Lord your God is with you whithersoeuer you goe Iosh 1 9. Hence it is that the Scripture teacheth how such as are set ouer the people should be qualified and with what vertues they ought to be adorned Exod. 18 21 first they must be such as feare God this is the beginning and fountaine of all other graces where this is once rooted and grounded in the heart it is as a banke that keepeth out all euill and maketh them not to feare the faces of men wheresoeuer and in whomsoeuer it is not yet planted there is roome for a legion of all impieties to enter as Abraham sheweth Gen. 20 11 The feare of God is not in this place and they will slay me for my wiues sake Secondly they must bee men of truth wherein they resemble the God of truth the contrary will transforme them into the image of Satan who was a lyar from the beginning and the father thereof Ioh. 8.44 This should bee the end of all their hearing and determining this is the marke they ought to shoot at that truth may be brought to light which is sought to be couered and smothered in darknes Euery false sentence in iudgement is an open and publike lye and turneth the seate of iustice into a sinke of iniquity and ouerturneth the ordinance of God Thirdly they must be men hating couetousnesse for the desire of money is the root of all euill and a bribe blindeth the eyes of the wise and casteth dust or rather dung in their faces that they cannot iudge righteously betweene a man and his brother nor pronounce sentence without partiality But they ought to haue cleane hands and a pure heart that they may doe no vnrighteousnesse in iudgment forasmuch as they must not respect the person of the poore nor honour the person of the mighty Leuit. 19 15. Psal 82 3 4. 2 Chron 19 6.7 These things must be learned and practised of them Thirdly from this ground we may be assured Vse 3 that it is not in it selfe vnlawfull to goe to Law and to sue euen a brother if iust cause require if hee may bee accounted a brother that giueth iust cause of prosecuting the Law against him I say it is in it selfe lawfull because the best things may bee abused and corrupted and lawfull things may be peruerted if they be vsed vnlawfully To try our right is a right thing and to vse the Law is nothing else but to appeale to the magistrate and to appeale to the magistrate is to seeke helpe of God Obiect It will be obiected that Paul reproueth the Corinthians in that a brother goeth to Law with a brother 1 Cor. 6 6 and againe I speake it to your shame is it so that there is not a wise man among you no not one that shall bee able to iudge betweene his brethren Answ verse 5. I answere hee reproueth not the thing it selfe but the corrupt affection and practice of those that vsed or rather abused the Lawes whose sinne was hereby also aggrauated that they did it before the infidels who thereby tooke occasion to mocke at Christ and to contemne the Christian Religion to see the professors therof to bee giuen so eagerly to prosecute their profits that for euery toy and trifle yea for the wagging of a straw would trouble the courts and seates of iudgment This doth discouer a contentious spirit and a minde altogether giuen to cauil and contend a custome too common in many howbeit nothing beseeming the Christian Faith and holy Religion which they seeme to embrace Againe it argueth an heart set vpon reuenge which ought to bee farre from all the faithfull who ought rather to be ready to forgiue as they haue receiued forgiuenesse Obiection Secondly it may be obiected that Christ saith Math. 5 40. If any man will sue thee at the Law and take away thy coate let him haue thy cloake also Answ I answere as before hee onely condemneth the vsuall dealing of men where they go to Law and sue one another in splene and desire of reuenge for trifles and things of no value and besides he speaketh comparatiuely rather then we should seek a priuate reuenge we should be ready to suffer a new wrong and be furnished with patience as with armour of proofe not onely to be stripped of one garment but to endure the losse of other temporall goods To conclude therefore we must be assured that as it is lawfull to seeke helpe of the magistrate so it is lawfull to seeke the benefit of the Law prouided that we vse it lawfully 〈◊〉 the Law 〈◊〉 be vsed â—â—â—fully To this end we must know how the Law may bee vsed lawfully First wee must not vse it of pleasure or wantonnesse or of custome as the manner of many is who are neuer well but when they are in Law but we must vse it sparingly as we vse Physicke not as meat and drinke No man will vse Physicke euery day but he keepeth a better dyet It is meat and drinke to some to goe to Law and they are neuer quiet till they haue quenched their thirst by vndoing others and themselues Secondly it must be vsed vppon necessity when the case cannot otherwise be decided They say commonly a bad end is better then the Law If then wee may end our controuersies without troubling the magistrat we ought not to refuse that means Thirdly we must not propound to our selues as the end of our suites to be reuenged of our neighbour for then we shall neuer carry vpright hearts in that which we doe Fourthly wee must not goe to Law for trifles the matters must be of moment and importance for which we contend Fiftly our end must not be to vndoe one another but to obtaine our owne right Lastly we must not be giuen to strife and contention and in an humour seeke occasions to begin and breed quarrels 1 Cor. 3 3. Phil. 2.2 It must bee our wisedome to cut off occasions from them that seeke after them and to stope the flood-gates where the waters seeke their passage For when contention is once raised it is not easily stopped and therefore ere it bee begunne let vs preuent it Lastly from hence all persons haue direction Vse 4 what to do that liue vnder the gouernment of
no maruaile therefore if men decline it is a part of the old leauen for what man is it that sinneth not 1 Kings 8 46. The power of sinne euen in the regenerate is as a Law and therefore wee doe as wee would not Romanes 7 yet not I but that sin which dwelleth in me Secondly they lye vnder an heauy and fearefull curse that doe the worke of the Lord negligently which hee will haue executed diligently carefully cheerefully and zealously Ierem. 48 10 Cursed bee hee that doth the worke of the Lord deceitfully but all such as are luke-warme in the Lords businesse are deceitfull workemen they are loyterers rather then labourers and therefore they may not looke to haue the wages of laborers Thirdly such are vexed with a spirituall consumption losing the heate of the Spirit and the life of grace and fall to decay by litle and litle as Reuel 2 5 thou hast lost thy first loue For as they that haue a consumption of the body the naturall heate decayeth and threatneth death so such as haue a consumption in the soule the spirituall heate diminisheth and threatneth destruction For such churches and persons become in time barren in good thing but plentiful in euill things Esay 5 3 4. The vses follow First this reprooueth the miserable times Vse 1 wherein wee liue wherein men seeme to bee cast into a dead sleepe There is a general lethargy hath possessed vs that nothing can awake vs. Wee haue had not onely the trumpet of Gods word sounding in our eares but many other iudgments but who stirreth or starteth vp at the noyse thereof Who repenteth him of his wickednesse saying What haue I done euery one turneth to his course as the horse rusheth into the battell Ierem. 8 6 if wee tarry till the last trumpet come woe vnto vs for that shall awaken vs and sweepe away all the impenitent into hell and none shal be able to escape Our Sauiour teacheth that from the dayes of Iohn the Baptist vntill now the kingdome of Heauen suffereth violence and the violent take it by force Math. 11 12 where he sheweth that after the Gospel beganne to bee published by the ministery of Iohn who was sent to prepare the hearts of the people they were very greedy and as it were couetous of the truth and couragiously brake into it with all theyr strength and force that they could make Thus it was in the dayes of the Apostles For as at the preaching of Iohn the souldiers the Publicanes and people came vnto him Luke 3 10 12 14. saying Master what shall we doe so when they preached repentance in the Name of Iesus they that heard them were pricked in their hearts and said vnto Peter and to the rest of the Apostles Men and brethren what shall we doe Acts 2 37. But is it so in our dayes alas we may say the kingdome of darknes suffereth violence the kingdome of this world is wholly sought after and euery man presseth into it Luke 16 16 but as for the kingdome of God wee are content to let it alone Some are open enemies to the Gospel and the preaching of it serue Satan with all their power Some are secure and care for nothing they let al alone and sit still like those that sate idle in the market place and laboured not in the vineyard Some stop their eares and harden their hearts and when the Ministers of God will not apply themselues to their humors they goe backe Some desire to heare sweete and pleasant things to bee flattered in their sinnes and to haue cushions sowed vnder their elbowes If a sonne should no otherwise honour his father then we honor God doubtlesse he would disinherite him and cast him off for euer Or if a seruant should in such sort serue his Master would hee not put him out of his seruice and turne him out of his dores The diuell hath a part of our seruice the world another and shall wee thinke that God will accept a third This were to serue him to halfes or not so much But halfe a man is no man and halfe a Christian is no Christian Euery naturall thing groweth till it be perfect herbes plants trees Euery tradesman and artificer seeketh to encrease onely the Christian sitteth still and doth nothing God the Father left not off the worke of creation till the whole hoste of the creatures was ended Genes 2 1. Christ Iesus ceased not the worke of redemption till it was finished Ioh. 17.4 A builder leaueth not off when hee hath almost builded Paul said I haue finished my course 2 Tim. 4 7 not almost finished there is no comfort in this no more then to bee almost saued which is not to be saued at all If we be cold in Gods seruice we are almost his seruants that is not at all Secondly God will not be dalied withal in the matter of Religions eyther wee must serue him wholly and acknowledge him throughly as wee should or not at all If Baal be God let vs goe after him without wauering So long as wee are neyther hote nor cold wee worship him in vaine and may be assured that hee will spew vs out of his mouth This is no better then to serue him with the halt or blinde or leane or lame which he abhorreth The Lord saith by the Prophet Cursed bee the deceiuer which hath in his flocke a male and voweth and sacrificeth vnto the Lord a corrupt thing for I am a great King saith the Lord of hostes and my Name is dreadfull among the Gentiles Mal. 1 14. This is no better then to serue God with the off all of our affections and to turne vnto him halfe our face and the other halfe to our owne lustes and pleasures This is such an indignity and indecency that a man of any place or reckoning will not take it at our hands Offer the blinde for sacrifice is it not euill and if yee offer the lame and sicke is it not euill offer it now vnto thy gouernour will hee be pleased with thee or accept thy person saith the Lord of hosts Malachie 1 8. Take heede therefore wee doe not play with God Hee that playeth with fire may bee scorched and consumed with the flames of it but our God is euen a consuming fire Deuteronom 4 24 and 9 3. Hebrewes 12 29. No man dare dally with a Prince or with his Lawes whose wrath is as the roaring of a Lyon but there is one Law-giuer who is able to saue and to destroy Iames 4 12. No man will bee bold to iest with edge-tooles wee say commonly that it is dangerous but the Lord is a shield and the sword of excellency Deuter. 33 29 and if his word be compared to a two edged sword going out of his mouth Reuel 1 16 nay if it bee saide to be quick and powerful and sharper then any two edged sword piercing euen to the diuiding asunder of soule and spirit and of the ioynts
Salomon was not ignorant but knew well enough what was true honour yet he giueth this counsell not to seeke any honor by reuenge Prou. 24 29. Say not I will do vnto him as he hath done to mee I will render to the man according vnto his worke It is the common sicknesse and disease of the world to requite like for like taunt for taunt and rebuke for rebuke and they thinke they may doe it lawfully and measure to others that measure which they haue measured vnto them whether it bee in word or deede stripe for stripe blow for blow wound for wound But this is a part of our naturall corruption which did appeare in the auengers of blood mentioned in this place Vse 2 Secondly as it reprooueth errors in opinion so it doth likewise errors in conuersation in the practise of life which meeteth with many abuses First here is reproued the common practise of fighting and quarrelling which alwayes beginneth with hatred oftentimes endeth with blood These are they that make no conscience of doing hurt and iniurie vnto others 1 Thess 4 6. 1 Cor. 6 7 8. Many do hold it vnlawfull to strike the first stroke and to offer the first blow and minister occasion of strife but if another strike them and begin the fray they thinke they may lawfully strike againe and return as good as is brought and that with an ouer-plus and aduantage This is to make Magistrates stand for ciphers and Lawes to bee of none effect or to waxe rusty in bookes as a sword in the scabberd Christ reproueth this retayling of like for like both by word and by example By word Matth. 5 39 40 41. Ye haue heard that it hath bene said An eye for an eye and a tooth for a tooth but I say vnto you resist not euill but whosoeuer shall smite thee on the right cheeke turne to him the other also c. By example for when he was smitten before the high Priest he smote not agayne Iohn 18 22 23 but defended his owne innocency So did Micaiah the Prophet 1 Kings 22 24 25 and Paul the Apostle Actes 23 3 they defended their cause by word but smote not with the fist These examples of the best we ought to haue before vs to bee guided by them who were ledde by the good spirit of God But in our daies when men are charged with contempt of Lawes and Magistrates of God himself in pursuing their priuat grudgings and quarrels if they can say Why did he giue the occasion Why did he begin with me Why did he strike the first stroke They thinke they haue spoken wisely and answered the matter very sufficiently But thus might the Prophets and Apostles as well haue pleaded for themselues and giuen as good a reason of their dealing if they had stricken againe yet they stayed their hands and would not giue blow for blow and they are commended in the word of God The Apostle would neuer haue set foorth the patience of Christ for our imitation who when he was reuiled reuiled not againe and when he suffered he threatned not but committed himselfe to him that iudgeth righteously 1 Pet. 2. vers 13 if he might haue done wrong for wrong but he sheweth that Christ suffered for vs leauing vs an example that we should tread in his steps Secondly this condemneth the practise of many masters who doe after a sort nourish quarrels and contentions as much as in them lyeth within their owne doores For if they haue a seruant who being prouoked stricken by his fellow-seruant will not by and by flye in his face and strike again or being challenged the fielde will not take vp the bucklers and answer the challenge they account it the tricke of a coward and esteem such as vnfit seruants to dwell with them For if hauing a defiance giuen him he take not vp the gantlet they thus reason and conclude with themselues If hee will not draw his weapon in his owne cause he will neuer draw it in mine if he will not strike for himselfe being prouoked he will neuer strike stroke for his master if he be assaulted This may be a rule from humane policy but it is no rule in Christian piety neyther is it after the doctrine which is according to godlinesse It is the duty of seruants being stricken to complaine vnto theyr masters and it is no disgrace or reproch to do so except it be a shame and dishonor to submit themselues to Gods word Euery master is a Magistrate within the walles of his owne house to order his seruants family aright Euerie master is a magistrate in his owne house Hee must giue no approbation to priuate reuenge but make peace among them teach them to suffer wrong rather then to offer and prepare to beare a new iniury rather then seek to reuenge an old as we heard before by the expresse commandement of Christ Not that we should vnderstand his words literally to turne the other cheeke to him that hath stricken one or to giue away our cloake vnto him that hath taken away our coat for Christ him selfe being smitten did not so but hee speaketh comparatiuely do so rather then reuenge thine owne cause But as challenges into the field are vnlawfull so none is bound in honor to answer such challenges Neyther let any man thinke it is a disgrace and discredit to refuse a challenge No disgrace to refuse a challenge For besides that true grace and glory standeth in obedience vnto God wherefore I pray you serueth the master in the house and the Magistrate in the common-wealth but to take vp quarrels that arise the one among his seruants the other among his subiects It is a principall part of their office to decide and determine the differences betweene seruant and seruant betweene subiect and subiect And remember this rule that there can bee no credite gotten by sinning against God Vse 3 Lastly we must take notice of this corruption and shew the duties of loue one to another euen toward our enemies Luke 6 33. Esay 11 6 7 9. Matth. 5 44. 1 Pet. 2 21 23. Now the holy Scripture layeth before vs sundry motiues to moue vs to lay aside all maliciousnesse and desire of reuenge Motiues to moue vs to lay downe reuenge and to shew our selues courteous and gentle kinde and tender-hearted one toward another First except we forgiue we can haue no hope or assurance to be forgiuen but iudgment shal be mercilesse to them that shew no mercy Matth. 6 14 15. Iam. 2 13. Matth. 18 35. We shall finde such measure at the hands of God as wee our selues measure vnto others And Christ enforceth the truth of this by doubling of the sentence both for greater certainty of the matter and for deeper impression in the conscience Secondly God hath forgiuen all his children for Christs sake He might haue many iust quarrels and controuersies against vs for our
forbidden in it selfe that is by the Law of God either expressed or vnderstood which is the Law of Nature And we are to approue the politicall lawes of Princes touching these things prouided that the conscience bee not snared and entangled Heereupon Peter Martyr aduiseth Magistrates that they should take heede that they burthen not the people too much and without waighty cause Beza de repudiiâ— Beza to the same purpose wisheth that all Christian Magistrates would decree this matter for the lawfulnes of such matches as the first Councel of Paris did rather then supra Deum ipsum veteres Leges ciuiles sapere videri that is Then to seeme to bee wiser then God himself and the ancient ciuil lawes in prohibiting these matches which are not prohibited eyther in the law of God or in the law of the Romanes So then where there is a law of the Magistrate in force that forbiddeth them the precept of the Apostle euen in al indifferent things must take place Let euery soul be subiect to the higher power Rom. 13 1. howbeit Christians must be subiect thereunto as to a politicke constitution not to a diuine institution But with vs there is no such positiue Law but the matter is established according to the pure and simple word of God neither is there any offence taken in our land against such matches which is the onely reason why in many places they are forbidden As then we haue shewed before that this degree hath ground and foundation in the word of God so let vs see what is the iudgement and opinion of the learned that if by the mouth of two or three witnesses euery trueth should stand then by a clowde of witnesses speaking as it were with one voyce we may be mooued to giue our consent And albeit no man is to builde his faith vpon men which were to set our house vpon the sand yet after the resting and reposing of our selues vppon the doctrine of the Law and the Prophets it cannot but minister some comfort to see the generall consent in a manner and approbation of such as haue bin great lights of the world worthy instruments of God excellent Preachers of the Gospel firme pillars of the church and constant defenders of the faith Obiect But it will bee obiected That many learned men do condemne this marriage and that there is great variety dissention and diuision among them whereupon ensueth much doubtfulnes and distraction among the simple people that are not able to iudge and discerne betweene the one and the other Answ I answer first touching doubtfulnes there are not many if there be any that enter into marriage of this kinde but they ask the iudgment of others and haue the opinion of moe besides themselues and then touching the learned there are not many that I know of which simply condemne the same among these some alledge Ambrose an ancient Writer and some produce Tremellius among the later Touching Ambrose it cannot bee denied but he holdeth this kinde to be prohibited in the Law For hauing in hand to perswade Paternus not to marry his sonne to his daughters daughter that is Ambros Epist 66. ad Patern the Vnckle to the Neece he bringeth this as a reason that because cousin germans which are a degree farther off then Vnckle and Neece are forbidden therefore that of Vnckle Neece must be holden as prohibited But herein he committeth a double error one in that he taketh the one match to be prohibited which indeed is not the other in that hee conceiueth not that degree to be expresly prohibited which indeed is prohibited It were easie to trace out farther ignorance in this Father otherwise of great desert but to omit that I will oppose against him the authority of Saint Augustine no way inferiour vnto him in well deseruing of the Church of GOD and withstanding Heresies and Heretickes that pestered and poysoned with theyr leuen the purity of the Gospell Both these were verie great Doctors of the Latine Church and both liuing at the selfe same time about foure hundred yeares after Christ For he calleth this kinde of marriage Aug. de Ciuit. Dei lib. 15. Cap. 16. factum licitum A lawfull acte and sayeth Quod fieri per Leges licebat quia id nec diuina prohibuit nondum prohibuerat lex humana that is Which was lawfull to be done by the Lawes because the law of God had not prohibited it neither as yet had the law of man And whereas it was one cause of the prohibition of this kinde for the multiplying of affinities Austine obserueth that the nephewes of the first men in the world might marry their cousin germanes and that they had a religious care that the neerenesse of their kindred being pulled asunder by the degrees of propagation should not go out too far therefore by the band of marriage among cousin germans they endeauoured to binde it vp againe But touching Tremellius the case is not so cleere neither so certaine what his opinion is because hee giueth no note but setteth downe certaine figures whereby some gather that he maketh cousin germans a degree as far off as the vncles wife and therefore therein by Analogy prohibited Howbeit there is great cause to doubt In Leu. cap. 18. whether his iudgement swayed that way forasmuch as we finde the father and the sonne also noted with a like figure as likewise the brother and sister as if they were all in one degree and that in the second degree which I thinke no man will affirme For it is plaine and certaine that the son from the father is in the first degree in the line direct and the brother and sister in the same degree in the line collaterall and therefore it is very doubtfull what his meaning is hauing left no full explication thereof Againe it is as cleere to me as the Sun and I dare boldly auouch that the vncles wife and the cousin german are not both in one degree howsoeuer any man do cypher them with the same figure or another discypher thereupon because then the mother and hir sonne should be holden to be in one degree for the cousin german may be the Aunts sonne which Aunt as from her parent is the first degree and her sonne being the cousin german the second so that the Nephew marrying the Aunt doeth marry her that is in the first degree which is prohibited but marrying her daughter who is his cousin german he marieth in the second degree which is not prohibited expresly and not be holden to bee prohibited by analogy to the Aunt seeing there is no like reason of proportion betweene the first the second or any diuerse degrees in the collaterall lines but alwayes betweene the same degrees So then I holde it for an vngrounded and an vntrue assertion that any degrees are forbidden farther off then cousin germans But suppose these two were plaine and direct against the same as