good end we may boldly pronounce that mā and not God is the author of them Obserue therefore from this type that Christ Iesus is our Passeouer that was sacrificed Vse 1 for vs. Iohn the Baptist pointeth him out with the finger and expresseth the meaning of this figure saying Behold the Lambe of God which taketh away the sinnes of the world Iohn 1 29 36. And afterward in the history of the passion it is shewed that the souldiers which brake the legges of the theeues which were crucified with him brake not his legges that the Scripture might be fulfilled A bone of him shall not be broken Iohn 19 36. These words are spoken in the law of the Paschall Lambe thus doth Iohn apply the type to the truth it selfe and thereby maketh the Paschall Lamb a figure of Christ the onely person put apart by God the Father to be the ransome of the world who hath by his obedience the merit of his passion taken away from all that beleeue in his Nnme both among the Iewes and Gentiles their sinnes of all sorts satisfying the seuere iustice of God to their endlesse comfort and saluation Hence it is that the Prophets and Apostles say He was brought as a Lambe to the slaughter and as a sheep before her shearers is dumbe so he opened not his mouth Esay 53 5. Gal. 2 20. 1 Pet. 1 19. Reuel 5 9. Acts 8 32. There is no other way that could releeue vs and redeeme vs all the most precious things in the world were too base and all creatures in heauen and earth too weake to worke this wonderfull worke Esay 59 16. Heb. 2 14. and 10 14. How many waies Christ Iesus taketh away our sins Now we must vnderstand that he remoueth our sinnes foure waies by ablation by imputation by expiation and by mortification First he taketh thē away from vs by remouing the guilt and the punishment from vs againe as our surety he put them vpon himselfe And thus by imputation our sinnes became his and his righteousnesse is made ours because he that knew no sinne was made sinne for vs that we might be made the righteousnesse of God in him 2. Cor. 5 21. He bare our sinnes in his owne body on the tree that we should liue vnto righteousnesse 1 Pet. 2 24. Furthermore he hath taken away sins when he remooued them out of the sight of God by expiation and propitiation 1 Iohn 2 2 3. Esay 38 17. Mich. 7 19. Lastly he remoueth them away in this life by mortification and in death by perfect sanctification These things being duely considered nothing should reioyce a man more then the remembrance of Christs death whereby the bondage of all misery and the misery of al bondage is taken from vs Acts 2 26. This made the Apostle say God forbid that I should glory saue in the Crosse of our Lord Iesus Christ Gal. 6 ver 14. He felt in his soule the wrath of God the terrors of death and the torments of hell for vs Esay 53 10 11 12. Iohn 12 27. Math. 26 38. which made him cry out that he was forsaken Math 27 46. This was figured out by the rosting of the Lambe with fire for the wrath of God due to vs and our sinnes was kindled as a furnace made seuen times hotter then it was wont to be made and he was cast into the burning fiery furnace He trode the winepresse alone and of the people there was none with him Esay 63 verse 3. In him we haue the remedy for all euils and can haue saluation from none other Acts 4 12. and therefore we must all come vnto him Whosoeuer is sicke I speake of spiritual sicknesse let him make haste to Christ for he is the Physition of our soules Math. 9 verse 12. He that is hungry let him go to him for he is the bread that came downe from heauen Ioh. 6 verse 33. He that is dry through heate and thirsty let him make haste and runne with speed vnto him for hee is a well of water springing vp to eternall life Iohn 4 verse 14. He that is couered with the darke mistes of ignorance let him seeke to him for he is the true light which lighteth euery man that cōmeth into the world Iohn 1 verse 9. If we be pressed downe with our vnrighteousnesse and our sinnes he is our righteousnesse and sanctification 1 Corin. 1 verse 30. If we be in bondage he is our redemption if we finde our owne folly and simplicity toward all good things he is our wisedome If we feare death he is our life if we desire to ascend vp to heauen he is the way if we would be deliuered from error he is the truth Iohn 14 ver 6. If we would come vnto the Father he is the doore no man can come vnto him but by him This should moue all impenitent persons to turne from sinne vnto righteousnesse and from the kingdome of Satan vnto God and this will moue vs if any thing in the world will Euery man is by nature the seruant of sinne bondslaue of Satan Christ Iesus to heale vs of this plague-sore when no other physicke could cure vs made a plaister of his owne blood the paine which he tooke in the making of it caused him to sweate droppes of water and blood and cost him his life then wo be to vs if we lay not this precious plaister to our harts which will draw away the corruption of thē and worke a speedy and certaine cure forasmuch as by continuing in sinne we frustrate the death of Christ and as much as lyeth in vs crucifie the Sonne of God afresh vnto our selues and put him to an open shame Hebr. 6 6. For our sinnes are the nailes that nailed to the Crosse his hands and his feete and as the speare that thrust him to the heart When the Israelites did eate the Passeouer in Egypt and sprinkled the blood of the Lambe vpon the postes of their doores the Angel sent to destroy passed ouer their houses and destroyed them not but the Egyptians whose doore-postes were not sprinkled were destroyed by the destroyer So if we feede on Christ by a liuely faith and sprinkle the doores of our harts with his blood the iudgements of God in this life and the terrible curse of death with the fearefull sentence of condemnation and al punishments rightly due to our sinnes shall passe ouer vs and shall not come neere to vs so much as to touch vs. But contrariwise if we lay not hold on Christ all these curses shall come vpō vs ouertake vs. For as it was not enough for the Israelites to kill the Lambe but they must sprinkle the blood thereof vpon the postes of their owne doores not of other men so must we by a liuely faith apply his merits And as the blood of the Lambe did figure out the blood of Christ so the sprinkling of it vpon the doore postes representeth the sprinkling of it
vppon our hearts to deliuer vs from eternall death without which it can profit vs nothing at all Secondly obserue that as the Passeouer Vse was an ordinary Sacrament of the old Testament so it is a type answering fitly and fully to the Lords Supper a Sacrament of the New Testament â—â—rds 〈◊〉 â—â—me 〈◊〉 of the 〈◊〉 For that which the Passeouer was to the Iewes the same is the last Supper of Christ to Christians and came in place of it This is the cause why the Lord Iesus deliuered his last Supper at the euening immediately after the eating of the Paschall Lambe to shew that it came in place thereof to which circumstance of time the church is not bound and therefore in stead of the euening we vse the morning and for the day we make choice of the Sabboth before other daies and touching the time of the day we do it before meat not after supper Now consider the resemblances betweene these Sacraments As one is called the Lords Passeouer Exod. 12.12 so this is called the Lords Supper 1 Cor. 11 20. God calleth the Lambe the Paschall Lambe because the Angel in the common destruction passed ouer the houses of the Israelites so Christ calleth the bread by the Name of his body that was broken for vs Luke 22.19 The Lord speaking of the ends of the rites vsed in the Passeouer saith This shal be for a memoriall Exod. 12.14 and a signe vnto them Exodus 13.9 so Christ saith Doe this in remembrance of mee Luke 22.19 God saith of the Lambe Take ye Exod. 12.5 Christ saith of the bread Take ye Matth. 26.26 God saith of the Paschall Lambe Eate ye verse 11. Christ saith of the bread in the Supper Eate ye and of the Cup Drinke ye Thus we see there is a notable coherence betweene both these Wherin we must marke that the Scripture speaking of the Sacraments 〈◊〉 the Saâ—â—â—â— hâ—ue â—â—me of 〈◊〉 thâ—â—gs 〈◊〉 â—â—e do â—â—â—p to vs. giueth to the outward Signe the name of the thing signified so that they haue the names of those things giuen to them which they seale and represent Gen. 17.10.1 Cor. 10 4 16. and 11.24 Luke 22.22 Both because to all the faithfull and true beleeuers the things themselues are giuen with the signes and because our affections should bee lifted vp from earth to heauen from the elements to Christ and his blessings represented offered and exhibited by them and because we are full of doubting and vnbeleefe like to Thomas one of the twelue we will not beleeue the promises vntill in some measure wee feele them in our hearts Whereby we see cleerely and euidently â—â—â—bâ—â—anâ—â—â—eâ—kâ—y 〈◊〉 that the ground of transubstantiation of the real presence is weak and tottering builded vpon the sand of mans inuention not vpon the infallible â—ocke of the word of God The Church of Rome will haue the words taken liâ—erally and not figuratiuely but this ouerthroweth the certainty of our faith fighteth against the grounds of right reason and implyeth sundry grosse contradictions 〈◊〉 aâ—â—â—â—anâ—â—nâ—â—â—â—â—â—n For at the first institution and celebration of the Supper it maketh two Christs one that giueth another that is giuen one at the Table another in the mouthes and stomacks of the disciples In which of these shall we beleeue in both we must not forasmuch as wee are commanded to beleeue in Christ as in one not in Christs as speaking of many as it was said to Abraham in his seede not in his seeds Gal. 3.16 Secondly it ouerthroweth the Sacrament consisting of two parts a visible signe and an inuisible grace signified but if the bread were really the body of Christ then there could bee no outward signe to represent the inward grace Thirdly it maketh the body of Christ to be in moe places then one at one time which destroyeth the nature of a true body Fourthly the Apostle calleth it bread oftentimes euen after consecration 1 Cor. 10.16 and 11.26 27 28. Lastly the wicked as well as the godly should receiue Christ nay Mice and Rattes as wel as they which is horrible blasphemy to imagine and determine But of this I haue spoken more at large elsewhere In the third booke of the Sacraments But they obiect that men in their last Wils speake plainely that they may be vnderstood It is true indeed and so did Christ speake plainely but they make him speake absurdly To speake plainely and yet withall figuratiuely are not contrary one to another For it is plaine that at the same time Christ himselfe vsed as figuratiue a speech as this Ioh. 14.6 and 15.1 I am the Way the Trueth and the Life I am the true Vine ye are the branches yea in the institution of the Supper we must of necessity acknowledge a figure Luke 22.10 The Cup is the New Testament And there is oftentimes more plainenesse and euidence in a figure then in a proper speech vttered without a figure as also these words This is my Body are much more comfortable to vs then if it had beene barely saide This is a figure of my body because they manifest the neere coniunction of the signe with the thing signified in so much that they which partake the one shal be assured to receiue the other To proceed a little further in this point of the Passeouer and the Supper we haue somewhat to obserue touching our obedience The Iewes were to goe to the celebration heereof farre and neere to the place that the Lord should chuse and therefore nothing should be so carefully esteemed as these exercises of oâ—r religion which by the ordinance of God represent seale and apply vnto vs the benefits of Christs death and Passion The Passeouer vnder the Law was frequented of all Israel albeit it were done with long iourneyes and tedious trauels and troubles So ought this Sacrament of Christs Supper it should be oftentimes receiued 1 Cor. 11.26 Things that are sweet and comfortable deare and pleasant to a man are oftentimes remembred and vsed If our bodies be hungry we shall delight to refresh and repast our selues and if we haue hungry souls that long after Christ the Bread of Life and the food of them foâ— he is meat indeed and drinke indeed we will often desire to feed vpon him which bringeth with it eternall life If a man haue no desire to his food it is a signe of an euill stomacke and a forerunner of death when the appetite is gone and cannot be recouered so when we haue no desire at all to the bread of life neither feele how greatly we stand in need thereof we haue little strength of the Spirit and of the life of God in vs we draw neere by little and little vnto death I meane the death of our soules which is nothing else but a separation of vs from GOD and from his kingdome Thirdly they which celebrate the memoriall Vse 3 of their redemption and deliuerance from hell damnation by the
betweene sinne and sinne both in nature and in the punishment due vnto them some are greater some lesser some worther of greater punishment and some of lesser yet the least sin committed in thought and motion deserueth euerlasting death and separation from the gracious presence of God if he deale with vs according to the rigour of his iustice and looke vpon vs without the satisfaction of Christ The writers and teachers of the Popish Religion publish to the world that wee hold the sottish Paradox of the Stoikes that all sinnes are equall The Papists slander vs 〈◊〉 make all siâ— equall the contrary whereof is manifest in the harmony of the confessions of our Churches And why do they slander vs with this dotish doctrine or vpon what foundation doe they ground this accusation forsooth because we hold that all are mortall But this is a weake consequent and will not proue the point for which they alledge it All men are mortall euen Princes as it is said in the Psalme 82.6 shall we hence conclude that the people are equall to Princes because they are alike subiect to mortality In the breach of the seuenth commandement there are sundry sortes of vncleannesse and incontinency forbidden as fornication when men defile themselues with filthy harlots and concubines adultery betweene them that are married incest committed with such as are neere in consanguinity or affinity the sinne of the Sodomites Who leauing the naturall vse of the woman burne in lust one toward another man with man working filthinesse Rom. 1.27 reuenged with fire and brimstone from heauen Gen. 19. Among all these seuerall kindes there are degrees of sinne one is greater then other adultery worse then fornication incest then adultery and Sodometry then them all and all these by the confession of the Papists themselues are mortall and yet by their owne confession also one is more heinous and horrible then the other If then their conclusion bee good against vs that we hold all sinnes to bee equal because we teach that they are mortall how should it not stand as strong and firme against themselues that they also hold all these sinnes to be equall fornication as bad as incest and adultery as heinous as Sodometry because they teach that they are all of them mortall The like absurdity wee might easily inferre against them in the rest of the commandements and that out of the Roman Catechisme But to vnderstand this point the better let vs consider that our Churches teach no other doctrine then the Scriptures teach that as all sinnes proceede out of the same fountaine of corruption and infidelity so all of them make vs guilty of eternall death and damnation vnlesse we obtaine pardon by faith in the Mediatour Christ Iesus Luke 12.47.48 All sinnes whether committed of ignorance or knowledge deserue stripes either many or few and these stripes are no other then eternall punishments as appeareth by the wordes of the Apostle 2 Thes 1.8 so that they which know not God neither beleeue the Gospel shall be punished in hel because according to the opinion of the Papists themselues when the Lord shall come in flaming fire to iudge the quicke and the dead Purgatory shal vtterly ceasse and be no more the prison dores shall be broken the fire shall be quenched the place shall be emptyed and the poore soules shall be discharged then shall be a gaile deliuery they shall be quit by Proclamation To vnderstand this the better we must know that sinnes may bee said to bee mortall or veniall three wayes â—s may â—d to bee â—ll or veâ—â—hree â—s First in regard of the euent Secondly in regard of the cause Thirdly in regard of the nature of the sinnes themselues They are veniall in regard of the successe or euent which doe obtaine pardon and when forgiuenesse followeth them though they be in themselues most greeuous as 1 Ioh. 5.16 where the Apostle calleth those onely sinnes vnto death whose reward certainely is eternall death and those not to death which may bee forgiuen howsoeuer in their own nature they merit damnation Thus we may say that Dauids adultery and murther were veniall sinnes because howsoeuer in the nature of them they were deadly yet were they veniall in regard of the euent because Nathan said vnto him The Lord hath put away thy sinne thou shalt not dye 2 Sam. 12.13 â—ss ordin in â—r 11. No sinne is veniall so long as we follow it and no sinne is mortall when once we forsake it Pro. 28.13 All sinnes are made veniall by repentance no sin is veniall without repentance Secondly sinnes may bee said to bee veniall in regard of the cause from whence they proceed whereupon they sooner obtaine pardon because they are not done of malice and a setled purpose but of ignorance and infirmity as Paul sheweth this to bee the cause why his sinne was veniall vnto him and why he obtained mercy and forgiuenesse because he did it ignorantly through vnbeleefe 1 Tim. 1.13 And in the fifteenth Chapter of this booke it is said the Priest shall make attonement when a priuate person or the whole Congregation hath committed any thing through errour or ignorance and it shall be forgiuen them for it is ignorance Numb 14.25 These sinnes springing from this fountaine are damnable in themselues from hence it came that Paul was a persecuter and a blasphemer but the Father of all mercies and compassions gaue him pardon because hee sinned of ignorance and infirmity So then his sinnes were veniall in regard of the euent and of the cause But sinne considered in the nature of the thing it selfe is not veniall but deserueth temporall and eternall punishment Now the Papists themselues teach â— Popish 〈◊〉 of 〈◊〉 sinne that sinne is truely and properly called veniall when it is so in it owne nature and deserueth onely a temporall punishment either in this life or in the life to come so that if God would examine it and enter into iudgement with it according to his most rigourous and seuere iustice hee could not punish it with eternall death for as much as in it owne nature it deserueth pardon or at least some slight or temporall punishment And of these the controuersie is betweene the Church of Rome and vs and not of those that are veniall by the euent or by the cause But the Scripture teacheth vs that all sinne is the transgression of the Law 1 Ioh. 3.4 This is a true and perfect definition of sinne for euery transgression of the Law is sinne and euery sinne is a transgression of the Law From whence wee reason thus Euery transgression of the law is worthy of death Euery sinne is a transgression of the Law Therefore euery sinne is worthy of death The first part is plainely proued by many places Gal. 3.13.10 Deut. 27.26 Matth. 5.22 whereby it is manifest that the Prophet the Apostle and Christ himselfe speake generally without limitation that whosoeuer committeth any
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
know him in his kingdome For the word is the path way that leadeth vnto it and therefore is called the Gospell of the Kingdome This teacheth vs to consider diligently the saying of Christ Iohn 17. Iohn 17 3. This is eternall life that they know thee to be the only very God and whom thou hast sent Iesus Christ If then we desire eternall life we must labour to know God lest he say to vs in his wrath Wherein the knowledge of God consisteth Depart from me I know you not This knowledge of God necessarily required of vs consisteth in these points following First we must confesse acknowledge him to be the soueraign and highest good Dan. 4 32. incomparison of whom 〈◊〉 things are reputed as nothing being as drosse drauery and nothing to be desired with him as Christ saith Why callest thou me good Math. 19 17 there is none good but one euen God If we equall ought with him or preferre any thing in heauen or earth before him wee are ignorant of him and know him not Secondly it behoueth vs to depend vpon him and to put our whole trust in him alone not in any man or Angell for then we make flesh our strength and so leane vpon a broken staffe that cannot stay vs but will deceiue vs. Thirdly wee must draw neere vnto him in time of need as to the fountaine of all goodnesse with all reuerence and humility crauing all things of him by hearty and feruent prayer If we call vpon him hee hath promised to reueale himselfe vnto vs. Fourthly we must giue him thankes for all blessings receiued from him not only in prosperity but in aduersity Now wee shall shew our selues thanâ—full vnto him by dooing that which he commandeth by auoyding that which he forbiddeth by praising and aduancing his name for all his works whether they be works of his mercy or whether they be works of his iustice in correcting of his Children and in punishing his enemies Fiftly we must seeke the knowledge of his waies word and increase in the knowledge thereof which bringeth vs to eternall life As we grow forward in knowledge so wee grow forward vnto life and when our knowledge shall be perfected then our life shal be perfected in the next world Now if eternall life consist in this knowledge doubtlesse death is to be found in the ignorance of God The Apostle ioyneth these two as companions together ignorance and death They haue their vnderstanding darkned Ephes 4 38. heere is the ignorance of God are strangers from the life of God here is death For the priuation or want of the life of God is eternal death Wherfore whosoeuer desireth to liue the life of God must auoid ignorance which is the forerunner cause of death And what is the darknesse of ignorance as it were a mist before our eies but the beginning of vtter darknesse in the pit of destruction where shall be weeping gnashing of teeth Hence it is that Christ saith Iohn 10 When he hath sent foorth his owne sheepe Iohn 10.4.5 hee goeth before them and the sheepe follow him for they know his voyce and they will not follow a stranger but they flie from him for they know not the voyce of strangers If then we would approoue our selues to be the sheepe of Christ wee must haue this eare-mark we must know his voice we must heare his word wee must partake his Sacraments otherwise we shall be Goats not Sheepe Many there are that would bee accounted Sheepe but they want this badge cognizance they are not hearers but contemners of his word they follow not Christ Iesus the Shepheard but flye from him they know not his voyce they are not acquainted with his call but they thinke themselues in the best case when they are farthest off from the hearing of it The Lord calleth vs by his worde the preaching of the Gospell is his voice if we regard it not woe be vnto vs we exclude our selues from his Sheep-fold and renounce our beeing in the number of his Sheepe Lastly we must yeeld all obedience vnto him and his word For as all his Sheep are hearing Sheepe and none of them deafe dull eared so are all obedient Sheepe They haue their eares opened which maketh them hearers and they haue them bored to their heart which maketh them obedient and to offer vp themselues as a sacrifice well pleasing vnto God But all our hearing shall hinder vs and serue to further and increase our condemnation vnlesse we ioyne vnto it a carefull obedience according to the doctrine of the Apostle Be ye doers of the word and not hearers onely Iam. 1.22 deceiuing your owne selues If these things be found in vs then we know God aright then we may be assured wee shall be knowne by him and not denied of him This is that vse which Christ himselfe toucheth Iohn 10. I am the good Shepheard and know mine and am knowne of mine Where we see that the consideration of Gods acknowledging vs to bee his should bee a forcible meanes to make vs endeuour to know him For who are wee that he should know vs Yea what is man that he should be mindfull of him or the son of man that he should consider him Wee are dust and asâ—es rottennesse and corruption yea lighter then vanity no better then enemies to him and the heires of wrath as well as others Seeing therefore the bountifulnesse and loue of God toward vs hath appeared so that of his mercy not our merits hee hath saued vs by â—he wash ng of the new birth Titus 3.5 and the renewing of the holy Ghost let vs passe our pilgrimage heere in feare and aboue all things let vs labor to know him in his owne ordinances and to seâ—kâ— the Kingdome of God and his righteousnesse that in the end of our dayes we may be knowne of him to his glory and our endlesse comfort in Christ Iesus our blessed Lord and Sauiour Verse 17. Then Moses and Aaron tooke these men which are expressed by their names 18. And they called all the Congregation together in the first day of the second Month who declared the r kindreds by their families and by the houses of their Fathers according to the number of their names from twenty yeare and aboue man by man 19. As the Lord had commanded Moses so he numbred them in the wildernesse of Sanai HItherto we haue heard and handled the Commandement of God The obedieÌ„ce of Moses and Aaron requiring Moses and Aaron to number the people now followeth their obedience without any delaying or deferring the matter It is meete that the seruants obey the commandement of their Maister and that subiects perfourme the decrees of their Princes Hence it is that Moses taking to him Aaron and the heads of the Tribes do addresse themselues to take a suruay of the people discharging their duty with all diligence He doth not
sentence of death gone out against vs Euen as the children of Israel had beene all the children of death as well as the first borne of Egypt had not God in great mercy and compassion spared them For albeit he deliuered Goshen where the Israelites were from the plagues that wasted and wearied the Egyptians was this thinke we because Israel deserued to be spared or because God could not in iustice comence any action against them No they had learned too much the manners of Egypt they beleeued not the word of the Lord for their deliuerance but murmured against the Ministers of God sent vnto them albeit they had seene his wonders and signes that were wrought among them Their first borne therefore had beene in no better case then the first borne of Egypt had not God beene mercifull vnto them and shewed pitty vpon them So then we are all put in mind of our naturall corruption by sin deriued from Adam in regard of which corruption which is spread as a foule and filthy leprosie ouer all the powers of the soule and parts of the body we are guilty both of temporall and eternall death vnlesse we haue redemption by Christ the promised Sauiour of the world We are by nature wretched and miserable sinners borne as it were out of due time and deserue the wages of sin that is death 1 Ioh. 1 8. Tit. 3.3 Rom 6.20 We our selues were in times past vnwise disobedient deceiued seruing diuers lusts and pleasures liuing in malice and enuie hatefull and hating one another There are many branches of this corruption and sundry points necessary to be knowne of vs concerning the same First we must acknowledge no difference between our selues and others Are we better or more excellent then they No in no wise We all lie vnder sinne and haue the seedes therof within vs. Rom. 3.9 and are ready to fall into all the most horrible sinnes can be named if we be not stayed by the hand of God Secondly we must looke into the Law of God as in a glasse that we may see our defects and deformities We are blinde and cannot see the Law is a true glasse and will shew vs our face truly it telleth what is amisse and flattereth no man for by the Law commeth the knowledge of sinne Rom. 3.20 There cannot be the least spot but it will be made to appeare so that he which is ignorant of the Law knoweth not himselfe Thirdly we must confesse the loue of God to be great toward vs in freeing of vs from the bondage of sinne and setting vs at liberty to be the seruants of righteousnesse Thus doth the Apostle Rom. 7.24 25. O wretched man that I am who shall deliuer me from the body of this death I thanke God through Iesus Christ our Lord c. Fourthly ' we must learne the vilenesse and greatnesse of our fall which Paul calleth the disobedience of one man containing all sinnes of what kinde and nature soeuer Adams sinne how great which may be considered in those few particulars First he regarded not the promise of God wherby he was willed to hope for euerlasting life so long as he cōtinued to eat the tree of life Secondly he despiseth the commandement of God restraining him from the forbidden fruite and maketh no account of it Thirdly hee breaketh out into horrible pride and ambition whereby he would be equall vnto God and seeke an estate higher then that wherin he had set him He was not content with his present condition albeit it were most excellent Fourthly he sheweth an vnfaithfull heart to depart away from the liuing God his creator so that he did not beleeue or not regard the threatning of God which was that when he sinned he should die he becommeth the most vnkinde and vnthankefull wretch that could be not considering what infinite benefites he had receiued for himselfe and his posterity and that he was to loose them and leaue them in such sort that they departed both from himselfe and from his posterity Lastly he brake out into foule and fearefull Apostacy from God to the diuell from his maker to the tempter giuing more credite to him that charged God with lying with enuy and with malice then to the Almighty of whose goodnesse he had so great experience Thus he preferred the father of lyes before the God of all truth So that in the first sinne of man August Enchir. ad Laurent ca. 46. we may discerne many sinnes if it bee deuided into his particular parts and considered seuerally as it ought to be of vs. The fift branch is that we must all of vs take notice of the fruits and effects of the former disobedience whereby the image of GOD after which we were created at the first is blotted out onely some few remnants remaining of it so that in stead of wisedome power trueth goodnesse holinesse and righteousnesse wherewith our first parents were clothed as with garments more precious then the carpets of Egypt and all the ornaments of gold and siluer wherein the Nobles of the earth are attyred he punished them with the contrary euills and pulling these from them and stripping them starke naked they appeared most deformed through blindnes weakenesse falsehood foolishnesse prophanenesse and vnrighteousnes which swarmed in them and all their children A cursed roote cursed fruite a wretched cause a wofull effect Hence it is that we are prone to fall into all euil and not able to thinke one good thought 1 Cor. 2.14 2 Cor. 3.5 we are borne dead in sinnes and trespasses Ephe. 2.1 Ier. 17.19 Iob 15.15 And yet this is not all our misery but it brought in as by a violent wind or a raging flood an heape of sicknesses diseases aches and a traine of ten thousand calamities that attend vpon our whole life vntill they bring vs into the chambers of death Lastly when we haue taken good notice of the former miseries and bondage vnder which we lie and thought well vpon them with due meditation they will driue vs out of the loue of our selues and make vs labour to be regenerated and borne againe by the spirit of God Ioh. 3.5 Ezek. 36. ◠we must seeke to repaire the decayed image of God to be renewed in our mindes that we may be no longer the seruants of sin but of righteousnesse Our olde man must be crucified that the body of sinne may be destroyed Rom. 6.5 Let it not therefore reigne in our mortall body that we should obey it in the lustes therof neither let vs yeeld our members as instruments of vnrighteousnes but yeeld our selues vnto God as those that are aliue from the dead and our members as instruments of righteousnesse vnto God Againe What we are by grace as the figure of the first borne expresseth the natural condition of all mankind deseruing to be destroyed so it setteth foorth the prerogatiue of the faithfull and sheweth what we are by grace For as Christ being
the ground the heresie and impiety of the Anabaptists who vtterly euert all orders and ordinances that God hath established both in the Church and common-wealth and in stead thereof bring in all confusions and tumults into the world For the end of Magistracy is not wrongfull vsurpation ouer others tyranny and oppression of mankind as Nimrod the mighty hunter before the Lord 〈◊〉 10.9 grew thus to be great but that wee should leade a peaceable and quiet life in all godlinesse and honesty 1 Tim. 2.2 They then that abolish Magistracy ouerturne peace concord honesty and piety inasmuch as the Magistrate is the preseruer and maintainer of all these and when there is no king in Israel euery man will presume to doe what he list and who shall controll him Hence it is that all Christians are oftentimes called vpon to performe obedience to the ciuil Magistrate the higher power â— 13.1.2 â— 2.13 14 both to the king as to him that is supreme and vnto gouernors as vnto them that are sent by him for the punishment of euill doers and for the praise of them that doe well We must therefore detest those Libertines who hold that Christians need no Magistrates but that euery man should be a law vnto himself and not be controlled by any other how wretchedly soeuer he liue how vniustly soeuer he deale how prophanely soeuer he walke Neuerthelesse though these be most madde and monstrous opinions yet these monsters will not seeme to be madde without reason as we haue declared elsewhere in sundry places First they say all Christians are the Lords freemen â—ction and therefore must not bee brought vnder the subiection of any 1 Cor. 7.22 23. I answere â—er liberty is twofold outward and inward or bodily and spirituall For seruants may be freemen and freemen may bee seruants â—l freeâ—e and â—age Ciuill freedome is a right or power resting in the person to doe according to his owne purpose and pleasure without being forbidden or hindred and interrupted by any other Contrariwise seruitude or bondage is a depriuing of one from this right whereby he is bound to liue according to the discretion of another and to do as he is enioyned and appointed by another so that he cannot liue as he list There is besides this another kind of freedome bondage â—stian liâ— and â—tude which is wholly spirituall This is a freedome of the faithful from the wrath of God from the power of Satan from the dominion of sinne from the curse of the Law from the kingdome of darkenesse from the terrours of eternal death as also from the burden of ceremonies and the bondage of humane traditions obtained to vs purchased for vs through Christ Iesus This is called Christian liberty the freedome of the spirit the freedome of the Lord and of Christ and such like Now there is also a Christian seruitude not contrary to this freedome or opposed against it but set vnder it and well agreeing vnto it which is an obligation wherby we are tyed to serue God in holinesse and righteousnes On the otherside the bondage that is contrary to this freedome bondage of the spirit is the slauery and captiuity vnder sinne and Satan and therefore called the bondage of the flesh of sinne and of vnrighteousnesse This seruitude is damnable and more to be shunned and eschewed then to be taken captiue of tyrants and to be holden of them in a deepe dungeon or in a close prison or in chaines of yron From this it is that the Scripture disswadeth and discourageth vs Rom. 6.21 because the end of it is death Some of the Philosophers of the strictest sect Cicer. parad 5. maintained this assertion and opinion that Onely the wise are free and that all fooles are slaues This hath beene accounted an hard saying Onely the wise are freemen and all fooles are slaues and a strange position but it is most true in the Church of God For such as know God and beleeue in Iesus Christ his sonne are truely wise and truly free free I meane from sin and death euen the freemen of God and of Christ Ioh. 8.36 according to that saying in the Euangelist Iohn If the Sonne shall make you free then ye shall be free indeed whereas al infidels and wicked ones are fooles and seruants of the flesh yea bond seruants of sinne and death This distinction between freedome of the body of the conscience being retained wil shut the mouthes of all those enemies that reason against Magistracy vnder this colour because we are the Lords freemen Forasmuch as we haue shewed how farre we are free how far we are not free what freedome God hath giuen and what he hath not giuen Secondly Obiect they pretend that the iust neede no lawes to guide them or restraine them but are a law vnto themselues Tim. 1.9 The Apostle teacheth that the law is not made for a righteous man but for the lawles disobedient for the vngodly and for sinners for the vnholy and prophane c. I answer Answer this sauoreth rankly of the Nouatian heresy for no man is wholly or perfectly iust as these suppose but they leaue many good things vndone and they do many euill things so that in many things we sinne all Iam. 3.2 therefore we stand in need of the law to admonish vs to teach vs to reproue vs to threaten vs yea to curse vs and condemne vs and so to vrge vs to that which is good For who is so righteous reformed that he needeth not the law to be a spurre vnto him to be clapped in his sides to helpe him or who runneth so swiftly that he needeth not some encouragement to amend his pace And if the law of God were not made against theÌ„ yet it is for them their benefit And if they should commit no euill in all their life yet they might suffer much wrong iniury from the hands of others wanting the defence of the Law to protect them So then the Law in some respect was giuen to the iust man and in some respect it was not So farre as he is regenerate by the Spirit of God he obeyeth the wil of God cheerefully and willingly and so needeth not the Law but so farre as he is in part vnregenerate and sinneth daily he standeth in great need of it The Apostle hath to doe with false prophets which maintained and taught that the Law was necessary and sought iustification by it This he reprooueth and reiecteth in two respects First touching iustification which wee cannot attaine by the law but must seeke it in Christ Secondly touching the rigour of the law and the commination annexed vnto it which serueth to terrifie the vngodly Obiection 3 Thirdly they say they need no protectour but the Lord he it is that keepeth Israel that neither slumbereth nor sleepeth He is our buckler and shield that we want not the help
ignorantly like the blinde man that hitteth the white cannot be accepted of him or looke for any reward at his hands God will accept of none to be his seruants that know him not Will any man receiue into his seruice one that cannot see to dispatch his businesse and shall we thinke that God will admit blinde men that regard not to vnderstand his wayes and want their spirituall eyes to discerne betweene good and euill This we see by sundry examples as Psal 95.10 where the Lord rendreth this reason why the people erred in their hearts and greeued him forty yeeres in the wildernesse Psal 95.10 because they had not knowne his wayes It was the cause why the Sadduces denyed the resurrection Matt. 22.29 Ye do erre not knowing the Scriptures nor the power of God This caused the Iewes to crucifie the Lord of life Act. 3.17 Now brethren I wote that through ignorance ye did it as did also your rulers for if they had knowne him they would not haue crucified the Lord of life This is it that maketh the proud iusticiaries of the world to rest in their owne righteousnesse Rom. 10.3 because they know not the righteousnesse of God This was the cause of the idolatry of the Gentiles Gal. 4.8 When ye knew not God ye did seruice vnto them which by nature are no Gods So what was the cause but ignorance that moued Paul to persecute the Saints he rendreth this as the reason 1 Tim. 1.13 I was before a blasphemer and a persecuter and iniurious but I obtained mercy because I did it ignorantly in vnbeliefe And as it is the roote that brancheth out into many sinnes so it is as pitch that defileth whatsoeuer it toucheth turneth good affections into euill and maketh them to decline and degenerate into sinne Religion deuotion hope feare being ioyned and guided with the eye and light of knowledge please God whereas without this sight they highly displease him For religion ioyned with ignorance begetteth and bringeth forth idolatry deuotion accompanyed with ignorance is no better then superstition hope ioyned with ignorance worketh presumption feare ioyned with ignorance engendreth desperation If we haue not knowledge to support and season vs we erre out of the right way and are deceiued beyond all measure Loue blinded with ignorance becommeth sottish Zeale patience and such like corrupted with ignorance are turned into brutish and sauage passions This reprooueth three sorts of men First the practise of the Church of Rome â—reâ— that taketh away the key of knowledge from the people and seeketh to bring in palpable darknesse These false teachers cannot endure that the people should enioy the light of the Scriptures They reade them in an vnknown tongue perswading them they may be most deuout when they are most ignorant that it shall goe well with them though they haue no faith of their owne but an implicit faith to beleeue as the Church beleeueth albeit they know not what it beleeueth These are they that notably abuse the people to their perdition and bewitch them with spirituall socery as they that bring Gods iudgments vpon their heads â—â—8 â— 13. and 〈◊〉 1. â— 10. â— 1. 8. for when a land is destitute of the knowledge of God al things are couered with darknesse and the persons are liable to his fearefull iudgements as is euident by sundry places of Scripture Dauid saith the blind and lame that mocked at him were hated of his soule so that such should not enter into his house 2. Sam. 5.8 Such as are spiritually blinde shall neuer enter into Gods kingdome they are all seers that shall come thither The want of naturall sight is nothing in comparison of the want of the eyes of the minde Our Sauiour pronounceth them blessed that are pure in heart â— 5.8 because they shall see God This sight of the minde is two fold partly in this life partly in the life to come one of them vnperfect the other perfect when we shall see him as he is This is eternall life to know God â— 3.2 it is eternall death not to know him and to be ignorant that God is our father that Christ is our redeemer and that the holy Ghost is our sanctifier â—â—econd â—ofe The second reproofe is of those that are children in knowledge that liue in the light and yet can see nothing The Sunne shineth brightly in their faces yet they shut their eyes Many thinke they haue religion enough if they haue a good mind and meaning and leade a ciuil life among their neighbours who like not such busy fellowes that will be medling euermore with the Scriptures They are accounted honest men and are well liked of all they pay that they owe they are iust of their word they deceiue no man But this ciuil conuersation and honest behauiour shall profit them nothing nor be able to bring them into the fauour of God nor giue them any title to the kingdome of heauen so long as they are destitute of knowledge forasmuch as they haue God their aduersary who will contend with them and plead against them neither will he know them that regard not to know him Others despise it and contemne it like the foole or idiot that casteth away a pearle or precious stone not knowing the value or worth of it These come to the Church sometimes and heare the word of God both read preached and yet are not so much as acquainted with the histories of the Scripture the principles of religion which are as milke for yong children They know not what faith is they are not acquainted with the meanes of our iustification they know not the difference betweene the Law and the Gospel neither the vse of the one or the other they cannot discerne any thing betweene the religion of Christ and of Antichrist Lastly The third reproofe it serueth to stoppe the mouthes of all proude and malicious slaunderers of the Gospel that accuse the preaching and publishing thereof as the cause of the sinnes and enormities that abound among vs as also of the plagues and pnishments that God hath inflicted vpon the land These men vttering the froth and scumme of their soule mouthes and belching vp the venome of their poisoned hearts cry out It was neuer wel since this new religion sprung vp since there was so much teaching and preaching that we haue so much knowledge and learning that we are well the worse for it The cause of Gods iudgements is not the preaching of the Gospel but the contempt of the Gospel and because we haue the light but loue darkenesse more then the light God iustly giueth ouer such prophane beasts into a reprobate sense Our great ignorance is the cause of our sinnes and that we are children of darkenesse rather then of the day of the night not of the light Are not these ashamed to say that the light of the Sun causeth men to stumble and goe
out of the way that the Chirurgian and his salue make the soare that the iudge maketh the theefe and the law the malefactour For they may as well affirme all this as that the word is the cause either of our sinnes or of our punishments which serueth to keepe vs both from Vse 4 the one and the other Fourthly hereby we must try who be good hearers of the word and who be not All of vs should come constantly diligently and continually but many among vs come seldome We would be loath to be accounted recusants but if we should come a little lesse we might worthily be so accounted We would be loath to be accounted Papists and indeed I thinke we should haue iniury done vs to be so called forasmuch as wee liue more like vnto Atheists We wold think our selues greatly slandered to be reputed worshippers of a false God and indeed we might so forasmuch as we are found to worship no God at all They wil plead no doubt for themselues that they are saued and sanctified hearers as well as the best and they would be ready to complaine of great wrong if they should bee charged to be in the number of euill hearers Matth. 7.21 But as Christ saith in the Gospel Not euery one that saith vnto me Lord Lord shall enter into the kingdome of heauen but he that doth the will of my Father which is in heauen so not euery one that challengeth the title of a right hearer is a good hearer indeed but the obedient hearer that bringeth forth fruit The end of the Law is obedience as Deut. 6.1 2 3. These are the commandements the statutes and the iudgements which the Lord your God commanded to teach you that ye might doe them in the land which yee goe to possesse that thou mightest feare the Lord thy God to keepe all his statutes and his commandements which I command thee thou and thy son and thy sonnes sonne all the dayes of thy life c. heare therefore O Israel and obserue to doe it that it may be well with thee c. Wherefore the doctrine that now we deale withal is as a touchstone to try what we are whether we be fruitfull or fruitlesse hearers It will bee no hard matter if we set our minds vnto it to make proofe and tryall whether we be altogether barren in bringing forth fruits or not The fig tree that had nothing but leaues vpon it and no fruit at all is cursed and hath this denounced against it No man eat fruit of thee hereafter for euer Mar. 11.14 The dresser of his vineyard said of another figtree wheron he sought fruit and found none for there is store of such Behold Luke 13.7 these three yeeres I come seeking fruite on this fig tree and finde none cut it downe why combreth it the ground Iohn the Baptist preaching repentance to such as came out of Ierusalem to his baptisme saith Euery tree which bringeth not forth good fruite is hewen downe and cast into the fire Matth. 3.10 The Apostle writeth to the Hebrewes to stirre them vp to be more zealous Heb. 6.7 8. and telleth them that the earth which drinketh in the raine that commeth oft vpon it and bringeth forth hearbes meete for them by whom it is dressed receiueth blessing from God but that which beareth thornes ana bryers is reiected and is nigh vnto cursing whose end is to be burned If any be an hearer of the word Iam. 1.23 24. and not a doer the Apostle Iames maketh him like vnto a man beholding his naturall face in a glasse for he beholdeth himselfe and goeth his way and streightway forgetteth what manner of man he was No man thinketh it hard to be able to discerne of land whether it be fruitfull or barren forasmuch as the crop that the field yeeldeth will easily discouer and discry the nature of the soile If the seed of the word that is sowen in our hearts do spring vp and bring forth new obedience it is a good heart feare it not doubt not of it but if there follow no growth or increase at all it is a barren heart look to it plough it vp digge about it and dung it that it may beare fruit otherwise it shall be cut downe and cast into the fire If we must all vndergoe this tryall what hearers we are woe vnto very many that are among vs feareful wil their estate be and lamentable will their barenesse and barrennesse appeare to be in good things There is no tree more destitute of fruite then their hearts are of faith and good workes There is no ground so ful of thornes bushes as their hearts are of sinne and corruption How many are there that liue in the Church that heare many instructions exhortations admonitions threatnings from the word that might make the stones relent yet neuerthelesse the more they heare the more deafe they are the more they are charged to doe the lesse they regard to practise the more the word would soften them the more their hearts are hardened and set against the truth Psal 58. ◠they are like the deafe adder that stoppeth her eare which will not hearken to the voyce of charmers charming neuer so wisely These are they that come together not for the better but for the worse 1 Cor. 11. and make the word to be the sauour not of life to life but of death vnto death 2 Cor. 2. How many are there that haue had and heard many perswasions to piety and godlines of life and yet shew themselues more wretched and prophane then before like vnto Pharaoh who when he had heard the word of the Lord hardened his heart and would not let the people go or like the Israelites who being mooued to repentance that they should make their wayes and their workes good answered desperately Iere. 18 ◠We will walke after our owne deuises and we will euery one doe the imagination of his euill heart How many are there that haue beene often stirred vp to sobriety and temperance in the vse of Gods good creatures that are so farre from bridling their vnruly riotous lusts that they are growne more excessiue intemperate in drinking and quaffing and spare not to rise early to follow drunkennes vntill the wine inflame them and take away their wits from them Esay 5.11 Wo saith the Prophet to all such When the commandement came vnto them sin reuiued so that the commādement which was ordained vnto life is found to be vnto death The like we might say of diuers and sundry sinnes reprooued by the word God hath said Sweare not at all Iam 5.11 neither by heauen nor by earth neither by any other oath but let your yea be yea and your nay be nay lest ye fall into condemnation Let vs see what this hath wrought still worketh in vs haue not many the more inured themselues to that horrible and detestable sin committed against
not cleere the wicked Although Princes doe not make statutes against it yet the statute law of God hath decreed against it and condemned it set a great penalty vpon the breach of it We haue sundry lawes that none abuse our names but we haue none for the preseruation of Gods Name and therefore God will looke to it and take order for it No commandement hath had more visible iudgments executed vpoÌ„ the breakers of it then this The plague of God shall not depart from his house that is a swearer one iudgment or other shall ouertake him and if he do escape the greater torment is reserued for him in the life to come The Prophet Zachary Zach. 5.4 telleth vs that God will consume the timber and stones of his house The sonne of the Israelitish woman that blasphemed the Name of the Lord and cursed is brought foorth without the campe and stoned to death Leuit. 24.14 15. and thereupon a Law established Whosoeuer curseth his God shall beare his sinne It is lamentable to consider the wretchednesse of prophane men notwithstanding the greeuousnesse of this sinne Many are of such a ruffian-like spirit that they feare not to teare in peeces the Lord of life and to crucifie againe the Sonne of God as much as in them lyeth We our selues are iealous of our own names and the names of our parents and posterity no maruell then if God be exceeding iealous ouer himselfe If we wil not glorifie him he will glorifie himselfe and his Name in our destruction He may winke at vs for a time as also at our manifold and monstrous oathes but he hath not forgotten them he keepeth a booke of accounts as a register against vs and when the great day of the Lord shall come he will bring forth the records and set our sinnes in order before vs. Let vs not thinke to escape Eccles 8.11 because sentence is not speedily executed the more he delayeth the more he hoardeth vp punishment for vs. The longer the arrow is in drawing the deeper it will pierce when it is shot out against vs. Hee suffereth them to liue in security for a time but they shall taste of seuerity in the end Iob 24.23 and 21.30 The wicked is reserued to the day of destruction they shal be brought forth to the day of wrath 23 And the Priest shall write these curses in a booke and he shall blot them out with the bitter water 24 And he shall cause the woman to drinke the bitter water that causeth the curse and the water that causeth the curse shall enter into her and become bitter 25 Then the Priest shall take the iealousie offering out of the womans hand and shall waue the offering before the Lord and offer it vpon the Altar 26 And the Priest shall take an handfull of the offering euen the memoriall thereof and burne it vpon the Altar and afterward shall cause the woman to drinke the water Hitherto wee haue seene the things that goe before the tryall now we come to such as are more neerely ioyned with it which are these He must write the curses in a booke and then blot them out with the waters of bitternesse before remembred But before the woman drinke of the waters he must take the offering out of her hand and waue it before the Lord and then offer it vnto the Lord. Lastly he is to burne a part of it vpon the altar and afterward cause the woman to drinke the water Obiect Heere the question may be asked wherefore the curse must be written and afterward blotted out If it must be blotted out what need it to be written If it must be written why should it be blotted out I answer Answer it was written to note out the stablenesse of Gods iudgements and the certainety of his trueth And therefore also it was vttered in words expressed in actions and established by writing In word of the adiuration in worke of the drinking vp of the water in writing of the whole fact as it was done before the Lord. Neuerthelesse this writing was so extant that it continued not long but was so cleane defaced that none could reade it because God would not haue the remembrance of such filthy causes and iealouses and suspicions to remaine to posterity lest any be inflamed with the like passion and so bring into imitation such like practises Verse 23.24 c. And the Priest shall write these curses c. We see in this place the former ceremonies and circumstances farther vrged and pressed neere to the conscience of her that was suspected and stood before the Lord to be tryed She is caused and commanded to drinke of these waters prepared for this purpose These waters that cause the curse shall enter into her and become bitter This is the meanes that God wil vse to manifest things that yet are hidden in secret and such as should bring an heauy iudgement vpon her that was guilty We learne from hence Doctrine Adultery â— albeit secâ— coâ—â—â—â— punished of God that whoredome is alwaies punished of God and neuer escapeth vnpunished Howsoeuer adultery be not regarded among men and thought either no sinne or a little and veniall sinne yet God findeth it out and ceasseth not to plague and punish it both temporally and eternally both in this life and in the life to come This we see set foorth before vs at large throughout the whole booke of God Gen. 6 1â— What was the cause that brought the flood vpon the old world and swept away the inhabitants thereof was it not for their vncleannesse and the lusts of their eyes and the loosenesse of their life The like we might say of Sodome and Gomorrha and the cities about them who giuing themselues once to fornication Iude 7. and going after strange flesh are set forth for an example suffering the vengeance of eternall fire When Balaam was not suffered to curse the people of God he gaue the Moabites and Midianites this damnable counsel to allure them to commit fornication by which meanes many perished as we shall shew afterward in the 25 chapter of this booke whereunto also the Apostle alludeth 1 Cor. 10.8 when he saith Neither let vs commit fornication as some of them committed and fell in one day three and twenty thousand It must needs be a greeuous sin that brought downe so greeuous a iudgment A like fearefull example we haue in the booke of Iudges when the Leuites wife was abused vnto death there followed the destruction of the beniamites 〈◊〉 20 35. 〈◊〉 21.3 so that there fell of them fiue and twenty thousand almost one whole tribe of Israel was wanting This is it which the Lord threatened to his people Leuit. 18.24.25 20. Ye shall not defile your selues in any of these things among which this was one to defile themselues with their neighbours wife by carnall copulation for in all these the nations are defiled which I will cast
in soule and body abusing our wit our memory our authority our health our liberty our riches our heart our tongue our feete our hands and all other members to infidelity blasphemy swearing lying whoredome cruelty iniury theft gluttony drunkennesse pride wantonnesse slanders and such like making them filthy dungeons and stinking sinkes for the diuell which should be the Temples of God Wherfore we must haue earnest greefe and sorrow and trembling that we haue hereby not onely broken in peeces and torne in sunder by our sinnes all the lawes of God but wee haue also by them crucified vpon the Crosse and put to a shamefull death the Lord of Life We commonly lay the whole and only fault vpon Herod and Pilate vpon the high Priests vpon Iudas and the Iewes who is not displeased with these for their cruelty herein howbeit we shold be more displeased with our selues who are as deepe by our sinnes in this sinne as euer they as we haue shewed before out of the Prophet And here I summon all prophane persons before God that haue no delight in good things and all such as with greedinesse and without shame wallow in all sin and wickednesse giuing by their leudnesse continuall and greeuous offence to the children of God If they dare presume to present themselues at the Lords Table hauing their hearts hands gored with the blood of the Sonne of God I would haue them answere what they promised to God and his Church in their Baptisme and what they now professe They promised to forsake the diuell and all his workes but sinne is one of the chiefe and principall works of the diuell What I pray you could the Lord Iesus haue done for vs that he hath not done and shall we so reward him and requite him for all his paines his agony and bloody sweat If a kings sonne finding vs in a filthy sink or miery puddle should helpe vs out with his hands and wash vs in water and put his precious robes vpon vs and after all this we thrice miserable wretches should presently cast our selues into the same againe what vnthankfulnes were this what indignity Christ Iesus hath redeemed vs from the bondage of sinne and washed vs in his blood Reuel 1.5 shall we defile our selues againe with worse then mire and dung and serue Satan and sin his and our enemies Againe we must seek to approue our hearts and consciences with loue and charity to our neighbours For we can neuer come with a good consciēce toward God except also we shew the fruites of loue to our brethren We must haue peace with all men without which no man shall see God to his comfort Heb. 12.14 We are but one bread but one body 1 Cor. 12.12 There should be a communion among all the Saints of God which also we professe to beleeue We meet al in one place as it were in one house we haue one head we heare one word we eat the same spirituall meat we drinke the same spirituall drinke we are vtterly vnworthy of all these if we be infected and poisoned with the bitter rootes of hatred strife rancour debate contention quarrelling and such like vnfauory vnsanctified fruites which shew that we are carnall and faithlesse men not fit to be called the seruants of Christ whose loue was great euen toward his enemies Verse 13. But the man that is cleane c. and forbeareth to keep the Passeouer euen the same soule shall be cut off c. The meaning is hee shall be shut out from the fellowship of the Saints Whosoeuer through meer negligence and carelesnes did put off this duty and wold not with the rest of the people of God keepe the Passeouer is iudged for it and beareth his sinne that is is guilty of a great wickednes before God Doctrine We learn hereby that they which negligently and carelesly omit the parts of Gods worship and the exercises of religion All that are carelesse in Gods seruice lie vnder his wrath whensoeuer they are celebrated in the meetings of Gods people committeth a great iniquity and lyeth vnder the wrath and iudgements God The vncircumcised male that purposely breaketh the Couenant of God shall be cut off from the people Gen. 17.14 Moses carelesly omitting the circumcision of his sonne was neere to be slaine of God Exod 4.24 He that did not conscionably and religiously keepe the Passeouer was also to be cu◠off as we see in this place and afterward he that gathered sticks vpon the Sabboth day was stoned with stones that he dyed chap. 15.32 36. Such then as bring not the offerings of God in their season and are carelesse in his worship lie vnder his wrath and deserue the sentence of excommunication For they neglect the homage and seruice Reason 1 due to God and obserue not the seasons appointed of God as we see in this 13. verse There is an appointed season for euery worke vnder the Sunne God also hath his times and seasons who hath all times in his owne hands which being neglected cannot be recalled Secondly all such as contemne the means are prophane contemners of those excellent things that are offered by the meanes and the contempt of the word is the contempt of God The contempt of this Baptisme is the contempt of the remission of sinnes the Pharisees that were not baptized of Iohn reiected the counsell of God against themselues he that contemneth the Supper refuseth the merits of Christs death and passion and is guilty of the body blood of Christ 1 Cor. 11. and maketh a mocke of the Sonne of God Thirdly such despise the wisedome of God accounting that simple weake and foolish which he in his infinite wisedome hath appointed to be the ordinary meanes of his strong arme and mighty power His waies are not as our waies his wayes are foolishnesse to foolish men 1. Cor. 1.23 and our wayes are foolishnes to the most wise God 1 Cor. 3.19 and that which is highly esteemed among men is abomination in the sight of God Luke 16.15 as that which is oftentimes least regarded of vs is in greatest price and account with him Vse 1 Conclude from hence that the state and condition of al retchlesse hearers of the word and of negligent receiuers of the Sacraments is most wretched accurst Shall we be so sottish and simple to imagine that God hath ordained these things for nothing or that he will see his writings and seales troden vnder foot and not punish these rebels and enemies Is not he that maliciously and contemptibly defaceth the Princes broad seale a traitour against his Prince Are these then any better that reiect both word and Sacrament we see this in Ahaz when he had a signe offered vnto him from the Lord in the depth beneath or in the height aboue to assure him of deliuerance he contemned and reiected the same Esay 7.12 howbeit he neuer prospered after but grew worse and worse 2 Chron 28. True
second and the second with falling into a third Sin is like the infant that is in the mothers wombe where it groweth by little and little vnto the birth â—am 1.15 and neuer stayeth till it come to perfection This must Vse 1 teach vs that there is no dalying with sin it is not barren but very fruitfull Many think they may stretch their conscience a litle and make bold with God and his law for once but they deceiue themselues for they sow that seede which in short time will spring vp and grow a monster For as the sluggard saith yet a little more sleepe so the sinner saith yet a little more sin He is like the couetous man that saith euermore Bring bring and as he thinketh he neuer encreaseth his substance enough so the sinner supposeth he neuer encreaseth his sin enough This will bite as a serpent in the end though it delighteth in the beginning Againe it teacheth vs to acknowledge Gods great mercy toward his children in staying them back that they goe not forward being once entred into the practise of it When Paul would haue entred in among the furious people it might haue cost his life if the disciples had let him alone howbeit they suffered him not Act. 19.30 So if God should suffer vs to runne on it might cost vs our liues and cause vs to bee condemned with the world When we open a port and passage for sinne wee are as a man that is falling or rouling downe a very high mountaine how can he escape death except he be stayed by a very strong hand So is it with vs if once we make a breach into our conscience it is vnpossible to stop it if God himselfe do not set to his hand If he take the matter in hand and determine to shew mercy vpon the poore perishing soule that beginneth to suffer shipwracke though we had one foote in hel he can bring vs backe again And how should not that soule so deliuered and seeing the snare of death and hell broken and hauing experience of the power and mercy of God in raising him to life but in a sweet feeling of them cry out Blessed be the Lord who hath not giuen me as a prey vnto their teeth Psal 124.6 and againe My helpe is in the Name of the Lord who made heauen and earth ver 8. This mercy is the greater both because it is rare for not one among an hundred maketh vp the breach that sinne hath made and because it is wholly gracious and freely bestowed the sinner deseruing to be forsaken vtterly who hath fearefully forsaken God God hath fast hold vpon all that are his from their election Ier. 14.7 and therefore hee will neuer withdraw his hand from them nor suffer them to be drowned Lastly it must be our care to stop the beginnings of sinne Iosh 24.14.15 and then we shall be sure it will neuer come to perfection Againe these murmuring Egyptians seeing the mighty works and miracles of God in Egypt would needs become proselites they ioyne themselues to the people of God and seeme so forward that they forsake their idolatry their countrey and kinred their owne people and their fathers house neuerthelesse they starte backe as a deceitefull bow and they reuolt backe to their olde manners as dogs to their vomit and as swine to their former mire filthinesse â—â—ctrine 〈◊〉 are in 〈◊〉 profession 〈◊〉 are not 〈◊〉 members 〈◊〉 church Wherby we learne that many are in the profession of the faith which are not indeed faithfull neither true members of the Church as wee see in Ismael Gen. 21 9. and Caine chap. 4 3. there are many temporizers that beleeue for a season Luk. 8 13. Others are offended and fall away Iohn 6 66. Such professe that they know GOD but they deny him in their workes and become abhominable and disobedient Tit. 1 ver 16. 1 Iohn 2 vers 19. And no maruaile for many loue the praise of the world more then the praise of God and neuer had found rooting and therefore though they go farre in the right way yet they returne backe and are neuer the neerer nay they are set farther off then euer they were The Church had alwaies such all are not the true seed of Abraham that are of Abraham neither the Israel of God that came of Israel Good fish and bad fish are taken in the net Math. 13 and good wheate and Vse 1 chaffe are mingled together This teacheth vs good vses First that it is not enough to saluation or sufficient to entitle vs to Gods kingdome to make an outward profession The diuell himselfe may this way go as farre as the best for Satan can transforme himselfe into an Angell of light 2 Cor. 11 14. a wolfe may put on a sheepes skinne Math. 7 15. Yea a Parot and an Ape can imitate and therefore trust not too much to the outwarde appearance and profession if thou goe no farther neither account it sufficient that thou art baptized and made partaker of the Word and Sacraments and of the praiers of the church this is no better then to trust in lying words which shall not profit nor prosper Ier. 7 4. Secondly we must ioyn to our profession sanctification and holinesse of life Ier. 7 5. Such as content themselues with outwarde shewes are like the tree that hath leaues without fruite are ranke hypocrites like weeds that grow among good herbes God hath chosen and redeemed vs that wee should bee holy Eph. 1 4. Luke 68 75. The condition of such is no better then of the heathen and infidels Math. 5 20. Nay it is not so good Lastly let vs heereby try and proue whether we be in the faith or not 2 Cor. 13 5. Many liue in the Church that neuer examine themselues whether they be of the Church nor consider that they may deceiue themselues many others forasmuch as an hypocrite and a reprobate may go farre in christian religion Many haue in them the first beginnings of christian religion as it were the foundation of a building and there they stand at a stay but wee must build forward vntill the spirituall building be perfected It is not enough to runne except we obtaine the prize He that doth perseuere to the end shall be saued and he that is faithfull to the death â—â—â—trine 〈◊〉 euil man â—pteth aâ—er shall receiue the crowne of life Moreouer see heere how the Israelites are led by the example of the Egyptians to murmure with them and therfore one euill person entiseth corrupteth and infecteth another as Eue did Adam and the serpent did Eue Prou. 13 20. Psal 106 35 36 39. For sin is as leauen 2 Tim. 2 17. 1 Cor. 5 6. and as a contagious disease Woe therefore to the world because of offences Vse 1 Mat. 18 6.8 and they are pronounced to be accursed that lay a stumbling block before the blinde to make them to fal Deut. 27.
this is the end that God aimeth at Reason 3 in all his threatnings not the destruction of them that are threatned but their amendment Ezek. 18 23. Haue I any pleasure at all that the wicked should die saith the Lord God and not that he should returne from his waies and liue and ch 33 11. Why will ye die O house of Israel The vses First consider that in the greatest Vse 1 and most fearefâ—ll threatnings of Gods heauy iudgements theâ—e is comfort remaining and hope of grace and mercy to be found there is life in death and health in sicknesse if we can change and amend Thus do the Princes of Iudah profite by the threatnings of the Prophet when he had threatned desolation of the Lords house and the destruction of the whole Land for which the Priests and people would haue put him to death they pleaded the practise example of good Hezekiah for the comfort of themselues and the people of his time and thereby stirred vp themselues to feare the Lord and to turne from their euill waies Ier. 26.18 The place is worthy to be considered where the Princes shew that Ieremy did no more theÌ„ Micah had done before him yet Hezekiah and all Iudah did not put him to death but feared the Lord and besought him of mercy and the Lord repented him of the euill which he had pronounced against them But it may be obiected Obiectioâ— If God threaten one thing and doth another it may seeme his will is changeable and that he hath two wils I answer Answer the will of God is one and the same as God is one but it is distinguished into that which is secret reuealed as the Church is sometimes visible and sometimes inuisible yet but one Church The secret will is of things hidden with himselfe and not manifested in the word The reuealed is of things made knowne in the Scripture Deut. 29 29. and by daily experience The secret is without condition the reuealed with condition and therefore for the most part it is ioyned with exhortation admonition instruction and reprehension But no man is exhorted and admonished to doe his secret will because no man can resist it the reprobate and diuels themselues are subiect vnto it and must performe it Rom. 9.19 Vse 2 Secondly it is the duty of the Ministers to propound the threatnings of GOD with such conditions prouoking and perswading all men to repentance and amendment of life offering grace and mercy to the humble and broken hearted 〈◊〉 1 4 14. â—2 3 Esa â— 16. They are to preach not onely the law but likewise with the law the Gospel And thus they are said both to bind and loose both to retaine sins and to forgiue For as Eliah by his earnest and zealous prayer did both shut vp the heauens 〈◊〉 4.25 Iam. â— 18. and open the windowes of heauen so that it gaue raine and the earth brought forth her fruit so the Ministers of God by their earnest zealous preaching do shut vp the kingdome of heauen against all obstinate persons â—â—th 16.19 and also open the heauens to such as are penitent To propound the threatnings of God without condition is to bring men to despaire and to take from them all hope of mercy and forgiuenesse Thirdly it is the duty of the people whensoeuer Vse 3 they heare the theatnings of God to stirre vp themselues to repentance thereby to preuent his wrath and to stay his iudgements Let vs take heed we doe not rush on as the horse in the day of battell 〈◊〉 12.11 12. to our destruction And thus haue the seruants of God vnderstood his threatnings and accounted them as a Sermon of repentance as we heard before of Hezekiah king of Iudah and all Iudah with him when Micah the Morashite prophesied saying 〈◊〉 26.18 Thus saith the Lord of hostes Sion shall bee plowed like a field Ierusalem shall become heaps they fell not into desperation neither concluded an impossibility of obtaining pardon and the continuance of the Temple of the citie and of the whole kingdome but besought the Lord and feared his Name the Lord repented him of the plague which he had denounced against them And no maruell that this godly king conceiued the meaning of the threatning in that manner for so did the King of Niniueh an heathen and idolatrous king vnderstand the threatning of Ionah no otherwise Who can tell if God will turne and repent 〈◊〉 3 9. turne away from his fierce anger that we perish not Thus also did Hezekiah before named vnderstand the message sent to him from God by Esayah when he was sicke vnto death 〈◊〉 3â— 1.2 Set thine house in order for thou shalt die and not liue and therefore he turned his face to the wall and prayed to the Lord of life Let vs make this vse of the Ministery of the word and of all the threatnings contained therein to bee stirred vp to repentance and obedience lest we be destroyed If there be no change in vs let vs looke for a change from God and he will neuer change his threatnings except we change our liues and conuersations Vse 4 Fourthly seeing the threatnings of God suppose a condition we must also know how we ought to vnderstand his promises to wit with a condition The threatnings of GOD haue a condition of repentance the promises haue a condition of faith and obedience Esay 1.19 God hath made many mercifull promises vnto vs in his holy word howbeit he hath no otherwise bound himselfe vnto vs then wee will acknowledge our selues bound in duty to serue him We must not only consider what God promised to vs but withall remember what he requireth of vs. Hence it is that the Prophet saith I will speake suddenly concerning a nation and concerning a kingdome to built it and to plant it Ier 18.9 10. but if it doe euill in my sight that it obey not my voyce then will I repent of the good wherewith I saide I will benefite them He hath promised to loue vs but he requireth at our hands to loue him againe He hath promised to forgiue vs our trespasses but he chargeth vs to forgiue them that trespasse against vs. He hath promised to be a Father vnto vs but he looketh for at our hands that we walke before him as obedient children Lastly if God threaten and no repentance Vse 5 followeth then certainely the threatnings pronounced will come to pâ—sse God threateneth not in vaine he terrifieth not without cause If we doe not preuent them they will preuent vs and take vs away suddenly See the fearefull examples of the flood of Sodome of the destruction of the ten tribes of Ierusalem and of the Iewes of the seuen Churches of Asia and other Churches planted by the Apostles supplanted in the wrath of God all assure vs of the truth of this point Consider our owne wayes in our hearts We liue where wee
by staied and repressed it winneth ground and spreadeth farther like a canker Whereby we see it is an easie steppe and descent from one euill to another as it is to go downe a steepe hill Now the sinne of these men is three-fold First they are as blinde men that cannot see the iudgements of the Lord but accuse Moses of murther and impute to him the death and destruction of those that were buried in the earth consumed to ashes with the fire Moses was onely the Minister of God in their destruction the cause of their owne death was in theÌ„selues as if a malefactour neuer considering what himselfe hath committed should cast the cause of his condemnation vpoÌ„ the Iudge and cry out against him as a shedder of blood Secondly their vnthankfulnesse who will by no meanes confesse that they were saued the day before and sundry times besides from destruction by the intercession of Moses if he had not praied for them they had perished as one man with the seditious For they were all become as one sicke body wherein no part was sound but ful of wounds and bruises and putrifying sores Esay 1 6. They seeke his death that after a sort had giuen them life and they rise vp against him that had beene the meanes of their deliuerance Thirdly as they did condemne the innocent so they iustifie the vngodly both which are an abhomination to the Lord Prou. 17 15. Such wicked persons as God had rooted out of the Land of the liuing and turned them into the earth which was weary to beare such vnprofitable burdens they call them the people of God which were no better then a cursed crue of conspirators against God and such as he had appointed to manage the State Ciuill and Ecclesiasticall These men therefore rising vp in their stead that were fallen into the pit and defending their cause of whom GOD had taken the account doe make themselues guilty of their sinnes are iustly swept away with the iudgements of God Doctrine We learne heereby The wicked will not bee warned by former iudgements that such is the corrupt heart of wicked man that it will take no warning by former iudgements though they be neuer so fearefull and euident They had often seene how great things God had wrought among his people yet they are blinde and doe not see them they are wilfull and will not regard them they are sottish and will take no knowledge of them Psal 10 5. Esay 22 12 13 Psal 24 38 39. Luk. 19 42. Dan. 5 22. This maketh sinne out of measure sinfull The reasons First because they see God Reason 1 is a mercifull patient God he beareth long and holdeth his peace and therefore they thinke he is like vnto themselues Psal 50 21. so they abuse his patience and will do nothing Secondly they thinke the day of their iudgment Reason 2 is not neere they set it farre off from them It may be it may come in time but they hope there will be peace in their dayes Ezek. 12 27. The people iudged that the Prophet had prophesied for many daies to come and of such times as were farre off and thereupon they concluded that the daies were prolonged and euery vision failed Thirdly they loue their owne sinnes and Reason 3 out of that great loue to their sinnes they are vnwilling altogether to take notice of any iudgement due to their sinne cannot abide that the Minister or any other should giue theÌ„ warning of the same for they hate him that rebuketh in the gate and they abhorre him that speaketh vprightly Amos 5 verse 10. The vses remaine Vse 1 First of all are men naturally so vnwilling of themselues to set before them Gods iudgements Then this serueth as an admonition to the Ministers that they should often threaten Gods iudgemeâ—â— against the wicked seeing they are so dull aâ—d vnwilling to take any notice of them or to be warned by them God worketh out his iudgements in euery place and he setteth his Ministers on worke that they should cry ouâ—â—nd not spare to publish them and make them â—owne though men be neuer so much hardened in their sinnes sometimes by reason of the profite that they make by their sinnes sometimes by reason of the pleasure that they finde in their sinnes But howsoeuer they be admonished of any iudgement present or imminent they are little affected with it they are ready to say with the Atheists 1 Cor. 15 32. Let vs eate and drinke for to morrow we shall die Let vs alone with our doing for the present and we will take order for those iudgements that are to come hereafter well enough Obiect If any say it behoueth not the Minister to be so feruent and earnest in his reproofes but to handle sinne more gently because many are the worse for sharpe rebukes and few or none the better Answer I answer this is our greefe and causeth vs often to mourne in secret but yet this cannot be our discharge for we must labour to free and deliuer all men so farre as we can from the fierce wrath iudgements of God otherwise their blood would light vpon our heads and be required at our hands if they perish through our negligence It is the nature of the Cocke as some obserue that at the dead time of the night hee croweth most loud and shrill whether he doth so or not I know not but this I am sure of that the Ministers of God ought to do so when they see men to be most dull and dead in their sinnes they should be most earnest and vehement euen at the deadest times of all they must bee most zealous that so they may deliuer their owne soules and not be constrained to answer for the sinnes of those that perish Vse 2 Secondly this reproueth the age wherein we liue of much corruption because it can sleepe so securely at the noyse of Gods iudgements These murmurers in this place had heard the pittifull cry and fearefull noise of those that were swallowed vp in the earth yet they haue already forgotten that which fell out but a day before We commonly say A wonder lasteth but nine daies but behold how they had seene one of the greatest wonders in the world when the earth whose foundation the Lord hath laid to bee firme and stable that it should not be remoued for euer Psal 104 5 opened her mouth and swallowed these vnbeleeuers and they had heard with their eares their outcryes when they descended into the deepe yet this wonder lasted but one day nay not one whole day for on the morrow it was quite out of their remembrance We haue had all sorts of warnings whatsoeuer generall particular by his word by his workes by his iudgements vpon others and vpon our selues yet we take generally and particularly little warning by them How hath God dealt with many of vs and how neare hath he come vnto vs with his particular
then Christ is not yet risen from the dead ver 13 15 16. but he is already risen and death shall haue no more dominion ouer him Rom. 6.9 and if the head be risen then the members shall rise also The head cannot be without the members and how can that head be said to haue life in it if all the members should lie couered in the dust and neuer be vnited to the head neither one to another The second reason Againe if no resurrection then of all men the beleeuers were most miserable vers 19. Here they are vexed with sundry enemies Satan the world and the flesh Lazarus heere wanteth and suffereth hunger while the rich glutton is clothed with purple and fareth deliciously euery day Luk. 16.19 The godly weepe and lament while the vngodly reioyce and be glad Ioh. 16.20 At this stone the godly haue often stumbled Psal 73.2 3. Ier. 12.1 2. and from hence the reprobate take occasion to harden their hearts in wickednesse because they thinke there is no God will reward them that seeke after him Mal. 3.14 but they are greatly deceiued Psal 58.11 For woe were it to all Gods seruants if there were no resurrection eternall life But they are not the most miserable because they are pronounced blessed by the mouth of Christ Matth. 5.4 6 10 11. Luk. 16.25 2 Thess 1.5 6 c. The third reason Thirdly if there should be no resurrection of the godly from death to life then the first Adam should be more mighty and powerful then the second so that the second Adam should be impotent and weake if hee should not be able to deliuer them from the iawes of death Adam and Christ are compared vnto two trees Adam and Christ comâ—red and both of them communicate to Vse 4 their boughes and branches such things as they haue of their owne Adam was as an euill and rotten tree and therefore communicateth so men these properties and no better Christ is the good tree and full of sap and life and he infuseth into his members goodnesse and life and no worse then these It is not possible that an euill tree should bring foorth good fruite or a good tree euill fruit Mat. 7.17 Fourthly The fourth reason all our enemies and the enemies of Christ are to be taken cleane away made subiect to Christ and to vs ver 25 26. All shall be put vnder his feete Psa 8. and he must raigne vntill all his enemies be made his footestoole Psal 110.1 The last enemie of the head and members is death this shall be quite abolished at the last day and not before True it is that Christ himselfe can die no more Rom. 6.9 Heb. 7.25 yet hee accounteth it his enemie because it is an enemie to his children How death is Christs enemy and how ours and he accounteth that as done to himselfe which is done to any of his members Act. 9. And it is our enemie because it daily cutteth off part of our life and seeketh to take hold of it it weareth and wasteth our dayes by his messengers or harbengers to wit troubles and calamities sickenesses sores and aches it bringeth sundry paines and dolours it separateth the dearest and neerest friendes that euer were the body and the soule it leadeth the body captiue and clappeth it vp in a loathsome prison full of wormes and filthinesse and rottennesse it destroyeth that Tabernacle which was at the first a most glorious creature and as farre as lyeth in it it would depriue the body of eternall life and keepe it in ignominy for euer vnder the earth so that it is a most spitefull malicious enemy raging vpon vs without any mercy or compassion Fiftly The fift reason If there were no resurrection to what end and purpose are any baptized for dead if the dead rise not at all Verse 23. why are they then baptized for the dead This place is darke and commonly vnderstood of the Sacrament of Baptisme but then it will not necessarily proue the point for w e it is brought and it is brought to proue the resurrection Wherefore to make the Apostles reason good we must vnderstand it either of the washing and cleansing of the bodies of the deceassed as the word baptisme often signifieth Mar. 7.4 He. 9.10 for this was a common custome among the people of God that first they washed the dead bodies and then annointed them Act. 9.37 yea among the heathen themselues which was a certaine testimony to the liuing of the resurrection of the bodies of the dead To this purpose doth Seruius alledge an old verse of the Poet Ennius Tarquinij corpus bona foemina lauit vnxit Serui. in Aeneid lib. 6. That is A certain deuout woman washed and annointed the body of Tarquinius The like doth Pliny auouch in one place of his naturall histories Pliny as the same Seruius testifieth and expresseth the cause that thereby they might make tryall whether the vitall spirits yet remained in the body or not And Virgil Virgil. Acâ—â—â— lib. 6. declaring how the Trojanes solemnized the funeral of Misenus hath these words Pars calidos latices ahena vndantia flammis Expediunt corpusque lauant frigentis vngunt That is Some brought the waters warm with heat and cauldrons eke appoint The body cold they wash and then with ointments it annoint These witnesses doe sufficiently prooue that the Gentiles did ordinarily vse to wash their dead and then to annoint them and this was a very ancient practise among them Or else we may vnderstand the place of the death and afflictions of the Saints of GOD which they suffer for righteousnesse sake in which they are ouerwhelmed as the body is plunged in the waters and thus the word is taken Luk. 12.50 Matth. 20.22 23. where our Sauiour calleth them backe from their ambitious thoughts of superiority ouer their fellowes and warneth them to prepare themselues for troubles yea for death it selfe This is the cup that all must drinke off 2 Tim. 3.13 Act. 14.22 Baptisme properly signifieth a dipping or plunging into the water and the crosse is a certaine plunging into calamities Thus then the reason is framed If there be no resurrection then should they doe foolishly that would seale vp the trueth of the Gospel with their blood and lay downe their liues for the testimony of God but such as resist vnto blood and suffer persecution for the words sake are not foolish Life is precious and deare vnto them as well as vnto others they would not therefore be so lauish and prodigal of it as to lay it downe except they looked for a better life which the Apostle farther amplifieth by his owne example Matth. 10.39 33. 2 Tim. 2.12 and 4.7.8 1 Cor. 15.30 31. Act. 5.41 16.25 Ioh. 21.19 â—he sixt reaâ—n Lastly the Apostle reasoneth thus If there be no resurrection of the flesh then the Epicures and Libertines taught well that
wee should follow our pleasures and delights eate and drinke and be merry and neuer mind better things or think of any other life like swine and beasts that know not God vers 32. To tell the yong man that he may freely follow the lusts of his eyes and walke in the wayes of his owne heart Eccle 11.9 or the rich man that he may take his ease and pastime while he liueth heere because when he dyeth all is lost Luk. 12.19 or the ambitious man that hee may say in his heart Who shall bring me downe to the ground Obad. vers 3. or the secure person that liueth deliciously that he may say I shall see no sorrow Reuel 18.7 I haue neede of nothing Reuel 3.17 I say to tell them thus is a damnable and pernicious doctrine and not to be taught and heard in the Church of God 1 Cor. 15.33 for this were to open a gappe to all prophanenesse and to hinder all practise of piety This ministreth comfort against all paines sorrowes afflictions wrongs and iniuries done vnto vs wee shall in the end bee free from all all teares shall bee wiped from our eyes we shall shine as the Sunne and be raised againe in glory 1 Cor. 15.43 Thirdly is God able to put life into things Vse 3 that are dead contrary to the course of nature then from hence ariseth a notable comfort to all that are in trouble and affliction though they be neuer so great and so desperate he is able to restore vs bring vs out of the same When the Isralites went into the red sea what was it but as it were to goe to present death and descend into the graue yet God brought them out againe into a place of rest and they beheld the confusion of all their enemies Exod 14.30 We are ready in euery danger and trouble to doubt nay to despaire of helpe and succour which maketh many to seeke vnlawfull meanes to recouer themselues we little remember this flourishing of Aarons rod that the Lord is able to quicken the dead and to preserue in the midst of all perill Psa 33.18 19. and 34.15.19 This point is notably taught by the Lord to Ezekiel vnder a type not much vnlike in substance to this chap. 37.5 6 7 11 12 13 14. The Iewes lay now vnder an heauy iudgement they were in captiuity in Babylon their case seemed to be desperate yet vnder that parable of the dead bones doth God comfort the people with assured hope of deliuerance For as those bones which were shewed to the Prophet in a vision had skinne and flesh and sinewes come vpon them and life and breath put vnto them so should it bee with that captiued people they should be restored to their former estate teaching them and in them vs therby that as it was easie with God to raise vp these dry bones to cloth them with flesh and to quicken them that had bene dead that they stood vpon their legs againe so it is as easie nay more easie for him to bring our soules out of trouble and to restore vs to ioy and gladnesse It is in his power to heare vs and helpe vs in bondage and banishment in sorrow and sickenesse and to deliuer vs out of all aduersity Psal 30.5.11 The arme of God is infinite and stretched out farre and neere hee is Almighty and able to bring to passe whatsoeuer pleaseth him Lastly this setteth forth vnto vs the state Vse 4 and condition of all the faithfull wee may behold an image of our naturall estate wee are by nature borne dead in sinnes and trespasses and there is no life of God in vs Ephe. 2.12 4.18 Neuerthelesse we should not despaire of our saluation or of the saluation of any other Ephe. 5.14 Gal. 2 19 20. There is hope of Gods gracious acceptance though they be greeuous offenders The gate of Gods mercy standeth wide open whose power is so great that of persecutors blasphemers and oppressors of the Church he can make conuerts professors and preachers Matth. 21.31 32. 1 Tim. 1.16 Gal. 1.23 This mercy of God was shewed to Paul yet it was not proper to him but exemplary he was made a patterne to shew the way of forgiuenesse vnto others that he would deale in like maner with them if after his example they should forsake their sinnes and embrace the Gospel This doth Paul teach touching the Iewes that are now strangers themselues from the couenant of God and from the promises God is able to graffe them in againe albeit blindnesse bee hapned vnto them vntill the fulnesse of the Gentiles be come in Rom. 11.25 Hee can say to the dead liue and they shall liue as hee made the withered rod to flourish This is sufficient to keepe vs and our hope aliue when things seeme to be almost desperate forasmuch as we beleeue in him Theophil enarr in epist ad Rom. to whom it is not vnpossible to make them the sonnes of Abraham which are not his sonnes And as it is easie for vs to call those things that are so it is not hard to him to raise vp those things that are not and to make them appeare When the Gentiles were no people of God hee made them his people and raised them as it were from death to life as also he will doe the Iewes if they abide not still in vnbeleefe Rom. 11.23 for as he brought light out of darknesse in the creation so he bringeth vs from the death of sinne ignorance and infidelity to the life of knowledge faith obedience in our regeneration 9 And Moses brought out all the rods from before the Lord vnto all the children of Israel and they looked and tooke euery man his rod. 10 And the Lord said vnto Moses Bring Aarons rod againe before the Testimony to be kept for a token against the rebels and thou shalt quite take away their murmurings from me that they die not 11 And Moses did so as the Lord commanded him so did be The former miracle is made cleere and open to all Israel As God made Aarons rod to blossome so he would haue the children of Israel to looke well vpon it and to take good notice of ir and to beleeue not the words of Moses but their owne eyes The doctrine All the miracles of God are wrought openly apparently cleerely and euidently to the senses of men Doctrine All the miracles of God are wrought openly and euidently that no doubt or controuersie should be made of them Luk. 7.11 12. Ioh. 11.39 44 45. For either men might feele them as the darkenesse of Egypt that was palpable or else they might heare them or taste them or smell them or see them and sometimes the most of them concurre together When the Lord brought his people out of Egypt all the miracles which hee wrought among them were most apparent vnto their senses When they went through the red sea he made the waters to diuide themselues
yea the least sinne lyeth vnder the curse and wrath of God Now they that are wretched and accursed are adiudged worthy of death by the sentence of Christ himselfe the Iudge of the world Matth. 25.41 and none can bee free from this curse of the Law but by the death of Christ Gal. 3.13 and hee dyed not onely for the greatest but for the least sinnes 1 Iohn chapter 1. verse 7. the least of them cost him dearely or else we must haue payed deare for them This point was expressed vnto vs before chapter 15. verse 30. for as the soule that committed ought presumptuously or with an high hand must bee cut off from his people so if ought bee done by any man through ignorance verse 24. a yong bullocke shall be offered for a burnt offering to be a sweete sauour vnto the Lord and thereby an attonement shall be made verse 25. Now by this offering of euery priuate man or of the whole Congregation they were taught that themselues had indeed deserued death and that they were deliuered by the sacrifice of Christ as the Lambe that taketh away the sinnes of the world represented by the blood of these sacrifices This is so plaine throughout the whole Law of Moses that the sinnes committed thorough errour and ignorance euen the least they could doe were neuer remitted and forgiuen vnto them but through the benefit of the Mediatour Christ Iesus who suffered death for them and therefore the smallest sinnes deserued death and made the committers guilty in the sight of God If any should answer vnto this that it doth not appeare that an offering was alwayes offered for the least sinnes of all because some were wont to be washed away with water let him know that by that washing and by that water the blood of Christ also was signified as well by the death of the sacrifices as the Apostle teacheth Heb. 9.10 11. and he ioyneth the blood and water together and with both the people were sprinkled verse 19. So then not onely they are pronounced accursed as some of the Iesuites cauill Durae contr â—â—bitak p. 279. that commit most horrible sinnes as murther adultery and the like but he that continueth not in all or else we shall frustrate the whole discourse and disputation of the Apostle A Iesuiticall shift And therefore this is but a Popish shift to help at a dead lift For the Galatians might answer that they had all or the most part of them abstained from those heinous crimes and coulde not bee touched iustly with them and therefore they might haue iustification by the Law Against this iustification by the Law the Apostle doth purposely reason that none can be iustified by the Law because none can keep the Law and he is accursed that continueth not in all things Forasmuch therefore as all are pronounced to be cursed and execrable vnto God which commit the least and smallest sinne and that they are worthy of death that are cursed and execrable it followeth that euery transgression of the Law is worthy of death Obiect But Bellarmine obiecteth the saying of the Apostle Iames chap. 1.18 Sinne when it is finished bringeth forth death therfore vntill it be finished it doth not bring forth death Answer But he should conclude Sinne before it be perfected doth not deserue death for these are two seuerall points and both rest to be prooued First of all this is a weake collection Sinne once finished gendreth death therefore not finished it doth not gender death If a man should reason in this manner the reasonable creature is mortall therefore the creature except it haue reason is not mortall he should conclude fairely but falsely for the beasts and make them noble creatures Or thus All Princes though they be Gods deputies and vicegerents and susteine his person yet are mortall therefore men except they sustaine the person of God are not mortall These we see are weake consequences and yet they are altogether like to our aduersaries as shall appeare if wee consider the wordes and circumstances of the Apostle For his purpose is to describe the proceeding of sinne in vs and to declare that our sinnes are not to be imputed vnto God but to our selues to our concupiscence which seeketh occasions on euery side stirreth vp euill desires bringeth foorth actuall sinne and then sinne leadeth the way to death howbeit from hence we cannot gather that sinne bringeth not death vnto vs except it be finished But what shall we say of euill thoughts that neuer come into act As for example the Pharisees thought and taught that except a man did commit murther and by shedding blood did take away life he was not guilty of eternall death and except he committed adultery he sinned not against the Law But Christ himselfe sheweth that whosoeuer is angry with his brother vnaduisedly is guilty of death and he also that looketh on a woman to lust after her Matt. 5.22.28 Neither of these commit the outward deed and yet because they haue giuen consent the Papists themselues hold that they are guilty of eterall death therefore a sinne committed in thought onely deserueth death albeit it be not finished in the worke euen by their owne confession and themselues being iudges It were endlesse to follow these fellowes and to trace them out in all their shifts they haue so many windings and turnings which argue a bad cause but one more I cannot passe ouer that Bellarmine will haue sinne finished to be nothing else but sinne consented vnto and that concupiscence shall not be sin except it bee consented vnto neither yet bee worthy of death But this is directly against the Apostle and against his owne doctours For the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the Apostle vseth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ia. 1.18 signifieth to perfect fulfill by worke And so doth Thomas Aquinas vnderstand the same and others also Aquin. Comment in Iacob 1. Gagnae in Iacob 1. But to turne him out of these cauils we will for this time grant so much as he requireth what then will hee answere concerning originall sinne It is already defined in the Councell of Florence that they are worthy of eternall death that are onely guilty of originall sinne albeit they haue not sinned after the similitude of Adams transgression Rom. 5.14 That is which neuer committed actuall sinne So then to reason in this sort Sin finished bringeth forth death therefore except it bee finished it bringeth not forth death is a false conclusion Consider this yet farther by another contrary saying of the same Apostle touching good deedes chap. 1.12 Blessed is the man that endureth tentation for when hee is tryed he shall receiue the crowne of life No man can reason from hence thus The man that endureth tentation when he is tried shal receiue the crowne of life therefore hee that is not tryed shall neuer receiue that crowne And yet this hath the same force and looketh the same way with
their sicknes trust in the Phisition as Asa did 1 Chro. 16 11 12. 1 Sam. 2.5 not in the liuing God who killeth and maketh aliue bringeth downe to the graue and raiseth vp againe hee maketh the wound and bindeth it vp he smiteth and his hands make whole he shall deliuer thee in sixe troubles and in the seuenth the euill shall not touch thee In time of warre and day of battell we trust in our strength armor men munition and defenced places and make them our God Nah. 3.8 â— whereas the Prophet teacheth that this is a cursed confidence and shall not leaue a blessing behind it Lastly we learne from hence not to reuenge Vse 4 our own causes quarels For if we be taught in this practise of Moses to go vnto God in all our wrongs who will iudge his people then we are not to render like for like or to requite euill for euill or to repay wrong for wrong taunt for taunt rebuke for rebuke railing for railing but contrariwise blesse knowing that we are thereunto called that we should bee heires of blessing This vse is concluded Prou. 20.22 Say not thou I will recompence euill but waite vpon the Lord and he shall saue thee This is the direction of the Apostle Ro. 12.17.19 Recompence to no man euill for euill dearely beloued auenge not your selues but giue place vnto wrath for it is written Vengeance is mine Psal 94.1 â— I will repay saith the Lord. Where we see God claymeth and challenge vengeance to himselfe and taketh it from vs so that such as seeke reuenge sit downe in the seat of God and as much as lyeth in theÌ„ wrest the scepter out of his hands taking vpon them the person of the accuser witnesse iudge and executioner contrary to all true forme of lawfull iudgement And albeit it bee hard and harsh for flesh and blood to put vp iniuries yet if we wil be the children of God we must haue more in vs then flesh and blood For they that are after the flesh Rom. 3.5 â— fauour the things of the flesh but they that are after the spirit the things of the spirit so then they that are in the flesh cannot please GOD. Wherefore when Zachariah the Priest a faithfull and fruitefull witnesse of God was vniustly and cruelly stoned to death he raged not he reuiled not he reuenged not but said The Lord see and require it When the Lord of life â—â— 24.22 Christ Iesus was accused condemned and crucified the iust for the vniust he prayed for his enemies Father forgiue them for they know not what they doe â— 23 34. leauing vs an example that we should follow his steps When blessed Stephen who was full of the holy Ghost and saw the glory of God and Iesus standing at the right of God was cast out of the city and stoned with stones hee kneeled downe and cryed with a loud voyce Lord lay not this sinne to their charge â— 55.58 When the Archangel mentioned by the Apostle Iude saw that the diuell went about to corrupt the pure worship of God hee would not vse railing and reprochfull speaches â— ver 9. but desireth the Lord to rebuke him and repay him for his malice Seeing therefore this duty hath beene practised by Priest and people by men and Angels by the head and the members of his body let vs follow those things that concerne peace let vs be of a patient and meeke spirit which is much set by of God and let vs commit our causes to him that is the God of vengeance It is a fearefull thing to fall into the hands of the liuing God Verse 9 10. Then Moses tooke that rod c. Hitherto Moses Aaron haue behaued themselues vprightly in respect of God meekely in respect of themselues and patiently in regard of the people Now we shal see how they offend by transgressing the commandement of God by distrusting his word by raging against the whole assembly God chargeth them to speake to the rocke they spake vnto the people Againe as if it were vnlikely or vnpossible that the rock should yeeld water they smote it twise through impaciency vnbeeleefe Thus they that had beene the instruments of God in so many miracles that had seene him face to face as a man seeth his friend that had stood so often in the gap where the hand of God had made the breach that had diuided the red sea Moses I say and Aaron the Ministers of God the witnesses of his workes the pillars of the truth now begin to faile to faint and to fall down to shew vs and themselues the weakenesse that is in flesh and blood From hence we learne that many are the failings and fals of the children of God â—trine â— are the 〈◊〉 of the 〈◊〉 Howsoeuer the faithfull be borne againe and endued with the spirit of sanctification howsoeuer they desire to please God and endeuor to serue him with all the powers of soule and body yet they often stumble in their race thorough the burthen that presseth down and the sinne that cleaueth so fast vnto them This truth is confessed and confirmed by many testimonies Salomon in his worthy prayer at the dedication of the Temple acknowledgeth it 1 king 8.46 So Iob. 15.14 15. Likewise Prou. 20.9 And the Prophet Psal 14 2 3. All which testimonies doe plentifully teach this truth that howsoeuer through the grace of God giuen vnto them the faithful fight a good fight hauing faith and a good conscience yet all are sinners and no flesh is cleane and cleere from sin which Moses and Aaron here fal into The reasons of this doctrine are First because Reason 1 the Scripture hath concluded all vnder sinne Gal 3 2â— Rom. 3.19 That euery mouth might bee stopped and all the world be subiect to the iudgment of God Al matter of glorying in our selues is taken from vs we are found guilty before God wee haue no excuse no defence no cloake for our selues to couer our sins there is no difference Wee haue all sinned and are depriued of the glory of God and euerlasting life so that all both Iewes and Gentiles are proued to be vnder sinne Secondly we see that death the wages of Reason 2 sinne hath raigned and doth raigne ouer all without difference yea it taketh hold euen on children that sinned not actually like the transgression of Adam If then old and yong taste of death all the posterity of Adam are corrupted in him when he wittingly and willingly wilfully sinned against God We flow from an vncleane fountaine we grow out of a bitter root we are as branches of the wilde vine Thus the Apostle reasoneth Death raigned froÌ„ Adam to Moses Rom. 5.14 euen ouer them also that sinned not after the like manner of the transgression of Adam which was the figure of him that was to come So then sinne and death goe together as mother and daughter
had numbred the people after God sent him this word and offered him the choise of famine or sword or pestilence he saide I am in a wonderfull streight let vs now fall into the haÌ„d of the Lord for his mercies are great and let mee not fall into the hand of man Who had not rather receiue punishment at his fathers hands of whose loue he is assured then to bee punished with the strokes of an enemy that loueth him not but hateth him to the death Men are proud and cruell fierce ambitious but God is full of compassion and his mercy endureth for euer he knoweth whereof we were made Psal 103.14 Psalme 78 39 he remembreth that we are but dust hee considereth that we are mortall yea a winde that passeth and commeth not againe He will not suffer vs to bee tempted aboue that wee are able to beare Hitherto the Lord hath visited vs with his mercifull and gentle corrections famines sicknesses and strange diseases Let vs behold his gracious dealing toward vs and profit by these fatherly admonitions for if he should deliuer vs into the hands of barbarous and beastly enemies we should soone discerne the difference betweene the louing chasticements of a father and the bloody strokes of an enemy 22 Then they departed from Kadesh and the childreÌ„ of Israel euen al the congregation came vnto Mount Hor. 23 And the Lord spake vnto Moses and Aaron in Mount Hor neere the border of the land of Edom saying 24 Aaron shall be gathered vnto his people for he shall not enter into the Land which I haue giuen vnto the children of Israel because yee rebelled against my commandements at the waters of strife 25 Take Aaron and Eleazar his sonne and charge them to come vnto this Mount 26 And cause Aaron to strip off his garments and thou shalt put them vpon Eleazar his sonne then Aaron shall be gathered vnto his Fathers and shall dye there 27 And Moses did as the Lord had commanded for they went vp vnto Mount Hor in the sight of all the congregation 28 And Moses caused Aaron to strip off his garments and he put them vpon Eleazar his son and Aaron dyed there in the toppe of the Mount So Moses and Eleazar came downe from off that Mount 29 And when all the Congregation saw that Aaron was dead all the house of Israel wept for Aaron thirty dayes Hitherto of the Ambassage of Moses to the King of Edom These words containe the third and last part of the Chapter to wit the death of Aaron after the people were remooued from the borders of the Edomites For albeit the King did so vnkindly deny them any passage yet Moses and the Israelites doe not oppose themselues against them or attempt to breake through by force of Armes multitude of men and dint of sword but passe by their borders peaceably and fetch a compasse about their land True it is those enuious Edomites were worthy to perish and to be vtterly destroyed for their inhumanity yet because the time was not yet come wherein the Lord had prophesied and promised that the elder should serue the yonger Gen. 25 23. therefore the Israelites commit vengeance to the Lord to whom it belongeth Rom. 12 19. Now in these verses we see how God beginneth to execute the former threatning against Moses and Aaron For heere wee are to consider three things First the death of Aaron Secondly the succession of his sonne Thirdly the mourning of the people The father dieth the son succeedeth the people lamenteth the death of the high Priest If Aaron had dyed without any prediction and foretelling of his death all men might haue thought it had fallen out at aduentures and ascribed it wholy to the decaying of strength wasting of nature but being reuealed to Aaron himselfe and manifested to the whole Congregation both the time when and the place where he should die it appeareth that his daies were numbred and his yeeres limited which hee could not passe As then God had determined the death of Aaron and denounced his shutting out of the land of Canaan so that sentence is heere executed vpon him Deut. 34 4 5. the other concerning Moses is reserued vnto his time appointed of God In this place God commanded both of them what to doe euen to ascend vp to the Mountaine and sheweth that Aaron shall die there for his disobedience whose garments must be pulled off and put vpon Eleazar lest by touching of the dead the holy garments should be defiled After this commandement followeth their obedience agreeable to the same they come vp to the Mountain Aaron is stripped Eleazar is cloathed with them Aaron without feare of death or longer desire of life or prayer for life departeth in peace according to the word of God he is gathered to his Fathers Moses and Eleazar descend from the Mountaine Moses Eleazar and the people mourne for Aaron thirty daies Verse 23 24. And the Lord spake vnto Moses and Aaron We see heere according to the former threatning pronounced by the mouth of God verse 12. that Aaron cometh not into the land of Promise but dieth in Mount Hor. We learne heereby Doctriâ— God-thrâ—nings are 〈◊〉 compâ—â—â—â— that the threatnings of God are accomplished Howsoeuer his iudgments are many times deferred and his punnishments prolonged because hee is patient toward vs and would haue no man to perish but would haue all persons come vnto repentance yet in the end all his threatnings shall be verified and fulfilled in their times and seasons Consider this truth in our first parents Ge. 2 17. â— 3 7. God threatned them that if they did eate the forbidden fruite they should die the death we see the effect in them and all their posterity throughout al times and generations Behold other threatnings of God wee shall alwayes reade the execution after the denunciation So when God by the Ministery of Noah a Preacher of righteousnesse 2 Peter 2â— had threatned to destroy the whole world if in an hundred and twenty yeeres they repented not wee see how he brought in the flood vpon the world of the vngodly swept them away from the face of the earth which they had corrupted with their cruell and vncleane conuersation This we see likewise taught vnto vs throughout the bookes of the holy history of Ioshua The man is cursed before the Lord Ioshua 6â— that ryseth vp and buildeth the City Iericho he shall lay the foundation thereof in his eldest sonne and in his yongest sonne shall he set vp the gates of it meaning therby that whosoeuer should attempt to builde this City he should pay for it deerely because what time hee layeth the foundation of the wals his eldest sonne shall dye and when hee setteth vp the gates and hath finished it his yongest sonne shall dye When this threatning seemed quite forgotten and consumed with the rust of time God doeth bring it to passe as we
of all euill which while some lusted after they erred from the faith and pierced themselues through with many sorrowes Where Paul teacheth That there is no euill which couetousnesse cannot bring foorth It is a monster of many heads and a fruitfull mother of many bad children From hence oftentimes come hatred contention enuy vnthankfulnes treasons treacheries periury poysoning deceit couzenage oppression and what not It bringeth in as a violent streame contempt of God it turneth God into an abhominable Idoll It worketh a wretched trust in earthly possessions treasures more then in the liuing God It is a bottomlesse pit of all iniquity Secondly there is a contrariety betweene Reason 2 God and the world and they draw contrary wayes there is no affinity or agreement betweene them This Christ our Sâ—uiâ—ur setteth downe No man can serue two masters for either he shall hate the one and loue the other or else hee shall leane to the one and despise the other yee cannot serue God and riches Mat. 6 24. Heereunto cometh the exhortation of the Apostle Iohn 1 Iohn 2 15. The vses are now to bee thought and entred Vse 1 vpon First consider from hence the dangerous estate of the men of this world how hard it is for them to enioy eternall life and to enter into the kingdome of heauen See therefore how riches are often reserued to the hurt of the possessors wrack of the owners thereof Many seeking to enriâ—h themselues and to scrape much together for thâ—â— posterities do lose the fauour of GOD the quiet peace of a good conscience and heape to themselues wrath against the day of wrath This the Apostle Iames leadeth vs to consider Chap. 5 1.2 3. Goe too now ye rich men Weepe and howle for your miseries that shall come vpon you your riches are corrupt and your Garments are moth-eaten your gold and siluer is cankered and the rust of them shall be a witnesse against you and shall eate your flesh as it were fire ye haue heaped vp treasures for the last dayes If therefore outward things pull away from God hinder the duties of godlinesse then assuredly men whose heart is glued vnto them and gouerned by them they being made their chiefe treasures and the god of their hope cannot yeeld to the power of godlinesse but by a speciall and extraordinary worke of God in their hearts True it is they may hold the profession they may receiue baptisme they may partake of the Lords Supper they may heare y word they may hold saluation by Christ alone yet vnlesse they feele a peculiar sanctifying grace of Gods Spirit they shall finde an hard entrance into life and the way leading vnto the kingdome of heauen hedged stopped vp This our Sauiour teacheth his disciples vpon the occasion of the yong mans sorrowfull departure from him hauing great possessions Matth. 19 23 24. Verily I say vnto you That a rich man shall hardly enter into the Kingdome of heauen It is easier for a Camel to go through the eye of a Needle then for a rich man to enter into the kingdome of God Wherefore it behoueth all rich men that haue this worldes good to pray vnto God beeing compassed with such dangers and clogged with such cares to gouerne them by his Spirit and to preserue theÌ„ that they bee not ouercome with the tentations of the world and to teach them what it is to abound Phil. 4 12. which is farre harder to know and practise then to learne what it is to want Vse 2 Secondly seeing honors and riches choke good things follow not them that walk that way and be not drawne away by the euil examples of others but follow the examples of the godly according to the exhortation of the Apostle Phil. 3 17 18 19. Many walke of whom I haue told you often and now tell you weeping that they are the enemies of the crosse of Christ whose end is damnation whose god is their belly and whose glory is their shame which minde earthly things Hereupon followeth the vse before remembred Brethren be followers of mee and looke on them which walke so as yee haue vs for an ensample How many bee there in the Church that liue of the Gospel and therefore in reason sâ—ould preach the Gospel who corâ—upt their owne consciences and wound their owne soules by hunting after promotion and â—ignity who for money sell their master with Iudas and are carried away afâ—er the wages of iniquity with Balaam and gape after gaine onely like hyrelings who ioyne Liuing to liuing as it were house to house and fielde to field eating the fat and cloathing themselues with the wooll But they strengthen not the weake they heale not the sicke they binde not vppe the broken they seeke not that which is lost they raise not such as are fallen Woe be vnto such ydle sheepheards that feede themselues Should not the sheepheards feede the flockes Ezek. 34 2 3 4. Let not vs walke after such examples which in the iust iudgement of God are reserued to death shame who albeit they regard their pleasures aboue all yet as they walke inordinately so the things they reioyce in shall bee their confusion but let vs propound to our selues the examples of the godly for our instruction and imitation in wel-doing Heb. 6 12. That we be not slothfull but followers of them which through faith and patience inherit the promises Lastly let vs not be immoderately carefull Vse for them The more carefull wee are for these things the more carelesse wee are in better things The more our affections are set on the earth the lesse care we haue of heauen immortality It is no profit to winne the whole world with the losse of our owne soules It is an incomparable losse greater then the losse of a kingdome Iob had a great losse when he lost his Sheepe and Asses his Oxen and Camels his Seruants and his Children Iob 1 14.15 But all this is scarse to bee mentioned or spoken of beeing compared and layde in the ballance with the losse of the soule Let vs therefore be contented and rest satisfied with the estate wherein God hath set vs. A little with a good conscience and with peace is better then a stalled Oxe Prou. 15 17. Godlynesse is great gaine with contentation 1 Tim. 6 6. Let vs vse this world as though we vsed it not 1. Cor. 7 31. All is vanity nay misery if we depart not hence in the feare and fauour of God Let vs so liue that in life and death wee may be the Lords Affect not onely or chiefly the things of this life but let vs haue before vs the example of Lots wife made vnto vs as a fearefull spectacle and terrible monument of carnall and carefull thoughts whose hart was wholly set vpon those things which shee left behinde and therefore was turned into a pillar of salt We are borne againe vnto a better life If a Princes children should giue
the Saduces Luke 20 27. Actes 23.8 which denyed the rising againe of the body and the subsisting of the soule after the separation For when Paul cryed out in the Councell I am accused of the hope and resurrection of the dead there was a dissention betweene the Pharisees and the Saduces for the Saduces say That there is no resurrection neyther Angel nor spirit but the Pharisies confesse both These Christ confuteth and conuinceth in the Gospel by the testimony of Moses I am the God of Abraham the God of Isaac and the God of Iacob God is not the God of the dead but of the liuing Matth. 22 32. Exodus 3 6. And if these heretickes and enemies of God would not for conscience sake yeelde to this truth and subscribe with heart and hand vnto it yet at least for the profit of it and the excellency aboue their beastly dotage about the mortality of the soule they should embrace it and cleaue vnto it For it is surer and safer to beleeue as the Church holdeth For if this opinion bee true that the soule is immortall It is morâ—ty leâ—â—ger to bâ— the soulâ— be immâ— then mâ— whosoeuer beleeueth it not in heart and confesseth it not with the mouth shall suffer eternall punishment and beare his condemnation If it should not be true which we speake onely by supposition the doctrine being most certaine there is no daunger after death to haue holden the immortality of the soule in the time of our life forasmuch as if the soule do not remaine it cannot be reproued of error nor punished for sinne Againe it is most honest and honorable to hold the dignity of our soule receyued of God and so to thinke reuerently and religiously of it resembling it to God the Angels not to debase and disgrace it making it like vnto the beasts and vnreasonable creatures Lastly it is better to beleeue the soules eternity as fitter to stirre vs vp to liue soberly righteously godlily in this present world and to deny vngodlinesse and worldly lusts to minde heauenly things that we may bee holy as our heauenly Father is holy For if we beleeue our selues to be immortall Math. 16 26 wee will haue a greater care of vertue a greater respect to the reward a greater conscience of Religion a greater feare of sin and of the punishment due to sin So then as there is greater verity so there is more safety security to hold the immortality of the soule against the erroneous opinions of all hereticks that haue desperately and damnably denyed the same to the decay of piety dishonor of God and vnto the vtter confusion of their owne soules Vse 2 Secondly acknowledge from hence a great difference betweene the soule of man and the soule of a beast Euery beast and liuing creature hath a kind of soule which perisheth with the body so that he which killeth the body of a beast destroyeth also the soule which ariseth from the mixture and temperature of the Elements But man was made after the image of God Gen. 1 26. according to his likenesse Eph. 4 24 to resemble him especially in his soule which is of an heauenly nature albeit not of the substance of God This difference and distinction Moses teacheth and obserueth Gen. 9 4 6. But the flesh with the life thereof I meane with the blood thereof shall ye not eate who so sheddeth mans blood by man shall his blood bee shed for in the image of God hath hee made man Where hee maketh an opposition betweene man and beast and between the soule of man and beast Man was made in his soule to resemble his Maker and Creator but the soule of a beast is in his blood And therefore God charging his people to abstain from eating of blood euen of cleane beasts vseth these two reasons Leuit. 17 11 14. First because theyr blood is the seate of the soule secondly God hath commanded it to be vsed in attonemeÌ„ts for sinne as a type and figure of the blood of Christ The soule of man is a substance the soule of a beast is an accident whose being is alwayes to be in another The soule of man is a spirit the soule of a beast is a quality arising of the matter of the body vanishing also with the body and hauing no beeing at all out of the body Thirdly see here a difference between the Vse 3 soule and the body of a man For as this truth teacheth a distinction betweene the soule of a man and the soule of a beast so it maketh a diuision betweene one part of man and the other Man consisteth of two parts of the bodie which is visible and of the soule which is inuisible The body dyeth and is laid in the graue for as it was taken out of the earth so it returneth to the earth againe But the soule as wee haue proued by diuers Scriptures and confirmed by strong reasons neuer dyeth or decayeth Therefore albeit we be taught in the Articles of our faith to beleeue the resurrection of the body yet wee are neuer taught to beleeue the resurrection of the soule For a rising vp presupposeth first a falling down The soul falleth not into the iawes of death nor goeth downe into the house of the graue This difference the wiseman teacheth Eccles. 12 7. Dust returneth vnto the earth as it was and the spirit returneth vnto God that gaue it The dwelling place of the body is the earth the habitation of the soule is with God The soule neuer dyeth nor decayeth nor sleepeth nor riseth againe but is a spirituall substance and inuisible hauing neyther flesh nor bones liuing and abiding for euer as wel out of the Tabernacle of the body as in the same But the body is an earthly and visible substance consisting of sensible parts neuer liuing nor breathing without the soule Wherefore these abide together as two the nearest and dearest friends reioycing together sorrowing together and alike affectioned one toward another yet the day of separation commeth and will come when a departure must be made of these two that cannot alway continue together the body must returne to the earth the soule must bee carryed vnto God the eternall Iudge who immediatly wil passe the sentence of life or death vpon the same Fourthly we must be careful to liue a godly Vse 4 and vpright life that when we shal goe the way of all flesh our soules may bee receyued vp into the heauenly habitations and bee carryed by the Angels into the glorious presence of God There is no man if he bee to stand before Princes and to come into the presence of great men but prepareth and maketh himself ready for that purpose When Ioseph was to appeare before Pharaoh Gen. 41 14. albeit he were called hastily and brought sodainly before him yet he shaued his head and changed his rayment How then ought our care to be increased and how ought we to work out our
saluation with fear and trembling seeing the day of account commeth and seeing we must all appeare before the iudgement seat of Christ to receyue the things which are done in this body whether they be good or euill so soone as the some body are separated Let vs remember our Creator in the daies of our youth Eccl. 12 1. Let our conuersation while we liue vpon the Earth be lifted vp to the heauens Let vs mortifie the lusts of the flesh and not walke in the wayes of our owne hearts assuring our selues that for al such things God will bring vs to iudgement Therefore the Apostle Peter speaking of the dissolution of the world the passing away of the heauens the melting of the elements the burning of the earth and the destruction of the vngodly draweth from these words this exhortation Seeing therefore all these things must be dissolued what manner of persons ought ye to bee in holy conuersation and godlines looking for and hasting vnto the comming of that day of God 2. Pet. 3 11 12. Let vs set this day before our eyes whatsoeuer we do and then we shall not sinne for euer Let vs arraign our selues at his bar and thereby prouoke one another and be prouoked our selues to our duties For if wee would iudge our selues wee should not be iudged of the Lord 1 Cor. 11. Let vs be carefull to lay a good foundation of saluation and neuer giue ouer vntill wee haue Christ dwelling in our hearts by faith and receiue the spirit of adoption to cry in our hearts Abba Father For if wee depart out of this life without faith in Christ and without hope of saluation it had beene better for vs that we had neuer beene borne Matth. 26 24. as Christ speaketh of Iudas the son of perdition For what will it profit vs to winne the whole world then lose our own soules To liue in pleasure to haue all that our hart can wish or desire for a season and afterward to be tormeneed in hell fire for euer Vse 5 Fiftly this is a great and exceeding comfort to the childreÌ„ of God to know that after this short this weak this feeble this fraile life our soules shall returne to the Lord and be lifted vp to the kingdom of heauen Let vs therfore prepare our selues for death that we may bee fit vessels for eternall lâ—fe and commend our soules into the haÌ„ds of God at our departure This was it which the Apostle practised Phil. 1 23. 2 Cor. 4 18 5 1.2 The greatest afflictions that can befall vs heere are nothing in respect of the blessed reward of immortality as the same Apostle teacheth Rom. 8 18. I count that the afflictions of this present time are not worthy of the glory which shal be shewed to vs. Let vs not feare the enemies of the Church they may separate the soul from the body but they can neuer separate the soule from God They may kill the body but they cannot kill the soule They may take from vs a little momentany pleasure of this life but they cannot keepe vs from the presence of God at whose right hand are pleasures for euermore This is that which Christ teacheth his Disciples Mat. 10 28. Nay they haue no power ouer the body further then God permitteth them as Christ answered to Pilate glorying in his authority saying Knowest thou not that I haue power to crucifie thee and to loose thee Thou couldest haue no power at all against me except it were giuen thee from aboue therefore he that deliuered me vnto thee hath the greater sin So then let vs not feare their feare whose power is limited is limited restrained death with one stroke shall set vs at liberty and free vs from the yoke of all oppression to our vnspeakable and endlesse comfort Contrariwise this is a dolefull and woful doctrine to the wicked and vngodly who liue here after their owne lusts follow their pleasures delighting in vanity and forgetting God to consider the perpetuity immortality of their souls and that they must giue a streight account of all their wayes and workes This must needs be a doctrine of fear and terror vnto them able to break their stony hearts and astonish their inward senses and dash them vpon the rockes of hopelesse and helplesse desperation What can be more heauy newes to a seruant that hath wasted consumed his masters mony with riotous liuing then to heare of a day of reckoning account to be giuen of his Stewardship So is it with all the vngodly they feare nothing more then their appearing before the heauenly Iudge to be tryed according to their workes Oh it were well with them if their soules were mortall that they might sleepe in the dust and lye in the graue for euer to bee buried with their bodies neuer to bee raised againe Oh their case were happy and thrice happy shold they be if they might neuer come to iudgement or had beene borne as toades and serpents or wormes of the earth that liuing their life they might also dye their death But it shall not be so with them their case shall not be so well the end of this life bringeth them into eternal torments and when they haue tasted the first death the second death shall take holde on them Then they shall pronounce a thousand woes against themselues then they shal wish they had neuer bene borne Then they shall weepe and houle without recouery then they shall gnash with their teeth and gnaw their tongues for anger Mat. 22 12. Reuel 6 Luke 23 TheÌ„ they shal desire the mountaines to fall vpon them and the hils to couer them from the presence of him that sitteth on the throne and from the wrath of â—he Lamb c. For as they are happy that die in the Lord beeing ioyned to him and freed from all sorrowes so they are wretched and a thousand times miserable that depart hence out of Gods fauour haue the sinnes of their youth and age accompanying them to whom he will say Depart from me ye cursed into euerlasting fire which is prepared for the diuell and his Angels Matth. 25 41. We see how the consideration of the Sessions or Assises striketh a terror into the heart and conscience of the guilty malefactor how much more then shall the solemne day of the Lords last iudgement amaze affright and astonish the Reprobate who haue drawne sinne vnto them as with Cart-ropes and haue cloathed themselues with shame as with a Robe This wil be a day of blackenesse and of darkenesse a day of clouds and obscuritie a day of horrour and confusion vnto them that dwell vpon the face of the earth when God shall come to iudge without respect of persons For what rest or comfort can the malefactor take when he is alwayes in expectation of the comming approach of the Iudge Whereas the godly haue peace of conscience and shall lift vp their heads
our God hath such a watchman as neyther slumbereth nor sleepeth But the Church which is Gods commonwealth hath a gouernour and guardian which is all an eye to see their dangers all an eare to heare the counsels all an heart to vnderstand the deuices of theyr enemies and all an hand and strong arme to scatter them and to defeate them This happines we heard before verse 10 how Balaam praised and desired He confesseth alowd that the death of the Iews was more to be desired thē the life of all other men because GOD held them for his people Though he were a wretched idolater and sought to turne the truth of God into falshood yet standing as it were vpon the racke hee was inforced to vtter this speech as if he had sayde Who is it that can doe any thing against Israel seeing they remaine in the fauour of their God Let vs learn to magnifie the Lord for his mercy and walk worthy of this our happines which the men of this world do want They haue no protection from God but lye open and naked vnto dangers of soule and body and haue to defend them not so much as a poore fig leafe Thirdly let vs seeke to bee at peace with God and labour to be reconciled vnto him If God be against vs what creature dare stand vp for vs to helpe and comfort vs nay what creature shall not fight against vs to destroy and confound vs For the subiect though neuer so noble honorable that hath the King against him shall finde few others to succour him or shew him any countenance as we see in the booke of Ester Ester 7 9. so soon as the wrath of the King began to be kindled against Haman by and by they couered his face and helped forward his execution So if wee sinne against God the King of Kings and prouoke him to wrath who shall dare to pleade for vs On the other side if God be on our side who shall be against vs or what creature shall hinder our peace This the Prophet Hosea declareth as a benefite belonging to the Church Hos 2 18. In which words the Lord promiseth that hee will so watch ouer his Church by his prouidence that they shall haue rest and securitie from all dangers of enemies and be deliuered from the rage of beasts and the violence of men But how will some say can this bee Obiection Seeing the vngodly that haue God their enemy yet haue the world and the men of the world smile laugh vpon them and the godly who haue God their friend yet haue the world for their enemy I answer Answ This seemeth to be so to those that iudge of things after the flesh according to the outward appearing but if we will iudge righteous iudgement and behold them with the eye of Fayth wee shall finde it to be otherwise whether wee respect the end or the inward feeling of the soule and Conscience Touching the end and issue of things if we waite with patience but a while and looke with a single heart vpon the euent we shall see that the vngodly who haue God set against them haue al things to work their destruction and to further their condemnation not onely their troubles but euen the most holy ordinances of God the exercise of prayer the hearing of the word the partaking of the Sacraments The things are in themselues and their owne nature the sauor of life to life 2 Cor. 2 16 but to them they become the sauour of death to death Contrarywise the godly who haue God reconciled to them in Iesus Christ haue all things to further to finish the saluation of their soules and to seale vp their eternall peace Rom. 8 28 inasmuch as all accidents that befal them tend to bring them to glory and immortality and work for the best vnto them that loue God euen vnto them that are called of his purpose not onely prayers and praises not onely the Word and Sacraments which are as the life of their souls and the breath of their nosthrils but all crosses calamities and afflictions are sanctifyed for their good and happinesse Secondly in respect of the inward feeling of the soule and conscience For the vngodly who feele the wrath of God for their sinnes as it were the flashings of hell fire doe finde rest and refuge in nothing but account all the creatures for their enemies and alwayes stand in feare of them as of Gods hoast and army set in battell array against them and as of his instruments to bring them to destruction The heauens are prepared at the commandement of God to be as brasse as in the dayes of famine to punish them 1 Kings 17 1. the clouds to poure down showres of raine vpon them as vpon the olde world Gen. 7 11 the waters ready to drowne them as the hoast of Sisera Iudg. 5 12 the fire to consume them as it did Sodom and the other Cities of the plaine Gen. 19 24 the aire to poyson and infect them as in the time of pestilence Ezek. 5 12 the earth open to swallow them as it did Dathan and his followers Numb 16 32 the Beares to deuoure them as they did the two and forty vngracious children that mocked the Prophet 2 King 2 42 the Lyons to destroy them as they did the Idolatrous Samaritanes 2 King 17 25 Fiery serpents to sting them as they did the murmuring Israelites in the wildernesse Num. 21.6 the basest and meanest creatures are armed with power and will to bidde battell against them Flies and Frogges to annoy them as they did the Egyptians Exod. 8 6.24 Lice to eate them as they did Herod a bloody persecutor of the Church Acts 12 23. Thus do the vngodly feare all the creatures of God cannot be secured from any one of them An example whereof we haue in Cain who wandered vp and downe in the earth and feared that euery creature that found him would kill him Gen. 4 14. And no maruell for the wicked flyeth when no man pursueth him Prou. 28 1. But the godly who feele Gods fauour and mercy toward them and haue him for their friend do find by blessed experience all Gods creatures as it were his souldiers to stand for them and therefore doe not stand in feare of them but can say with a feeling faith Rom 8 38. I am perswaded that neither death nor life nor Angels nor principalities nor powers nor things to come nor heighth nor depth nor any other creature shall bee able to separate vs from the loue of God which is in Christ Iesus our Lord. For when the wayes of a man please God he will make euen their enemies at peace with them Prou. 16 7. All this appeareth in the example of Adam as in a glasse before he fell into sinne Gen. 3 8. he walked in the garden without feare he talked and communed with God without feare all things were subiect to him that was
God that it may not be laide to their charge Notwithstanding the Lord assisted me strengthened me that by me the preaching might be fully beleeued 2 Tim. 4 16 17. This appeareth in that worthy prayes of Asa which he made going to battaile against his enemies 2. Chron 14 11. Lord it is nothing with thee to helpe with many or with no power helpe vs O Lord our God for wee rest on thee and in thy name are wee come against this multitude O Lord thou art our God let not man preuaile against thee Let vs not therefore be discouraged and discomfited when we see many against vs and few to stand for the cause of God but consider that he whose cause it is is able to defend it whose power and glory is most of all seene in the weakenesse of those that are stirred vp to maintaine it Vse 3 Lastly it is our duty not to fret at euill men when they are exalted and lifted vp on high but consider the end that the Lord will make Nah 1 2. Who will take vengeance on his aduersaries and reserueth wrath for his enemies Though they practise against the iust and gnash their teeth against him though they watch the righteous and seeke to slay him though they abound and prosper and set their mouth against heauen yet this is a comfort to the godly Psal 37 7 8 9 10. That yet a litle while and the wicked shall not appeare thou shalt looke after his place hee shall not be found Waite patiently vpon the Lord and hope in him fret not thy selfe for him which prospereth in his way nor for the man that bringeth his enterprises to passe for euill doers shal be cut off they that waite vpon the Lord shall inherite the land The destruction which God hath conâ—luded against them is sure he wants no meanes to ouerturne them he can make things that are not of greater power then they that are There is no safety to the enemies of God and his truth there is no way for them to escape for the Lord is the God of vengeance This the Prophet Esay declareth at large chap. 30. 14.10 shewing that their destruction should be both certaine and suddaine This is that which the Prophet assureth Hezekiah of that God would put his hooke in his nostrils and his bridle in the lippes of Rabshekah that rayled vpon the holy one of Israel 2 King 16 6 7. Be not afraid of the words which thou hast heard I will send a blast vpon him he shall heare a noise and returne to his owne hand and I will cause him to fall by the sword in his owne land Let vs therefore remember alwayes the exhortation of the Prophet Psal 37 1 2. Fret not thy selfe because of the wicked men neither be enuious for the euill doer for they shall soone be cut downe like grasse and shall wither as the greene herbes trust thou in the Lord and doe good dwell in the Lord and thou shalt be fed assuredly Verse 9. Blessed is he that blesseth thee cursed is he that curseth thee This is the conclusion of this prophecy wherein is shewed that God will powre out his blessings vpon his people in such a gracious manner and measure that it shall runne ouer and fall vpon those that are the friends and fauourers of the Church on the contrary side such as hurt or persecute them shall vndergoe the heauy curse of God as God long before shewed vnto Abraham Doctrine God will be mercifull to such as be mercifull to the Church From hence ariseth this doctrine that God will be mercifull to all those that shew mercy to his Church and such as are without pitty and compassion shall finde iudgement without mercy at the hands of God God will blesse those that doe good to his people they shal not lose their labour that fauour the Church but such as are enemies vnto them shall finde God an enemy vnto them We see how God blessed the house of Laban for Iacobs sake so doth Laban confesse Gen. 30.27 I haue perceiued that the Lord hath blessed me for thy sake Thus God blessed the house of Potiphar for Iosephs sake that was sold vnto him for God was with him and his master saw that the Lord made all that he had to prosper in his hand Gen. 39 3 Thus haue worldly men beene blessed for the godlies sake This is it which Isaac vttered in blessing his sonne Gen. 27.29 Cursed be he that curseth thee and blessed be he that blesseth thee Hereunto commeth a worthy example recorded by the Prophet Ieremy chap. 38 9. chap. 39.16 17. when Ieremy was cast into the dungeon where he stacke fast in the myre through the false suggestion of his enemies Ebed-Melech the blacke Moore spake to the King for him drew him out with cords and tooke him out of the dungeon and therefore the Prophet is sent vnto him with message Thus saith the Lord of hoasts the God of Israel Behold I will bring my words vpon this city for euill and not for good they shal be accoÌ„plished in that day before thee but I will deliuer thee in that day sayth the Lord and thou shalt not be giuen into the hand of the men whom thou fearest for I will surely deliuer thee thou shalt not fall by the sword but thy life shall be for a prey vnto thee because thou hast put thy trust in me saith the Lord. Thus did God recompence his zeale and reward his fauour which he shewed to the Prophet in the miseries and troubles which hee sustayned Rahab the harlot receiuing the spyes sending them out another way and preferring their life before her owne life was her selfe saued from the common destruction and had her fathers houshold and all that she had giuen her as a prey because shee had hid the messengers which Ioshua sent to spy out Iericho Iosh 6 25. Iam. 2 25. Heb. 11 31. The widow of Sarepta giuing hospitality to Eliah and offering him part of that poore pittance which was left her and her sonne in those dayes of dearth and drought was with all her family miraculously sustained in the famine continuing three yeeres and sixe monthes 1. King 17 10. The Shunamite receiuing the Prophet Elisha making him a chamber prouiding al necessaries for him setting him there a table a stoole and a candle-sticke that he might turne in thither to lodge when he trauailed that way and eate bread at her house receiued both the blessing of a sonne her husband being old 2 Kings 4 8. and the raising of him from death to life to her great comfort She shewed some mercy but receiued more mercy she ministred comfort to the Prophet but her self receiued more comfort This also our Sauiour testifieth shewing that wee shall lose nothing that we bestow on any of the faithful we serue a bountifull Lord and a liberall pay-master Math. 10 41 42. He that receiueth a Prophet in
taketh the ready way to bring all to nought and fall into decay Hee is at the doore to be blowne out But if he be streight and hold fast if hee get carefully and labour by all meanes by right or wrong to encrease in wealth hee taketh this to be the pathway to thriftinesse and the next course to grow in riches carnall men that see nothing but with fleshly eyes are of the same iudgment This is the common opinion but it is false and wrongfull For all such as giue themselues to fraud and oppression that caâ—e not how they store their houses with abundance and thereby thinke that neyther they nor their posterities shall want doe exceedingly deceiue themselues and offer the greatest wrong to their children that can be Such as wee heard out of Salomon trouble their owne houses and are the greatest enemies to those they with the greatest good vnto To this purpose hee speaketh in another place The treasures of wickednesse profit nothing but righteousnesse deliuereth from death Prou. 10.2 This the Prophet setteth downe Their houses with their lands and wiues shall be turned vnto strangers for I will stretch out mine hand vpon the inhabitants of the land saith the Lord for from the least of them euen vnto the greatest of them euery one is giuen vnto couetousnesse and from the Prophet euen vnto the Priest they all deale falsely Ier. 6 11 12 13. And in another place Woe vnto him that buildeth his house by vnrighteousnesse and his chambers without equity c. Ier. 22 13. Iehoiakim is threatned because his eyes and his heart were onely vpon couetousnesse to bee cast out without lamentation and to be buried as an asse is buried euen to be drawne without the gates of Hierusalem To this purpose commeth the sentence of Salomon recorded in the three and twenty chapter of the Prouerbes verses 4 5 Trauaile not too much to be rich but cease from thy wisedome wilt thou cast thine eyes vpon it which is nothing for riches taketh her to her wings and flyeth into the heauen Thus hee sheweth the vanity vnprofitablenesse of riches that we should not trauell to hoord vp heapes thereof to our own confusion as many worldly minded men doe Vse 2 Secondly it is our duty to walke plainly and sincerely to be true Israelites indeede in whom is no guile so we haue hope of sound comfort in the workes of our hands that we shall take vpon vs whatsoeuer the successe be This is it which Solomon teacheth Prou. 10 9. He that walketh vprightly walketh boldly but he that peruerteth his wayes shall be knowne It is a gracious thing for a man alwayes to haue a good cause and a good conscience Such a one feareth none euill but assureth himselfe of the protection of the Lord. But such as commit wickednesse without care or conscience shal be troubled with inward feares and chastened with outward punishments All men desire to auoyde perils and dangers to liue safely and without feare of euill but all men doe not take the right course nor vse the right meanes to attaine their end None think themselues in greater safety then such as giue themselues to craft and deceitfull dealing to filthinesse and vncleannesse to hypocrisie and dissimulation and to all excesse of wickednesse But these men wander wide out of the way and know not the place where safety dwelleth For none are further from safety and security then these are who when they shall say Peace and safety 1 Thess 5 3. then shall come vpon them suddaine destruction Looke vpon the examples of the old world drowned with the floud of Sodom consumed with fire of Dathan and Abiram couered and swallowed with the earth of Herod smitten of the Angel and sundry other wicked persons who haue felt the truth of this whose steppes if we follow we must look to their ends It is he that feareth God and walketh vprightly that is bold as a Lyon and goeth safely in his wayes hee hath this comfort which the other want that God will keep and defend him that he will be his protectour and deliuerer and therefore in all assurance is able to say Though I should walke through the valley of the shadow of death I will feare none euill Psal 2 3 4 27 1 50 15. Againe the Lord is my light and my saluation whom shall I feare The Lord is the strength of my life of whom shall I be afraid for they know the infallible promise Call vpon me in the day of trouble and I will deliuer thee This serueth to reprooue all such as giue or receiue deceitful wages with a supposed assurance of good successe when that which they goe about is against GOD and the rule of righteousnesse Thus the high-Priests dealt with Iudas they gaue and hee tooke money to betray into the hands of sinners the Lord of life but the curse of God fell vpon the one and the others So the Elders took counsell and offered large money to the souldiers to say that the disciples came by night and stole away the body of Iesus Math. 28.12 13. But if we depend vpon God for his blessing and would haue him to prosper vs in our enterprises wee must not turne into these by-pathes but keepe the straight way that leadeth to life which howsoeuer fewest enter into it shall bring vs to eternall life Lastly let vs learne to auoyde couetousnes Vse 3 and bee content with such things as God giueth and knoweth to be necessary and sufficient for vs This is it which the Apostle teacheth Godlinesse is great gaine if a man be content with that he hath for we brought nothing into the world and it is certaine we can carry nothing out therefore when we haue food and rayment let vs therewith be content 1. Tim. 6 6 8. This is the touchstone to try our hearts whether wee be couetous or not Who is it if he be demanded nay conuinced to his face will confesse he is couetous although hee circumuent his brother and defraud him in buying and bargaining though hee long and lust after his neighbours goods though he liue by miserable fraud and oppression though he grind the faces of the poore and care not how or which way he get yet who is it but will stiffely and stontly deny that he is couetous Seeing then euery one is accounted couetous and no man will father that which he doth beget bring forth nor confesse that which all the world seeth he doth notoriously practise let vs come to the rule how we may try him The workeman hath his rule and square to try his worke God hath left vs the leuell of the law hath set downe markes to examine and prooue euery mans worke The rule to try our affection is our contentednesse with our estate and a quiet resting in that portion which GOD hath allotted vnto vs Phil. 4 11. Thou sayest thou art not couetous and thinkest thy selfe
number and greater in waight follow after these When God sendeth the barrennesse of ground the blasting of corne the vnseasonablenesse of weather the ouerflowing of water the infection of sicknes such like scourges of his hand they are euident marks of his wrath and the very prints of his footsteppes whereby we may trace him out comming against vs to destroy vs. They are the messengers of God to cite and summon vs to answer before him for our contempt of his word and of his former threatnings When he taketh away faithfull men that feare his name especially good Princes and godly rulers it is an assured token that his wrath beginneth to be kindled and wil ouertake the remnant of the people When the head is smitten it cannot be but the rest of the body must immediately after smart for it Thus God threatneth in the Prophet Esay 3 2. 57 1. That he will take away the strong man and the man of war the Iudge and the Prophet the prudent and the aged the captaine of fifty and the honorable and the counsellor And in another place The righteous perisheth and no man considereth it in heart and mercifull men are taken away and no man vnderstandeth that the righteous are taken away from the euill to come A notable example heereof we haue in Noah and his family so soone as they were entred into the Arke and the doore of it shut vp immediately the rain fell the flood came the fountaines of the deepe were broken vp the windowes of heauen were opened the inhabitants of the earth were drowned Gen. 7 16. 19 16. When Lot and his family were brought out of Sodome and set without the City the Lord being mercifull to them The Lord rained fire and brimstone from heauen vpon the people of Sodome and Gomorrah When the godly King Iosiah was taken away that his eyes should not see all the euill which the Lord would bring vpon the land the wrath of the Lord arose against them they mocked the messengers of God despised his words and misused his Prophets and hee brought vpon them the king of the Chaldeans who slew their young men with the sword and spared neither yong man nor virgin ancient nor aged God gaue all into his hand 2 Kin. 22 20 2 Chron. 36 16. Moreouer the Lord hath other scourges which belong to the soule as when he taketh away godly Ministers with them his holy word So he threatneth by the Prophet Amos to send a Famine of his word chap. 8 11. This is a token that God will forsake that people and condemn them to death when he taketh from them the meanes and maintenance of their life These are the beginnings of greater iudgements and by them we may iudge the wrath of God to be at hād which are as a warning peece vnto that volly of the Lords Ordinance which our great sins haue caused him to mount vp against vs and he threatneth to discharge vpon vs. So then it behooueth vs not to bee dull and drowzie in marking the iudgements of God the signs of his wrath to the end we may be prepared to preuent them and to meete the Lord by vnfained repentance before they fall vpon vs. Vse 3 Thirdly it is our duty to pray vnto him and to intreate him that albeit we continually prouoke him by our sins yet that he would not fall vpon vs in his wrath nor punish vs in his sore displesure but deal with vs as a father with his children This is it which the Prophet craueth at the hands of God Psal 6 1. 38 1 2. To this purpose Ieremy speaking of the captiuity at hand prayeth thus Ier. 10 24 25. O Lord correct me but with iudgement not in thine anger lest thou bring me to nothing poure out thy wrath vpon the Heathen that know thee not c. If the Lord should deale with vs according to our sinnes and recompence vs according to our deseruings we were not able to stand in his sight If hee should enter into iudgement with vs no flesh should be righteous before him Wee must therefore desire him to chastise vs as a father not as a Iudge to amend vs not to destroy vs as the Prophet speaketh of his owne experience Psal 118 18. The Lord hath chastened me sore but he hath not deliuered me to death Vse 4 Lastly we must be prouoked vpon the consideration of the wrath of God full of rage iealousie moued with our sinnes to seeke to please him to forsake our iniquities and to be reconciled vnto God This is the vse which the Apostle maketh Heb. 12 28 29. Seeing we receiue a kingdome which cannot be shaken let vs haue grace whereby we may so serue God that wee may please him with reuerence feare c. So we are charged to mortifie our members which are on earth as fornication vncleannesse and such like because for such things the wrath of God cometh on the children of disobedience Col. 3 5 6. So then the consideration of the fiercenesse of Gods wrath must bring vs neerer vnto him and make vs obedient to his will Let vs walk in all his commandements and make conscience of all our wayes Let vs studie to please God in all things and to be fruitfull in good workes Let vs liue soberly righteously and godly in this life and shew forth the liuely fruits of him that hath called vs out of darknesse into this maruellous light that so his wrath do not ouertake vs nor his iudgements finde vs vnprepared We should alwaies liue as if wee should dye presently or the day of iudgement come immediately For what shall it profit vs to liue in all pleasures and carnall delights for a few yeares and then to suffer eternall torments What shall it auaile vs to win the world then to lose our owne fouls Matth. 16 26. Are not they more then madde men that will hazard their soules procure the heauy wrath of God for a little profit and a short pleasure Let such as wil not be drawn from their sweet sins assure themselues they shall one day pay dearly for it and taste the most bitter woes that can be conceiued when they shal be separated frō God shut out of his fauour and bee barred out of his kingdome Oh! that there were in vs wise hearts to consider these things betimes and to preuent all the iudgements of God that hang ouer our heads Let vs prepare our selues against the houre of death then which nothing is more terrible against the day of iudgement then which nothing is more horrible and against the danger of hell fire then which nothing is more intollerable the paines pangs whereof are without end without ease without remedy Verses 10 11 12 13. Then the Lord spake vnto Moses saying Phinehas the son of Eleazar hath turned mine anger away from the children of Israel c. We haue seene the zeale of Phinehas in
Adam which also is our sin Now there are four things that doe continually and distinctly cleaue to sinne Foure things cleaue to sin the fault the guilt the blot and the punishment The fault is the offence committed against God in the action which is the root of all the rest The guilt is an obligation to punishment for the fault and offence which we haue committed The blot or spot thereof is as it were a marke or print set and branded in the soule of him that sinned when he groweth to an hight in wickednes like the marke that was set vpon Cain when he had killed his brother For the multiplying of offensiue actions is the continuall encrease of the blot or blemish of the soule til in the end the light of nature be vtterly extinguished and men come to a reprobate sense and grow to be past feeling through the blindnesse of their mindes and the hardnesse of their hearts Euen as the dropsie man the more he drinketh the more hee dryeth so the more a man sinneth the more he is giuen to sinne As the couetous person alwayes desireth to get more so the sinner alwayes desireth to sinne more and to worke al vncleannes with greedines The punishment it selfe is the wages and iust recompence of all the former which is the first second death The first death is a separation of the soule and body the second a separation of the whole man from God for as the soule is the life of the body so is God the life of the soule Know therefore and acknowledge from hence that it is an irkesome and bitter thing to prouoke him by our sin which driueth away his comfortable presence from vs. Vse 2 Secondly this teacheth that none can escape death by streÌ„gth or policy by friends or fraud or by any occasion in asmuch as all are sinners euen from their mothers wombe vnto the day of their death Psal 58 3. 51 5. Gen. 8 21. Iob 4 17. 15 14. 25 4. It is a fearefull and cruell tyrant an outragious and wasting enemy that maketh spoyle and hauocke wheresoeuer hee commeth sparing neyther young nor old rich nor poore Prince nor people good nor bad Psal 89 48. It standeth vs therefore in hand to account of euery day as our last day and to know that euery moment may cut off the threed of our life so that wee are suddenly gone are no more we must prepare for it continually our whole life should be a meditation of it Againe we must pull out of our hearts this false conceit and imagination whereby euery man naturally blesseth and notably deceiueth himselfe and thinketh though he haue one foot in a maner in the graue yet hee shall not die this yeere but he may liue one yeare longer as the rich man was in a pleasant dreame did forecast for many yeares Luke 12 19. And yet alas we know not what shal be to morrow Iam. 4 14 no nor what one day may bring forth Pr. 27 1 Vse 3 Lastly let euery one labor to take away the power and strength of his own death And to this end we must deale with it as the Philistims dealt with Sampson they neuer gaue ouer till they had learned where his strength lay Iudg. 16 5 6 and then they quickly weakned him and preuailed ouer him who before had preuailed ouer them So ought we to doe we must know wherin the strength of death consisteth that is in sin onely Take this away by repentance from dead works faith in Christ and you shaue off the seuen locks of it that is you shall weaken it that it shall neuer bee able to hurt you So many sinnes as liue and reigne in vs so many stings hath death which serue to wound our soules to eternall death If then we would die the death of the righteous let vs endeauour to the vtmost of our strength to liue the life of the righteous Then we shal lay a good foundation that shall neuer be shaken and build our house vpon the rocke wee shal begin our eternal life in this mortall life and haue our conuersation in heauen while we walke vpon the earth Phil. 3 20. Let vs beware of putting off the time from day to day whatsoeuer we would do at the last gaspe grone when we are dying let vs doe the same euery day while wee are liuing The most wicked when he seeth he is presently to leaue the world will seeme desirous to pray though he neuer prayed in his health and to require others to pray for him and haply those whom before he contemned and derided their prayers also then likewise hee will promise and protest amendment of life make solemne vowes couenants with God Let vs therefore do this daily which these men doe at their last day that when death commeth wee may be found ready and prepared with oyle in our lampes like the wise virgins Math. 25. To conclude he that would liue when he is dead must dye when he is aliue and there is no way for vs to come to life but first to enter by the gate of death 6 And the Lord spake vnto Moses saying 7 The daughters of Zelophehad speake right thou shalt surely giue them a possession of an inheritance among their fathers brethren c. 8 And thou shalt speake vnto the children of Israel saying If a man die and haue no sonne c. 9 And if hee haue no daughter then yee shall giue his inheritance vnto his brethren 10 And if he haue no brethren then ye shall giue his inheritance vnto his fathers brethren 11 And if his father haue no brethren ye shall giue his inheritance vnto his kinsman c. The deciding of the former question being referred by Moses vnto GOD followeth in these words wherein he returneth his answer consisting of two parts the one special the othe general the one respecting the time present the other the time to come The speciall belongeth to the cause of these fiue sisters God approueth theyr suite requireth that an inheritance should be giuen to them all so much as theyr father should haue inherited if he had liued longer The accomplishment of this designement is afterward related Iosh 17 3 4 c. where hee performeth this Commandement of the Lord. The generall ariseth vpon the former particular case and this belongeth to all the children of Israel wherein God determineth in what order they shall inherite Now these are the degrees First the neerest heyres are the heyres males The law for iâ—heritances a mans owne sonnes Secondly if hee haue no heyres males his daughters shall be his heyres Thirdly for default of such yssue the inheritance shall go to his owne brethren for after his children his brother is next in nature and blood vnto him therefore if his owne children faile his brother must be his heyre Fourthly if he haue no brother then his fathers
11 13 They died in faith and receiued not the promises but saw them afarre off and beleeued them and receiued them thankefully and confessed that they were strangers and pilgrims on the earth Strangers be not inhabitants and trauailers bee not liegers and continuers in one place This should teach vs to vse this world as though wee vsed it not to buy as though wee possessed not considering that the fashion of this world goeth away and the glory of man fadeth as the flower Wee must cast off all lettes that may stay and hinder vs in our iourney like vnto trauellers who will carry nothing with them in the way but that which may helpe and further them to their iourneyes end If they finde by experience any thing to clogge them they wil cast it from them as the blinde man cast away his cloke Marke 10 50 that he might runne with speed to him that called him and rather lose their present profite then lacke the place of blessednesse to which wee are going For our light affliction which is but for a moment causeth vnto vs a farre more excellent and an eternall waight of glory while we looke not on the things which are seene but on the things which are not seene for the things which are seene are temporall but the things which are not seene are eternall Let vs therefore learne contentation of heart in euery estate of life which GOD will bring vpon vs. Let vs while wee conuerse vpon the earth haue our conuersation in Heauen and liue as citizens of that kingdome accounting our selues heere to bee from home esteeming this life a place of banishment and sighing to bee deliuered from the bondage of corruption and restored to the glorious liberty of the sonnes of God Wee all desire to inherite Gods kingdome as Balaam desired to dye the death of the righteous but we would not willingly bee soiourners heere Soiourning importeth a temporary abode not a setled life but a passing forward in hope of translatiō to a better estate we must all embrace and receiue this as a ruled case A citizen of heauen is a pilgrim on the earth that euery citizen of Heauen is a pilgrim on earth Genes 47 9. 1 Chronic. 29 15. 1 Peter 1 17 and 2 11 12. If then we desire to be citizens of Gods kingdome we must behaue our selues as pilgrims on the earth Wee are as it were exiles and banished men in a forreine land ought we not then to desire earnestly and heartily to come into our owne countrey and among our own people Whosoeuer hath a rich patrimony in his own country great wealth much honour noble friends and is forced for a season to soiourne in a strange land among strangers nay enemies where he is euilly intreated reproched reuiled disturbed and persecuted on euery side certainely he will set his heart and affections vpon nothing there but all his mInde is set vpon his countrey desiring aboue all things to returne and come againe thither Thus it ought to be with vs our countrey is in heauen where wee haue an euerlasting inheritance and an incorruptible treasure and are pilgrims vpon the earth where wee are hated and assaulted by Satan the world and the flesh and are dayly subiect to sundry troubles and infirmities What folly therefore is it to place our happinesse and felicity vpon the earth and to set our hearts vpon earthly things Vse 3 Thirdly the people of God during their abode in the wildernesse after they were called out of the bondage of Egypt did not go forward toward the land of Canaan with a constant and a setled course but made many stayes and delayes sometimes they marched forward with a couragious resolution vnder the banner of God and his seruant Moses and sometimes they retired backward by the way of the red sea toward Egypt and often wished themselues againe in Egypt When they remembred the fish which they did eate in Egypt freely the cucumbers and the melons and the leekes the onions and the garlicke Numb 14 25 and 11 5. These doe the Iewes delight in to this day which maketh them loathsome and vnsauory which dyet theyr fathers learned in Egypt So it is with vs being called with an holy calling to the knowledge of the Gospel True it is we doe heere runne for a prize this life is the race the runner in it is euery true Christian the Angels are the beholders eternall life is the Crown for which we striue the high Iudge of all is God the enemies that seeke to subuert and supplant vs are Satan the world and our corruptions against which wee are to wrastle with might and maine as for life and death yet we beginne slowly and set forward faintly and being entred into the way wee make many starting-holes that stay vs in our course that we do not proceed with such a good courage and setled resolution as becommeth vs. The truth hereof we may behold in all the faithfull throughout all ages of the Church who haue found hard beginnings in their first calling an vnwillingnes to yeeld a difficulty to resolue an vntowardnesse to enter a backwardnesse to proceede and a dulnesse to perseuere The Lord appeared vnto Moses in a flame of fire out of the midst of a bush and called him to speake to Pharaoh and to bring his people the children of Israel out of Egypt Exodus 3 2 and 4 1 but he maketh many exceptions and replyes to the call of God And to the end to pull his necke out of the yoke sometimes hee alledged theit infidelity that they will not beleeue that GOD appeared vnto him sometimes he obiecteth his owne infirmity that he was not eloquent but slow of speach slow of tongue and sometimes he breaketh out into open obstinacy denying to yeeld vnto the voyce of God saying Send by the hand of him whom thou shouldest send So Ieremy had many excuses and exceptions when the word of the Lord came vnto him that hee had sanctified and ordayned him to bee a Prophet vnto the Nations for he replyed by and by O Lord God behold I cannot speake for I am a childe Ier 1 3 The like we see in Ionah who fledde from the presence of God because of the charge enioyned to him to go to Nineue Ionah 1 3. Lot albeit a righteous man whose heart was grieued for the vncleane conuersation of the Sodomites yet being called to depart out of Sodome did linger and loyter behinde in his departure his pleasures whispered him in one eare and his profits rounded him in the other so that he prolonged the time and the Angels caught him his wife and two daughters by the hand the Lord being merciful vnto him they brought him forth and set him without the city Gen. 19 16. The disciples that were called of Christ made sundry delayes one would first goe and bury his father and afterward hee would returne and attend vpon Christ Luke 9 39 another would first
1214 Iudgement corrupted p. 218. Iudgements are instructions to others 526. none can be free from them that sin p. 474 b. Iubile why instituted p. 1259. Iubile Popish p. 1262 b Iustification by faith p. 815 b. 817 b. K Kingdom of God first seeke 61. it is required of all 226 b 258. it is the root of obedience Ibid. Kings and Princes our duty to them 664 why we are to pray for them p. 666. Knowledge all must haue 647. little is in the Romish Church ibid. Knowledge of God twofold 23 a it must be sought 27 a wherein it consisteth p. 27 b. L Land diuiding why the high Priests helpe was vsed therein p. 1232 a Law how giuen to the iust p. 182 a Law how we may go vnto 1123 how it may bee vsed lawfully ibid. Lawfull to lay vp 101. sometimes to reprooue by name 1084. rules to be obserued in it p. 1085 b. Lawfull things not to be done vnlawfully p. 1249. Learning a great gift 707 a. without conscience a great plague 707 b with it it doth great good ibid. Lent p. 1151 b. Lepers not suffered in the host p. 256 b Leprosie of three sorts p. 757 Lesse the thing is the greater the sin p. 638. Leuites what their office was 144 b why numbered from a month old p. 166. Leuiticall Priesthood passed from one to another p. 771. Liberall dyet prouided for Gods children p. 531 b. Liberality commended 95 Obiections hindering it 96. how we are encouraged vnto it 393 Time of death not fittest for a p. 449 a. Life of diuers sorts 49 a it is maintained by God 747 without meanes ibid. Lords things are in 3 respects p. 145 b. Loue 750 it must be to all the creatures 758 b such reproued are without it p. 759. Loue of brethren 629 b how to try whether in vs what fruites it hath p. 182 a. Loue of God to his must moue vs to mercy p. 757 b. M Machabees no Scriptute p. 1116 Magistracy a great burthen p. 534. Magistrates must doe iustice 58 b. 60 a. punnish breaches of the first Table ibid. they are needfull for the people p. 63 b 534 a. Magistrates must further the preaching of the Word 202 their office 366 428 429 430. to them we must seeke in wrongs 1211 They must be vpright 958 b. 1122 draw others by their example 432 how qualified 1122 b feared for doing euill 1059 b zealous in the cause of God p. 1072. Magistrates haue their calling immediately from God 1134 papists are enemies to them ibid. Master a Magistrate in his owne house p. 1242. Magistrates duty p. 1256. Maintenance of the Ministery p. 446 193 b. Malice of enemies vnsatiable p. 1044. Manichees p. 7 b. Manna what p. 531. Manslaughter done of ignorance a sin p. 1248 a Mariage in May 1144 of cosin germans p. 1263 Mariage not to be enforced p. 1257 b. Mariage in their owne Tribe neither forbid nor is obserued p. 1258 b. Masse 1138. discommodity thereof p. 1220. Masters must reproue their seruants p. 541. Matters of God vnknowne till he reueale thē p. 984 Matrimony p. 387. Meanes to keepe vs from sin p. 577 743. Meanes extraordinary not to be looked after p. 744 Meekenesse p. 367 560 b. Merit p. 451. Ministers must be proved 474 b. how practised among papists 475. they are Gods Trumpets 503 what is done to them is done to God p. 328. Ministers must deliuer Gods word 970. teach orderly 13 a. 168 b. workes of their calling 49 b Idle are reproued 48 b. 189 345 770. are worldly 49. swallow many liuings 50 a motiues to their duty 126 b. they must looke to themselues p. 51 b. Ministers must be diligent in preaching 192 haue a care of all the flocke 199 b. 699. what Titles they haue 213 b. men of grauity 216 b. they must teach with reuerence 231. come prepared 232. not reproue sinne in iest ibid. must be vnderstood 233 a. 700. continue in teaching page 236 237. not broach new doctrine ibid. Ministers must be vnblameable 467 b. they are Gods seruants 73. when not regarded GOD dealeth with men 612. they are in special fauor with God 651. such as are of meanes must bee regarded 706. 708 b. Gods gift p. 695. Ministery must be planted among all people it is of absolute necessity 120. 671. not base 160 a. it is a charge 188 b. an high calling 206 b. how it may be desired 208 a. the contempt of it ibid it is blessed of God 434. when despised God is despised 653 b. their danger that want it 672. how to promote it p. 697. Ministery shall neuer decay 804 the end is edification p. 707 a. Ministers must be prouided of all things necessary for them p. 1237. Miracles what 688 b. transubstantiation no miracle 960 b. God onely can worke them 679 b. 906 b. they are wrought openly 688. Miseries of the Church must moue pity page 753 755 Miseries of our Brethren wee must haue a fellow-feeling p. 1203. Monkish vowes p. 420. Morning sacrifice p. 1136 1137. Moses whether free from doubting p. 538 b. Moses his wife who 549. what his sinne was p. 725 Motiues for Ministers to be diligent in their calling p. 1239 b. Multiplication of the Israelites p. 39. Multitude no note of the Church 177 b. See Vniuersality wicked boast therof 582. commonly they are worst 581 b. they cannot make euill to be good p. 583 b. Multitude lye open to iudgement 1118 b. They must be reproued 119. Murmuring 243 b. 730 b. 523 b. how to preuent it 524 b. remedies against it p. 732. Murther an heinous sin in the sight of God p. 1244 N Names of the faithfull knowne to God p. 20. Nature content with little p. 98 b. Nature God worketh aboue p. 905 b. Naturall estate p. 887 b 874. Naturall reason enemy to faith p. 539. Naturally we hearken to seducers 591. wee waxe weary of Gods gifts p. 794. Naturally all men are prone to reuenge p. 1240 b. Nazarites the sorts of them 415. meaning thereof p. 1164. Necessity dispenseth with holy duties 486 a. we are not of our selues to make it p. 487. a. Neglect of Gods worship p. 489 b. 490. New man p. 1145. New Moone See Feast Non-residency 190 191 345. how coloured p. 200 711. Note of the Church not outward glory p. 1051 b. Nouations p. 793 b. Booke of Numbers authorized out of the New testament p. 2. Numbring of the people 1103. how vnlawfull p. 29 O Oath when vnlawful 370. whose oath may be refused 372. what it is 374 b. the authour of it 375. the parts ibid. the forme and ends ib. 376 b. the properties p. 377 a. Obedience required of all 29 a 683 b. grounded vpon knowledge 33 b. rules directing it 36. it must be yeelded to all 109 b. the popish not to be vowed p. 155. Obedience to the Word required 247 b. it agreeth to our profession p. 148. Obedience to God p. 254 a. Obiections against laying
1050 8 It is the duty of Magistrates to do iustice fol. 1057 9 Euill men proceed from worse to worse fol. 1061 10 Actions vnlawfull are made lawfull fol. 1060 11 When sin is punished God is appeased fol. 1070 12 Sin depriueth vs of Gods protection fol. 1074 12 Gods wrath being prouoked is full of rage fol. 1077 14 The faithfull bring a blessing vpon their houses and posterities fol. 1980 15 It is lawfull sometimes to reproue desperate sinners by name fol. 1084 16 God beginneth to chasten his owne Church and children fol. 10â—0 17 The people of God may take armes fol. 1093 18 The seducers and the seduced shall bee punished together fol. 1100 CHAP. xxvi 1 Irreligion prophanensse and impiety make places and persons infamous and reprochfull fol. 1104 2 It is a most wicked impious thing to oppose authority and to withstand gouernment fol. 1108 3 It is no disgrace for godly children to descend come of vngodly par nts fol. 1109 4 It is hard to shun and breake off society with wicked men c. fol. 1112 5 God prouideth for all his people fol. 1113 6 It is a sinne to decline from the pure worshippe of God set downe in the word fol. 1117 7 An whole multitude cannot cleere it selfe from Gods iudgements when he sendeth them fol. 1118 CHAP. xxvii 1 In all wrongs and iniuries wee must resort to the Magistrate fol. 1120 2 Wee may make our selues guilty of other mens sinnes fol. 1123 3 Sin is the cause of death all misery fol. 1125 4 Propriety of goods is Gods blessing fol. 1127 5 Many want outward signes that are partakers of the inward grace of the Sacraments fol. 1130 6 Many are punished temporally that are not coÌ„demned eternally Ibid. 7 God is the Creator and maker of the soule fol. 1132 8 Kings and Princes haue and hold their places callings immediately from God fol. 1134 CHAP. xxviii 1 The first and cheefest care is to bee had of the Church matters of religion fol. 1135 2 Of the morning euening sacrifice c. fol. 1136 3 Of the Iewish Sabbath and the vses to vs fol. 1140 4 Of the new Moones and the vses to vs. fol. 1143 5 Of the Passeouer and the vses to vs. fol. 1146 6 Of the feast of first fruites or Pentecost fol. 1149 CAP. xxix 1 Of the feast of Trumpets with the vses fol. 1150 2 Of the feast of fasting or afflicting the soule together with the vses thereof to our selues fol. 1152 3 Of the feast of Tabernacles the vses to vs. fol. 1155 Chap. xxx 1 Lawfull vowes are to be performed fol. 1159 2 Great is the iurisdiction of parents ouer their children fol. 1166 3 The husband is the wiues head fol. 1169 CHAP. xxxi Sundry Doctrines directing warres and warriers 1 Before men go to battell an hoast of men must be mustered and gathered together fol. 1173 2 An army leuied must be sent out Ibid. 3 An army must be sent out by publike and lawfull authority Ibid. 4 He against whom we wage warre must be known to be an enemy fol. 1174 5 Al sinne must be auoided carefully by such as are emploied in warre Ibid. 6 Wicked men though they be suffered long yet at length God taketh vengâ—ance of them fol. 1176 7 Princes Potentates and great men lye open to iudgements as well as others fol. 1177 8 Sins of omission and neglect of duties which men are bound to perform are displeasing to God fol. 1179 9 Euery mans death and destruction cometh from himselfe fol. 1181 10 Things in themselues vnseemly to bee vttered are modestly to be spoken of fol. 1184 11 The Lord as he wil destroy the wicked so he wil do it fearfully and seuerely fol. 1186 13 For benefits receiued we returne praise to God fol. 1188 14 It is our duty to returne thankesgiuing to God speedily fol. 1189 15 It is our duty in extraordinary blessings to returne extraordinary thankes ibid. Chapter xxxii 1. The loue of this world is dangerous fol. 1191 2 The Ministers of God must reproue sharply and earnestly zealously and powerfully fol. 1194 3 It is a greeuous sin to giue offence to others or to discourage our brethren from wel-doing fol. 1197 4 It is an vsuall thing with the Lord to punish the sins of parents with the sins of their children 1200 5 We must haue a fellow-feeling of the miseries afflictions of Gods people fol. 1203 6 The onely cause of iudgement is sin fol. 1205 7 It is the duty of all Gods children to put foorth their hands to helpe the Church fol. 1206 8 The relikes of idolatry to bee vtterly abolished and all occasions that might draw vnto it to be taken away fol. 1209 Chapter 33. 1 God preserueth his Church in the midst of dangers and deliuereth it out of slauery and boÌ„dage fol. 1212 2 The 42. Mansions of the Israelites in the wildernesse fol. 1214 3 No familiarity is to be vsed with idolaters fol. 1219 4 Coldnes in Gods cause is a greeuous sin fol. 1222 CHAP. 34. 1 God setteth bounds to euery mans possession and limiteth what he shall haue fol. 1225 2 The estate of Gods people is such that some among them do alwayes stand in need fol. 1229 3 Faith apprehendeth and applyeth all Gods promises as present fol. 1232 CHAP. xxxv 1 The Ministers must be prouided for fol. 1237 2 All men by nature are proue to reuenge fol. 1240 3 Murther is an hainous sinne in the sight of God fol. 1244 4 To do lawfull things without a calling is vnlawfull fol. 1247 5 GOD will haue no innocent person put to death fol. 1252 6 Inferiors ought to reuerence their superiors fol. 1255 7 Lawes touching the inheritance of the Israelites fol. 1257 CHAP. xxxvi 1 The marriage of Cousen-germans is lawfull fol. 1267 A Commentary vpon the Fourth Booke of Moses called NVMBERS Generall Obseruations out of the whole Booke by way of Preface or Introduction BEfore wee come to the Exposition of this Booke of Moses and to the handling of the particular points contained therein it may not be thought vnprofitable or vnnecessary to prefixe somewhat by way of a Preface that our mindes may bee enlightned and our hearts prepared and our iudgements setled for the better conceyuing and receiuing of that which followeth Now as in the Booke of Genesis Moses hath deliuered the creation of the world together with the originall and first beginning of the church laying as it were an happy foundation as wel of the one as of the other and in Exodus hath handled the publishing and promulgation of the Law together With the miserable thraldome and bondage of the people of God in Egypt and in Leuiticus hath particularly expressed the sacrifices and oblations as Types of the sacrifice and oblation of Christ the promised Messiah together with the inauguration of Aaron and his sonnes and the consecration of the Tribe of Leui so in this Booke of Numbers
Iosiah was named of God long before he was borne as we see in the first booke of the Kings chap. 13. and the second verse and so is Cyus Esay 45 1 2. as appeareth in the prophesie of Isaiah For when the Prophet was sent to cry out against the Altar at Bethel he saide O Altar Altar thus saith the Lord Behold a childe shall bee borne to the house of Dauid Iosiah by name and vpon thee shall hee sacrifice the Priestes of the high places that burne Incense vpon thee they shall burne mens bones vppon thee This was threatned long before Iosiah was borne yet God knoweth his name before hee was and reuealeth him as if hee had bene aliue in that time The like we may say of Cyrus the deliuerer of the Iewes whom the Lord nameth and appointeth to free his people from the bondage captiuity wherein they liued albeit at that time hee was not borne nor in an hundred yeares after nor Iosiah in three hundred after his name was published Seeing therefore the very haires of our heads are numbred seeing Christ is the good Shepheard of his Sheepe and seeing all things both past and to come are present with God so that hee beholdeth them with one acte wee conclude that the people of God are knowne to him and that particularly Vse 1 The Vses First this giueth singular comfort to all Gods children if any thing else bee able to minister them comfort If an earthly Prince should vouchsafe to looke vpon vs shew vs this fauour to single vs out from the rest and call vs by our names how would we reioyce and how much would we esteem that the King would stoope so low as to know vs So doth this doctrine seale vp to our heartes this great consolation that the King of heauen doth know vs by our names Are we then in trouble and persecution Are wee accounted silly men obscure base and vnregarded Do we liue as contemptible persons to the men of this world and will they not once vouchsafe to know vs Let not this trouble or grieue vs let it not dismay or discomfort vs we cannot sinke downe in destruction but rather let vs lift vp our heads assuring our selues that albeit they turne themselues from vs yet God looketh vpon vs though they reproch vs yet he will respect vs and though they seeke to roote out our names from the earth yet hee will know vs and call vs by our names Thus the Lord speaketh to Moses and encourageth him Exod. 33. and sheweth how he regardeth him in all trouble because hee knew him by name Thou hast found grace in my sight and I know thee by name Exo. 33 12.17 Where we see hee ioyneth these two together Finding grace in his sight and knowing him by name The like doth Christ say to his Disciples that returned from preaching of the Gospell Luke 10 20. In this reioyce not that the spirits are subdued vnto you but rather reioyce because your names are written in heauen And indeed what greater comfort can there be then this If thou hadst all the delights and pleasures of this life for a season and haddest thy name written in the blacke book of reprobation and thy condemnation grauen in thy forehead what could the former allurements comfort thee Or how could they driue horror and heauinesse from thy heart So when he sent out his Apostles and gaue them power to cast out vncleane spirits and to heale all sicknesses hauing taught them that the haires of their head were numbred Math. 10 28. he addeth Feare ye not them that kill the body and are not able to kill the soule but rather feare him which is able to destroy both soule and body in hell So then heere we haue the foundation of sounde comfort laide before vs and this wee must lay vp in store against the day of tentation and time of trouble For albeit we liue now in time of peace and plenty yet we know not how long they shall continue and how soone they may be taken from vs and we bee scourged with the contrary iudgements It is a rule in our holy Religion that the Church must taste of the Crosse and God wil try vs this way that wee may bee acquainted with our owne infirmities that wee may bee preserued from many greeuous sinnes that we should not be condemned with the Worlde that others beholding Gods hand correcting his Church for sinne might learne thereby to hate and abhorre sinne and to loue righteousnesse and that the Church might gaine glory to Gods name by striuing for the trueth vnto the death But when the crosse is any way vp on vs and we feele the sharpnesse of his rod we are ready to sinke downe to desperation and to say wee are no more had in rememberance as Psal 10 1. Why standest thou farre off O Lord and hidest thee in due time euen in afflâ—ction And afterward Psal 22 1 2. My God my God why hast thou forsaken mee and art so farrâ— from my health and from the wordes of my roaring O my God I cry by day but thou hearest not and by night but haue no audience Thus are we inclined to iudge in our miseries and to thinke God to haue forgotten vs and to be vtterly absent from vs. But if wee in time of trouble remember him and his name hee will remember vs and our names for good not for euill If we can say in trouble I wil delight in thy statutes I will not forget thy word Psal 119 16 6â— 163. beholde mine affliction deliuer mee for I haue not forgotteÌ„ thy law we may lay this vp as a truth plant it as a chiefe plant in the ground of our hearts that God will neuer forget vs nor put vs out of his sight for euer True it is hee will proue his people and try their faith for a season but he will neuer forsake them nor leaue them as a prey in the iawes of their enemies who reioyce at their fall and delight themselues in their aduersities And as true it is that the vngodly triumph ouer them trample vppon them euen as abiects and men out of the fauour of God but if we waite a little while he will remember his people according to his mercy and recompence his aduersaries according to their iniquity This doeth the Prophet declare Psal 10. where he complaineth of the fraud wrong rapine and tirannie of the vngodly He hath said in his heart God hath forgotten he hideth away his face Psal 10 11 12 14. and wil neuer see yet thou hast seene it for thou beholdest mischiefe and wrong that thou mayest take it into thine owne hands the poore committeth himselfe to thee for thou art the helper of the fatherlesse Howsoeuer therefore the faithfull say they are forsaken and the vnfaithfull iudge them also to bee forsaken yet there is great difference betweene the tentation of the
possession of theyr whole hearts and keepe not backe a part thereof Iosiah is commended for walking in all the wayes of God 2 King 23 25. Psal 119 6 and for taking away the abhominations of the land The Prophet Dauid witnesseth that he had respect to al the commandements of the law Moses professeth boldly before Pharaoh that they must carry their Cattle with them into the wildernes to offer sacrifice Exod 10 26 and he would not leaue an hoofe of them behind him Let vs labor after this sincerity otherwise our obedience is stained with hypocrisie for God that made all wil haue all or none at all Fiftly our obedience must bee a constant obedience it must not be by fittes and pangs as the comming of an Ague for a day or a short and set time Such as are sick of an Ague haue a cold fit at the first then an hot with these time-seruers it is quite contrarie they are hot at the beginning and afterward waxe colde at the latter ending But we must continue out to the end There is no promise made but to such as perseuer He that endureth to the end shall be saued Matth. 10.22 and 24.13 reuel 2.10 and if wee bee faithfull to the death We shall receiue the crown of life If we would giue right iudgement of a man how his case standeth with God and what his conuersation is wee must iudge of him by the whol course of his life not by this or that action no nor onely by his behauiour at the houre of death for that is a deceitfull rule and may leade vs into errour If a man in the course of his life yeeld obedience and seeke to approue himselfe vnto God wee haue good and firme hope of such a one that he is the child of God yea albeit at the end of his dayes by violence of some sickenesse and want of naturall rest and distemperature of the braine and impatience of the flesh hee should talke idlely raue greeuously and blaspheme horribly we are to iudge of such a one by the strictnesse of his life not by the strangenesse of his death If his life haue been sound and sincere his vnperfect obedience shall bee accepted and all his frailty shall bee remitted so that an euill end neuer followeth a good and godly life But if the course of a mans life be wicked and his wayes crooked though he die calmely and goe away quietly like a lambe and cry Lord haue mercy vpon me yet he may be a reprobate and goe to the pit of destruction Hence it is that the vngodly are described Iob 21. to say vnto God Depart from vs we desire not the knowledg of thy wayes Iob 21.13.14.15.23.25 who is the Almighty that we should serue him and what profit should wee haue to pray vnto him yet for the most part they liue pleasantly and hauing no bands in their death they die quietly they spend their dayes in wealth and are not tormented with long sickenesse They are not afflicted and affrighted as other men Contrariwise the godly are daily punished and chastened euery morning they die in the bitternesse of their soule neuer eate with pleasure Psal 73.4.14 Eccle. 9.1.2 Who doubteth of the integrity and sincerity of Iob and Ieremie wee know they were iust and eschewed euill yet they cursed the day of their birth and the night wherin it is said Iob 3.1.2.3 Ier. 20.14.15 there was a manchild conceiued And if they had died presently they had been saued vndoubtedly albeit the corruption of the flesh for a time preuailed euen as it fell out with Iacob who wrastled with the Angel but his thigh was so crushed that he halted euer after So may it fall out with many of Gods children the force fiercenes of sharp diseases proceeding from hote causes may so disturbe the head distemper the powers of the mind as that they may breake out euen into blasphemy yea be so distempered and distracted by the violence thereof as that they fare as men out of their wits and right minde yet they may notwithstanding all this remaine still in Gods fauor and die in his feare For they may say and say truely with the Apostle Rom. 7.17.18.19.20 21. It is not I that doe it but sin that dwelleth in me Hee saith his whole desire was to giue himselfe to the seruing of God yet hee was hindred and hampered by his owne nature which was ouerweake so that in striuing against sinne hee ceassed not to receiue many wounds and to take sundry foiles blowes and therefore could not accomplish the good that he desired Let vs all be constant vnto the death then our obedience shall haue his recompence of reward Lastly our obedience must not be delayed from time to time supposing we shall finde a fitter time heereafter to heare the Lord speake vnto vs. The longer we deferre the time of repentance the practise of obedience the more vnfit vnready and vnresolued we shall finde our hearts to be Euery sin helpeth to harden the heart vntill we be turned and transformed into stones Wherfore the holy Ghost saith Heb 3 7 8 and 4 7 To day if ye will hear his voice c The acceptable season is the present time So soone as God commandeth reuealeth his will vnto vs let vs not linger or prolong the time but immediately prepare our eares to heare our tongues to speake Bernard de praecep discipl our feet to walke our hands to work euery part of vs to performe his Commandements Hee loueth such a seruant he accepteth such a seruice Will we regard such a seruant as whē we speake vnto him shew him what we would haue done turneth his back from vs regardeth not our busines or saith he will do it another time when he is at fitter leasure If wee will not take such seruice at his hands or put vp such contempt shall we thinke the Lord will be mocked to his face dalied withal as with a childe When he saith Come shall we answere we will not come When he comandeth vs to heare his voice to day shall wee answere we will not heare it to day but the next day or peraduenture the next yeare When he saith This is the acceptable time shall wee answere I wil find a fitter more conuenient time hereafter If he shall say vnto vs the time of repentance is the present time shall we presume to crosse him and to reply the time to come is the best time which God hath reserued in his own hand is to vs vnknown How many are there that haue neglected the voice of God calling them crying vnto them that were preuented by sodaine vntimely death and thereby taken away in their sins The foolish Virgins delayed so long * Mat 25 10 that the Bridegroome came they were shut out of the Kingdome where they knocked but could not
bee receiued To conclude let our obedience be surely grounded vpon the infallible rocke of the scriptures let it be performed heartily not hypocritically let it be discharged cheerefully not grudgingly let it bee done entirely not to halfes let it be constant not intermitted and interrupted lastly let it be present not put off from day to day then shal we be sure to be accepted and that God will crowne our obedience in this life with a full and finall recompence in the life to come 20. So were the sons of Reuben Reuben Israels eldest son by their generations by their families by the houses of their fathers according to the number of their names man by man euery male from twenty yeares and aboue as many as went foorth to warre 21. The number of them I say of the Tribe of Reuben was sixe and forty thousand and fiue hundreth 22 Of the sonnes of Simeon Simeon by their generations their families and by the houses of their fathers according to the number of their names man by man euery male from twenty yeares and aboue as many as went foorth to warre 23 The summe of them I say of the Tribe of Simeon was nine and fifty thousand and three hundreth 24. Of the sons of Gad Gad. by their generations and so forward vnto the ende of the Chapter In the words before we haue seene the obedience of Moses set downe in generall that hee did all as the Lord had commanded him Heere we are to consider the same more particularly what was the summe of euery Tribe wherein somewhat is set downe common to them all that they are numbred first by their generations secondly by their families thirdly by the houses of their fathers fourthly according to the number of their names fiftly man by man sixtly euery male seuenthly frō twēty yeare and aboue eightly as many as went foorth to warre These things are noted of euery Tribe particularly somewhat is sette downe that is proper to each Tribe to wit to what summe it accrued to wit 1. Of the Tribe of Reuben were numbred 46500. 2. Of the Tribe of Simeon were numbred 59300. 3. Of the Tribe of Gad were numbred 45650. 4. Of the Tribe of Iudah were numbred 74600. 5. Of the Tribe of Issachar were numbred 54400. 6. Of the Tribe of Zebulun were numbred 57400. 7. Of the Tribe of Ephraim were numbred 40500. 8. Of the Tribe of Manasseh were numbred 32200. 9. Of the Tribe of Beniamin were numbred 35400. 10. Of the Tribe of Dan were numbred 62700. 11. Of the Tribe of Asher were numbred 41500. 12. Of the Tribe of Naphtali were numbred 53400. The totall summe 603550. Here is a particular view and suruey taken of this people together with the generall summe of the whole From hence diuers Questions arise that are to bee answered before we do handle the doctrine proper to this Question 1 place First it may be demanded how this people could multiply to so great a number in so short a time For from the birth of Isaac to the muster heere taken are not much aboue 400 yeares and they went into Egypt with a few soules how then could one family the Tribe of Leui also excluded and the vnwarlike company of women and children of olde and sickly persons not comprehended how I say could one family grow to so great a multitude The Atheists account this incredible and vnpossible Answer and therfore make a mock at it as they do at many other partes of holy scriptures which they wrest to their owne destruction Neither is this to be beleeued by the authority of the Church rather then thorough the testimony of the Scripture and the holy Spirit speaking in it Cocleus lib. 2. de author Eccles et Script as some of the Papists speake of many like places Heerein appeareth indeed the wonderfull blessing of God in increasing seuenty persons to such a multitude in the space of two hundred sixteene yeares for so long was it and no longer from the coming downe of Iacob into Egypt with his family vnto this numbring of them by Moses in this place whereby God did make good his promise vnto Iacob Gen. 46.3 I will make of thee a great Nation For as his iustice appeared and the seuerity of his hand that of all this great multitude which came out of Egypt onely two of them to wit Caleb and Ioshua entred into the Land of Canaan all the residue because of their murmuring idolatry and disobedience perished in the wildernesse some were slaine with the sword some were swallowed vp of the earth some were consumed with the pestilence some were stung with the serpents some dyed a natural death Numb 14. so that neither their eyes saw nor their feete trod vpon the Land of promise as the Lord threatned them so the wonderfull mercy exceeding blessing of God was seene shewed in this wonderfull multiplication vntill they came to so huge a multitude August de ciuit dei lib. 18. cap. 7. Mornae de ver rel Christ c. 26. Neither need we to hold as many doe that this was miraculous and contrary to the course of nature or that euery one brought foorth two or three at euery birth We see by experience in numbring that a small number by addition and multiplication and doubling therof in a small time ariseth to a great and an innumerable company Some in our time yet liuing auouch that they haue knowne in their owne daies one woman who saw of her posterity that came out of her owne wombe an hundred and sixty persons and yet a principall part of them had no issue at all some of them leading a single life others beeing preuented by death The heathen report in their Histories that the Egyptian women bring foorth many at one burthen but to leaue them it is most probable that all the Hebrew women were very fruitefull Willet Hexapl. in Exod. cap. 1. p. 9. cap. 12. Simler in Exod. and none of them barren and that they began betimes to beare children and continued long the LORD thereby making a way for the execution of his decree and the accomplishment of his promise notwithstanding theyr cruell bondage heauy yoke intollerable labor wherewith they were oppressed and oppugned Now to giue a taste of this increase how it might be effected by ordinarie meanes albeit by an extraordinary blessing that God might verifie the worde spoken vnto Abraham consider with me that seauentie persons in thirty yeares supposing they begate euerie one but one onely in a yeare as manie might do moe will bring forth two thousand one hundred persons If we cut off the odde hundred and admit that the third part only of the former number was apt for generation to wit sixe hundred which make three hundred couples and so many marriages these considered as the former in thirty yeare more will beget and multiply nine thousand and yet we are come
with such neere and necessary bands will not keepe his faith entire to them but betray them also when occasion and opportunity shall serue The Law of God saith Exod. 22.28 Thou shalt not raile vpon the Iudges neither speake euill of the Ruler of thy people If he be guilty of punishment that raileth and reuileth them what punishment and reuenge is sufficient for him that seeketh after their life and plotteth after their death we haue a notable example of a loyall heart in Dauid toward Saul who albeit he were elected and annointed King and were persecuted and pursued of Saul yet he would not lay violent hands vpon his person nor seeke to depriue him of his kingdom The Lord said hee keepe me from doing that thing to my master the Lords Annointed 1 Sam 24.7 and 26.9.10 to lay mine hand vpon him for who can lay his hand on the Lords Annointed and be guiltlesse As the Lord liueth either the Lord shall smite him or his day shall come to die or he shall descend into battell and perish the Lord keepe me from laying mine hand vpon the Lords Annointed This was the protestation of Dauid but it is a word of direction to all that Princes persons should be inuiolable as sacred and sent of God whether they be good or euill whether they be iust or vniust whether godly or vngodly It is not vnknowne what manner of king Nebuchadnezzar was euen hee that tooke Ierusalem namely a great oppressor robber cruell tyrant yet the Prophet Ezekiel affirmeth that God gaue him the land of Egypt Ezek. 29.18.19 Dan. 2.37 and 4.14 for the reward of his worke and for the wages of his army wherewith he had serued him and Daniel declareth that God changeth the times and seasons he taketh away kings he setteth vppe kings that liuing men may know that the most High hath power ouer the kingdome of men and giueth it to whomsoeuer he wâ—ll and appointeth ouer it the most abiect among men And in the second Chapter he saith O king thou art a king of kings for the God of heauen hath giuen thee a kingdome power and strength and glory Who could bee a greater tyrant then Pharaoh who could enact more barbarous and bloody decrees then hee did Or what people could be in greater misery or endure harder bondage and slauery then the children of Israel in the land of Egypt Exod. 2.23 3.7.17 5 7. Yet they performed obedience they neuer prepared or prouided to resist the king they neuer took vp armes their only weapons were supplication to God to man Let vs consider a litle what the Lord himselfe saieth by the mouth of the Prophet Ieremy â—rremy 27 â—6 7 8 9 10 â—1 I haue made the earth the man and the beast that are vpon the ground by my great power and by my out-stretched arme and haue giuen it vnto whom it pleased it me But now I haue giuen all these Lands into the hands of Nebuchadnezzar my seruant and the beasts of the field haue I also giuen him to serue him And all Nations shall serue him and his sonne and his sonnes sonne vntill the very time of his Land come also and the Nation Kingdome which will not serue the same Nebuchadnezzar King of Babel and that will not put their necke vnder the yoke of the King of Babel the same Nation will I visite saith the Lord with the sword famine and pestilence wherefore serue the King of Babel and liue Out of these words we obserue these three points who it is that diuideth bestoweth kingdomes to whom he giueth them and what end remaineth for those that resist them Hee that setteth the Crowne vpon the heads of men is God all power is from him for promotion commeth not from the East nor from the West hee setteth vp and he pulleth downe at his owne pleasure He giueth the same sometimes to euill men and these he maketh his seruants to serue his prouidence and to do his will which he hath to be done by them And therefore such as oppose themselues against them doe set themselues against God and all that resist shall receiue to themselues condemnation â—om 13 2 Hee will haue Tyrants to bee obeyed and honoured because they are lifted vp to the seat of honour and throne of maiesty by his hand Vse 2 Secondly we learne that it is a great blessing to haue good and godly Princes set ouer vs to rule vs in iustice peace and righteousnesse â—say 32 2. â—am 4 20. They are a couering against the heate the breath of our nostrils an hiding place froÌ„ the winde and a refuge from the tempest as riuers of waters in a drie Land as the shaddow of a great Rock in a weary Land Where they are wanting the Sunne is as it were pulled out of the Firmament and all things are left in miserable darknesse the weake are a prey to the strong and mighty as the lesser fish are deuoured of the greater and euery one doeth that which seemeth good in his owne eyes Hence it is that the Queene of Sheba seeing the power and magnificence of Salomon whom GOD had set vpon the Throne of his father Dauid Kin. 10 8. saide Happy are thy men happy are these thy seruants which stand euer before thee and heare thy w sedome To this purpose speaketh the wise man Eccl. 10 16 17. Woe to thee O Land when thy King is a Childe and thy Princes eate in the morning Blessed art thou O Land when thy King is the sonne of Nobles and thy Princes eate in time for strength and not for drunkennesse Wee must therefore acknowledge it as a great blessing and mercy vpon a Land when he giueth faithfull Magistrates wise Kings wise Counsellers wise Nobles wise Iudges wise Iustices wise Officers to gouerne the State to sway the Common-wealth Blessed are such Rulers nay blessed are the people that are vnder such Rulers and blessed is that gouernment and policy so well and wisely ordered It is a token of Gods heauy iudgement vpoÌ„ a kingdome when he taketh away the Ouerseers of it It is a token of the ruine of an house when the shores and staies that vnderpropped it are remoued When the Tree is pulled vp by the rootes the branches must needs dye the leaues wither and the fruite fall away When the feete of a man faile that beare vp the rest of the body he cannot but fall and when the breath of his nostrils is stopped hee is gone Psal 104 29. quickly returneth to the dust out of which he was taken Our Rulers and Magistrates are as the props pillars that keep the house vpright they are as the roote of the Tree that giueth life and sendeth foorth sappe and iuice into all partes and corners of the Land which are as the body of this tree they are as the heads that is the choisest parts of the Common-wealth and yet
Samaria were deuoured of Lyons he commanded that one of the Priests which had been brought from thence 2 Ki. 17 26 27. should be carried thether to teach them the manner of the God of the Country so that the superstitious King thought it his duty to see them instructed in the truth A notable example of a godly and religious care this way is in Iehosaphat who 2 Chron. 17 6 7 8 9 10. so soone as hee had taken away the high places and the groues out of Iudah hee sent out sundry of the Leuites that they should teach in the Cities and they taught in Iudah and had the booke of the Law of the LORD with them and went about throughout all the Cities of Iudah and taught the people This is the foundation and stay of all Kingdomes to giue entertainment to the word of God this maketh a wise King and a wise people So long as Magistrates countenance the truth and Preachers of it they secure theyr owne estates and are blessed of God which ought to bee an encouragement vnto them not to bee slacke or slothfull in spreading abroad the Gospell of Christ Lastly because it were troublesome and tedious to go about to rehearse all their duties we breefely number vp the rest It is their duty therefore to be good examples of piety and godlinesse of life to the people and to prouide for them al things necessary for the body to aske counsell of the mouth of the Lord in theyr weighty affaires that is the ministery of the word and to yeeld obedience vnto it to exhort their inferiors in time of publike calamities to earnest repentance and to expresse the same by prayer and fasting to know the cause throughly before they proceed to giue sentence to punish euill dooers and defend the innocent and to establish such positiue lawes as are necessary for the maintenance of order and decency in the Common-wealth Vse 4 Lastly seeing Magistrates are necessary for the Church and Common-wealth it putteth those that are vnder them in minde of theyr duties partly in regard of themselues partly in regard of the Magistrates and partly in respect of God Touching themselues they must know they be no burdens to the Common-wealth nor superfluous parts that may be spared they are as the head or heart of the body or as the eye in the head all depend vpon their welfare so all depend vpon the Kings and Princes welfare If he be vpholden the Common-wealth standeth if he be vnregarded the Common-wealth falleth He is as necessary as the Sunne in the Firmament yea as fire and water and breathing without which we cannot liue If we iudge otherwise of this ordinance of God we are deceiued wrong both them and our selues Againe we learne that their life and continuance is greatly to bee desired of Gods seruants It is the part and duty of all Subiects to craue their safety and protection that they may safe-guard and protect both Church and Common-wealth Yea Rulers themselues in regard of this end which ought daily to bee before their eies may desire of God to lengthen their daies and to continue their happy reigne that together with the Saints they may do seruice to God in his Church in this respect I say they may desire life not so much aiming at their owne priuate good for in that respect it were better to bee dissolued to be with the Lord as respecting the generall vtility of their people What greater glory what higher honour can they haue then this to be the stay and defence of the church that otherwise were like to decay and goe to ruine and to continue the seuerall parts of it in well-doing That good King Hezekiah foreseeing by the word of the Lord the miserable estate of the Church that should bee after his death and considering with great anguish of heart the wofull effects that were like to follow he turned himselfe in his bed to the wall and wept and was greeued to depart hence Esay 38 18 ◠saying The graue cannot confesse thee death cannot praise thee they that go downe into the pit cannot hope for thy truth but the liuing the liuing he shall confesse thee as I do this day the father to the children shall declare thy truth He desired of God to liue and prayed vnto God to prolong his daies not to lift vp himselfe aboue his brethren not to glory in the smoke of lofty titles not to tyrannize ouer the people not to command the things that are vniust or to punish such as do not deserue it but to do good to the Church and to set foorth Gods praise Death indeede which bringeth the dissolution of nature is a welcome guest to them that are the Lords all the godly do make themselues ready to receiue him to meete and entertaine him and so Kings Princes among the rest howbeit in this respect that the Church may bee benefited by them it is no matter of impiety to desire a longer continuance among Gods people much more then is it the duty of such as are vnder them and gouerned by them to desire their continuance as the daies of heauen and as the course of the Sunne to bee Nurses to the godly This was wont to be a common salutation vsed of the people toward theyr Princes not onely of the Infidels but by the faithfull seruants of God Dan. 2 4 and 6 21 and 3 9 and 5 10. When the King came to visite Daniel being cast into the den of Lyons the Prophet so soone as hee heard him saide O King liue for euer that is GOD grant vnto thee a long life Last of all whensoeuer we haue a wise and worthy a godly and religious Prince giuen to vs it is our duty to be thankfull If the Lord grant vnto a Land a prudent and prouident Prince to reigne ouer thē whose heart is bent to seeke the Lord and to serue the GOD of his fathers the people that breathe vnder his shadow must praise the holy name of God It is their duty to pray that princes may be such and to commend them to God with all faithfulnesse For if they must pray for others much more for them When Salomon was annointed with oyle taken out of the Sanctuary they blew the Trumpet and all the people said God saue King Salomon 1 King 1 39 So the Apostle writing to Timothy exhorteth that first of all supplications prayers intercessions and giuing of thankes be made for all men For Kings and for all that are in authority 1 Tim. 2 1 2 3 that wee may leade a quiet and a peaceable life in all godlinesse and honesty for this is good and acceptable in the sight of God our Sauiour Now as we are to pray for them so wee are to praise God for them wee are not to forget the least blessings nor to be vnmindfull of smaller benefits and therefore we are much more bound to be thankfull
it were brought downe to reside and remaine among vs. So long as the word which is the scepter of his kingdome is with vs we shall not need to feare he will goe from vs neither shall be constrained to make long iourneyes to seeke him out When once his word is departed and the Gospel gone his standard is remoued and he is quite turned from vs. It is in vaine to dreame to find him when we cannot find him in his word Hence it is that Abijam telleth Ieroboam that made Israel to sinne that God was gone from them seeing he had driuen away the Priests of the Lord the sonnes of Aaron and on the other side he ioyneth together the presence of the Lord and the preaching of his word saying Behold this God is with vs as a Captaine 2. Chron. 13.12 and his Priests with the sounding trumpets to cry an alarme against you This then is a speciall token of Gods speciall presence when he sendeth his word as a gracious raine vpon his inheritance and thereby watereth the dry furrowes of the barraine hearts of his people Thirdly we haue the promise of his presence and the seales thereof in his Sacraments whereby we are at one with him and he with vs. Whensoeuer we meditate of our baptisme the Sonne of God doth witnesse vnto our spirits that we are cloathed with his righteousnesse as with a garment Gal. 3.27 for all such as are baptized into Christ haue put on Christ Whensoeuer we receiue the Supper of the Lord hee sheweth vs that he is our food and that the bread which we eate at our tables and in our houses doth not nourish vs better then we be nourished by his substance at his heauenly table insomuch that we liue in him by him and through him according to the testimony of Iohn Ch. 6. Ioh. 6.54.55 Whosoeuer eateth my flesh and drinketh my blood hath eternall life and I will raise him vp at the last day for my flesh is meat indeed and my blood is drink indeed Thus we are spiritually one with him and mystically he is one with vs so that we haue a communion with him as the members haue with the head so that we must receiue it as most true which the Apostle saith 1 Cor. 10. 1 Cor. 10.16 The cuppe of blessing which we blesse is it not the communion of the body of Christ the bread which we break is it not the communion of the body of Christ for we that are many are one bread and one body because we all are partakers of one bread Fourthly when we come together in the Church to call vpon his Name he is neere vnto vs and most familiar with vs. For our LORD Iesus Christ assureth vs that he is there among vs whensoeuer we are assembled in his Name and by lifting vp our eyes and holding vp our hands toward heauen wee shew that our coming thither is to present our selues in the sight presence of our God To this purpose our Sauiour saith Math. 18 20. Where two or three are gathered together in my Name there am I in the middest of them so that we must consider that we are heere not onely before the Angels of heauen but also that the Sonne of God both seeth and heareth vs. True prayer doeth ascend vp to Heauen as Incense and lifteth vs vp to talke familiarly with God and bringeth downe his blessings vpon vs except we vse this heauenly exercise whereby we speake to him he is a stranger to vs and we are strangers to him Lastly he dwelleth among vs whensoeuer he preserueth vs from euill and deliuereth vs from our enemies If the fauour of GOD were not a shield buckler about vs to preserue and protect vs from our enemies wee should lie open to ten thousand dangers and deaths If our Lord had not a continuall care ouer vs and stood not mightily for our defence we should bee a prey to the iaw of the Lyon and should perish euery minute of an houre We are of our selues ouer-weake and haue no meanes to deliuer our selues this is our comfort that God is on our side dwelleth among vs. Let vs also take heed we walk in feare before him and doe not prouoke him to wrath and indignation against vs by committing euill in his fight who can abide nothing that is prophane or polluted as Deut. 6 15. The Lord that is in the middest of thee is iealous beware therefore that his wrath kindle not lest thou be rooted out of the Land which the Lord thy God hath giuen thee To this purpose the Apostle speaketh 2 Cor. 6. 2 Cor. 6 16 17 Yee are the Temple of the liuing God as God hath saide I will dwell among them and walke there and I will be their GOD and they shall be my people wherefore come out from among them and separate your selues saith the Lord and touch none vncleane thing and I will receiue you and I will be a Father vnto you and ye shall bee my sonnes and daughters saith the Lord Almighty This sheweth that we ought to walke alwaies as in Gods presence and to consider euermore that his eye is vpon vs. Our bodies are the temples of the holy Ghost for him to dwell in If then we shall defile them and make them as swine-styes we greeue the holy Spirit whereby our adoption and redemption are sealed and driue him from vs and chase him away out of our hearts Vse 2 Secondly albeit the placing of the Tabernacle in the middest of the host be gone and past long agoe and were verified among the Iewes vnder the shaddowes of the Law yet it serueth to teach vs to what end God hath instituted ciuill States and Common-wealths in this world to wit to be staies and proppes to the Church to vphold and strengthen the same that the people of God may assemble together in peace and quietnesse and be free from all dangers of malicious enemies that labour to do euill to the Sanctuary To this purpose the Prophet teacheth Psal 102 2â— 22. and 122 3 4. that The Name of the Lord shall be declared in Sion his praise in Ierusalem when the people shall be gathered together and the Kingdomes to serue the Lord. And Psal 122. Ierusalem is builded as a City that is compact together in it selfe whereunto the Tribes euen the Tribes of the Lord goe vp according to the Testimony to Israel to praise the name of the Lord. Heereby we are put in minde of three notable duties First of all let all persons Princes and people high and low do good to the Church of God and imploy their best endeuours to promote the glory of God and the safety of the Church For wherefore was the Tabernacle taken and pitched in the middest of all the host not placed in a corner nor set in the skirts of that mighty army but was inuironed round about with the strength of Israel but to
by iustifying of vs by sanctifying of vs and by working in vs such like effect Against mans merits and deserts Secondly this doctrine ouerthroweth all merits and deserts of man which abolish the free grace of God Gods mercy is our merit our workes are not neither can bee our merit If our election be by grace then it is no more of workes otherwise grace is no more grace But if it be of workes then is it no more grace otherwise work were no more worke as the Apostle concludeth Rom. 11.6 We are iustified through faith in Christ in him standeth our saluation and by his merits we are made righteous Christ Iesus is the corner stone of the building Ephes 2. he is the foundation of the building forasmuch as other foundation none can lay 1 Cor. 3. he is also the highest stone of the building notwithstanding the mountains Zach. 4-6 that is the strongest opposition of enemies But let vs see what merit is What merit is that our vnderstanding may be the better and our iudgement the sounder touching this matter Merit is a worke vndue to which we are not bound making the reward and recompence that was not due to be due When a debter satisfieth his creditour he paieth that which he oweth him he giueth no more then is due vnto him by Law and equity by reason and conscience neither doth he deserue any thankes but through the fault of men as the heathen knew well enough Terent. in Phorm Act. sc 1. who confesse that such was the corruption of the times that when a man brought to another euen his owne he was to be thanked Christ our Sauiour a better master teacheth vs this more fully Luk. 17.8 Luc. 17.8 9.10 When a man hath a seruant who girdeth himselfe and serueth him till he haue eaten and drunken Doth he then thanke him because he hath done the things that were commanded him I trow nay so likewise ye when ye haue done all those things that are commanded you say Wee are vnprofitable seruants we haue done that which was our duty to doe Wherefore we make a weake plea to plead our owne merits who haue nothing but by the merits of Christ But it will be obiected Obiection that we find in Scripture no mention at all of the merits of Christ I answere Answere It is true concerning the word it selfe Neuerthelesse if they will conclude any thing against the merits of Christ because the bare name in so many letters and syllables is not extant in the word of God they may as well gainsay the Trinity refuse the Sacraments deny the Catholike Church and hold the Sonne not to be consubstantiall with the Father Forasmuch as none of these are expressed there But if they meane and vnderstand the thing it selfe then we haue the merits of Christ plentifully preached vnto vs in the holy Scripture to whom the whole worke of our saluation is ascribed The Apostle teacheth Ephe. 1 14 that our redemption is a possession purchased by him that is purchased by the merit of his death And in the former Epistle to the Thessalonians 1 Thes 5.6 he saith God hath not appointed vs to wrath but to obtaine saluation by our Lord Iesus Christ that is procured vnto vs by his merits So in the twentieth chapter of the Actes Paul in his exhortation to the Elders of Ephesus willeth them carefully to feed the flocke of God Act. 10.28 which hee hath purchased with his owne blood where he maketh the blood of Christ meritorious And elsewhere he saith we are iustified by his blood and reconciled to God by his Sonne and so shall be saued by his life Rom. 5.9 10. Rom. 5.9 1â— If then we challenge any thing to our selues we take so much from Christs worthinesse He was not bound in any bond vnto vs who being in the forme of God thought it no robbery to bee equall to God Wherefore our workes can challenge nothing at Gods hands for as much as whatsoeuer wee can doe is as due debt vnto him Thus the Apostle speaketh Rom. 8. Rom. 8.1 Brethren we are debters not to the flesh to liue after the flesh whereby he vnderstandeth the contrary as a member opposed but we are debters to the Spirit to liue after the Spirit So then our spirituall life is called a debt which is true in many respects First How all the we can doe â— due vnto God in regard of our creation Secondly in regard of our redemption Thirdly in regard of our glorification Our spirituall life is due to God in regard of our creation because it is God that hath made vs and not we our selues we are the worke of his hands who hath created vs according to his image and therby bound vs as by a strong band to know him and worship him Hence it appeareth that Adam himselfe in his estate of innocency could haue claimed nothing of God by merit because whatsoeuer he was he was it by him whatsoeuer he had he had receiued it through his gift so that he should haue paide him with his owne which deserueth no thankes as we heard before True it is man fell away defaced and deformed this image and made himselfe liable to eternall destruction howbeit he could not thus shake off the yoke of his necke nor the fetters from his feet nor acquit himselfe of the debt and obligation when of a debter to God he made himselfe a bondslaue to the deuill A debter riotously wasting his goods and carelesly consuming the stocke and substance that he hath and thereby making himselfe a bankrout is not discharged of his debt but standeth bound to pay it as before God will not loose his right nor let go his hold and therefore albeit we are started backe from him he remaineth the same as he made vs so we remaine obliged vnto him Hence we see what is the reason why God commandeth duties of vs in his Law that neither wee nor our fathers are able to performe â—ow God reâ—ireth imâ—â—ssibilities 〈◊〉 our hands If a father should require that of his son or a master exact of his seruant that which were vnpossible to doe as to trauell an hundred thousand mile in one day or to flye vp to heauen might he not be thought to be a tyrant But the case standeth not betweene God and vs as betweene a father and his children or betweene a master and his seruants For he chargeth no more vpon vs then hee had inabled vs to doe and had giuen vs strength to performe so that if there be any impossibility to do it the fault resteth in our selues and not in God It is no cruelty in him to require so much of vs as he doth but iniquity in vs that doth disable vs. He abideth the same that he was but we abide not the same that we were so that there is no change in him but the change is in vs so that
assured that our labor is not in vaine in the Lord 1 Cor. 15 58. We must haue our hearts setled and constant in good things that wee be not as children carried about with euery vanity We must be resolute in the truth and stand hauing our loines girt about with the truth and hauing on the brest-plate of righteousnesse c. As we grow in age so let vs grow in grace and as euery yeare addeth to our life so let it adde to our faith If we stand at a stay we shall neuer come to the ende of our race but if we grow in the knowledge of our Lord Iesus Christ wee shall receiue the ende of our faith which is the saluation of our soules Thirdly we learne to confesse from whence Vse 3 we haue receiued life temporall spirituall and eternall one following another and all begun in this life and to acknowledge our thankfulnesse to God for these his blessings The temporall is common to vs with the wicked but the other two to wit the spirituall and eternall life are proper to the elect and make them Citizens of the kingdome of heauen Hence it is that the Prophet saith Blesse the Lord Psal 103 2 3. O my soule and forget not all his benefits who forgiueth all thine iniquities who healeth all thy diseases who redeemeth thy life from destruction who crowneth thee with louing kindnes and tender mercies He respecteth not what we are or what we are worthy of but as hee loued vs before we were which argueth the bottomlesse sea of his grace toward vs so he neuer ceaseth to follow vs with his mercy to adde loue to his loue alwayes preuenting vs with his liberall blessings True it is the guifts of God are great toward vs in regard of temporall things which are of the least and lowest nature forasmuch as in him we liue moue Acts 17 28. and haue our being he blesseth vs hee keepeth vs he preserueth vs he defendeth vs and suffereth nothing to do vs hurt but besides these he giueth vs to beleeue he calleth vs to the knowledge of his truth hee iustifieth vs he sanctifieth vs he redeemeth vs hee establisheth vs that we shall neuer be remooued and all these are freely and frankly bestowed vpon vs not purchased by vs. Howbeit we shall neuer vnderstand the foundation of Gods mercy nor learne the height the bredth and bottome of his loue vntill we come to behold and consider our free election and saluation to be meerely by his grace And if once wee come to the vnderstanding heereof it will be most forcible aboue all the former reasons to moue vs to magnifie his goodnesse and to giue vp our selues wholly to him and consecrate all that is in vs to his glory Indeed this consideration that we haue receiued life health and peace and liberty all things belonging vnto them if we had no farther cause ought to moue vs to thankfulnes obedience but this laieth the ground-worke and reacheth to the top of all that hee loued vs before the world was and therefore we must loue him againe extoll his praise confesse his Name and feare to offend him and serue him in righteousnesse and true holinesse all the daies of our life This is the beginning and as it wer the first step to true humility it is a forcible weapon to strike down all pride and presumption and to giue them their deaths wound it stoppeth the mouthes of arrogant men who would gladly sacrifice to their owne nets and build their saluation vpon themselues Therfore the Prophet saith in the Name of the Lord Ezek. 16 62 63. I will establish my Couenant with thee and thou shalt know that I am the Lord that thou maiest remember and be confounded and neuer open thy mouth any more because of thy shame when I am pacified toward thee for all that thou hast done saith the Lord God Hee will haue no flesh to reioyce in it selfe he will haue the whole glory of our saluation he saw vs polluted in our own blood he found vs cast out into the open field to the contempt and loathing of our person he set his loue toward vs and spread his skirt ouer vs and couered our nakednesse and said vnto vs when we were in our blood Liue to the end we should chalenge no part of his worke to our selues Vndeserued loue is a great binder There is no loue comparable to this loue which began before we began and shall liue when we are dead and buried Our saluation hauing so sure a foundation is more firme then the frame of heauen and earth whereas if it were builded vpon our selues and committed vnto our selues to bee kept alasse it would quickly fall downe as a ruinous Pallace or a tottring wall and we could haue no certainty or assurance of it yea albeit wee were renewed to our first innocency as appeareth in Adam who fell in the garden as the Angels themselues had done before that were in heauen But seeing it is hid with God and put into his hands as a faithfull Creator no creature shall be able to take it from vs as no creature could giue saluation vnto vs. So then it behoueth vs to giue him praise for beginning his worke in vs for the continuance of it in vs and to craue of him the full perfect finishing of it vnto the day of IESVS CHRIST Fourthly this putteth vs in minde to vse Vse 4 all meekenesse and moderation toward others that are not yet called to the knowledge of the truth but wander as blinde men that cannot finde the way For seeing our calling and conuersion and euery good guift is of Gods grace Rom. 3 9. it sheweth that there is no difference betweene them and vs by nature but by grace we haue nothing of our selues being as farre from heauen as the most prophane but all is of Gods good pleasure Wee are all equall and no way better we are all the children of wrath as well as others It is a true saying that there are many sheepe without and many wolues within We see this in the examples of the Gentiles of Manasses of Mary Magdalen of Paul many others Chap. 5. of whom we shall speake afterward The Church of the Iewes confesse Cant. 8 8. that they had a little Sister which had no breasts and Christ himselfe teacheth he hath other sheepe which are not of this fold whom also he must bring home they should heare his voice so that there should be one fold and one Shepheard Iohn 10 16. Thus it should come to passe when the time appointed was come that GOD would enlarge Iaphet that he should dwell in the tents of Shem Gen. 9 17. This vse hath many branches as a fruitefull Tree that spreadeth it selfe many waies First it belongeth vnto vs to pitty them that go astray to bewaile their ignorance What griefe doth it moue and how great cōpassion doth it
before his conuersion to the faith he had been a persecuter a blasphemer and iniurious consenting to the death of Stephen and breathing out threatnings and slaughter against the disciples of the Lord one borne out of due time the least of the Apostles the least of all Saints not meete to be called an Apostle but rather a destroyer of the faith of the brethren But when he came to preach the faith which before he destroyed he was nothing inferiour to the chiefe Apostles 2 Cor. 11. â— more then a Minister of Christ in labours more aboundant in stripes aboue measure in prisons more frequent in deaths oft louing him very much of whom he had receiued much so that he gaue no place to the residue of the Apostles Euen as in the manner of the natural generation we see that oftentimes such as are of weakest nature and constitution of body are blessed with increase of children and a plentifull posterity more then those that are of stronger complexion so such as haue meane gifts and lesser knowledge and perhaps neuer trained vp in the schooles of the Prophets may saue more soules and bring more to God then such as haue taken many degrees and haue attained to a great depth and profoundnesse of learning as we shall haue occasion farther to shew in this booke What then Chap. 8. Obiection are Vniuersities to be despised are schooles of learning to no purpose No Answere they are nourceries of knowledge humane and diuine They are as those riuers that water the garden of God The Lord blesse them that blesse those places and curse them that are enemies to the peace and prosperity of them and thrust thorough their loynes that wish their hurt neither let them which goe by say The blessing of the Lord be vpon such we blesse you in the Name of the Lord. Neuerthelesse the Lord is not bound to such as are brought vp in those places but maketh the labours of those that want the Artes and Tongues being conscionable in their callings very auaileable to the glory of his Name and to the sauing of many soules Lastly we are put in mind of this duty that Vse 5 we ought not to rest vpon flesh and blood as vpon a reede that will deceiue vs but vpon God the Rocke of our saluation Some put their trust in horses and some in charets Psal 20. and some in Princes Psal 146. We can make no resistance against the weakest things which are as warlike weapons that neuer returne empty but euen they shall be able to push vs downe and to preuaile against vs and to destroy vs vtterly Let vs not therefore lift vp our mindes against God but humble our selues before him Our strength is nothing our multitudes are nothing our Armor and munition is nothing if God fight against vs. Let vs not thinke to escape his hands who is able to arme few against many and the weak against the strong as 1 Sam. 14.6 1 Sam. 14 6. where Ionathan saith to the yong man that bare his armour Come and let vs goe ouer vnto the Garison of these vncircumcised it may be that the Lord will make for vs for there is no restraint of the Lord to saue by many or by few The same in effect Dauid speaketh to the Philistime The Lord saueth not with sword and speare 〈◊〉 â—7 47 for the battell is the Lords and he will giue you into our hands Thus also Asa cryed vnto the Lord his God when a great hoste of a thousand thousand came out against him Lord it is nothing with thee to helpe 〈◊〉 14.11 whether with many or with them that haue no power Helpe vs O Lord our God for we rest on thee and in thy Name we goe against this multitude O Lord thou art our God let not man preuaile against thee We must therefore renounce all pride in our selues and that vaine confidence which will deceiue vs. We haue to doe with God If he will destroy vs and deliuer vs as a prey into the iawes of death 〈◊〉 praelect 〈◊〉 though there be no enemie to resist vs nor power of man to ouercome vs yet we may not secure our selues nor suffer our hearts to be compassed about with presumption as with a chaine he is able with the breath of his nostrils to blow vs away that we shall be no more This vse is concluded by the Prophet Ieremy chapter 37.9.10 〈◊〉 â—7 9.10 Thus saith the Lord Deceiue not your selues saying The Chaldeans shall surely depart from vs for they shall not depart For though ye had smitten the whole army of the Chaldeans that fight against you and there remained but wounded men among them yet should they rise vp euery man in his tent and burne this city with fire Whereby we see that destruction of a kingdome or of a city dependeth not vpon a multitude of men or vpon the valiantnesse and violence of souldiers but vpon the pleasure of God who executeth his iudgements by what hands soeuer he will For when a few and poore remnant remaine and those of wounded men halfe dead and wholly vnable to resist euen such as are thrust thorough with the sword gasping for life and ready to giue vp the Ghost yet shall they recouer the battel that was lost and obtaine the victory and conquer the conquerer and strike down as bulrushes the strongest and choicest men that before preuailed and had the vpper-hand A notable example and memorable exploit whereof we haue recorded in the Turkish history 〈◊〉 history â—e life of â—rath the 〈◊〉 concerning a Christian souldier who sore wounded and all bloody seeing Amurath the third king of the Turkes comming after the victory that he had obtained to take a view of the dead bodies which without number lay on heapes in the field like mountaines seeing him I say rose vp as well as hee was able in staggering manner as if it had beene from death out of an heape of slaine men and making toward him for want of strength fell downe diuers times by the way as he came at length drawing nigh vnto him as though he would haue craued his life of the tyrant and in honour of him haue kissed his feete suddenly stabbed him in the bottome of his belly with a short dagger so that the conquerour was conquered and presently dyed Thus it is with poore weake men when God strengtheneth them for the feeble become strong and the strong feeble 32 These are those which were numbred of the children of Israel by the house of their fathers all those that were numbred of the Campes throughout their hostes were fixe hundred thousand and three thousand and fiue hundred and fiftie 33 But the Leuites were not numbred among the children of Israel as the Lord commanded Moses 34 And the children of Israel did according to all that the Lord commanded Moses so they pitched by their standards and so they set forward euery one after
fret and fume wee chide and chafe as men beside our selues Oh that there were such harts in vs to please God Oh that we would looke so narrowly to our owne soules In our apparell nothing must be out of order in matter or forme to the very skirts and borders of them but in our liues we can be content to be out of frame to haue poore rent and ragged soules and neuer to put vpon vs the rightousnesse of Iesus Christ as the richest robes Rom. 13 14. Galath 3 27 and most precious garment The like we require in dressing our meates which we doe in attiring of our bodies which are ordained for the belly 1 Cor. 6 13. and the belly for them albeit God wâ—ll destroy both it and them 1 Cor. 6 13. The least fault is soone espied the offenders like to be turned out of seruice and we soone driuen out of our little patience Nay in our ordinary delights and recreations which serue onely to please the eare we see how he that is skilfull in musicke cannot abide the least iarre and discord if hee espy one finger set out of order or heare the missing of one minim rest how impatient is he how much discontented how doth hee testifie his dislike with hand and foot But touching the leading of our liues and the ordering of our actions whereupon dependeth the euerlasting saluation or damnation of our soules though there be a thousand iarres and ten thousand discords in them we thinke the harmony good enough and all things to be in tune This vse that now we vrge hath many branches as furtherances of purity and perfection in vs. First we must labour to haue pure and vpright hearts The branches of this vse which giueth life to all our actions and is much accepted of God It is the counsell of the wise man Prou. 4. Prou. 4.23 23.26 Keepe thy heart with all diligence for out of it are the issues of life and chap. 23. My sonne giue mee thy heart and let thine eyes obserue my waies It is as the wheele of the clocke that moueth all the rest it is the roote that giueth life to the boughes and branches and maketh the Tree yeeld his fruite It is the fountaine that sendeth foorth sweet or bitter waters Heerevpon the Apostle exhorteth Heb. 3. Heb. 3 12. Take heed brethren lest there be in any of you an euill heart of vnbeleefe in departing from the liuing God A pure heart is the scourge of hypocrisie and as a strong hammer that serueth to breake it in peeces This is first to be looked vnto reform it and thou art all cleane It is the direction that Christ giueth vnto vs Math. 23. Math. 23 26. Cleanse first that which is within the cup and platter that the out side of them may be cleane also It is a vaine thing to be cleane without vncleane within to haue the outwarde man appeare faire and smoothe and the heart to bee foule and filthy Such then as begin not at the hart begin at the wrong end They take long and needlesse paines that thinke to stoppe the streames while they let the spring alone The hart in the body is the member that first hath life in it so is it in the spirituall life Hence it is that the Scripture commendeth vnto vs the simplicity of the heart Eph. 6 5. Col. 3 21 the circumcision of the heart Rom. 2 29 the meditation of the heart Psal 19 15 the vprightnesse of the heart 1 Kings 3 6 a wise an vnderstanding heart 1 Kings 3 9 a perfect heart 2 Kings 20 3. 1 Chron. 28 9 a faithfull heart Nehem. 9 8 an vpright heart Psal 11 2 a pure heart Psal 24 4. Math. 5 a prepared and fixed heart Psal 57 7 and 108 1 and 112 7 an honest and good heart Luc. 8 15 ioyfulnesse and gladnesse of heart Deut. 28 47 a broken and a contrite heart Psal 51 17 a tender heart 2 Chron. 34 24 an heart of flesh Ezek. 11 19 a new heart and new spirit Ezek. 18 31 and 33 26 a purified hart Acts 15 9 an enlarged heart 2 Cor. 6 11 the good treasure of the heart Luc. 6 45 and a true heart Heb. 10 22. These and many such like testimonies teach vs to begin our repentance from dead workes and reformation of life at the heart that vntil we set our hearts and our soules to seeke the Lord wee dally with God and neuer seriously set vpon that worke Secondly we must be free from any purpose to liue in any knowne sinne and must be inclined to euery thing that is good so that we should be able to say with Paul 1 Cor. 4 4. I know nothing by my selfe yet I am not hereby iustified but he that iudgeth mee is the Lord. The Apostle knew nothing for which he should condemne himselfe Hence it is that the Prophet saith Psal 119 112 106. Psal 119. I haue enclined mine heart to performe thy statutes alwaies euen vnto the end And a little before he saith in the same Psalme I haue sworne and will performe it that I will keepe thy righteous iudgements So ought all the faithfull to binde themselues by a solemne vow and promise to stirre vp their zeale and kindle their affections to all good duties It is recorded to the perpetuall praise commendation of Asa that he moued the people of Iudah and Beniamin to enter into a couenant to seeke the Lord God of their Fathers 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 man or woman And they sware vnto the Lord with a loud voice and with shouting and with Trumpets and with Cornets And all Iudah reioyced at the oath for they had sworne with all their heart and sought him with their whole desire and he was found of them and the Lord gaue them rest round about 2 Chron. 15. 2 Chron. 15 13 14 15. Happy are they that set before them this example as a patterne and president vnto them to resolue fully with themselues to cast from them all sinne as a filthy cloath and to settle their hearts to seeke the Lord and to hate with an vnfained hatred whatsoeuer may bee any hinderance or impediment vnto them Thirdly wee must all take notice of our owne wants and imperfections and earnestly bewaile them and mourne for them It is a degree toward perfection to acknowledge confesse our imperfections and to be greeued for them For no man can haue a feeling of infirmities but by the worke of Gods sanctifying Spirit It is a grace of God to know the want of grace The vngodly are not acquainted with it they thinke themselues full they hunger and thirst after carnall things but neuer after spirituall and heauenly things The blessed Virgin in her song sheweth that He hath filled the hungry with
Ministers and to make them labour more conscionably then they haue done so it should stirre vp the people to seeke after knowledge which is as the light of the eye or as a candle in the house whereby we may see what we do and how we serue God whether truely or falsely and whether we goe right or wrong It is enough with the greatest sort to do as most doe and to practise that manner of the worshippe of God which is countenanced and continued by authority albeit they can giue no reason of it neither know how to warrant it It belongeth vnto vs not only to professe the truth but to bee able to maintaine the truth which we professe against all gainsayers and such enemies as seeke to rob vs of it It is a duty required of vs not to content our selues to doe as the rest of our neighbours do but to be ready alwaies to giue an answer to euery man that asketh vs a reason of the hope that is in vs with meeknesse of spirit 1 Pet. 3 15. â—et 3 15. Euery man presumeth he hath the truth and therefore they neuer enquire farther into the matter nor labor to satisfie their own harts vpon what grounds they stand They doe as their honest neighbours they think it no good manners to differ from them they account it folly to seeke to be wiser then their fore-fathers so they iumpe with the Church of Rome that teacheth her Disciples to beleeue as the Church beleeueth albeit they can yeeld no reason how the Church beleeueth Whereby it appeareth that albeit all men are worshippers of God yet the greatest sort know not how they worship God so that we may say vnto them as Christ spake to the woman of Samaria Ye worship ye know not what Iohn 4 22. â—â—â—n 4 22. Let all such know that they want true comfort in their worshipping forasmuch as they know not whether they please God or not They are like men that shoote at a marke which know not whether they shoot short or shoot beyond the marke or whether they shoot wide or how much they are wide or whether they hit the marke Thus it fareth with ignorant worshippers they are wholly ignorant whether they go astray in the matter or in the manner of his worshippe whether they doe that which God requireth or that which hee condemneth For this is no otherwise nor no where learned but by the word so that all such as are ignorant thereof are in a wretched case and wofull condition and not farre from destruction whatsoeuer they doe esteeme of themselues or others iudge of them 5. And the Lord spake vnto Moses saying 6. Bring the Tribe of Leui neere and present them before Aaron the Priest that they may minister vnto him 7. And they shall keepe his charge and the charge of the whole Congregation before the Tabernacle of the Congregation to doe the seruice of the Tabernacle 8. And they shall keepe all the instruments of the Tabernacle of the Congregation and the charge of the children of Israel to doe the seruice of the Tabernacle 9. And thou shalt giue the Leuites vnto Aaron and to his sonnes they are wholly giuen vnto him out of the children of Israel 10. And thou shalt appoint Aaron and his sonnes and they shall waite on their Priests Office and the stranger that commeth nigh shall be put to death 11. And the Lord spake vnto Moses saying 12. And I behold I haue taken the Leuites from among the children of Israel in stead of all the first borne that openeth the matrice among the children of Israel therefore the Leuites shall bee mine 13. Because all the first borne are mine Exod. 13 1. Leuit. 27 26. Luc. 2 23. for on the day that I smote all the first borne in the Land of Egypt I hallowed vnto me all the first borne in Israel both man and beast mine they shall bee I am the Lord. Hitherto of the first part of the Preface consisting in a description of Aarons sonnes and in a relation what became of them part of them dying in their sinnes and part succeeding in the Priests Office Now followeth the second part in these words which is a presentation of the Leuites before him Touching this whole Tribe we must obserue that it was diuided and sorted into two rankes whereof the first is the Priests and the second the rest commonly called by the common name of Leuites who were not admitted into the former order as appeareth more euidently in the 16 chapter following as also in the 18 chapter Touching the Priests they are of two sorts Of the high Priest the one was as the head the other as his hands one was the chiefe aboue all the rest the other were inferiour as assistants vnto him The chiefe was the high Priest Sigon de rep Hebâ—ae li. 5 c. 2. of whom the Scripture setteth downe foure things First his consecration he was brought before the Altar he was washed with water he was cloathed with those holy garments that God had appointed he had the sacred oyle powred vpon his head lastly sacrifice was offered on the Altar for his sanctification and his garments were sprinkled with the blood of it Secondly the things that were required in him being consecrated in the former manner which are cheefely these hee might not be defectiue or deformed in body his wife must be a virgin of his owne people he might not vncouer his head rent his garments nor go in to mourn for any that was dead though it were his father or mother Thirdly the Scripture setteth downe his imployment which was to goe daily into the Sanctuary to light the Lampes to burne Incense and euery weeke to prouide the shew-bread on the feast daies to offer the peoples sacrifices with the other Priests and once in the yeare on the day of expiation to enter into the Holiest of all to make prayer for himselfe and the people Fourthly his attire or holy vestiments in which he was to perform this seruice of God which were these six in number a brest-plate an Ephod a Robe a broidred coat a miter a girdle Of the inferiour Priests Touching the Priests of inferiour condition they had the same kinde of consecration which the high Priest had in sacrificing they were like vnto him and in the seruice of the Sanctuary in burning incense in prouiding the bread of proposition and in preparing looking to the lampes and lights This was the difference in these betweene him them that he was the chiefe and they were helpers he was the directer they were directed and guided by him Besides this was peculiar to the high Priest that hee consulted with God by Vrim and Thummim Exod. 28 30. Leuit. 16 30. and entred into the holiest place to make attonement to cleanse and hallow it from the sinnes of the people Their vestiments were the same sauing that the high Priest onely
God Thirdly Touching the vow of single life touching continency and single life which they call chastity they all praise it but not many practise it They think this vow to be very rightly and religiously obserued and that they haue fulfilled it to the ful if they leade their life out of marriage and renounce chaste wedlocke for when they speake of the vow of continency they vnderstand nothing else but single life They suppose it and both openly and odiously defend it The Iesuites teach it to be a lesse sinne to liue in fornication then to marry a wife to be a more heinous sinne for any of the Cleargy to marry a wife then to haue the company of an harlot and to embrace the bosome of a stranger Costerus the Iesuite maintaineth to whom others assent that a Priest that is married sinneth more grieuously then he that keepeth a concubine or committeth fornication The time was when it was made a capitall crime worthy of no lesse punishment then death for a Cleargy man to marry but when the same Law was vrged to be established against such also as entred into stewes and brothel-houses and kept harlots it could not passe but was nipped in the head as the greene hearbes with a frost Thus while they forsweare and forbeare to haue wiues of their owne Vide Epistol Iesuit Dan. Chamieri to auoide fornication they do not abstaine from whoredome and vncleanenesse Thus they preferre abominable whoredome before honourable wedlocke strange flesh before the bed vndefiled and the lawes of men before the commandement of God For no man can vow continency but he to whom it is giuen from aboue to be able to containe and continue a single life as our Sauiour hath taught Matth. 19.11 12. He that can take it let him take it And he sheweth that all men cannot receiue this saying saue they to whom it is giuen So the Apostle to the same purpose saith I wish all men were as my selfe But euery man hath his proper gift of God one after this manner and another after that 1 Cor. 7.7 We haue not in our owne power the things that are Gods the gift of God is one thing the power of man is another againe to be willing is one thing and to be able is another The gifts of others are not in our power but the gift of continency is the gift of another to wit of God Therefore it is not in our power Againe the Scripture commandeth them to marry that cannot abstaine without burning as 1 Cor. 7.2 9. They that cannot containe let them marry Also he saith To auoide fornication let euery man haue his owne wife It is better to marry then to burne And he writeth to Timothy 1 Tim. 5.14 I will that the yonger women marry c. giuing none occasion to the aduersary to speake reprochfully Nothing must be vowed against the commandement of the holy Ghost but they which cannot containe and yet vow continency sinne against the commandement of the holy Ghost Therefore such persons ought not to vow continency Lastly this sort of votaries is a new doctrine or rather dotage For neither vnder the Law of nature nor vnder the Law of Moses did euer any vtter or minister such a vow of virginitie albeit we reade many lawes concerning vowing Leuit. 27. Numb 6. and 30. Deut. 12. and 23. Yet nothing concerning any such matter In the Law of nature it was said Encrease and multiply Ge. 1.28 In the garden of Eden euen in the time of mans innocency God the authour of marriage said that cannot ly It is not good for man to be alone Ge. 2 18. Christ himself thogh he liued most purely and perfectly yet made no vow of continency The like might be said of the Apostles To conclude it is the property of heretikes and the very doctrine of diuells to forbid marriage 1 Tim 4.1 3. and for religions sake to dissolue it Thus did Marcion and the Manichees and therefore are condemned Vse 4 Fourthly we learne from hence a notable comfort hauing assurance that our calling is of God Let euery one looke to the Lawfulnesse of his calling and to the warrant of his worke and be able to approue it to his owne conscience The word of God is able to giue vs peace and comfort We are sure if we doe our duties to meete with many enemies and oppositions How often did the people murmure against Moses was not Eliah esteemed the troubler of Israel was not Ieremy borne as a man of strife and a man of contention to the whole earth was it any better with Christ himselfe and his Apostles The LORD of life was hated and persecuted and crucified being deliuered into the hands of sinners The Apostles were made a spectacle vnto the 2 Cor. 4.9 world and to Angels and to men being sent forth as men appointed to death It fareth not much better with the Ministers of the Gospel who succeede them in the gouernement of the Church they are slandered and reuiled they are mocked and misused and accounted as the off-scouring of all things We shall neuer goe through with the worke of the Lord that is in our hands except we rest in God who hath called vs to the Ministery Thus did Dauid comfort himselfe in the Lord when they would haue stoned him 1 Sam. 30.4 The like we see in the Apostles when they were threatned and commanded to speake no more in the Name of Christ they answered that they could not but speake the things which they had seene and heard Actes 4.19.20 and professed that they ought to obey God rather then man Actes 5.29 The consideration of their calling warranted vnto them from God put comfort into them and gaue them all boldnesse to set themselues against their enemies and made them pray earnestly to Christ Iesus the Lord of the haruest and the great Shepheard of the sheep to stand by them and to bee present with them in the busines he had committed vnto their charge Wherefore whensoeuer we see the trueth of God oppugned and our Ministery any way resisted let vs comfort our selues from hence that we are not vsurpers or intruders into this office but hauing our calling sealed vp vnto vs let vs boldly proceede and goe forward to make known the trueth of God to the consciences of all men That which the Lord saith of the first borne in this place that they are his may bee saide of all the Ministers of the Gospel that succeede them and therefore he will succour and sustaine them If then we finde this in our owne soules that we entred into this calling not as theeues that come in at the window to steale and to kill and to destroy Ioh. 10.10 not as souldiers that seeke their prey and booty to enrich themselues not as idle drones that seeke to liue at ease and in pleasure but to worke in the Lords vineyard and to labour in his haruest we
Law they are called Priests Exod. 19.24 Thou shalt come vp thou and Aaron with thee but let not the Priests and the people breake through to come vp vnto the Lord lest he breake forth vpon them At this time Aaron and his sonnes were not consecrated to the office of the Priesthood neither was the tribe of Leui chosen to come neere to the Lord and therefore these Priests could be no other but the first borne that were sanctified vnto the Lord which is the point that now we deale withall Reason 1 This will farther appeare vnto vs if we consider what their dignitie was and wherein it consisted who excelled from the beginning in three things First he was Lord ouer his brethren according to that of Isaac when hee blessed Iacob the yonger in stead of the elder and thereby preferred him to the dignitie of the first borne Gen. 27.29 Be Lord ouer thy brethren and let thy mothers children bow downe vnto thee The like wee see in the booke of the Chronicles Chap. 21.3 touching the sonnes of Iehoshaphat Their father gaue them great gifts of siluer and of gold and of precious things with fenced cities in Iudah but the kingdome gaue hee to Iehoram because he was the first borne Secondly he had a double portion Deut. 21.17 that is two parts of all that the father had whereas the rest were contented with a single portion And this was so firmely established and decreed that no man vpon priuate affection ought to be disinherited and the reason is rendred for he is the beginning of his strength and therefore the right of the first borne is his Thirdly he was holy vnto God and was the Priest of the family vnder his father whom for the most part he vsed as an assistant vnto him in the managing of all the affaires thereof All this appeareth plainely in the dissolutenesse that fell out among the sonnes of Iacob which was sufficient to haue wrought the dissolution and desolation of that family when Reuben sinned against his father and defiled his bed by horrible incest he was disinherited and his excellency was diuided among his brethren Iudah gate the scepter Leui had the Priesthood and Ioseph obtained the double portion 2 Chronicles Chapter 5. verses 1 2. Againe as nothing is more naturall then Reason 2 that the father instruct and direct his children and set them forward in the wayes of godlinesse and well doing so nothing is more seemely among brethren then that the elder should help the yonger the stronger assist the weaker and the richer helpe the poorer Now none could be fitter to assist the father in the Kingly and Priestly office while he liued and to second him in them both when hee dyed then the first borne who is said to be the beginning of his strength the excellency of dignity and of power Genesis Chapter 49. verse 3. Seeing then it is iust and right and profitable it ought to be confessed and acknowledged of vs. Lastly heereunto in processe of time was Reason 3 added another reason and a new necessitie of lifting vp their heads when GOD destroyed all the first borne in the land of Egypt so that there was no house wherein there was not one dead Now Exod. 12.29 inasmuch as the first borne of Israel escaped out of this common calamitie as it were a brand taken out of the fire God saith vnto Moses Sanctifie vnto me all the first borne whatsoeuer openeth the wombe among the children of Israel c. it is mine Exodus Chapter 13. verse 1. From hence we may conclude that all the first borne were consecrated vnto GOD and were to bee employed in his seruice This is indeed a type and figure and hath Vse 1 not place among vs howbeit it is written for our admonition vpon whom the endes of the world are come and offereth many good and profitable instructions for our edification This teacheth who are chiefly bound to serue the Lord. The greater our giftes are the fitter we are for God and none is to disdaine to employ themselues and all that is in them to his seruice To this purpose commeth the saying of the wise man Prouerbes Chapter 3. verse 9. Honour the LORD with thy substance and with the first fruites of all thine increase Such as haue receiued the greatest measure of grace are bound to yeeld vnto him the greatest honour and to bring forth the greatest obedience as the fielde that hath most cost bestowed vpon it giueth the greatest encrease Such as haue receiued fiue talents should gaine with them other fiue If he haue made vs as the first borne preferred vs before many other and doubled his Spirit vpon vs as it were a double portion let not vs content our selues in any wise to giue him a simple and single gift or recompence of all his labours bestowed vpon vs. The first reproofe This reprooueth those that scorne the Ministery as base and reiect the calling it selfe as needelesse and superfluous in their eyes that account it too contemptible to employ the best and chiefest of their children in it In former times the first borne were teachers of the families and Ministers of the Church vntill God set apart the tribe of Leui to serue at the altar in the temple The best things that we haue are not too good for God euen to giue them vnto him all the dayes of their life For whom are the best fittest but for him that is best He challenged the eldest to serue him the rest he permitted to the father to be employed as he saw good First God will be serued as it is great reason he should be and afterward he giueth vs leaue to serue our selues Iesse serued the king with his eldest sonne in the warres 1 Sam. 17.13 and kept his yongest at home and bestowed him about his owne businesse If any thinke his first borne to be too good to minister before the Lord he honoureth them aboue the Lord. Doth any thinke himselfe too good or too great a man to be sent as an embassadour from the Prince to forraine estates or rather doe not men sue for such high places and think themselues happy when they attaine vnto them How commeth it then to passe that men of countenance are ashamed to see their children to be the embassadours of the king of kings and to be employed in the greatest seruice to make peace betweene God and man and to saue soules from death and destruction If a man be blessed with many children if any bee more toward in wisdome in learning in iudgment in stayednesse and in giftes he were fittest for the Lord. But the Ministery of the word in our dayes through the abundance of sinne and of iniquity getting the vpper hand is grown into disgrace and contempt because men cannot abide to be reproued whereas to them that are sanctified and shal be saued it is the power of God 1 Cor. 1.24 and the wisedome
them and liue with them and yet neuer be infected whereas few dare aduenture their bodies in such cases But put the case it were lawfull yet all things that are lawfull are not expedient all things that are lawfull edifie not 1 Cor. 6 12 1 10 23. We must take heed we do not giue offence to others neither destroy him for whom Christ dyed So then the best way for vs to auoide euill is to take knowledge of our owne weaknesse and to striue against our owne infirmities and to flye as farre as we can from danger Fourthly let vs not flatter our selues with an idle conceit and foolish opinion that wee by keeping them company shall bee able to draw them and perswade them to goodnesse For we see this by the ordinary course of humane affaires that when the good and euill meete together and are ioyned in friendship the godly are rather corrupted by the vngodly then the vngodly corrected by the godly This may appeare vnto vs in Salomon a man greatly beloued of God and greatly blessed with wisedome â—he 13 25 neuerthelesse euen him did outlandish women cause to sinne This was signified also in the Law holy flesh carried in the skirt of a garment did not make it holy but the polluted person â—g 2 13 14. touching any thing did pollute it and make it vncleane with his filthinesse It is an harder thing to cleanse and purifie then to defile and make vncleane and therefore they will sooner tempt vs then we shall teach them â—â—iect What then Is vice of more force then vertue and shall euill preuaile more then good I answer â—â—swer we consider not good and euill as they are in themselues but as they are in vs not as they are being separated from vs but ioyned to vs. The euill men are wholly euill whereas we are but in part good and therefore they are strong we are weake they are wholly flesh we are not altogether spirit but onely in part regenerate so that they hale vs and hold vs with all their power with all their might and with all their strength that we must vse violence to get from them or else we are vndone They are as men that set all their strength to the worke and labour night and day with both their hands we haue our strength diuided and worke as it were with one hand and set too but one shoulder They runne in the wayes of euill wee doe as it were halt with one foote like Iacob when he wrestled with GOD â—n 32 25. whereby he had the hollow of his thigh put out of ioynt They fare as men that descend downe a Mountaine with great violence and haue no stay of themselues vntill they come to the bottome wee creepe vp toward the top with all foure like Ionathan â—am 14 6. that went ouer to the garrison of the vncircumcised we are faine to climbe vp rockes and clifts and craggy places vpon our hands and vpon our feete with much labour and great sweating and oftentimes faint by the way That which they do they do with ease pleasure but we finde many enemies to buckle withall and are constrained not only to fight with beasts at Ephesus but to wrastle hand to hand 〈◊〉 6 12. against principalities against powers against the rulers of the darknesse of this world and against spirituall wickednesse in high places so that it is more then neede to take to vs the whole armour of God that we may be able both to stand and to withstand in the euill day Fiftly thou must esteeme of euill company as of him that hath a running sore of an infectious disease and hate all vice in thy dearest companions more then the plague They that haue sound eyes are fearefull of themselues carefull to refraine from looking vpon their eyes that are sore and bleared Ouid. lest they should be hurt Can a man haue his conuersation among theeues and not at one time or other be robbed of his treasure Such as haue nothing are sure to lose nothing but they that haue treasure about them by conuersing with deceitfull couzeners and cheating companions are in danger to be depriued of it So if we liue among these spirituall theeues that are more common and subtle and therefore more dangerous then the other we cannot but he spoiled and stripped naked of the precious pearles of Gods graces which enrich our soules and are more of value then all the gold and siluer that is digged out of the earth The sixt and last branch is to teach vs to be in loue with good company whereby we may be bettered and edified Euill persons that infect as a filthy dunghill that casteth vp an vnsauory sent are compared to pitch that defileth to leauen that sowreth to the canker that consumeth and to the scabbed sheepe that infecteth an whole flocke But good and godly company is as the sweet ointments or perfumes of the Apothecaries a man cannot come among them but all his garments smell of myrrhe aloes and cassia They are annointed with the oyle of gladnesse in their measure and delight greatly the nostrils of such as liue with them If we conuerse among them we shall somewhat sauour of them So then by the workes that we practise it may bee knowne what company we frequent The wise man saith Prou. 13 20. He that walketh with wise men shall be wise but a companion of fooles shall be destroyed Great is the force of company whether it be to good or to euill With the good we shall learne goodnesse reape the fruite of it to our soules Among the vngodly we shall learne nothing but wickednesse and in the end receiue nothing but a crop of care and shame and dishonour and rebuke and that which is more then all the rest death and destruction for euer 14. And the Lord spake vnto Moses in the wildernesse of Sinai saying 15. Number the children of Leui after the house of their fathers by their families euery male from a moneth old and vpward shalt thou number them 16. And Moses numbred them according to the word of the Lord as he was commanded We haue spoken hitherto of both the parts of the preface that go before the enumeration of the Leuites consisting partly in the description of Aarons sonnes and partly in the presentation of that Tribe before Aaron and his sonnes to serue in the Tabernacle Now we come to speake of the numbring of them which is done apart in a peculiar manner from the rest of the people For God would not haue the Leuites numbred with the rest of the Tribes to the ende he might free them from the warres and except them as a chosen portion to himselfe from ciuill affaires and that they might more diligently more seriously more carefully without all disturbance and distraction apply and imploy themselues in that holy function whereunto they were appointed So then after that the
Lord brought you out with a mighty hand and redeemed you out of the house of bondmen from the hand of Pharaoh king of Egypt The like doth the blessed Virgin confesse Luke 1.48 Luke 1.48.49 and 2.8 â—oh 7.46 He hath regarded the low estate of his handmaiden for beholde from henceforth all generations shal call me blessed for he that is mighty hath done to me great things and holy is his Name She was a poore despised handmaid in Israel yet chosen to be the mother of Christ The Apostles were many of them taken from base trades other from ignominious offices some were fishermen called as they were mending their nets Matthew was one of the Publicanes which were contemned of the people of Israel yet God made them master builders of his Church and appointed them to lay the foundation and so had the highest and chiefest place of honour and preferment to be made planters of Churches throughout the whole world God therfore vseth when it pleaseth him persons of inferiour place and condition to effect great and mighty things And why should it not be so forasmuch as Reason 1 all things are ruled and ordered by his prouidence he disposeth of them in his wisedome as seemeth good vnto himselfe for the pillars of the earth are the Lords and he hath set the world vpon them 1 Sam. 2.8 All the frame of heauen is whirled about the poles this is the order that God hath set and who is able to alter it whatsouer things come to passe in heauen aboue or in the earth beneath are all the workes of his hands he setteth vp and pulleth downe at his owne appointment and who shall be able to controll them Secondly in the choice of simple and vntoward Reason 2 meanes such as haue litle or no force in them his glory is most of all seene Now hee will maintaine his owne glory and will haue it acknowledged and magnified of his creatures and requireth that hee which glorieth should glory in him as 1 Cor. 1.29 hee will haue no flesh glory in his presence Iere. 9.23 neither the rich man in his riches nor the strong man in his strength nor the wise man in his wisedome but let him that glorieth glory in the Lord. So then he chuseth foolish things before the wise weake things to confound the mighty and base things of the world to bring to nought things that are because he hath respect to the manifestation and setting forth of his owne glory Thirdly we are not to maruell that God Reason 3 maketh such a choyce of his instruments which carnall men might account an euill and vngrounded choice because he respecteth the heart and not the outward appearance 2 Chr. 28.4 5. When Dauid the least and so the most vnlikely both in his fathers family and in the eyes of the iudgement of men was annointed to be king chosen as he followed the Ewes great with yong to feed his people in Iacob and his inheritance in Israel the Lord said vnto Samuel Looke not on the countenance of the eldest nor on the height of his stature 1 Sam. 16.7 because I haue refused him for the Lord seeth not as man seeth for man looketh on the outward appearanâ—â— but the Lord looketh on the heart Thus then we may conclude that God raiseth vp weake instruments to honour him and employeth them to serue him in the workes to which it pleaseth him to fit them Let vs therefore make some vses of this Vse 1 Doctrine which serue vnto vs for great profit First of all it ministreth great comfort to such as are poore and of low degree for albeit men contemne them and disgrace them albeit they are ready to tread them vnder their feet and thrust them to the wall albeit they be hissed at in the streetes and oppressed by the mighty yet God vouchsafeth to respect them and in great mercy to looke vpon them This we see in our spirituall estate and condition What are we but a masse of sinne the children of wrath and condemnation yet God vouchsafeth to elect vs and call vs by his grace to the knowlege of his truth from our naturall life led in the time of our ignorance It was the mercy of God to call Dauid from the sheepefolds and from following the Ewes great with yong Psal 78. But it was a greater mercy to call vs from the greatest bondage and slauery that euer was bound faster then with chaines of yron which giueth vs no time to rest or breathe or feed or sleepe but setteth vpon vs continually day and night This thraldome is worse then that of Egypt it is endlesse intollerable deadly and without intermission What an honour and dignitie then doth God doe vnto vs who were strangers from the life of God through the ignorance that is in vs to deliuer vs from this captiuity and to bring vs into the glorious liberty of the sonnes of God Our perdition is of our selues Hos 13.9 but our saluation is of the Lord Reuel 7.10 He will not giue his glory to any other â— 42.8 and therefore let not vs ascribe it vnto our selues or to any creature but magnifie the goodnesse of the Creator who is blessed for euermore We are raised vp from the greatest misery to the greatest glory as the lowest ebbe hath the highest tide and therefore let vs shew all thankefulnesse and obedience vnto him â—â—t 9.4 Before the children of Israel entred into the land of promise he gaue them warning and a watchword that they should not say in their hearts nor speake it with their mouthes that it was for their owne righteousnesse they were brought into Canaan and shall we thinke that we are deliuered from the slauery of sinne and Satan and made the freemen of Iesus Christ by our owne deserts and so giue the glory of our saluation to our selues Let this be farre from vs euen as farre as hee hath remooued our transgressions from vs. So then â—l 103.12 heere is matter of great comfort that our sins are forgiuen vs and though the remnants of them remaine in vs yet they haue receiued their deathes wound and shall in the end vtterly die in vs. And in the meane season while we beare about with vs the body of this sinne â—m 8.9 the Lord calleth vs spirituall and esteemeth vs according to his grace not according to our corruption If there be one sparke of grace and one drop of faith as a graine of mustard seede God acknowledgeth vs to be his â—mb 23.21 he seeth none iniquity in Iacob he beholdeth no transgression in Israel He that is euill can see nothing in Gods seruants but euill if sinne be in them Satan will charge them that sinne reigneth in them It is otherwise with God he iudgeth not of vs by the reliques of sinne but by the beginning of grace If we haue the first fruites of the new man in vs the remnants of
transgresse this rule and Reason 2 break those bounds that God hath limited vnto them cannot prosper For as Christ our Sauiour maketh this a generall rule as the ordinance of the eternall God which none must dare to violate Those things which God hath ioyned together let none put asunder Matth. 19.6 So is this also a certaine rule to be obserued to the end of the world That whatsoeuer things God hath separated no man must presume to ioyne and iumble together For as the Lord knew this order of distinguishing offices to be very expedient and good for the Church so he hath not ceassed to punish the breakers and to reuenge the contemners of it most seuerely of what calling and condition soeuer they were This we see verified in Corah Dathan Abiram they presumed aboue their vocation would needs take vpon theÌ„ the Priesthood â—ob 16.10 to burne incense before the Lord contrary to the ordinance of God therfore went down into the pit and dyed not the common death of other men for the earth opened her mouth and swallowed them vp with al that they had and fire came downe from heauen and consumed the residue When Vzza supported the Arke being ready to fall for the oxen stumbled the anger of the Lord was kindled against him â—ro 13.10 he smote him because he put his hand to the Arke so that there he dyed before God The like we might say touching Azaria the king of Iuda who was stricken with an incurable and vnrecouerable leprosie because in the pride of his heart he forgate the office of a Prince and vsurped the office of the Priest and went into the Temple â—ro 16.18 to burne incense vpon the Altar All which direfull and dreadfull examples ought to teach vs how acceptable this comely order of seuerall callings is to God both to breed in our hearts a care and endeauour to keepe it and a feare and terrour to breake it Reason 3 Thirdly Christ is as a wise master of the house that fitteth to euery man his standing he is the Lord of the Church he appointeth callings and hath in himselfe fulnesse of grace from which euery one receiueth his measure Ioh. 1.16 Col. 1.19 Hence it is that he is compared to a great Prince who going into a strange countrey called his seruants and deliuered them his goods â—t 25.14 15 to one he gaue fiue talents to another two and to another one to euery man after his owne abilitie and straightway went from home As we haue wisdome skil knowledge and experience giuen vnto vs to deale so God dealeth with euery man A Captaine in warre is carefull to set euery one in his proper place that he may know his Captaine his colours his standard his march out of his standing he dareth not to remoue that he may please him that hath chosen him to be a souldier â—h 5 14. Christ is the Generall of his Church the faithfull are his souldiers all their life is a continuall warfare which costeth them great paines and much sweating sometimes they must resist vnto blood â—b 12.4 striuing against sinne As then souldiers in warre haue and hold euery one his standing place in the sight of their captaine so euery Christian should keepe his seuerall calling in the presence of the Lord of life who hath in great mercy and wonderfull wisedome appointed them thereunto Vse 1 Now the vses remaine to be opened expressed for our edification And first of all it teacheth that distinct callings in the Church and commonwealth are the ordinance of God and his appointment not the inuentions and deuises of men The Apostle saith He gaue some to be Apostles and some Prophets Eph. 4.11 and some Euangelists and some Pastors and Teachers and elsewhere he addeth Are all Apostles 1 Cor. 12. â— are all Prophets are all Teachers are all workers of miracles haue all the gift of healing doe all speake with tongues doe all interpret The like he speaketh of the priuate families and of the duties that belong to euery one therin both to husbands and wiues to masters and seruants to parents and children As then God hath distributed to euery man as the Lord hath called euery one so let him walke 1 Cor. 7.17 This is ordained to be obserued in all Churches We shall neuer learne to performe our duties to God and to each other except we be perswaded and resolued in this point The husband will be ready to forgoe his authoritie and the wife will presume to step vp into the place of her husband The child will behaue himselfe proudly against the ancient and the base against the honourable Esay 3.5 We shall see folly set in great dignity and the rich sit in low place it will not be strange to behold seruants aloft vpon horses Eccle. 10.6.7 and Princes walking as seruants vpon the earth Hath God placed vs in the calling of a seruant and set masters ouer vs We ought to learne know whence this is and to consider from whom it came It is the Lords doing who can abide no disorder and confusion but will haue some inferiours and some superiours according to his owne law Honour thy father and thy mother Exod. 20.12 This doctrine serueth to establish that commandement and to make it a perpetuall ordinance to remaine for euer God hath not made all men excellent alike he hath not qualified them alike but hath giuen more to one then to another and would haue one to receiue profite from another And herein doth his infinite wisedome wonderfully appeare and diuersly shew it selfe God is in himselfe most excellent worthy of all honour and reuerence and hauing all things vnder his feete he would haue a patterne of that excellency and subiection imprinted in his creatures In the Angels he hath set a difference and made degrees and orders among them one an Archangel other principalities other thrones Col 1.16 other dominions some are called Seraphims other Cherubims and therefore there is a distinction betweene them as he hath made euery starre to differ from another in glory 1. Cor. 15.41 He created man to rule ouer the foules of the ayre ouer the beasts of the earth and ouer the fishes in the sea The Apostle teacheth that in a great house are diuersity of vessels some to honour 2 Tim. 2 20. and some to dishonour There is no man great but he hath his greatnesse from him that is the greatest There is no man made low but he must acknowledg that the Lord hath set him there The seruant must know that God hath put him in that seruice and not seeke to breake the bonds wherwith he is tyed but thereby receiue encouragement in the performance of such duties as lie vpon him Vse 2 Secondly this serueth to reproue sundry errours and abuses of such as transgresse against the truth of this doctrine And first heereby falleth to
and Paul chargeth the Philippians to let their patient and equall mindes bee knowne to all men But of this vertue of contentation we haue spoken at large before â—he fift reâ—oofe Fiftly it reprooueth such as contemning their owne callings as vile and base become male-content and thinke better of themselues and their owne gifts then there is iust cause and better then they would indeed if they rightly and truely knew themselues Such are all ambitious and aspiring spirits that loue to be aloft and scorne to be below that seeke for themselues an higher place and a better estate then God hath alotted vnto them as if the bramble should seeke to be promoted ouer the rest of the trees If our first parents through the tentation and instigation of Satan grew discontent with that estate wherein they were created sought to be as Gods knowing good euill Gen. 3 verse 5 no marueile if their posterity draw this corruption from them as the childe that sucketh the brest of his mother Absolom through his high mind 2 Sam. 15 4. was moued to fawne vpon the people and to seeke his fathers kingdome and life also iudging basely of his present estate and climbing vp to an higher What caused the Scribes and Pharisies to contemne and disdaine Christ and his Disciples Mat 23 6 7. but this they loued the chiefe places at feasts and desired the highest seates in the assemblies and looked to be greeted and saluted by men Rabbi Rabbi What was the cause that Diotrephes would not receiue Iohn and the other faithfull Ministers of the word 3 Iohn 9. but did prattle with malicious words against them neither would he himselfe receiue them nor suffer others to entertaine the brethren He loued to haue the preheminence in the Church Loe here the horrible plague and as it were the ranke poison of pride vain-glory and ambition These are the causes of all confusion and disorder These weeds must be pulled out of our hearts by the contrary graces if we would haue any wholesome hearbs grow therein We haue many sharpe tooles lent vs put into our hands if we list to set them on worke to grub them vp by the rootes First we must consider the state of our bodies what it is We are but dust and ashes Meanes to pull downe pride and ambition and to dust we must returne Gen. 3. What a vaine and foolish thing is it to thinke so highly of our selues that were raised out of the earth do carry about vs the matter of our mortality If we had come downe from heauen and had our beginning aboue the Clouds we should haue had wherein to glory but being all of vs fraile and mortall creatures that are here to day and lye in the dust to morrow like the grasse of the fielde Math. 6 30. which flourisheth for a time and by and by withereth away what vanity hath possessed our hearts that earth ashes should waxe proud Our life standeth wholly in vncertainty it is appointed to all men once to die and after death commeth iudgement Heb. 9 27. Neither do we know at what houre the Lord will come Math. 24 42. Why then should we soare so high seeing we must lie so low Why should we say in our hearts I will ascend into heauen seeing our pompe shall be brought downe to the graue and the wormes must couer vs Secondly we are altogether set vpon sin and bring foorth the bitter fruites of our corruption in regard whereof we are more wretched then other creatures They sinne not against God they prouoke him not to anger but keepe their originall condition wherein they were created but we miserable sinners are turned out of the right way and become abhominable so that there is none that doth good no not one Rom. chapt 3 verse 12. If then we will glory of our selues or any thing in our selues we must glory in our shame hauing nothing of our owne but sinne and iniquity Thirdly we are not able of our selues so much as to thinke one good thought neither are we sufficiently furnished to doe the least and smallest duty that God requireth of vs we haue the spawne and seed of all sinne in our nature We are ready to fall into the most horrible sinnes except God sustaine vs and hold vp our heads and strengthen our weake knees We cannot set forward one foot toward the kingdome of heauen It is as vnpossible for vs to doe any good as for a dead carcase to flie We are as poore miserable wretches that are dumbe and cannot speak blind and cannot see deafe and cannot heare The Prophet acknowledgeth that he is a man of vncleane lippes Esay 6.5 and another confesseth he could not speake Ier. 1.6 our eares also are stopped so that we cannot heare the voyce of God that we might liue Ioh. 8.47 Matth. 13.13 our eyes are closed vp so that seeing wee see not but grope as blind men in the darkenesse The light shined in darkenes and the darknesse comprehended it no Ioh. 1.5 Men naturally take themselues to be sharpe eyed and quicke sighted Ioh. 9.41 but because they say We see therefore their sinne remaineth because the carnall mind is enmity against God for it is not subiect to the Law of God neither indeed can be Rom. 8.7 Fourthly whatsoeuer gifts are bestowed vpon vs we must thinke meanely and humbly of our selues and of them The Apostle willeth vs to decke our selues with lowlinesse of mind Phil. 2.3 and that each esteeme other better then themselues We know that our best gifts are stained with many blemishes we feele our owne corruptions more then the corruptions of other men so that Gods grace and our nature are ioyned together in one subiect We are not therfore to despise other men or dwell in the contemplation of their imperfections but be alwayes working vpon our selues and considering our owne vnworthinesse that so we may more and more mortifie the deeds of the flesh and grow in the graces of Gods Spirit Fiftly let vs set before vs the example of our Lord and Master Iesus Christ we must be ready to learne of him the lesson that he offereth to teach vs by word example Hence it is that he calleth all to him that are weake and weary and saith Take my yoke vpon you and learne of me for I am meeke and lowly in heart and ye shall finde rest vnto your soules Matth. 11.29 He disdained not to wash the feet of his disciples to teach them humility not only by doctrine but by practise He is a perfect patterne as of all other vertues so also of this and therefore the Apostle setteth him before vs for our imitation Phil. 2.5 6. Let this minde be in you which was also in Christ Iesus who being in the forme of God thought it no robbery to be equall with God c. He made himselfe of no reputation and tooke vpon
make thee ruler ouer many things enter thou into the ioy of thy Lord. Euery calling fitted vnto vs is as a field giuen vs to till We may praise and commend the greater farmes Virg. Georg. lib. 2. Laudalo ingentia rura Exiguum coâ—to but it is better to husband the lesser forasmuch as our eye may more easily ouersee it and our losse shall be the lesse if we neglect it We shall finde enough to doe in the manuring of a little ground if we will keepe all things in a right order So it is much more in those places wherein God hath set vs the highest calling deserueth greatest commendation howbeit it draweth with it the greatest duties it requireth the greatest gifts and bringeth the greatest account Wherefore the lesser our calling is the better it may be employed and the more easily it may be dispatched If wee looke into the duties of the lowest callings we shall see they require great labour diligence care and faithfulnesse The greater our emploiment of those gifts hath bin which we haue receiued the more shall our comfort be when we must goe the way of all flesh We see this in the Apostle Paul 2 Tim. 4.7.8 who being in a maner at the point of death found great ioy of heart in the remembrance of this that he had endeauoured with a good conscience toward God and man to walk in his calling I am now ready to be offered and the time of my departure is at hand I haue fought a good fight I haue finished my course I haue kept the faith henceforth there is laid vp for me a crowne of righteousnesse which the Lord the righteous Iudge shall giue me at that that day c. Thus it shall be with vs if we walke in his steppes if we bee faithfull in our places we shall find the same comfort in our death and departure out of this world and say with ioy of heart Lord now lettest thou thy seruant depart in peace Luke 2. The contrary practise will be most fearefull and terrible vnto vs. He that is a wicked man and an vnprofitable seruant and slouthfull that hideth his talent in the earth or smiteth his fellow seruants and beginneth to eate and drinke and to be drunken perswading himselfe that his master delayeth his comming shall haue his talent taken from him and be cast into vtter darkenesse where shall bee weeping and gnashing of teeth If then we would haue this comfort to belong vnto vs and this threatning to be put farre from vs we must be carefull to performe the duties both of our generall and speciall callings If we performe the generall common duties of Christianity and yet faile in the particular parts of our callings we shall want this ioy of heart which we desire to feele in our selues Euery one hath a double calling Euery one of vs hath a double calling and we must shew our selues to be the seruants of God not onely in doing generall duties as in coming to Church in hearing the word in receiuing the Sacraments in following peace and walking in righteousnesse but also by employing our selues in our particular vocations as in being a Magistrate or Minister or housholder or subiect or seruant or child or Artificer or husband or husbandman and such like that so we may please God by bearing our selues in them with good conscience and therby receiue occasion to reioyce before him There can be no comfort vnto them that they belong to God in Iesus Christ that do follow the generall and faile in their particular calling The Minister that liueth in all common duties vnblameable in life deuout in prayer feruent in loue carefull in the fruits of righteousnesse cannot comfort himselfe if hee bee a dumbe dogge and an idle shepheard not able to guide the people of God and to feed them with the wholesome word of life Forasmuch as he is an euill Minister and a fearefull woe pertaineth vnto him 1 Cor. 9.17 The gouernour of a family that regardeth not the education of his children in the feare and information of the Lord and to prouide necessary things for them so farre as God shall inable him with a good conscience is a wicked parent howsoeuer hee seeme otherwise neuer so deuout and religious What we are in truth is better discerned by our carriage at home then abroad in our priuate families then in the company of others Many are religious because the company is so and because they are present with those that doe affect it But we must not be esteemed iudged off by one brunt or pang which may deceiue our heart shall better be made knowne by our ordinary demeaning of our selues among those with whom we haue our callings It was a notable testimony of true piety a religious heart in Dauid when he professed that he would walke within his house with a perfect heart Psal 101.2 Euery hypocrite will talke of religion when others doe so but we must make it our talke and communication within our houses reforming them according to the ordinance of God and instructing them that liue vnder our roofe in the word of God Lastly it is our dutie as we haue receiued Vse 4 a proper and peculiar calling so to walke in the particular duties of our seuerall callings whereunto we are called that so we may serue him that hath set vs in them and receiue occasion to reioyce before him As he hath called vs so let vs walke whether we be Ministers or people husbands or wiues in Church or Common-wealth This is the generall rule often remembred by the Apostle 1 Cor. 7.20 24. Let euery man abide in the same vocation wherein he was called and a little after Let euery man wherein he was called therein abide with God Let vs not stretch our selues beyond the bounds of our calling If the hand through enuy of the greater gifts of the eyes would needes take vpon it to see and by seeing to direct the body or if the eye not contenting it selfe to see for the whole would seeke to speake and vtter a voyce as the tongue if the head would attempt to walke and take vp the office of the feete or if the left hand hauing the same gift with the right would maligne it because it is more apt strong ready quick and able to execute the function belonging vnto it who would not complaine of this confusion as most vnnaturall and monstrous threatning the ruine of the whole body This duty hath many branches First it teacheth that euery one ought to haue a proper and personall calling wherein he is to walke diligently carefully and painefully whether he be high or low rich or poore bond or free all without exception must haue a particular vocation of his owne Christ is called in the Gospel the Carpenter Mar. 6.3 Moses kept his fathers sheepe Exo. 3.1 Psal 78.72 Ephe. 4. â—â— Dauid followed the Ewes great with young Euery one must labour working
shall be put to death 39. All that were numbred of the Leuites which Moses Aaron numbred at the commandement of the Lord throughout all their families all the males from a moneth old and vpward were twenty and two thousand Wee haue already handled the numbring of two of the families that haue their foundation in the sonnes of Leui to wit the Gershonites and the Kohathites Now followeth the third and last that is the Merarites touching whom we are to consider sundry particular points as we haue done in the two former diuisions For first the families descended of Merari are named which are two the Mahlites and the Mushites verse 33. Secondly the number of persons the summe of them according to the number of all the males from a moneth old and aboue was sixe thousand two hundred verse 34. Thirdly the Ouerseer or Superintendent of them all was Zuriel the sonne of Abihail Fourthly the place of their abode in the host was on the North-side of the Tabernacle verse 35. Lastly the office and function committed vnto them was the woodworke and the rest of the instruments These things were committed to their charge and custody Hitherto wee haue handled the numbring of this Tribe simply considered in it selfe according to the particular families of it now let vs obserue how it is concluded In this conclusion set downe in the two last verses of this diuision we are to marke two points first the persons that went before the Arke of the Couenant on the East-side secondly the totall sum of the whole Tribe is reckoned vp The persons that were to pitch on the fore-front of the Tabernacle toward the East are these both Moses himselfe as the chiefe Captaine Commander ouer the whole and also Aaron with his sons the Priests ministring vnto God and his Church whereunto is annexed a certaine prouiso that none should dare to thrust himselfe into their office verse 38. Secondly the totall sum of all the former particulars is brought together and the accounts cast vp which are said to amount to two and twenty thousand v. 39. Out of which generall number must be deducted the Priests and the first borne of the Leuites themselues for otherwise the whole Tribe of Leui consisting of the Priests and such as are called by the common name of Leuites amounted to the number of twenty and two thousand and three hundred soules Verse 33. Of Merari was the family c. In this diuision we see more plainely and particularly that which was in part noted before namely the seuerall mansions and situations that these Leuites had about the Tabernacle which being the place of Gods publike seruice they compassed it round about that they might not be farre from any of the people of God but alwaies resident among them The Gershonites pitched behinde the Tabernacle westward verse 23. The Kohathites pitched on the south-side of the Tabernacle verse 29. The Merarites pitched on the north side of the Tabernacle verse 35. Now lest any part should be left vnfurnished and vnprouided Moses and Aaron and his sonnes are commanded to take vp the fore-front of the Tabernacle and to pitch on the East-side GOD might haue put and placed all the Leuites in one corner of the host if it had pleased him but in great mercy both toward the Leuites and people they are seated in the middest of the army and charged to compasse the Tabernacle round about to the end they might serue the better for giuing direction and instruction indifferently to all the rest of the Tribes that were to vse their Ministery Thus we see that neither the Teachers were constrained to go farre to their hearers nor the hearers to take any tedious iourney to their Teachers This teacheth vs that God will haue euery part of his people taught Such is the goodnesse Doctrine 1 of almighty God God wil haue all places and people taught euen the smallest that he will haue none of his seruants vntaught how small soeuer the places be how meane soeuer the persons be None are too high in regard of their great places none are too low in regard of their obscure callings none are too good to be taught whatsoeuer their degrees be We see this most euidently in the Tribe of Leui it selfe To what end and purpose were they diuided in Iacob and scattered in Israel Gen. 49 Gen. 49 7 but that all the Lords people might be instructed from the highest to the lowest and haue their portion in due season alotted vnto them of God This is giuē as a commendation of the Leuites and of Iehoshaphat that sent them 2 Chron 17 9. They taught in Iudah and had the booke of the Law of the Lord with them and went about throughout all the Cities of Iudah and taught the people This we see in the Apostle Paul writing to the Ephesians and setting downe the notable fruites and ends of the Ministery of the word Eph. 4 13. He gaue some to be Apostles some Prophets some Euangelists some Pastours and Teachers Till we all meete together in the vnity of faith vnto a perfect man and the measure of the age of the fulnesse of Christ Touching the practise of this duty we haue a notable example in Christ our Sauiour in many places of the Euangelists Luke 8 1. It came to passe afterward that he went throughout euery City and Village preaching and shewing the glad tydings of the kingdome of God and chap. 13 22. He went through the Cities Villages teaching and iournying toward Ierusalem The like we reade of the twelue Apostles who walked in the steps of their master going through the Townes preaching the Gospel and healing euery where Luke 9 6. So also it was with the seuenty Disciples the Lord sent thē two and two before his face into euery city and place whither he himselfe would come Luk. 10 1. Seeing then the Priests and Leuites Christ his Disciples went about through all the Citties of Iudah published the Gospel in euery city and village preached euery where and went into all places we conclude that it is the ordinance of God that all places great and small all persons high and low all congregations bigge and little should haue the word of God established and setled among them Reason 1 This will be made plaine and cleere vnto vs by diuers reasons First consider with me the titles that are giuen vnto God in the Scriptures He is worthily called the King of his Church and the Lord Master of his house-Is not he the Shepheard of Israel that leadeth Ioseph like sheepe Psal 80 1. Will a Shepheard that hath any care of his Sheepe or any loue vnto them looke vnto some of them and not to all Or will he not rather if any be gone astray Lu. 15 4 5 6. leaue ninety and nine in the wildernesse and seeke that lost one vntill he finde it So is it the will of our Father that is
may be a candle and where there is a lampe there may be oyle in it and where there is a Church set vp it may beare in it a burning and shining light forasmuch as the doctrine that we deale withall doth teach vs that it is the ordinance of God that all places and persons wheresoeuer and whatsoeuer should be instructed We see this in the counsell that Christ giueth to his disciples Matth. 9.37 38. When he saw the people scattered abroad as sheep without a shepheard he said to his disciples The haruest truely is plenteous but the labourers are few pray ye therefore the Lord of the haruest that he will send forth labourers into his haruest It is our duty to pray for the preaching of the Gospel as it were the standard of God with all other ordinances of God whereby his kingdome may be erected and established in perfect beauty that it may be bright as the Sun faire as the Moone and terrible as an army with banners Thirdly our desire must be that the publishing of the Gospel may be blessed where God hath vouchsafed it for as the wanting of this comfortable meanes of saluation offereth much matter of mourning so the planting of it in any place ought to draw from vs many prayers for the more free passage and good successe of the word that God may more and more be glorified by it This we see in the blessing of Moses the man of God wherewith he blessed the tribe of Leui before his death Deut. 33.11 Blesse O Lord his substance and accept the worke of his hands smite through the loynes of them that rise against him and of them that hate him that they rise not againe Hath God then bestowed this blessing vpon any people Craue the continuance of it where it is once setled to the glory of God and the good of his people for this is the way that leadeth to the kingdome of immortality Heauen is as a Citie the Church is as the Suburbes that giueth passage or entrance into it and the word is the statute-law by which it is ruled and ordered The Prophet craueth oftentimes the blessing of God vpon his Church and his ordinances that are therein Psal 51.18 and 122.6 Fourthly we learne that it is required of vs to be thankefull to God and to praise his name when he hath been fauourable to Sion and builded the walles of Ierusalem and sent faithfull Pastors according to his heart that may feed his people with knowledge and vnderstanding Iere. 3.15 When he hath enlarged his Sanctuary and spread abroad his sauing health we ought to conceiue great ioy of heart and expresse our thankefulnesse by duties of obedience vnder the Ministery of the word For as the want thereof is a token of Gods great iudgement and displeasure so the enioying of the meanes is a testimony of his great goodnesse toward the people of those places and therefore it ought to draw from vs a subiection to his ordinance and an acknowledgement of his free fauour toward vs and a furtherance of vs in his feare and our faith Fiftly we must all labour in our seueral places and according to our seuerall callings to embrace the loue of Gods seruice and Sanctuary hungring after the saluation of our brethren One neighbour is to call another and one friend is to speake to another Esay 2.3 as if he inuited them as guests to a royall and sumptuous feast This we see in the Prophet Many Nations shall come and say Come and let vs goe vp to the mountaine of the Lord and the house of the God of Iacob and he will teach vs of his waies and we will walke in his pathes c. Mich. 4.2 A farther practise of this we see in Christs disciples so soone as they had found Christ they guided others in the way Ioh. 1.45 and 28.29 and pointed him out with the finger that he might be knowen of their brethren If we lay all these things together and deeply consider with our selues in the meditation of our hearts of the estate of our present times in which we liue and compare them with the dayes of Christ our Sauiour it will cause vs to wish with the Prophet that our head were waters Ieremy 9 1. and our eyes a fountaine of teares that we might weep day and night for the slaine of the daughter of our people If Christ were now againe vpon the earth and should make a visitatiō of this kingdome as once he did of Galile he would alas haue iust cause to complaine of the estate of the Church among vs and to account of a great many Congregations as he did of them namely to be poore silly sheep scattered and wandring abroad without shepheards and therefore might as truly say of vs now as he did of them then The haruest is great but the labourers to gather the haruest are few c. There wanted not in those times store of Priests Scribes Pharisees but these were loiterers not labourers idle bellies not paineful teachers so there is plenty of Ministers in our times no place is empty no Church is voyde no assembly is destitute nay the number of them is in so great aboundance that many wander vp and downe the countrey as seruants without a master or trauellers without a dwelling ready to be hyred for a little if any Micah will giue them their dyet and ten shekels by the yeere and a suite of apparell Iudg. 17.10 being glad to serue for a peece of siluer and a morsell of bread as the Lord threatned the posterity of Eli 1 Sam. 2.36 But concerning faithfull sheepeheards and painefull Pastors that make conscience of their places and keepe their watch day and night in their watch tower to descry and discouer the approach of the enemy and to leade their sheep in the green Pastures of holines righteousnesse the number is small so that in many shires and countreyes scarse the twentieth parish is prouided of one that is able and willing to teach them In some places wee haue Non-residents that post ouer their charges to others in other we haue men of great gifts but of little grace to make conscience of their duty in many there is no ability or sufficiency to stand vp before the people and to diuide the word of trueth aright vnto them All these are as Caterpillars that deuoure the fatte of the land or as locusts and canker-wormes that take the spoyle of whatsoeuer they can lay hands vpon No maruell therefore if there dwell in the people such horrible and palpable darkenesse like that of Egypt so that the greater part of them may well bee likened and resembled to the horse and mule in whom there is no vnderstanding For where there are idle shepheards there are also idle hearers and where the blind leade the blind both fall into the ditch Matth. 15.14 Lastly this doctrine serueth as an instruction to all Magistrates as their places
Cyants that fight against God Deut. 17.12 and therefore he appointed death to him that rebelled against the Priest as those rebels were swallowed vp of the earth that made insurrection against Aaron and vsurped the Priesthood contrary to the institution of God in which place Moses saith It is not Aaron that you striue against but euen against God himselfe Numb 16.11 If we follow these men in their practises let vs also feare to fall into their punishments For God wil not be mocked though the Ministers be misused and his hand is not shortned though they be taunted and reuiled of vs. He will account these reproches to reach vnto heauen and they shall be of sufficient force to cast vs downe into hell except we repent of these euils The second reproofe But let vs passe from their persons and come to the function it selfe Many there are that are growne a degree farther in impiety who making no conscience to goe out of the way doe wander farther from home then many other There are indeed some who sticke not to account of the Ministers as the filth of the earth they will giue no reuerence vnto them they acknowledge them not to be sent to reconcile men vnto God but disgrace them and dishonour them what they can howbeit they will not breake out in open contempt of the Ministery it selfe but seeme to esteeme highly and reuerently and religiously of it There is some hope of these that by the mercy of God they may be reclaimed and reformed Others spare not to speake against the calling it selfe and vtter slanderous words against Gods ordinance as men that are come to the height of sinne and haue filled vp the measure thereof to the brimme These are like Ahab when Eliah came into his presence he charged him to be the troubler of Israel 1 King 18.17 Art thou hee that troubleth Israel They are the Captaines and Caualleers that were in the company of Iehu that accounted him who came to annoint Iehu 2 King 9.11 a madde fellow What said this mad fellow vnto thee Paul and Silas are accused to trouble the City and to turne the world vpside downe and to teach customes which were not lawfull to receiue and obserue Act. 16.20 Tertullus an eloquent Oratour abusing a good gift to an euill purpose chargeth him deepely to be a pestilent fellow and a mouer of sedition among all the Iewes throughout the world and a ring-leader of the sect of the Nazarens Chapter 24.5 To contemne this calling is to contemne God and to dishonour it is to dishonour God and yet the Ministers for the most part are esteemed according to their low and meane estate in this world If they be poore they are indeed poorely accounted off If they be not great in the world they are not regarded and respected of worldly minded men but these account themselues better then the Minister because they are richer But such as are rightly religious are otherwise minded Obadiah the gouernour of Ahabs house refused not to doe reuerence to the Prophet to the contemned Prophet Eliah 1 King 18.7.9 Ioash the king disdained not to visite Elisha when he was sicke and lay on his death-bed and to weepe vpon his face and said vnto him O my father my father the Chariot of Israel and the horsemen thereof 2 King 13.14 Thus it was in former times when Kings and Princes were not ashamed to acknowledge them but as sin aboundeth so the Ministery is contemned The third reproofe The third â—â—proofe is against those that are so taken vp with the thoughts of this world that they refuse to allow them any meanes of maintenance and grudge them meate and drinke to releeue themselues and their families This is a fruit of the former sinnes and proceedeth from a contempt either of their persons or of their calling or of them both For when they are grown to contemne them no maruell if they grudge to maintaine them Some thinke the calling needlesse and superfluous and well gotten that is detained from them Others account it voluntary and arbitrary which they may giue or not giue yeeld or not yeeld at their owne pleasure others will needes pay it howbeit not as a duty but as a gratuity not as a recompence of their paines but as a beneuolence at pleasure they will haue nothing bestowed as due but as an almes to the begger that commeth to their doores The first sort are plaine Epicures earthwormes knowing no God but Mammon and seruing no God but their belly The other two carry more shew of profession and yet they make little conscience of Gods religion or of their owne saluation For if they did hope to inherite heauen they would bee forward to magnifie and further the meanes that leade vs vnto heauen and account it an honour in equity and iustice due vnto them to yeeld vnto them a sufficient maintenance which cannot without sacriledge be detained from them Who is it that prouideth not for his oxen and cattell that labour for him who feedeth not his sheepe in sweet pastures that feed him and cloathe him What hearts then haue we harder then stone that doe not any whit regard to see them comfortably and competently maintained that labour for vs search the Scriptures for vs are careful to prouide for vs and to feed vs with much better food If a man should see any of vs lying in a pit like to be drowned and reaching out his hand vnto vs should draw vs out how would we esteeme of them The Ministers draw body and soule out of the deepe dungeon of eternall death and from the pit of destruction and guide them into the way of peace and therefore it is great reason that hauing receiued comfort from them wee should comfort them againe and thereby shew how we respect them If we were borne blinde and wanted the light of the eyes as the poore man mentioned in the Gospel and one should restore our sight wee would account nothing too deare for him nothing too good for him if we gaue him all the wealth and treasure of our house But this is our condition spiritually we sit in darknesse and in the shaddow of death we know no more of God naturally then serueth to make vs without excuse â—at 5 14. â—uc 1 79. â—cts 26 16. The Ministers are the light of the world to enlighten them to open their eies and to bring them out of darknesse into a maruellous light and yet the idolatrous Priests among the heathen were more esteemed and better rewarded then the true Ministers of Christ among vs which redoundeth to the shame and reproch of such as professe themselues to be sound Christians But Christ saith Obiect to his Apostles Freely ye haue receiued freely giue Mat. 10 8. How then may the Ministers receiue any reward for their labours I answer â—nswer Christ speaketh in this place especially of working miracles as appeareth in the words
sometimes through couetousnesse sometimes through fauour and sometimes through a respect they had to aduance their kindred such as are altogether vnfit for such high places Pelarg. in 4. cap. Numer Hence it is that Sixtus the fourth is iustly charged and challenged to haue instituted the sonne of Ferdinand King of Naples beeing a childe to Ecclesiasticall orders which the heathen for a reuerent respect they had to sacerdotall dignities would neuer haue done and gaue him the ouersight and circumspection of the Church of Tarentum Leo the tenth of the house of Medices being a childe of thirteene yeares of age was made Cardinal by Innocentius the eight Thus hath the chaire of Moses beene defiled if Moses chaire haply were then among them whereof wee may dispute and demurre not without iust cause The wise man saith in his Ecclesiastes chap. 10 16. Woe to thee O Land when thy King is a childe so we may say truely Woe vnto thee O Church where thy Minister is a childe that knoweth not how to goe in and out before the people This is a foule abuse and cannot stand with the institution of God well may such vnseasoned timber serue to build vp Babel but in the house of God it can haue no place It is as vntempered morter fitte enough to set together a false church Where the people are children caried about with euery waue and are without knowledge nay refuse the meanes of knowledge it is Gods iudgement to send theÌ„ children to be set ouer them that so one child may leade another by the hand children in age such as are children in gifts We conclude then that the popish Church is a childish Church and the Romane Byshoppe is a childish Byshop or else he would neuer haue ordained children to that calling and laid his hands vpon them and appointed them to such functions Secondly it reproueth such as hauing the ouersight of the Church to make Ministers The second reproofe do indeed commit a foule ouersight through carelesnesse and neglect of their duty and so thrust vpon the church such as are vnwise and vndiscreete who are as vnconscionable in executing as they were carelesse in chusing of them For albeit these that are thus ordained be not young in yeares yet they are yong in manners There are two sorts of young men and there are two sorts of old men Some are young in age others are young in conditions so that albeit they doe not make choise of little children yet they make choise of such as are little better whereas men of grauity and entire conuersation ought to be elected and not rash headed persons obtruded vpon the Church This was the cause why Paul left Titus in Crete that hee should ordaine Elders in euery City and for this cause he chargeth Timothy that hee should doe nothing through partiality neyther lay his hand rashly vpon any man lest he were partaker of their sinne For when as a man is ordained through fauour and friendship or other sinister and sinfull respect who hauing the doore of entrance opened vnto him maketh hauock of the Lords flocke partly by teaching corruptly and partly by liuing scandalously hee that doth ordain him is guilty of those crimes and himselfe may be charged to be a false teacher and an euill liuer For whosoeuer doth not hinder the sinnes of others but giue way vnto them that they passe forward is partaker of them he that beareth with them and winketh at them is as well guilty as hee that walketh in them Hence it is that hee exhorteth Timothy to keepe himselfe pure and vnspotted But peraduenture they will obiect Obiection they knew not what he was they were ignorant of his wickednesse and loosenesse Answer But this doth not excuse them because they ought not rashly to haue giuen him admission vntil they had made diligent search and inquisitioÌ„ Such as were to buy a bondslaue were wont to demand the Physition touching him to aske of the neighbours and to require a time to make tryall of him and therfore much more ought there if in any thing else to be aduise and deliberation taken when any is to be admitted to the calling of a Minister and no place left either for feare or fauour Basil Mâ—â—â— â— eyther for hatred or couetousnesse For iudgement is corrupted foure waies Sometimes through feare when we shake and shrinke backe from speaking the truth for feare of offending great persons So did Pilate wrest the Lawe and sinne against his owne conscience for feare of Caesar because they cryed out We haue no King but Caesar Iohn 19 12. if thou let this fellow goe thou art not Caesars friend Somtimes through couetousnes when we are corrupted through bribes and hired for money which blinde the eyes of the wise Exod. 23 â— and peruert the words of the righteous So did Felix gape after gaine and looked for rewards Acts 24 26. Hee hoped also that money should haue beene giuen him of Peul that he might loose him Sometimes through hatred and malice for as Naboths vineyard was Ahabs sicknesse a strange disease so he dealt corruptly with Michaiah because he hated him and could not abide him 1 Kin. 22 8 27. He put him in prison and fed him with bread of affliction and with water of afflictioÌ„ yet he had done nothing worthy of imprisonment or of death Lastly through fauour and friendship wheÌ„ we seeke to gratifie and pleasure our kinsmen or acquaintance as Pilate did to please Herod and for that care not what wrong we doe to others Wherefore the Lord would not haue the poore man countenanced in his cause Exod. 23 3. And Festus the Deputy saith It is not the manner of the Romanes to deliuer any man to die 〈◊〉 25 16. 〈◊〉 7 51. before that he which is accused haue the accusers face to face and haue licence to answer for himselfe All which corruptions of iustice if they ought to bee farre from the tribunals of earthly Iudges much more ought they to be remoued from the Courts and Consistories of the Church-officers whensoeuer the question is in hand of admitting any to the holy Ministery or of remouing any from the Ministery This is a capitall sinne and yet alasse there is not that conscience made of it that ought to be It is a sinne that draweth on many others as it were with cart-ropes It giueth encouragement to him that is ordained to goe forward in his sinnes when hee considereth by whose meanes he was admitted For thus he strengthneth and emboldeneth himselfe to go forward If I were not in good case such persons as sway the matters of the church would neuer haue giuen me entrance It heartneth and helpeth forward others of like quality to resort vnto them for spirituall preferment and promotion who say to themselues Why may not I get into the Ministery as well as such a one I am not worse and more vnworthy then he I cannot be a more beast
of little value and estimation besides they were very combersome troublesome and consequently the worke hard and seruile and among these two the sonnes of Merari had the least and lowest charge yet notwithstanding they pulled not away their shoulders they shrunke not vnder the burden they disdained not their brethren they were not ashamed of their office they were not hindred from the execution of their function through pride or wearinesse or enuy or contempt All of them had not one office but euery one bare his part The body is not one member â—or 12 14 but many if they were all one member where were the body If the whole body were an eye where were the hearing If all had one office it would minister much occasion of contention And as in the body euery part is not alike excellent and honourable yet euery one contenteth himselfe with his proper place so was it among the Leuites some of the charges were worthier then other yet they that had the charge of least importance did patiently and quietly vndergoe it We learne from hence that how meane Doctrine 1 and low soeuer our places are How low soeuer our places are wee ought not to murmure at them we must not murmure at them but be contented with theÌ„ No man ought to disdaine at the dealing of God toward him in that hee hath placed him no higher Those laborers in the Gospel that wrought in the vineyard are reproued because they were discontented that others were made equall vnto them and had their peny as well as they Mat. 20 11. they grudged that themselues had no more they repined that others had so much so murmured at the good man of the house The wiseman saith Pro. 10 22 The blessing of the Lord maketh rich and he addeth no sorrow with it And chap. 13 25. The righteous eateth to the satisfying of his soule but the belly of the wicked shall want The Apostle giueth vs this direction that hauing food and raiment we should therewith be content 1 Tim. 6. 1 Tim. 6 8. This rule that he giueth teacheth to other he had learned himselfe in what soeuer estate he was he murmured not at it but was contented with it Phi. 4.11 Al which testimonies serue to proue that no man ought to shew any dislike or discontentment as if his place and estate were too base and low for him This is not so easily perswaded as it is spoken Reason 1 and therefore we are to vse a few reasons for farther confirmation and strengthening of it to the consciences of all of vs. First contentation is a ready and approued medicine for all miseries and maladies whatsoeuer No man is troubled with any griefe or disease but hee is most willing to heare of a salue for it This is souereigne for this purpose It easeth the burden of all afflictions it taketh away the smart of all sores it powreth wine and oyle into our wounds and of halfe dead maketh vs aliue againe it maketh a rough way plaine crooked things streight It casteth downe high hilles and maketh the path easie before vs. It turneth outward wants into inward comforts It maketh the bond to be free the poore to be rich the sicke to be whole the miserable to be happy such as are owners of nothing to bee Lords of all things Giue an hearty draught of this strong drinke to him that is ready to perish and a cup of this wine to him that hath an heauy heart it will make him forget his pouerty and remember his misery no more This we see in the Apostle Paul he had drunke of the wine of contentation 2 Cor. 6 9 10. and therefore saith As vnknowne and yet well knowne as dying and behold we liue as chastened and not killed as sorrowfull yet alwaies reioycing as poore yet making many rich as hauing nothing and yet possessing all things These things seeme to some to containe flat contradictions to be directly opposite the one to the other but this is the benefit of contentation that it reconcileth things contrary maketh theÌ„ good friends to liue together in one subiect so that when hee did vndergoe many kindes of affliction he was refresht in spirit cheered vp in all his sufferings Reason 2 Secondly we haue a gracious promise from the mouth of God that cannot lie or deceiue or defraud vs that he wil not suffer vs to lack nor leaue vs destitute of helpe but will supply our wants and minister vnto our necessities Many troubles may set vpon vs on all sides as an host of armed men but they shall not preuaile against vs we shall ouercome theÌ„ all at the last They may threaten but they shall not hurt vs for God hath pulled out the stings of these serpents The Prophet Dauid had good experience thereof in his owne feeling Psalm 34 9 10. O feare the Lord yee his Saints for there is no want to them that feare him the young Lyons do lacke and suffer hunger but they that seeke the LORD shall not want any good thing And Psal 37 4 5. Delight thy selfe in the Lord he shall giue thee the desires of thine heart commit thy way vnto the Lord trust also in him and he shall bring it to passe If a man of great account and estimation in this world should behold a poore man and giue him this comfort in his necessity Be of good cheere I will neuer see thee want as long as I liue how would this reuiue the spirits of a man now almost at the point of death It is GOD that saith vnto vs Hebr. 13 5. I will not faile thee nor forsake thee shall we not then boldly say and in the assurance of faith conclude The Lord is my deliuerer I will not feare what man can doe vnto me So that there is no iust cause of discontentment whensoeuer we are brought into trouble albeit we see no way to get out forasmuch as hee is able to breake the barres of brasse and breake a bow of steele and make an happy issue as he caused the chaines of Peter when he was in prison to fall from his hands and the iron gate to open of his owne accord Act. 12 9 10. Thirdly the prouidence of God ruleth all Reason 3 things so that nothing commeth vpon vs or befalleth vnto vs by his will and pleasure therefore we ought to relye our selues wholly vpon him and submit our willes vnto his wil our corrupt willes vnto his most holy will Our Sauiour teacheth his Disciples Math. 10 29 30. to rest vpon his prouidence Are not two Sparrowes sold for a farthing and one of them shall not fall on the ground without your Father but the very haires of your head are all numbred This is an effectuall argument to moue vs and throughly to perswade vs to contentation of minde to beare whatsoeuer befalleth with patience and comfort forasmuch as he that is
hath dealt bountifully with thee for thou hast deliuered my soule from death mine eyes from teares and my feet from falling We must vow vnto him a faithfull seruing of him and performe our vow before him in the trueth of our hearts saying Ver. 9. I will walke before the Lord in the land of the liuing We must returne the praise and glory vnto him to whom alone it is due vttering this voyce of thankesgiuing in a sweet meditation of his goodnesse What shall I render vnto the Lord for all his benefits toward me Ver. 12 23 I will take vp the cup of saluation and call vpon the Name of the Lord. Wherefore albeit we haue many perils without vs and within vs yet we rest in the armes of Christ and abide vnder the shelter and shadow of the Almighty so that we haue this comfort his left hand is vnder our head Cant. 8.3 and with his right hand he doth embrace vs. If it were not for this protection and vpholding of vs we could not endure heere in the world Secondly it warneth all those that are cleansed to keepe themselues in such sort that they be not polluted Deut. 23.9 This shall bring great comfort to the conscience and great peace that passeth all vnderstanding The burnt child dreadeth the fire he that hath once beene in danger of drowning will hardly be brought or drawne to the bankes side an horse that hath once bene plunged in some deepe quag-mire will with much adoe passe that way againe He that once hath found and felt the grieuousnesse of sinne and the terrours of conscience and the wrath of God and the flashings of hell fire will feare to fall and offend againe If we did duely consider how dearely it did cost Christ our Sauiour to redeeme a soule from damnation and that the weight of sinne did make him sweat drops of blood and to cry out vpon the Crosse Psal 22.1 Matth. 27.46 My God my God why hast thou forsaken me when we haue bene once cleansed it will make vs carefull to keepe our selues cleane when we haue washed our feet it will worke a care in vs that we doe not defile them It is such an heauy burden that whosoeuer hath once felt the weight and smart of it dareth not stand vnder it againe Thirdly this circumspect walking before him warneth vs to forsake the company of the wicked and society with them as 2 Cor. 6.16 Come out from among them and be yee separate saith the Lord and touch not the vncleane thing and I will receiue you Our doctrine teacheth vs that sinne defileth and polluteth a man so as there is no filth or dung vpon the earth defileth the body as sinne defileth the whole man before God and therefore wee should loath the fellowship of euill men and wicked persons If a man should offer himselfe into our company that had wallowed and tumbled in some foule and filthy channell wee would shunne him and bee ashamed of him wee would not abide him but thrust him from vs. For we know we could not bee neere him a little while but he would make some of his filth to cleaue vnto vs. Thus it is with badde men As themselues are loathsome and filthy so they will leaue part of their filthines behind them among whomsoeuer they conuerse like vnto some beasts that leaue such a rancke sauour after them wheresoeuer they become that it may easily be knowne thereby as by an infallible token that they haue beene there If we cannot draw these men from iniquity let vs withdraw our selues from their company There is not a more deceitfull baite to catch vs then to come within their reach Many haue beene stricken downe with this stroke that haue stood as valiant and inuincible men against many other dangers Let vs be wary by their harmes and learne wisedome by their folly and to beare our selues vpright by their fals â—on But it may be demaunded whether all keeping company with them be vnlawfull 〈…〉 or not I answere all company with them is not absolutely forbidden but to be familiar with them is forbidden to delight in them to be of one heart and of one mind with them to be yoked vnto them so to delight to be among them that we like better of them then of any other and neuer thinke our selues well vntill we be with them If any farther aske the question â—on in what cases it is lawfull to be among them 〈…〉 I answer briefly first when we seeke to reclaime them when we haue this end to conferre with them to instruct and admonish them as the Apostle speaketh of an heretike that he must be once or twice admonished then being obstinate he must be auoyded Tit. 3.10 That which he speaketh particularly of an heretike may be spoken generally of euery wicked person that is incurable Secondly when we are bound by the band of a necessary calling to be in their presence and company For God hath set vs in our seuerall standings out of which we may not depart We shewed in the former doctrine that if a man were excommunicated by the Church yet such as belong vnto him in the family or in the Common-wealth ought to be subiect and obedient vnto him The wife must yeeld to the husband due beneuolence the child must honour the father and a seruant his master so farre forth as they doe not encourage him in his sinnes nor ioyne with him in a liking of them Lastly it teacheth vs to auoide all occasions and inducements to sinnes yea all appearances of euill Hence it is that Iude saith ver 23. Hate euen that garment which is spotted by the flesh not onely the sinnes themselues but the occasions of them And heereby wee may try our selues whether we make conscience of sinne or not Euery commandement that forbiddeth any sinne forbiddeth all the allurements that may draw vs into the same This is one of the generall rules that helpe vs to vnderstand the law to come to the true meaning thereof Lastly seeing sinne soileth and defileth we learne to put this duty in practise to craue of God to wash vs and cleanse vs from the defilements of sinne Let vs follow the example of the leper Matth. 8.2 who fell downe at the feet of our Sauiour and besought him that he might be clensed Lord if thou wilt thou canst make me cleane so ought we to come into the presence of Christ and worship him and craue of him to cleanse vs from the filthinesse of our sinne It so staineth and polluteth that none can wash away the blots and spots that sticke so fast vnto vs but he This we see in Dauid Psal 51.2 3. Wash me from mine iniquitie and cleanse me from my sin for I know mine iniquitie and my sinne is euer before me True it is God sometimes willeth vs to wash our selues as he commanded the Israelites to wash their garments when they
as a Sergeant and iudge him as guilty in the sight of God Besides as there is a twofold trespasse Vrsâ—n 〈◊〉 part 4. so there is a threefold kinde of remitting or forgiuing to wit remission of reuenge remission of punishment and remission of iudgement Remission of reuenge belongeth to all persons both publike and priuate and restraineth the hands of Magistrates and subiects for neither superiours nor inferiours ought to do any thing in malice and grudge or to satisfie their owne lusts If a Iudge in proceeding against malefactors pursue his owne quarrell rather then execute iustice he sinneth and offendeth albeit the party be guilty and deserue death for vengeance belongeth to the Lord and we are not to requite like for like Remission of punishment belongeth to priuate persons that beare not the sword but as all cannot inflict so all cannot remit punishment For the Magistrate though not sometimes and in some cases and in some persons he may remit which are not needfull heere to remember yet not alwayes nor all offenders Rom. 13.4 nor in all offences because God will haue the sentence of the law proceed and the execution of iustice haue his course This extendeth not to Magistrates for then euill doers should not be punished nor euil deedes rooted out of the city of God Remission of iudgement is when we conceiue a good and charitable opinion of those that haue offended vs. But thus we are not bound alwayes to forgiue neither to remit the censure which euill men iustly deserue for their euill deedes For the Prophet Esay pronounceth a woe against all such as call euill good Esay 5.12 and good euill sweet sowre and sowre sweet It is lawfull for vs to retaine our iudgement and opinion of wicked men so long as they be impenitent Of this Christ speaketh Luk. 17.3 If he repent forgiue him that is that hard censure of him and count him as a brother But of this we haue spoken at large elsewhere 〈…〉 and therefore this shall suffice for the answere to this obiection The vses that arise from hence are many and Vse 1 of speciall note First of all is all sinne euen the trespasse against men committed against God doth it offend him and violate his law yes doubtlesse not onely man is iniuried but God himselfe is offended as hath beene sufficiently prooued and therfore it should teach vs what a grieuous and feareful thing sinne is in what account it ought to be with vs and how euery one should learn to aggrauate and augment with God his owne sinne for his farther humiliation This was it that greeued and vexed Dauid and as it were pierced his very bowels in the matter of Vriah namely that his sinne was against God who knoweth sinne perfectly and beholdeth it in his naturall colours so that neither it nor wee can deceiue him Wherefore this lesson must duly be considered of vs and enter deepely into our hearts Who it is that we offend This was it that mooued Dauid to know sinne and to mourne for it Psal 51.4 Against thee thee onely haue I sinned and done this euill in thy sight that thou mightest be iustified when thou speakest and be cleare when thou iudgest Where note that he is not content to say once against thee but he doubleth it against thee against thee and addeth with great force and vehemency against thee onely â—ion But did he not sinne against man or is not murther a breach of the sixth commandement and adultery of the seuenth I answere 〈◊〉 1. yes these sinnes are condemned in the second Table He had slaine Vriah with a sword 〈◊〉 sinne â—eat it he had committed adultery with his wife he had beene the chiefe cause and principall meanes of the slaughter and destruction of others and so brought blood-guiltines vpon himselfe he hardned the Ammonites in their sinnes who opened their mouth to slander the word and to blaspheme the holy Name of God he sinned against the child that was mis-begotten which also dyed through that vnfaithful act he sinned against his own house in that he kindled a fire throughout his family brought stickes with his own hands to raise vp the flame that was not easily to bee quenched 〈◊〉 13.14 〈◊〉 16.22 for one of his sonnes taketh vp the sword and killeth another the brother committeth abominable incest with his owne sister of the halfe blood and another of his own sonnes taketh his wiues and lyeth with them not in the darke of the night or in a secret corner of the house but he spread a tent openly and in the sight of the sunne Lastly he sinned against the whole Church and people of God who by meanes of his sinne were offended and troubled with tumults and seditions so that the whole land was in an vprore and insurrection from one end to the other All which points shew that his sinne went farre against men it touched Vriah it touched Bathshebah it touched the child it touched the Ammonites it touched his family it touched the whole Church yet these bloody and crying and heinous sinnes so farre as they concerned men like himselfe he seeth to be as nothing albeit they were notorious in comparison of God against whom they were especially committed he had rather haue all men set against him then to haue God his enemy and to come out in battell aray against him and therefore he cryeth out in great anguish and bitternesse of spirit O against thee against thee onely haue I sinned and done euill in thy sight As if he should say Although the whole world should absolue me and no man could accuse me of sinne yet this troubleth my conscience this stingeth and striketh me to the heart that I must haue thee to be my iudge I am free from the iudgment seat of men as being my selfe supreme and vnder the iurisdiction of no other but â—lasse what can this comfort me so long as I haue thee to giue sentence vpon me He that is thus ouerburdened and ouerwhelmed with a feeling of the greatnesse of Gods iudgement as Dauid was needeth no other accuser forasmuch as God standeth and serueth in stead of a thousand If the whole world should accuse a man and conspire together to charge him with any crime yet if God acquit him his owne conscience will minister peace vnto him and comfort against all slanders and imputations laid against him For if God be on his side Rom. 8.31 who shall be against him but if God be against him and lay greeuous things vnto him woe woe vnto him who shall speake for him though he had the praise and applause though he had the gaine and glory of all the world If he condemne who shall iustify if he say guilty who dare plead not guilty He found out Adam Gen. 3 9. when none accused him when there was no man vpon the face of the earth to accuse him and said Adam Where art thou He
reckoning He that thinketh he can make sufficient amends to men that there shall be no farther enquiry into the matter reckoneth without his host and therefore must reckon once againe Hence it is that the Apostle saith 1. Thess 4 6. Let no man goe beyond and defraud his brother in any matter because the Lord is an auenger of all such We must know that God hath to do with it and will punish seuerely for the breach of his law There are many sorts of coniunctions whereby mankind is coupled combined one to another as the coniunction of consanguinity of affinity of amity of city of country of humanity some haue more of these bands linked together all haue some of them to vnite them in one and thereby as it were to binde them to the peace to their good behauiour that they should abstaine from all violent and fraudulent conueyances one from another Among all knots that serue to linke vs and locke vs together as friends which are as our owne soule none is greater or faster then that coniunction which we haue with Christ our head and which the members of his body haue one with another whereby it commeth to passe that we are al made in himselfe of twaine one new man Eph. 2 15. and euery man of vs members one of another Rom. 12 5. This spirituall coniunction is more effectuall to procure the mutuall good of the parties conioyned then either that which is naturall or that which is ciuill Neuerthelesse we must do no wrong to any man God hath made vs keepers of the body of the substance of the dignity of the honour and of the good name of our brethren if they be men and bee alied vnto vs no other way but by the commō band of humanity we must do them no iniury although they be our vtter enemies If wee haue farther bands to chaine vs together it is so much the greater sinne if wee breake those cords and will not suffer our selues to be tied with them And marke the reason that the Apostle vrgeth he doth not say If we doe any way defraud them or circumuent them the Iudge shall iudge it or the Magistrate shall punish it but God is the auenger of all such dealings and will not suffer them to escape The like threatning we reade in Moses Exod. 22 22 23 24. If the oppressed cry God will heare their cry so that they shall be deliuered and their oppressors punished If we could suffer this consideration to enter into our hearts that though all should acquit vs or no man durst lay hold vpon vs yet God himselfe will take their cause and quarrell into his hands execute sentence vpon their enemies it would be an effectual argument to moue vs to make conscience of all sinnes euen of such as immediately and directly do concerne men and not onely of such as concerne God and his worship If we were assured that the iniuries which we do vnto others should be answered before the Magistrate and we stand at the bar to plead guilty or not guilty we would be afraid to deale hardly with them or to shew any indignities toward them How much more then ought we to tremble and to quake euery ioynt of vs to consider that the time of vengeance shall come when we must appeare before the throne and tribunall seate of Iesus Christ our Lord to receiue according to the workes that we haue done in this flesh Foure crying sins mentioned in the Scriptures Sundry of the ancient haue obserued foure crying sinnes mentioned in the Scriptures the which albeit they goe away many times vnpunished in the world yet vengeance will not suffer such to liue but God findeth them out in their sinnes as the crying of blood the lust of the Sodomites the noise of the oppressed and the hire of the labourers these are often passed ouer with silence and tollerated among men but they sound shrilly in the eares of God ascend vp to his iudgement seat Albeit there be no man to accuse them that commit these sinnes yet without farther processe or enditement they suffer them not to rest but summon them to his barre and call without ceasing for iudgement against them The first is wilfull murther and shedding of innocent blood for when Abel the righteous was slaine Gen. 4 11. the Scripture saith The voice of thy brothers blood crieth vnto me from the ground whereby is signified that the godly though secretly and seditiously slaine of the vngodly patiently bearing the iniuries offered them without murmuring and complaining yet after death when their mouthes seeme to bee stopped and their tongues tied ceasse not to accuse their murtherers as guilty before God and to lift vp their voices out of the earth to call downe vengeance against them The Prophet saith Psal 116 15. The death of the Saints is precious in the sight of the Lord and Psal 72 12 14. He shall deliuer the needy when he cryeth the poore also and him that hath no helper he shall redeeme their soule from deceit and violence and precious shall their blood be in his sight So likewise the soules of them that were slaine for the word of God and for the testimony which they held Reuel 6 10. cry with a loud voice O Lord holy and true doest thou not iudge auenge our blood on them that dwell on the earth This ought to minister contentment vnto them and to teach them patience forasmuch as God hath a care of them and a tender respect vnto them He numbreth the haires of their head Math. 10. He gathereth their teares in a bottell Psalm 56 8. He heareth their sighes Psal 69 33. He telleth their steps and ordereth their goings Psal 56. He vnderstandeth their complaints Psal 145. He hearkneth to their praiers Psal 34 6. and he keepeth all their bones The second crying sinne is lust and vncleannesse of which the Lord speaketh Gen. 18 20 21. Because the cry of Sodome and Gomorrah is great and because their sinne is very greeuous I will goe downe now and see whether they haue done altogether according to the cry of it which is come vnto me and if not I will know True it is those Cities were culpable of sundry sinnes as Ezek. 16 49. Pride fulnesse of bread abundance of idlenesse and contempt of the poore howbeit when the Lord saith their sinne is very greeuous he pointeth out this outragious and accursed sinne which the pure God abhorreth as a fruite of impurity See heere the difference betweene the Spirit of God and the spirit of the diuell Such as are filthy liuers and possessed with the spirit of vncleannesse doe account fornication and adultery to be tricks of youth and sports of pleasure whereas God maketh them in his word to be sinnes that lift vp their voices cry vnto him for vengeance When Pharaoh King of Egypt had taken away Sarah Abrahams wife Gen 12. ◠The
we offer no hard measure vnto the messengers of God lest we make our selues guilty of insurrection and rebellion against God and of resisting his will forasmuch as we shall answere vnto him for this sin committed with an high hand Let vs remember the saying of Christ touching the Ministers of the word Ioh. 13.20 Verily verily I say vnto you he that receiueth whomsoeuer I send receiueth me and he that receiueth me receiueth him that sent me Heere are three persons named and ioyned together that are receiued the seruant the Lord Iesus and the heauenly Father He that receiueth and entertaineth one of the 〈◊〉 â—aketh them altogether he that receiâ—eth the seruant receiueth the Lord he that admitteth the least admitteth withall the greatest of them as Christ himselfe speaketh That which ye haue done to the least of my brethren ye haue done to me Reuel 3.20 If any were asked the question whether he would willingly open the dore to Christ and sup with him when he commeth vnto vs standing at the doore knocking and desiring to be admitted of vs he would answere We would haue him to dwell with vs to reigne ouer vs we would reioyce to see him come vnder our roofe And if we should be charged to stoppe our eares and to pull away our shoulders and to refuse to hearken vnto his voyce and to make him dance our attendance without the dores as if he were a stranger to vs and we strangers vnto him we would complaine of great wrong done vnto vs and say we were notably abused But hereby we are to try our selues as gold is by the touchstone we must measure our affection to Christ by our affection to his Ministers if we receiue the Lord we must for his sake entertaine his seruants Besides this order is to be obserued in the receiuing albeit the Lord Iesus be the sender yet first of al we must receiue the seruant that is the Minister and then the master himselfe For marke this that Christ doth not say hee that receiueth me receiueth the Minister whoÌ„ I send vnto you but contrariwise He that receiueth him whom I shall send receiueth me On the other side whosoeuer refuseth one of these refuseth them all ioyntly together he that refuseth the least of them refuseth the greatest as at the last iudgement Christ shall say Matth. 25.45 Inasmuch as ye haue not done it to one of these little ones ye haue not done it to me It is a vaine pretense and friuolous excuse to surmise that wee loue the Lord Iesus the shepheard of the sheepe when we reiect the Ministers of the word that seeke to make vs of the number of his sheepe and to bring vs home into the sheepefold If then none do receiue the Lord Iesus but such as receiue his Ministers the number is smal of those that entertain Christ whatsoeuer they think of themselues or howsoeuer they glory in themselues Vse 2 Secondly this doctrine serueth for reproofe of sundry abuses and grosse corruptions The measure which we mete to the Ministers of God is mete to God himselfe which first meeteth with those that excuse their contempt of the ministery of man The first reproofe and say If we had the Lord himselfe present among vs we would heare him and doe all to please him They do deceiue themselues and teach their tongue to lie For learne this of me and set it downe as a certaine rule Whosoeuer receiue not the seruant will not receiue the master himselfe He that regardeth not to heare him that is sent will not respect him that is the sender of him He that doth kill the seruant would also put the Lord himselfe to death if hee were able The reason is because the hatred of the Lord is the originall cause of hatred against the seruant so that they persecute the seruant for the Lords sake We know the parable of the vineyard let out to vnthankefull husbandmen Marke 12.1 The labourers caught the seruants and beate them Ver. 4. they handled them shamefully and killed some of them but did they entreat any better their masters onely begotten Sonne and heire when he came among them No they said among themselues This is the heire Come let vs kill him Ver. 7. Ver. 8. and the inheritance shall be ours so they tooke him and killed him and cast him out of the vineyard True it is no man is so prophane to vtter such reproachfull and blasphemous words against Christ Iesus nor so desperately giuen ouer to all wickednesse to say openly in the audience of all men Let vs kill him but if they would take notice of their secret corruptions and examine their inward thoughts they should find as little loue to the Lord as they beare to his Ministers and when they contemptibly vse the one they spitefully hate the other Hence it is that Stephen reproouing his persecuters that would seeme iealous of the Law Actes 7.52 ioyneth these two together and maketh them walke hand in hand one with another the persecution of the Prophets and the murthering and making away of him that is the head of the Prophets Which of the Prophets haue not your fathers persecuted and they haue slaine them which shewed before of the comming of that Iust One of whom ye haue beene now the betrayers and murtherers Where we see that the betraying of the Lord and the euill intreating of the seruant are sinnes neere of kin so that the one springeth from the other If then God account that done to himselfe that is done to his Ministers he wil bring them to a new account that neuer set themselues in the presence of God when they are to heare his word The Israelites could not abide to heare the voyce of God that shewed it selfe in fearefull manner but desired that Moses might speake vnto them if they should heare him speaking vnto them againe they should die Exod. 20.19 It is Gods great mercy to speake vnto vs by men subiect to the same infirmities that we are Let not vs abuse his goodnesse and contemne his word reiect his Ministers forasmuch as the contempt of them is ioined not only with the contempt of his ordinance but also with the contempt of his person Secondly The second reproofe it reprooueth such as regard not what they say vnto them neither care for the words that come out of their mouthes whether it bee word of promise or of threatning whether of exhortation or of reprehension whether of peace and reconciliation or of warre and euill tidings whether of ioy and gladnesse or burdens and yokes of punishment heauy to beare These thinke and perswade themselues that they haue to doe onely with men and are not guilty of any contempt against God but they are greatly deceiued and shall one day know that they despise not the word of mortall man but of the almighty and eternall God Hence it is that we are charged on the contrary to take
a sinne as to iustifie the wicked Wee ought none of vs to doe that which is abhominable in the sight of God the which he greatly abhorreth A Iudge may offend two waies both by oppressing the innocent and by deliuering the guilty person by pronouncing the transgressor righteous and the righteous man a transgressor This is set downe Prou. 17 verse 15. He that iustifieth the wicked and hee that condemneth the iust euen they both are abhomination vnto the Lord. Such a one spareth the wolfe and hurteth the lambes turneth the edge of the sword vpon the godly and the backe of it toward the wicked and vngodly Reason 4 Fourthly God would haue no man put to death without witnesses For wherefore doth he often establish this in the Law that the witnesses shall come face to face be heard but that no man should perish beeing innocent Wherefore doth hee ordaine that one onely witnesse shall not be taken as sufficient but that hee would haue the cause cleered by moe witnesses This is the decree of God Deut. 17 verse 6. At the mouth of two or three witnesses shall he that is worthy of death die but at the mouth of one witnesse shall he not dye Hee will not by any meanes haue innocent blood shed Reason 5 Fiftly innocent blood cryeth to heauen for vengeance and shall not suffer him that sheddeth it to escape It is one of the crying sinnes as wee shewed before in this chapter which ascend vp and enter into the eares of the Lord of hosts There is indeed no sinne so little but commeth vp in remembrance before him against whom it is committed his eyes see and his eares heare all the workes of men 〈◊〉 4 13. which are all naked and open before his eyes and nothing kept from his knowledge neuerthelesse to note out the horrour and hainousnesse of some sinnes in comparison of others the Scripture teacheth that they cry vnto the Lord. Moses to shew the greatnes of Caines sinne committed against his naturall brother bringeth in God speaking vnto him Behold the voice of thy brothers blood cryeth vnto me and to shew the barbarous cruelty and inhumanity of the vexing and exacting Egyptians whereby they ouercharged and ouerburdened the people of God he saith to Moses I haue seene I haue seene the oppression of my people which are in Egypt and haue heard their cry because of their Taske-masters Exod. chap. 2 verse 9. Thus also he speaketh to Samuel at another time of their oppression by the Philistims I haue looked vpon my people and their cry is come vnto me 1 Sam. chap. 9 verse 16. Thus God heareth the cry of the afflicted Iob chap. 34 verse 28. They haue caused the voice of the poore to come vnto him and he hath heard the cry of the afflicted This is the reason vrged by the Lord himselfe Exod. chap. 23 verse 7. And Ieremy protesteth and professeth as much to the face of his enemies and persecutors that sought his destruction chapter 26 verse 14 15. As for mee behold I am in your hands doe with mee as yee thinke good and right but know yee for certaine that if yee put mee to death yee shall surely bring innocent blood vpon your selues and vpon this Citty and vpon the inhabitants thereof for of a truth the Lord hath sent me vnto you to speake all these words in your eares Thus we see how God sheweth himselfe an enemy against all wrong iudgements and he will not suffer them to escape vnpunished but will enter into iudgement with such partiall and corrupt Iudges The vses heereof are to bee marked diligently Vse 1 of vs. First this serueth to reprooue all rashnesse headinesse and heedlesnesse of such as make haste to inflict punishment before an exact knowledge of the fact and fault Such are no better then cruell wolues that seeke and sucke the blood of the innocent lambes This was the sinne of wicked Iezabel that caused Naboth to bee stoned to death 1 Kings 21. We reade in the Acts of the Apostles how the chiefe Chaptaine commanded that Paul should be scourged that he might know wherefore they cryed so against him Acts 22 verse 24. Heere is a preposterous course to punish first and to enquire of the fault afterward so that the punishment shall be certaine whiles the offence is vncertaine But this is the lot and euer hath beene of Gods children they are punished heere oftentimes as malefactors and euill dooers and their enemies both rage and rush most furiously vpon them that doe possesse their soules with patience and doe not by violence resist against them They are more hungry then Beares more mercilesse then Tygers more rauenous then Wolues more greedy then Lyons more fierce then dogges against them they shew no mercy and they extend no compassion at all toward them They hate them in their hearts they slander them with their tongues they smite thē with their fists they grin and grinde their teeth at them they nod at them with their heads they circumuent them by fraud they oppresse thē with sorrow they take oftentimes their liues from them Thus did the persecuters deale with Ioseph with Ieremy with Dauid with Daniel with Paul with Silas with Iohn Baptist with Stephen with Iames with Peter and many others But God will in the end make their innocency knowne and the iustice of their cause manifest to all men It is noted by the Euangelist touching Pilate that albeit hee confessed hee found no fault at all in Christ yet hee would scourge him let him go He was the Iudge yet by his owne mouth he may be iudged himselfe that adiudged him worthy to be scourged that was vnworthy to receiue a stripe in whom he could finde nothing blame worthy He called together the high Priests and the Rulers and people and saide vnto them Ye haue brought this man vnto mee as one that peruerted the people and behold I haue examined him before you and haue found no fault in this man of those things whereof ye accuse him no nor yet Herod for I sent you to him and loe nothing worthy of death is done of him I will therfore chastise him and let him loose Luke 23 14 15 16. And as it befell the Master so the lotte fell vnto the seruants that they might drinke of the cup that he dranke off and be baptized with the baptisme wherewith hee was baptized For the Apostles were diligent in preaching Christ and teaching in his Name so that their enemies were not able to withstand the Spirit of God that spake in them and albeit they oftentimes examined them yet their best arguments and cheefest reasons and strongest motiues to put them vnto silence were beatings scourgings threatnings and imprisonments for otherwise they were not able to deale against them Hence it is that when Gamaliel exhorted them to take heed to themselues Acts 4 35. what they intended to doe touching those men to refraine from them
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
we must not forget that the people gaue before this gifts of great price Exod. 35 27. yet heere againe seeing a want they bring more and that freely without coaction or compulsion to finish and perfect fully the worke that was so happily begun The doctrine â—â—ctrine â—ood work â—â—un must 〈◊〉 be giuen 〈◊〉 from hence is this that a good worke begun especially furthering Gods worshippe is not to bee neglected or intermitted vntill it bee brought to an end and to perfection We see this in the booke of Ezra chap. 5 1 2. the building of Gods house after the returne of the Israelites from captiuity had beene a long time hindred through the malice of their enemies yet now they begin with good courage to set vpon the worke againe being stirred vp by the Prophets and neuer giue ouer vntill it was finished and chap. 6 14. they builded and finished the house of God and prospered The like zeale forwardnesse we see in Nehemiah ch 4 3 4 c. he built the wall which indeed was the first that was throwne downe but the last that was set vp by whose meanes all the wall was ioyned together for the people had a minde to worke When the Iewes had begun to destroy their enemies they did not leaue the worke vnperfect and therefore Ester required that it might bee granted to them â—e 5 13. to do to morrow as they had done that day and that Hamans ten sonnes might bee hanged vpon the gallowes Hence it is that Elisha reproued the King of Israel who smote vpon the ground three times and then stayed saying vnto him 2 King 13 19. Thou shouldst haue smitten fiue or sixe times then hadst thou smitten Syria till thou hadâ—t consumed it whereas now thou sâ—alt smite it but thrice He began the worke of the Lord well but he did not make a good end 2 Cor. 8 10 11 The Apostle perswading the Corinthians to liberality toward the Saints willeth the readily to performe that which they had willingly begun The reasons are plaine The God of heauen will prosper weake beginnings Reason 1 if there be a readinesse and cheerefulnesse in vs. This should be a great encouragement vnto vs as it was to Nehemiah to arise and build the wall seeing they had the promise of Gods prospering of the worke that was vnder their hands Neh. 2 20. Secondly if we looke backe we are not apt to Gods kingdome Lu 9 62. It is spoken indeed of the Ministery which may fitly be called Gods Plough as the Ministers are the husbandmen the word is the seed the heart of man is the field that is to bee ploughed vp tilled and sowed but it is true also in al good things and euery worke of religion if we giue ouer we lose our labor we misse our reward Thirdly it is better not to begin then hauing begun not to proceed better neuer to lay the first stone in the building then hauing laide a good foundation not to make an end because it will be said to our reproch This man began to build but was not able to finish Luk. 14 30. It is happened vnto such according to the true Prouerbe The dog is turned to his owne vomite againe and the Sow that was washed to her wallowing in the mire 2 Pet 2 22. This serueth to reproue such as giue ouer Vse 1 their profession which rest in a good worke begun and in weake and small beginnings They are like Balaam that wished hee might dye the death of the righteous but he would go no farther Or they are like the morning dew which by and by the Sunne dryeth vp or like Herod that reuerenced Iohn did many things when he heard him preach but he would not depart from all sinne and obey whatsoeuer Iohn taught Mark 6 20. and therfore it had bin as good he had done nothing Agrippa was perswaded somewhat to become a Christian when he had heard Paul preach but he would not become altogether such as he was as Paul desiâ—ed Acts 20 28. The stony ground being by nature hot made the corne spring vp hastily and promise plentifull fruite to the husbandman but when the Sun arose in his strength it was quickly scorched began by little and little to wither away so is it with many hearers they receiue the word with ioy and beleeue for a season but they want roote and in time oftentation they fall away Luke 8 verse 13. A falling backe into sinne is more dangerous then the relapse into an old sicknesse this may endanger the body but that endangereth the soule this may bring a temporall death but that will bring a spirituall nay an eternall death Let vs therefore take the counsell of Christ giuen to the Church of Ephesus Reuel 2 5. Remember from whence thou art fallen and do thy first workes or else I will come vnto thee quickly and will remoue thy Candlesticke out of his place except thou repent Austine saith well to this purpose De Tempo Serm. 182. Redeat homo per quotidiana lamenta vnde corruit per vana delectamenta As man hath fallen by vaine delighting so let him returne againe by daily lamenting Let vs make such a firme league and such a sure promise with religion as Elisha did with Eliah 2 King 2 6. As the Lord liueth and as thy soule liueth I will not leaue thee so let vs say with full purpose of heart with a setled resolution I will neuer depart from the faith I will neuer leaue my obedience I will neuer giue ouer true religion Thus it was with Dauid he stood not wauering in the matters of God or houering vp downe in the winde looking for a change but he had determined what he would do Psalm 119 93 106. I will neuer forget thy precepts for with them thou hast quickned me And afterward I haue sworne and I will performe it that I will keepe thy righteous iudgements This was an holy oath whereby he bound himselfe as it were in a statute from starting backe that he might neuer entertaine any thought of giuing ouer his profession Let vs set before vs euermore this example let vs be constant and vnmoueable abounding alwaies in the worke of the Lord knowing that our labours shall not bee in vaine in the Lord. Vse 2 Secondly it reproueth such as stand at a stay like the earth that neuer moueth such as neyther go forward nor backward but are alwaies the same men and looke where you left them there you shall be sure to finde them These are earthly minded and sauour onely of the earth yet they thinke themselues to be somewhat and such as deserue highly to bee commended because they do not goe backe nor waxe worse and worse as others do Thus while they compare themselues with those that are worse they are growne into an high conceite that they are most excellent But let them not deceiue themselues they vse false weights
vs which we noted before to be careful liberally to maintain the Ministery that they may teach vs in the word otherwise we commit sacriledge against God and indeed rob our own soules because if we sow sparingly wee shall reape sparingly The Prophet Malachi bringeth in the Lord speaking and charging the people with no lesse crime then robberie and against no lesse person then himself Wil a man rob God Mal. 3.8.9 10. yet ye haue robbed me But ye say wherein haue we robbed thee In tyths and offerings Ye are cursed with a curse for ye haue robbed me euen this whole nation Secondly it teacheth Parents that are willing to offer to the calling of the Ministry any of their sons to serue the Lord in that calling to offer to him the fittest not the foulest the best not the worst The best is fittest for the Lord and doubtlesse hee is most worthy of him But of this we haue spoken at large in the 3. chap. Thirdly we giue to God the best and fattest when we serue him in our youth and with all our strength The young man offereth to God the best thing hee hath when hee remembreth his Creator in the daies of his youth Eccle. 12.1 while his senses are sharp his memory quicke his wit ripe his capacity readie his vnderstanding deepe But if he say to himself now I will take my pleasure a while I wil reioyce in my youth Eccle. 11. I will walke in the wayes of mine owne heart and in the sight of mine eies I will repent at the end of my daies serue the Lord when I can serue the lusts of the flesh the pleasures of sin no longer if I say we reason thus and offer to God our worne and withered old age when wee can serue sathan no more what do wee but offer to God the lame and the blinde which he abhorreth How far are we from following Abel who offered the best forasmuch as we offer the worst of all to God Fourthly we must not serue the Lord by halues we haue no other sacrifice to offer but our selues let vs therfore offer vp soule body and not serue him for company or for fashions sake or coldly and negligently or thorough compulsion and feare of the Law If we offer no otherwise our sacrifice and seruice is no better then the offering of Caine who was reiected both his person and his oblation Iude ver â— Wo vnto such that walke in the way of Cain that do not season their first fruites that they bring with faith God wil haue al that is in vs or nothing If we do not consecrate our selues wholy to his seruice we cannot be his seruants It is giuen as a speciall commendation of good King Iosias that he turned to the Lord with all his hart and with all his soule and with all his might 2. King 23. according to the law of Moses not that he was able to fulfill the whole law without failing in one point but hee did striue with might and main to serue the Lord to the vtmost of his ability and endeuour with hart life to please him Lastly we honor God with our substance when wee are mercifull in helping the needie with that which is ours We must not giue almes at another mans cost nor releeue our neighbour by our neighbours goods but we must honor him with our owne substance not with the substance of others as couetous persons vsurers theeues seruants do who giue away that is none of their owne Therefore when God giueth vs all things abundantly to vse let it not grieue vs to honor the lord with them and distribute them to the necessities of the Saints cheerfully Matth. 25. â— The Lord Iesus accounteth it as done to himselfe which is done vnto one of the least of his brethren Neyther let vs feare any want our selues or falling into decay through our bountifulnes and liberality inasmuch as God will make vs the more to abouÌ„d in all things 2 Cor. 9.9 for hee is of power to make vs abound in all gifts The widdow that had bene the wife to one of the sonnes of the Prophets so long as she powred Oyle out of the vessell or pot that was her owne into the empty vessels she perceiued the oyle stil to increase but when she poured out no longer 2 Kin. 4.6 the oile ceased and stayed Euen so so long as we shall helpe the poore with our goods as it were fill the vessels with oile our riches shall encrease multiply but if we stay our hand froÌ„ giuing our store will quickely faile and our fountaine dry vp The more commonly you draw water out of a well the more plenty you shall haue so likewise the more liberall we are toward those that want the more we shall encrease our owne weath Neither let any man delay the time promise to giue away much when he dyeth for that is to giue them away when we can keepe them no longer He that will not giue almes till after his death is like to a man that carieth a light behind his backe The houre of death is not the fittest time to doe good then we should looke to reape the fruit of a wel led life these are like to a simple souldier that prepareth his armour when he should fight or like the foolish virgins that went to seeke oyle when they should vse it â—â—h 25.10 A ship that leaketh must bee mended in the hauen not in the sea a wall that is broken must be made vp in peace not in warre If we forget God in our life how can we looke that he shold remember vs in our death and when we lie at the last cast To conclude seeing we must serue the Lord with the best things that we haue let the people be ready to maintaine the Ministery in the best maner let godly parents giue to God their best children let the yong man dedicate to God his best yeeres let euery Christian offer to God his best member 〈◊〉 23. to wit the heart let all rich men doe the best good they can with their goods and lay vp for themselues a good foundation for the time to come thus shall the people and parents and yong men and rich men and generally all Christians follow the example of righteous Abel who offered to God the best sacrifice he had On the other side if we maintaine the Ministers in the worst manner if we spend the flower of our age and the prime of our life in the worst vanities if wee giue our best part I mean the heart to the worst deseruer that is the diuel if we imploy our riches to the worst vses we follow the example and offer the sacrifice of Caine and therefore may iustly feare to be reiected with him and after this life to bee rewarded with him 24 On the third day Eliab the sonne of Helon prince of
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
there cannot be a greater benefit God the Father offereth and assureth his owne Sonne whom he hath sealed to be the Mediatour of our redemption he deludeth and deceiueth no man that commeth to the Supper as a guest prepared for the marriage feast 2 Cor. 2.16 For as the word turneth to be the sauour of death vnto death to the vnreuerent and vnregarding hearer so in truth is the Sacrament the sauour of death vnto death to the vnworthy and vnwise receiuer Let vs therefore throughly examine and prooue our selues whether we be in the faith or not 2 Cor. 13 5. and consider diligently what is set before vs and hunger and thirst after Christ that we may obtaine this hidden Manna This we shall neuer do except we obserue these few rules First we must try our selues by the law of God whereby commeth the knowledge of sinne Rom. 3 20 7 7. It is a cleere glasse to shew vs our faces or rather our hearts Iam. 1 23. From hence we must frame an editement against our selues Secondly we must labour to vnderstand and beleeue the common corruption of all mankinde standing partly in originall sinne and partly in the fruites thereof wherewith all are tainted as with an vncleane leprosie from the crowne of the head to the soale of the foot Rom. 3 9. Thirdly we must feele the curse of euerlasting death due to vs Gal. 3 10. Fourthly we must learne what couenant God hath made with vs touching grace and mercy that we may be raised vp to comfort in the Sonne of God our Redeemer Fiftly we must desire to be made partakers of the Lords Supper and feele how much we stand in need of it which will follow necessarily vpon the former Lastly we should fit our selues the better vnto the worke by considering the proportion betweene the signes and the things signified The beholding of the breaking of the bread the powring out of the wine should enforce vs to remember the body of Christ broken and his blood shed for vs. When wee looke vpon the Minister comming to vs and reaching forth these elements We should consider that the Lord Iesus himselfe commeth to vs and offereth himselfe with all his mercies and merits vnto vs if wee haue faith to receiue him And as we lay hold vpon the bread and wine and take them in our hands so we must stretch forth the hand of a liuely faith to lay hold of Christ for with him we shall entertaine all his sauing benefits to our endlesse and euerlasting comfort CHAP. X. Ver. 1 2. And the Lord spake vnto Moses saying Make thee two Trumpets of siluer c. HEere wee haue the conclusion of the first part of this book Doctrine Of the siluer Trumpets the vse of theÌ„ In this chapter we are to consider two thinges First the commandement of God directed to Moses to make two siluer Trumpets Secondly the remouing of the Israelites from Sinai to Paran Touching the Trumpets they are described by the matter they must be made of siluer by the forme of an whole piece Thirdly by the ends for the calling of the assembly and for the iournying of the Campe. Fourthly by the manner prescribed how to vse them to what purpose one alone is to be sounded to what purpose both when an alarme is to be blowne and when the alarme is to be blowne the second time when they must blow but not sound the alarme Fiftly by telling who shall be the trumpetters or sound the Trumpets the sonnes of Aaron the Priest Lastly by the time how long this vse shall continue to wit as an ordinance for euer euen so long as the Commonwealth of the Israelites shall endure This is the present vse of them there is a double vse of them commanded for the time to come one in time of warre to assure them that God will then remember them for good and saue them from their enemies ver 9 the other in time of peace at their solemne feasts at their burnt offerings and peace offerings Vse 1 The vses of them follow which are partly ciuill and partly ecclesiasticall And first seeing these siluer Trumpets serued for the Camp and the Congregation to assemble and to remoue and that the power of making them is committed to Moses who hath the sole prerogatiue to call and to dissolue assemblies about publike affaires we learn that it belongeth to Kings and Princes as their proper right to gather together The authority of K ngs and Princes what it is and to dismisse them that are gathered together Euery one hath not authority and iurisdiction to draw multitudes together we shall haue no small ado if that may be suffered Acts 1â— 23. We must haue lawfull and orderly assemblies vers 29. and such as do not sauour of confusion So it was in Egypt without Pharâ—oh no man might lift vp his hand or foot in all the Land of Egypt Gen. 41 44. This right is annexed to the highest power by an estate indefeizible and by a perpetuall law that cannot be dissolued throughout all generations As this power together with the Trumpets was giuen to Moses so did he and his successours practise the same who commanded in chiefe as Deut. 33 ver 5. Numb 31 6. Ioshua called and dismissed the people and they obeyed him in the execution of that power no lesse then they had done Moses before Iosh 1 17 and 24 28. So did Dauid vse these Trumpets 1 Chron 15 4 23 2 3 6. When the Arke was to be remoued and when the offices of the Tabernacle were to be ordered which are things meerely belonging to true religion The like we might say of Salomon 2 Chron. 5 2. of Asa Iehosaphat Hezekiah and Iosiah Thus were all generall Councels congregated and called together and there were none otherwise called for a thousand yeares after Christ but by the Trumpet of Moses that is by the authority of Caesar Thus did Moses also in gathering assemblies about publike affaires both for consultation and action For consultation The neceâ—â— of gatheriâ—â— assemblieâ— because many eies may discerne that which few cannot For action because many hands may discharge that which is troublesome cumbersome for one to do Exod. 18.18 This serueth to reproue three sorts first the Bishop of Rome who as a theefe and vsurper hath encroched vpon the Princes right and stollen away one of these siluer Trumpets and carried to it Rome He would leaue Moses but one Trumpet and would limit his office to ciuill and temporall things challenging power in all spirituall causes and ouer all spirituall persons Howbeit Aaron the High-Priest neuer offered to wring and wrest out of the hand of Moses this power he was content to blow them at the commandement of Moses or rather at the commandement of God Nay such is the tyranny of this proud Bishop that he contenteth not himselfe with one Trumpet though he haue indeed right to none
belong vnto them much more the outward signe may bee administred vnto them so we say touching the other that if the blood of Christ and remission of sins belong to the people of God much more doth the cup which is a seale thereof Againe they deale no better with theÌ„ for the word it selfe They haue corrupted and poisoned their food with apochryphall additions Papists dâ— starue the people of God with humane traditions with keeping it in a strange toong as it were vnder locke and key and so starue them whom they should nourish and strengthen And how can they deale better with the people in the word and sacraments who haue set vp another Christ a false and counterfeit Christ they destroy his natures his offices they deny him to be the onely King the onely Teacher the onely Priest of his Church they make other Mediatours and Redeemers they scoffe at our righteousnes standing in the imputation of his righteousnesse So then the diet that the Romanists allow vnto men is a poore thin diet it is not able to maintaine life in the body for whereas the food wherwith the Lord would haue vs fed standeth in three things in beleeuing in Christ in receiuing the word and in partaking of the Sacraments they feed the Church with chaffe and huskes no better then saw-dust for the word they haue corrupted the sacraments they haue mangled and Christ Iesus himselfe they haue vtterly denied Secondly it reproueth such Ministers as feed their sheep in short pastures and allow vnto them a more sparing diet theÌ„ the great Shepheard of the sheepe hath appointed vnto them They giue them no more food if so much then serueth to keepe the soule in life and therefore the sheepe that depend vpon their feeding and allowance are leane and starueling sheep such as euery bush and brier is able to entangle and euery ditch is able to drown Some feed them with bread that is dry and mouldy vnfit for nourishment Some thinke it enough to preach once a moneth â—e sheepe of â—â—rist should â—ell fed or once a quarter It were rather to be wished that they would allow theÌ„ two meals a day that the sheepe of Christ may be fat and strong according to the bodily diet which our selues do take Let vs not therefore feede our selues to the full and starue the sheep for which Christ Iesus died and when God hath dealt liberally with them let vs not pinch theÌ„ and pine them away but as good Stewards of the house bring forth store both old new We ought to preach the word in season out of season 〈◊〉 3 2. and not deale as greedy and couetous masters do with their seruants that pinch theÌ„ of their meate and seeing we reape plentifully of the people let vs not deale sparingly with them Lastly it reproueth the people themselues that when God would haue them well fed in their soules care not how little food they receiue themselues The Sabbath is the Lords feast day Why should we refuse to take two meales on this day when it is prouided for vs If wee tooke our food but once in the day we should starue our bodies oh take heed we do not so to our soules And let vs beware we doe not make more reckoning of feasting and filling of the body then of feeding the soule Alasse how many are there that are content to buy their pleasures and pastimes with the losse of the word of God! and yet are neuer a whit touched with it Are not these like Esau are not these I say as prophane as Esau Vse 5 Lastly it behoueth vs to redeeme the time that is to come and to be more carefull of the soules health diet strength and nourishment then of the bodies according to the counsell of Christ Labour not for the meate that perisheth but for that meate which endureth vnto euer lasting life 〈◊〉 27. c. Seeing then we haue such choise and variety of dainty food sweet meats banquetting dishes and all other good things offered vnto vs and set before vs in Gods house and at his table let no other feasting pleasure banquet meeting or voluptuous liuing keep vs from his house or make vs to come vnreuerently or vnworthily vnto the same Many do so fill nay glut and gorge themselues with eating and drinking that they are more fit to sleepe then either to heare or to pray Let vs be more carefull to fill our soules with marrow fatnesse then to fulfill the desires of the flesh and to surfet on our carnall pelights Ver. 11 14 15. Then Moses heard the people weepe c. Thus much of the murmuring now we come to the communication which is double First the complaint of Moses the answer of God secondly the exception of Moses replying against Gods answer as if his word had not beene sufficient and then another answer of God satisfying him In the first part of the first answer set downe in these verses we haue Moses complaining of two things both because God had not dealt well graciously with him to lay so great a burden vpon him to take the charge of so great a people without helpers and assisters which made him euen wish for death and because he was not able to feed them and to satisfie their requests touching the flesh that they lusted after saying Giue vs flesh that we may eate It is remembred in Exodus ch 16 12 13. that they murmured against Moses Whether the quailes lusted after Exod 16 13. be the same set down in this place and lusted after flesh and had quailes sent them wherevpon the question may bee asked whether that history be the same that is mentioned in this place and whether both were sent at one and the same time I answer the histories are diuers both in regard of the circumstances of time and place These were giuen to satisfie them a whole moneth the other but one time These fell a daies iourney without the host on each side the other onely couered the campe they lusting after these are sharply punished the other are not We may obserue out of the words of Moses that many are the failings of the best seruants of God for in many things we sinne all Againe Moses doth rashly expostulate with God and vnaduisedly wish for death So did Iob chap. 3 3. and Eliah 1 Kings 19 4. and Ieremy chap. 15 10. and 20 14 and Ionah ch 4 30 So it is with many though they haue not yet learned what it is to liue neither are any way prepared for death yet through impatience vnder the crosse wish for death But this is our weaknesse rather to wish not to be then to be in any misery and aduersity Rather it behoueth vs to tarry the Lords leysure to hope in him for he shall bring it to passe Psal 37. But to let this passe obserue the title that Moses giueth to Magistracy he calleth it
and tempest while they are secure and thinke nothing of their end while they eate drinke and are drunken and giuen to vnlawfull pleasures the iudgement of God shall be as a swift messenger or a sodaine winde that shall blow them away as chaffe For though God in patience beare with them and put off his iudgements for a season yet when they do come they shall come swiftly and sodainely Indeed it often maketh the best of Gods children to stumble to see the prosperitie of the wicked and greeue much to see men lying in their sinnes as swine in the mire or dogges in their vomit to grow great and continue long without any crosse or affliction but let them waite but awhile and sodainly they shall see the iudgements of God to ouertake them in their greatest ruffe and riot into which they breake Let no man therefore enuy them their honour and glory their riches and prosperity for they all shall bee turned into curses and iudgements Who would repine at it to see a theefe carried along thorough faire fields and greene meddowes in a rich coach to the gallowes or place of execution There is cause rather to bee greeued at it and to pittie him then to enuy him so likewise why should we enuy at the prosperity of the wicked considering it is the highway that leadeth to death and the verie occasion of their ruine they staÌ„d in danger euery houre to be ouertaken with the iudgements of God which come sodainely that they shall haue no time to make their peace or to reconcilde themselues by true Repentance Psal 37.35 36. We haue cause therfore to mourne for them and not to murmure at them Thirdly from hence ariseth comfort to the faithfull What though on the one side the Vse 3 wicked prosper encrease in riches though their eies stand out for fatnesse and cruelty compasseth them as a garment and they haue more then heart can wish And what though on the other side the godly are afflicted and in trouble though they be in want and oppressed though they be in misery and suffer many wrongs Psal 73.13 yet we must not be discouraged nor say We haue clensed our hearts in vaine and in vaine wee haue washed our hands in innocency forasmuch as they are brought into desolation as in a moment they are vtterly consumed with terrors as a dreame when one awaketh Verse 19 20. Let vs therefore bee of good comfort and not shrinke away they are like the grasse or flower of the field which groweth and flourisheth to day and to morrow withereth and is cast into the Ouen or rathey they are much more brittle and subiect to a speedier change Let vs commit our wayes vnto the Lord and trust in him let vs giue all diligence to walke in his waies which are sanctified and holy waies that we may not be reputed among the wicked and so partake with them in the sodainnesse of their downfall Let vs waite patiently vpon him for yet a very litle while and the wicked shall not appeare thou shalt looke after his place and yet shalt not finde him sodaine destruction shall seize vpon him as a sergeant and he shall be caried away as with a strong whirlewinde in a tempestuous and stormy day Vse 4 Fourthly it is our duty to watch and attend with all care for the time of iudgement The day of the Lord or the time of iudgment is twofold generall and particular Generall when Christ shall breake the heauens and come to iudge the quicke and the dead in the end of the world when the pillars of the earth and the whole frame of heauen shal be dissolued Particular at the day of our death when euery particular soule must appear before the barre and giue an account what iâ— hath done Great will be our misery if God come find vs carelesse and secure If a man knew at what houre the theefe would come doubtlesse hee would watch and not suffer his house to bee broken through Marke 13 35 36. And this is the cause wherefore it pleased God to conceale from vs as well the day of iudgement as the day of our death hee would not haue vs know either the one or the other to wit wheÌ„ he will come or when we shall dye to the end we should alwayes watch and pray and be in readinesse hauing our loines girt and oyle in our lampes Nothing is more certain then that he will come Enoch the seuenth from Adam prophesied of it before the flood that the Lord commeth with thousands of his Saints Iude verse 14. howbeit nothing is more vncertaine then when he will come for the Angels in heauen and the Sonne himselfe as hee is man know it not but the Father onely Mat. 24 36. Mar. 13 32. So nothing is more certain then our death and dissolution and nothing more vncertaine then the time thereof that we should learn to looke for him euery day nay euery houre nay euery minute It is well obserued by Austine that the Lord would haue vs to know the time of his first comming Aug Epist ad Hesych because the knowledge thereof is profitable and necessary and therefore doth the Lord reprooue the Iewes that they could iudge the face of the sky but they knew not the day of their visitation because he that is ignorant of the first comming can neuer prepare himselfe for his second coÌ„ming Zâ—â—ch de fâ—â— seculi But the day and time of his second coÌ„ming is hidden from vs because it is not expedient for vs to know the same lest we shold say with the euill seruant My master doth defer his comming and so fall to beate our fellow-seruants Luke 12 45. We must be wise-hearted and looke for him euery day and not foolishly promise to our selues a long time of his tarrying lest we deceiue our selues and begin to eate and drinke and to be drunken whereas the Lord of that seruant shall come in a day that he looketh not for him Mat. 24.50 5â— and in an houre that he is not aware of and shal cut him asunder and appoint him his portion with the hypocrites there shall bee weeping and gnashing of teeth And if wee may not say our master doth delay his comming as euil seruants then we may not say 2 Peter 3 4. where is the promise of his comming as prophane scoffers and mockers do that walke after their owne lusts But bee it that the generall comming of Christ were farre off yet his particular comming to euery one of vs cannot be farre off but is nere at hand we know not whose turne shal be the next woe vnto vs if we be taken vnprouided So then we see that God hath concealed his comming both generall and particular not to our hurt but for our good Lastly this serueth to admonish all men Vse 5 that seeing the iudgements of God shal come sodainely and that sodaine death and sodaine
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
They put the people in minde of the goodnesse of the land and of the loue of God toward them and that the enemies should be bread for them that is they should be as easily consumed as a peece of bread is swallowed as if they should say Wee seemed Grashoppers vnto them but we say vnto you that they shall bee bread for vs we shall vtterly destroy them To conclude they will them not to feare the people of the Land because God was departed from them but hee was amongst his owne people Neuerthelesse they would not heare them they did sing a song to an heauie heart Prou. 25 verse 20. nay to an hard heart they had brazen foreheads and were ashamed of nothing and therefore for all the care of them and the loue shewed vnto them they went about to stone them to death had not God protected them that stoode in his cause Obserue first of all in that Caleb and Ioshuah rent their cloathes Doctrine The faithfull are greeued for the sinnes of others and fel downe before the Lord a gesture vsuall in these times when they heard the blasphemous words of these hypocrites that the faithful are much grieued euen for the sinnes and rebellions of others This hath alwayes bene the holy affection of Gods seruants they haue not onely mourned and lamented for their owne sinnes but they haue proceeded farther to take to heart the sinnes of other men as Lot 2 Pet. 2 7. and Dauid Psal 119 136. They that escaped out of the common destruction are described by this note they mourned and cried out for the abhominations that were committed in the land Ezek. 9 4. Christ our Sauiour wept for Ierusalem Luk. 19 41 42. Reason 1 The reasons First they know that Gods anger is prouoked for sinne and his curse falleth vpon the head of the sinner Ioshua had cause to mourne when he saw that Israel could not stand before their enemies Ioshua 7 8. For Achan had sinned against the Lord and the hoast could not prosper so long as hee remained among them No maruell therefore if they be greeued whensoeuer they behold the wrath and iudgements of God procured Secondly if we know their iniquities and Reason 2 do not mourne for them they become ours and we do thereby make them our own Thus we are made partakers of other mens sinnes If we mourne for them they are theirs not ours if we do not mourne they are both theirs and ours Hence it is that the Corinthians are reprooued that they sorrowed not for the incestuous person that was among them yea theÌ„selues were defiled by his sinne and became as one polluted lumpe with him as the leauen leaueneth three peckes of meale into which it is put And we see in the prophet Ezekiel 9 5. they are smitten that mourned not for the abhominations committed as well as they that did commit them Thirdly hereby much good and many benefites Reason 3 come vnto our selues Such are pronounced blessed by the mouth of Christ Mat. 5 4. that mourn whether it be for themselues or for others or both for they shall bee comforted When the heauens water the earth there followeth a fruitfull increase but when the earth watereth the heauens there shal follow a more plentifull haruest of all heauenly spirituall comfort If any aske when the heauens are watered by the earth Obiection forasmuch as this may seeme to be out of course and contrary to the nature of them I answer whensoeuer a sinner poureth out the teares of his penitent soule and broken heart into the bosome of God Answer then the earth may bee saide to water the heauens For the teares of the godly fall not to the ground Cooper vpon Psal 119. they ascend vpward they do not descend downward I vnderstand it of the fruite and benefite of them the Lord gathereth them when we shed them as precious pearles and putteth them in his bottle of remembrance Euery drop that falleth from a penitent soul is as a precious pearle The teares 〈◊〉 the gâ—theâ— precious pearles nay more worth then many Iewels of the world It shall little auaile vs to haue many pearles and Iewels hanging about vs and to want those that now we speak of These do not die and perish but are sowne as good seede in the earth the fruite whereof is very comfortable because they that sowe in teares shal reape in ioy Psal 126 5. Learne from hence the difference betweene Vse 1 the godly and vngodly The godly mourn for the sinnes of others as if they were their own whereas the vngodly make a mock of sin and can laugh hartily at it as if it were a matter of merriment and of pastime Prou. 14 9. Heere then is a note to know who are Gods Children and who are not When we cannot reforme and amend euill yet if God haue giuen vs hearts to mourne for it it is an happy thing for vs a great blessing and a good signe that we belong vnto him Lot dwelt among the Sodomites they were grieuous sinners against the Lord the cry of them was come vp to heauen he could do no good among them yet he was so farre from ioyning with them that hee vexed his soule for them If we do not follow his example in vaine we boast our selues to be the seruants of God This made Dauid say the zeale of thine house hath consumed me the reproaches of them that reproached thee are falne vpon me Ps 69 9 10. And the Israelites carried into captiuity wept when they heard the insultings and blasphemies of the wicked Psal 137 6. The godly must not say I will walke in the way of the multitude I wil ioyne with them and that it is in vaine to striue against them Secondly see the state of the faithful in this Vse 2 life somewhat there is alwaies to humble and afflict them in themselues or in others In this life 〈◊〉 and gâ—â—efe 〈◊〉 mingled toâ—â—ther The Prophet Dauid testifieth oftentimes his ioy of heart which God gaue him neuerthelesse this is not found without greefe and sorrow We haue no ioy without greefe in this world but they are tempered and mingled together bitter and sweete one with another lest in ioy we should be two ioyfull in sorrow we should be too sorrowfull the one seruing to allay the other and the one making the other profita-Howbeit after this life when God shall separate the sheep from the goats After this 〈◊〉 ioy and gâ— are seuereâ— these affections also shall bee separated the godly shall haue ioy without greefe the vngodly shal haue greef without ioy To haue ioy without any trouble is not to be looked for vpon the earth it is the condition of them that are glorified and perfected in heauen On the other side to haue greefe and anguish without ioy and comfort is the miserable condition of them that lye damned and tormented in hell where is weeping and gnashing
their practising performing of this duty If we reason soberly reuerently Christ Iesus will come among vs and be present with vs by the grace of his Spirit and by his blessing of our endeuors which ought to be an encouragement to the same 30 But the soule that doth ought presumptuously whether he be borne in the Land or a stranger the same reprocheth the Lord and that soule shall be cut off from his people 31 Because hee hath despised the word of the Lord and hath broken his commandement that soule shall vtterlie be cut off his iniquity shall bee vpon him Hitherto we haue spoken of the sinne of ignorance now of presumption and voluntary sins which are said in the originall to be coÌ„mitted with an high hand that is proudly scornefully arrogantly despitefully and desperately against God And therefore it is said that he reprocheth the Lord and hath broken his couenant such a one must be cut off from his people This cutting off for iniquity some vnderstand of excommunication by the censure of the Church others of killing by the sword of the Magistrate but which way soeuer it be taken it sheweth the greatnesse of this crime And because there is no kinde of sacrifice set downe for the expiation of this sin some do hold â—tus that it figureth out the sinne against the holy Ghost which sinne being vnpardonable Math. 12 32. 1 Iohn 5 16 there remaineth no sacrifice for it but a certain looking for of iudgement and fiery indignation which shall deuoure the aduersaries Heb. 10 26 27. Howbeit I rather thinke that no sacrifice is expressed because there is no new addition prescribed touching any sacrifice as there is of the other because this is already handled in the booke of Leuiticus chap. 6 2 c. And this sinne is opposed against the sinne of ignorance but all sinnes of presumption are not the sinne against the holy Ghost God forbid we should so entangle mens consciences and hold all presumptuous sinnes to be that vnpardonable sinne â—hat comâ— in Num. Neither can I be of their opinion that thinke God would haue no sacrifice offered for such sinnes lest the sacrifices should waxe vile and contemptible and men should thereby bee encouraged to giue themselues ouer to commit sinne with greedinesse and neuer regard whether they sin ignorantly or presumptuously It is no encouragement to sinne of ignorance because the meanes is set downe to be cleansed of it And who will willingly wound himselfe albeit he haue a Physition that can cure it â—ctrine From hence we may gather a difference betweene sinne and sinne â—re is a â—erence beâ—ene sinne sinne all breake the law and deserue eternall death Ezek. 18 4. Rom. 6 23. Neuerthelesse some are greater and some are lesser There are therefore of sinnes sundry sorts Iude verse 22 23. Hence it is that sinne is diuided diuers waies eyther it is originall which we draw from our parents and bring with vs into the world this is an hereditary sinne it is the inheritance that all parents bequeathe vnto their children as Psal 51 5. Ro. 5 14. Or else it is actuall which is a fruite of the former such are euill thoughts words and workes such as agree not with the law of God This distinction is proued Rom. 5 14 and 7 20. and 9.11 Againe there is a raging and reigning sinne when the sinner maketh no resistance by the grace of the Spirit Rom. 6 12 and 1 Iohn 3 8. He that committeth sin to wit of set purpose and delighteth therein is of the diuell it is so called because we foster and cherish it and become bondslaues vnto it and likewise because it hath rule ouer man carrieth him headlong to destruction Such are all sinnes in the vnregenerate and so continue till there be a new birth and some also in the regenerate in their slidings and fallings against their conscience and there is also a sinne not reigning which the sinner repelleth and resisteth by the grace of the Spirit daily reneweth his repentance for them Such are the sinnes of ignorance omission and infirmity which remaine in the regenerate so long as they liue which they acknowledge bewaile hate and resist and pray daily that they may be forgiuen them saying Forgiue vs our debts 1 Iohn 1 8. Rom. 7 17 and 8 1. Many other such differences of sinnes might be noted but these are sufficient to shew that there is difference betweene sinne and sinne And no maruaile because the commandements Reason 1 of God are not alike but some are greter and some lesser The lawes of the first Table are called the first and great commandement Math. 22 38 and do concerne the Lord himselfe The lawes of the second are inferiour to these as they that concerne our brethren like to our selues Secondly there is great difference in the Reason 2 manner of sinning some sinne ignorantly some wittingly Psal 19 12 13. 1 Tim. 1 13. Some are principall and ringleaders in the sin others are onely accessaries some are onely in thought others in deed some offend of malice some offend of weaknesse some commit sinne others besides this haue pleasure in them that do them Rom. 1 32. Thirdly in respect of God himselfe all sins Reason 3 do not alike dishonor him neither is his wrath kindled alike against all some are desperate sinners that will not be reclaimed and despite the Spirit of grace with whom the Lord cannot but be more offended then with such as are humbled for their sinne This difference serueth to condemne such Vse 1 as make all sinnes equall none greater or lesser then others none before or after other True it is Campian rat 8. and Duraeus in his defence the Church of Rome lay this errour to our charge as also they falsely do many other as if we were of the sect of the Stoikes holding an absurd opinion touching that absurd doctrine of the equality of all sinnes which sheweth that they are farre spent and drawne dry and cannot charge vs with true crimes when they are constrained to obiect against vs such grosse opinions as we detest and condemne haue confuted more then they both in Schooles and Pulpets What errors and heresies thinke you will these men be afraid to broch against vs among their owne disciples that take vp al things vpon trust at the second hand and what imputations wil they not dare to lay vpon vs in their Sermons which they know shall neuer come to be examined forasmuch as their hearers are forbidden to reade any of our writings when they blush not neither are ashamed to publish to the view of the whole world such open and manifest vntruths Obiect But they obiect that we teach all sinnes to be mortall and to deserue death euen the least of them Answer I answer we teach no other doctrine then the Scripture teacheth vs Rom. 6 21 23. Iam. 2 10. Neuerthelesse it followeth not by
any good consequent that though euery sinne in Gods iustice bee adiudged worthy of eternall death that therefore it doth equally deserue it See more of this chap. 19. Vse 2 Secondly from this doctrine receiued it followeth that the punishments of hell are diuers also according to the different desart of sinne Luk. 12 47 48. Math. 23 15 and 11 22 24. They that breake the law and teach others to do the like are twofold more the children of hell then others They are the children of hell that transgresse the law but they that lay a stumbling blocke before others and draw them out of the way are guilty of a farther sin and consequently of a greater punishment Sodome shall be cast into hell but Capernaum shall descend deeper and suffer more This must we lay to our hearts forasmuch as we are like to Capernaum not to Sodome Euery man must receiue at the last day according to his euill workes but Gods iudgements shold not be right if he did iudge sinnes to be equal and punish sinnes equally On the other side we may conclude that there are degrees of glory in the kingdome of heauen which serueth to stirre vs vp to labour to out-goe and out-strippe others considering that we shall receiue a greater reward It is a point seruing to animate and encourage all men in well-doing to know that the Magistrate shall receiue according to his care the Minister according to his paines and euery one according to his duty and obedience in the life to come Vse 3 Lastly hence is a direction for Magistrates seeing offences are different there ought to be a difference in punishment of malefactours All lawes should not be written with blood neither all punishments take away life But if lesser sins should be punished sharply great more remisly it were against the rule of reason and the law of equity Hence it is that Christ teacheth that among the Courts of the Iewes they alwaies punished according to the quality of the offence and did not make an equality among offenders Mat. 5 verse 22. Verse 31. Because he hath despised the word of the Lord and hath broken his couenant c. Here is the description of this sin whereby we see whervnto it tendeth being once entertained Doctrine We learne from hence Sin is come to the height when men are bold to sinne that men are come to the height of sinne when they commit sin boldly and boastingly proudly and presumptuously Esay 3 9. Numb 25 6. 1 Sam. 16 22. Ier. 3 3. Prou. 2 14. The reasons Reason 1 For this manner of sinning is without any signe of grace is done in contempt of God and his lawes as we see in this place Reason 2 Secondly this kinde of sinning doth cry to heauen and calleth downe iudgement so that he cannot but punish it seuerely Gen. 18 ver 20 21. This reproueth the sinnes of our times for Vse 1 as we liue in the light of grace so we are come to the light of sinne because some maintaine sinne and others brag boast of those sinnes that they haue committed and greatly delight in them Psal 52 3 4. Esay 1 23. 2 Pet. 2 15. The sinne of these men is so much the greater because heere we haue the coupling and combining of two sinnes together sinne and the loue of sinne Where there are two strong poisons mixed together there the party is in great danger that drinketh of that potion so it is in this case two sinnes being ioyned in one sinne impudency in sinning that person is much more guilty This boldnesse and impudency is also accompanied with impenitency for certainely he that sinneth with an high hand and with a proud heart caÌ„not repent and leaue his sinne he cannot be sorry for it and turne vnto God but lyeth vnder a great measure and degree of euill Secondly let such as are guilty of these bold Vse 2 and presumptuous sinnes breake them off by true repentance and by reforming such as are committed to their charge For euery sin must be repented off but greater sinnes must haue greater repentance for them therefore wee should labour to repent of all whether they be moe or few greater or lesse once committed or often that so God may passe by vs wheÌ„ his iudgements run through the world Take heed therefore of presumptuous sinnes Some are suddenly ouertaken these sinne Gal. 6 1. but not so greatly as they that runne willfully and violently into euill It is an euill to take the Name of God in vaine though it be in heate and in haste howsoeuer but it is worse to sweare and blaspheme in cold blood in common talke that without remorse The corrupt affection in these is worse then the action of sinne Such as once fall into drunkennesse cannot be excused but they sinne doubly and trebly that delight in drunkennes haunt drunken houses and keepe drunken company and nourish all occasions to bring themselues to commit sinne vpon sinne So it may be said touching the breach of the Sabbath he sinneth that pretendeth some necessity of some great busines and that he is vnwilling to absent himselfe froÌ„ the house of God and doth it sildome but he that maketh a common practise of prophaning the Lords day sometimes by saying at home in his chamber sometimes by walking abroad in his fields sometimes by lying in an alehouse sometimes by sitting at tables cards do offend much more and come into the number of presumptuous sinners Obiect But some peraduenture will aske the question How may a man know whether he sin with an high hand whether he be come to the height of sinne to sinne presumptuously To this I answer Answ it is no hard matter to discern thy estate by these notes â—w to know â—o sinneth 〈◊〉 an high â—ed First whosoeuer disliketh and hateth the word of God may iustly feare and suspect himselfe For he that cannot patiently endure to reade it or to heare it read or preached because it layeth open his sin and as a true glasse maketh his corruptions manifestly to appeare he certainely is a bold and presumptuous sinner So long as a man is content to submit himselfe to Gods ordinance and to be willing to heare his sinnes reproued so long there is hope of such a sinner Againe they sin purposely and proudly and presumptuously that are offended either with the Minister or with a priuate friend that reproues him for his sins These are louers of their sins and are resolued to dwell in them because they hate those that loue them and out of loue admonish them of their euill waies And if peraduenture they haue failed in the manner of their reproofe these by by conceiue that they haue sinned more in reprouing then themselues in committing the acte it selfe Thirdly they are passing apace to tht height of sinne that excuse and lessen their sinnes or else defend them such as say it is no such
This is farther to bee strengthened with reason First true godlinesse and religion haue the Reason 1 promises of the blessings of this life and of the life to come 1 Tim. 4 8. Deut. 28 1 2 3 4 c. then it will follow on the contrary that impiety and vngodlines haue the curses plagues both of the one and the other due vnto them For it were great iniustice in God if he should reward the workes of piety and religion and should not as well punish the workes of impiety and prophanenesse Secondly such workes are committed directly Reason 2 and immediately against the person of God himselfe but the workes of vnrighteousnesse are against men He is more seuerely punished that flieth in the Princes face woundeth him then he that hurteth any of his seruants Such as with an high hand breake the first Table do as it were flie in Gods face and rebell against them such as transgresse the second hurt some of his seruants So then when we fall to practise against his owne person or his honour there is great reason to thinke hee will visite for those especially and therefore such lawes are called the first and great commādement Math. 22 36 38. Thirdly such works of impiety are the causes Reason 3 of wrong iniustice hatred and of all vnrighteousnesse The breach of the first Table procureth the breach of the second Rom. 1 21 22 23. Because they regarded not to know God he gaue them ouer to vile affections When he gaue them vp to vncleannes it was a punishment of their vnthankfulnesse and not honouring of him The vses follow Such are first of all reproued Vse 1 as are accounted ciuill honest men in the world and reputed vnblameable among their neighbours I doe not meane that they are to bee reproued for their ciuility and honesty which are not to be condemned in themselues for they are good but such as content themselues with an outward ciuill carriage among men and to be praised of them hauing no feare of God or care of religion in them but all their care and conscience is to deale iustly with men and in the mean season wholly neglect their duty to God these are liable to Gods iudgements as well as those that are altogether prophane and wicked These are they that haue no care to sanctifie the Sabath no delight in praier no hungring thirsting after knowledge but remaine in blindnesse ignorance carelesse in frequenting the hearing of the word and in receiuing of the Sacraments They will boast they loue the Church as well as any of their neighbors but small fruites appeare of their going thither or of their coming from thence They thinke all is well enough if they be iust in their outward dealings they make account that they are not to be blamed and they stand in feare of no iudgments of God at all So it was with the rich man Math. 19 20. he thought he had done al euen from his youth that he lacked nothing but being tried by the first commandement whether he did loue God aboue all he plainly descried that his ciuill honesty was meere hypocrisie and his fulfilling of the law no better then a flattering of himselfe In like manner do such men much deceiue themselues and are like to a subiect whose whole care is to deale iustly and vprightly with his fellowes but vtterly neglecteth his duty to his Prince and practiseth rebellion against him all his life If such a man deale iustly among other men and will not commit adultery or murther by any meanes tell me in reason can all this his care helpe him when he shal be conuicted for high treason against his Prince Certainely this iust and vpright carriage toward the people shall stand him in little stead Likewise many men in all places do liue continually in the practise of rebellion against the person of God himselfe howsoeuer they seeme very carefull and conscionable of their duty toward men yet God will finde them out for the contempt of him For they are growne to this prophanenesse What need so much preaching or so much hearing and so they begin to scorne and scoffe at those that liue in the obedience of these holy duties Let me tell these though they be neuer so iust in their conuersation doing no wrong paying all mē shewing mercy to them that need yet they lie open notwithstanding all these to Gods iudgements for want of the true power of religion If thou shouldst see a man liue in the grosse sinnes of the second Table in murther adultery robbery drunkennesse false witnes-bearing and the like wouldst thou not think him worthy to be plagued by the hand of God why then should we thinke that such as liue in the breaches of the first Table more grosse thē these which haue the first place are not liable to iudgement as wel or rather much more then the other Vse 2 Secondly this teacheth all such as haue any rule ouer others to be carefull to teach such as are vnder them in the waies of godlinesse that they may know the Father to be true God him whom he hath sent Iesus Christ Iohn 17 3. First it is the duty of Princes and Magistrates to haue a great care of true religion that God be faithfully serued by their people It is not enough for them to prouide that they may haue a people faithfull and loyall to thēselues except they be also faithfull to God The godly kings are commended for their care in aduancing the glory of God and for their zeale in causing all the people committed to their charge to be instructed It were easie to enlarge this by the examples of Dauid of Asa of Iehoshaphat of Hezekiah and Iosiah they made a couenant with God to serue him themselues and to cause him to bee serued of their people Asa commanded Iudah to serue the Lord of their fathers and to doe the law and the commandements that whosoeuer would not seeke the Lord whether he were small or great whether man or woman should be put to death 2 Chron 14 4 and 15 13. Deut. 17 19. 2 Kings 23 2 3. 2 Chron. 19 7 8 9. Thus it ought to be with all fathers and masters they must teach their children seruants that they may know the Lord and set their hope in him not forget his works but keepe his comandements Psal 78 6 7 4 9 and 11 19 21. Eph. 6 4. Deut. 6 7. Eli the Priest of the Lord is first threatned and afterward punished for neglect of this duty 1 Sam. 2 and 3. The example is written for our instruction that we should beware of the like transgression Thirdly see the fearefull condition of many Vse 3 men of all sorts for they liue vnder a fearfull iudgement of God and yet do not see it because through the whole course of their liues they practise the workes of impiety liuing in palpable ignorance in contempt of the Word
that the Lord hath sent me to doe all these workes for I haue not done them of mine owne mind 29 If these men dye the common death of all men Or if they be visited after the visitation of all men then the Lord hath not sent me 30 But if the Lord make a new thing and the earth open her mouth and swallow them vp with all that appertaine vnto them and they go downe quick into the pit then ye shall vnderstand that these men haue prouoked the Lord. 31 And as soone as hee had made an end of speaking c. In these words see the willing obedience of the people to the former Commaundement They were willed to separate from the Tents of those wicked they doe separate and depart from them by and by they gate them vp from their Tabernacles And Moses doth notably confirme them in their obedience by foretelling both the death Doctrine the maner of the death of these rebels We learn from hence God alwayes warneth before hee striketh that God neuer bringeth any greeuous iudgement vpon any people or nation nor vpon any priuat person but hee doth alwaies first forewarne the same and foretelleth it God alwayes teacheth before he punisheth and hee warneth before hee striketh Amos chapt 3. verse 7. Luk. 13 verse 7. 1 Kings 22 17. We reade that the world was once drowned by water and it shall be destroyed the second time by fire Of the first destruction we finde that he foretold it vnto Noah before euer hee brought it vppon the face of the earth Gen. 6. verse 3. Heb. 11. verse 7. 1 Pet. 3.20 And touching the second destruction of the world by fire GOD hath not left vs ignorant but in diuers places of the Scripture hath set it downe vnto vs 2. Pet. 3 7 10. Reason 1. The Reasons hereof are partly in regard of the godly and partly in regard of the vngodly Touching the first he would not take his owne people at vnawares because hee loueth them and would haue none of them to perish but would haue all come to repentance 2 Pet. 3 9. that so they might preuent his iudgements Amos 4 12. Secondly touching the vngodly and such as are not the Lords they shal thereby be made without excuse their mouths are stopped and the iustice of God is cleared they hauing nothing to answer for themselues or to accuse God of any vniust dealing Iohn 15 22. These men therefore must learne to accuse themselues because they had warning but they would not bee warned he would haue healed them but they would not bee healed Ier. 20 6. 51.9 1 King 22 25. Vse 1 Acknowledge from hence the great mercy and wonderfull patience of God whose maner is alwaies to giue warning before hee send iudgement This the Lord needeth not to doe for vpon our owne peril we are bound to take heed of his iudgements before they come yet so good is our God that hee onely deserueth this title to be called the good Lord as Hezekia calleth him 2 Chron. 30 18. The good Lord pardon euery one that prepareth his heart He wold haue vs preuent his punishments before they fall and to send out our prayers as Ambassadors to God to treate of conditions of peace with him He doth not play the part of a subtil enemy to steale vpon vs at vnawares forasmuch as before he striketh he alwaies forewarneth that thereby he might saue all those that belong vnto him and bring vpon others iust condemnation How graciously dealt he with Korah and his fellowes with Dathan Abiran How often did Moses warne them Who is it then that ought not to confesse that God willeth not the death of a sinner Or who can deny but that these malefactors perished most iustly Vse 2 Secondly when we see any ouertaken with any iudgement we must confesse that God is true as in his promises so also in his threatnings If his desire were not that we should preuent them doubtlesse he would neuer giue warning of them If he had a will and purpose to destroy vs he would not tell vs before hād both that he would bring them and shew vs the way how to auoide them There is no man that can iustly say that the silence of God and the holding of his peace is the cause of his security he causeth a trumpet to sound the alarme before hee set himselfe in battell array against his enemies For his manner is neuer to come with any iudgement but he alwaies sendeth a warning peece before Obiect But some man will say It was thus indeed in the time of the prophets but wee haue no Prophets in these daies to foret l things to come as in former times they had and therefore we haue no such direction I answer these men as Abraham did the rich man in the Gospel An wer that his brethren had Moses and the Prophets among them If they will not beleeue them neither will they be perswaded although one rose from the dead Luke 16 31. True it is that Moses and the Prophets were dead long before but his meaning is they had the bookes of the Law and the writings of the Prophets before them they were read preached in their Synagogues euery Sabbath day Acts 15 21. So I may truly say that wee haue Prophets among vs and all that contemne them shall know there hath bene a Prophet among them Ezek. 33 33. For we haue the holy Scriptures wherein are contained the workes of the Prophets and Apostles and beside these GOD hath giuen vs his Ministers that they should as it were put life againe into the dead Prophets that is that they should open declare vnto vs those things that are doubtful and obscure and therefore if any bee admonished by them that such such iudgments shal come and they threaten plagues according to the generall directions which they haue in the word Deut. 28 15 16. Leuit. 26.15 16. Let vs not withstand the Spirit speaking in them for it is the wonderfull goodnesse of God that he vouchsafeth to send them vnto vs and to tell vs before of his iudgements Lastly it is the duty of euery one to make Vse 3 good vse of the word of God to know that God looketh for attention and obedience at our hands that so he may not bee inforced to proceed against vs in iudgement O happy are they that seek the Lord while he may be found and call vpon him while he is neere Esay 55 6. Such then as reiect the Ministery of the word reiect their owne peace and bring vpon themselues sundry iudgements The word goeth before to prepare our hearts and it is a two-edged sword piercing euen to the diuiding asunder of soule and spirit Heb. 4 12. But if we be so hard-hearted made of mettal tougher then brasse and iron Reuel 1 1 that this sword going out of the mouth of God cannot enter into vs hee
a true miracle But if it were a miracle men might discerne it by sense as all the miracles of Christ were discerned Let them giue vs an instance in any creature in heauen or earth where the Lord wrought any miracle which he did not subiect to the senses of man but heere is nothing that can be discerned by the senses for as much as the bread by the iudgement of all the senses remaineth and appeareth to bee the same in substance which it was before of the same quality quantity colour taste handling smelling vertue and nourishment there is not any one sense or all the senses together that can iudge otherwise of it then it did before therfore it can be no miracle No work is a miracle which cannot bee felt smelled seene tasted or perceiued Wherefore let the Church of Rome teach in their schooles write in their bookes preach in their Pulpits and decree in their Councels neuer so often that there is a miracle wrought in their Sacrament of the Altar yet because we can neither see nor touch nor taste nor feele any thing but the same that it was before we cannot beleeue them But they tell vs Obiect that though the outward forme and accidents of the bread remaine yet the substance of it is turned into the body of Christ which though we cannot perceiue by our senses yet wee are bound to receiue by faith I answer Answer that if the natural body of Christ were there present we might feele him as Thomas did forasmuch as Christ still retaineth his true body albeit it be now glorified Wherefore seeing there is no miracle in the Supper apparent to the senses there can be no miracle at all The difference which is is in the vse before it was common bread ordained for the nourishment of our bodies now it becommeth holy bread sanctified by the Lord not so much to feede the body as the soule To conclude then by this strange and new found miracle they ouerturne the doctrine of the Scriptures touching miracles For wheras we haue shewed that a miracle is a rare worke apparently to the senses wrought by the sole omnipotent power of God they make it to be an vsuall common and ordinary worke wrought by euery Priests pronouncing of fiue words yet so as no sense at all can discerne of it 12 And the children of Israel spake vnto Moses saying Behold we die we perish we all perish 13 Whosoeuer commeth any thing neere to the Tabernacle of the Lord shall die shall wee bee consumed with dying Hitherto of the first part of the Chapter heere followeth the second part to wit the repentance of the people crauing to bee deliuered from present death and from their sinne wherewith they had prouoked God to anger As if they had said We acknowledge that we deserue to die and perish through our sinnes neither did wee know so much vntill the plague that brake in among vs taught vs and the blossoming of the rod conuinced vs to our faces We presumed to meddle with the office of the Priesthood that belonged not vnto vs and therfore we deserue iustly and worthily to die But is there no place for mercy and forgiuenesse We may obserue from hence that this should bee the effect of all punishments which God bringeth vpon sinners to humble vs â—â—d explic â—â—m to make vs auoide sinne and to submit our selues to God with all obedience Againe we must neuer despaire of Gods mercy which is greater then our sinnes as a garment wider then the body and therfore more then able to couer the nakednesse thereof Thirdly we must acknowledge and confesse our sinnes to God because all sinne is committed against God him onely we haue offended Psal 51.4 Briefly also learne that the first degree of pardon is to know that our sinnes are pardonable this is as a sparke of light in a darke night and giueth hope of great mercy But to leaue these particulars this is the generall doctrine In all chastisements â—trine â—t is to bee â—owled iust in all chastiseâ—ts how grieuous and sharpe soeuer they be God is to bee acknowledged iust and righteous in laying them vpon vs Dan. 9.6 7 8 9 16 19. Ezr. 9.6.10 13 15. Psal 51.4 5. 2 Sam. 24.10 The reasons which are as the grounds of this truth are euident First because his punishments though many times they be greeuous burdens to beare yet are alwayes lesse then our deserts and offences Psal 103.10 He dealeth not with vs according to our offences Secondly our sinnes are the procuring causes of all the euils which we suffer Mic. 7.9 I will beare the indignation of the Lord because I haue sinned against him So then the cause of all our sufferings is in our selues Thirdly in all his corrections and iudgements hee remembreth mercy Hab. 3.2 Wee see this often in this book though the whole people sinned as one man yet iudgment came not vpon the whole but the mercifull God striketh some to admonish and amende others The vses follow First it reprooueth such Vse 1 as stand out with God and are ready to iustifie themselues and accuse God of ouermuch sharpenesse and seuerity These men neuer consider Gods manifold blessings and their owne vnthankefulnesse vnto him who reneweth his mercies toward vs euery morning Lam. 3.23 But we render vnto him euill for good and hatred for his good will We are like vnto stubborne children that murmure vnder the rod and cannot abide correction So it is with vs we can abide to sinne but wee cannot abide to suffer Wee regard not how much we prouoke him but we care not how little he punish vs. It is one of the hardest things in the world to iustifie God and to condemne our selues worthy of eternall death and damnation We see it from the beginning in our first parents they sought shifts and fig leaues to couer the nakednesse of their soules more then they did the nakednesse of their bodies as indeed there appeared much more deformity in the one then in the other and they had more cause to be ashamed of the nakednesse of their soules then of their bodies For sinne maketh vs naked of Gods protection and causeth him to depart from vs it taketh away our shield and defence and leaueth vs in the hands of our enemies We see also in the example of Achan Iosh 7. of Saul 1 Sam. 15. how hardly they were drawne to confesse their sinnes they heard sentence pronounced against them before they would pronounce sentence vpon themselues Let vs not tarry vntill God iudge vs but rather learn betimes to iudge our selues Secondly let vs humble our selues vnder Vse 2 the mighty hand of God 1 Pet. 5.6 and when he draweth out his sword let vs not say wee are righteous like the Pharisee that condemned another but iustified himselfe Luk. 18. rather let vs cry out in the eares of God Spare Lord Ioel 2.17 and confesse that it is
but it was vsed to wash them from the pollutions of the Law when they had touched a dead corpes or such like But what is all this being granted to heale diseases or to driue away diuels according to their doctrine teaching that these sanctified creatures may be vsed to these purposes And if this holy water had any such secret force or inherent vertue what needed so great a multitude of poore impotent people blinde halt withered to wait for the moouing of the water of the poole of Bethesda at Ierusalem or he that had an infirmity thirty eight yeeres to lye languishing so long for want of one to put him into the poole whensoeuer the Angel went down to trouble the water Ioh. 5.2 3 4 Seeing both he and all the rest might haue bin healed so easily by euery Priest if the water of separation or the water of iealousie could haue helped them We reade of many possessed by diuels brought to Christ that he might cast them out of them Libr. chry Ioh. â— praelect could the Iewes themselues doe it by this sprinkling of water If they could not then is Bellarmine grosly deceiued and goeth about to deceiue his readers when he affirmeth that these are creatures which were indeed effectuall to worke some effects were also effectuall to worke these supernaturall effects to wit to driue away diuels and to heale diseases This had beene a ready way and a quicke dispatch if any thing could haue beene done by them When the disciples of Iohn came to Christ to know whether he were the promised Messiah or that they should looke for another he wished them to tell Iohn what they had seene and heard The blinde receiue their sight the lame walke the lepers are cleansed the deafe heare and the dead are raised vp Matth. 11.5 But if the common and ordinary vse of the waters of expiation and cleansing could haue effected these miraculous workes he would neuer haue gone about to prooue himselfe to be the Messiah by these arguments which should haue beene weake vncertaine and vntrue Nay doe the Iesuites thinke that the waters of iealousie haue now any force to try the adultresse that after she hath drunke thereof her belly should swell and her thigh should rot No doubtlesse and therefore if it retaine not the effect which it had at the first institution how shall wee thinke it can haue other and the same farre greater and stranger effects True it is when God appointeth the creatures to be vsed they haue oftentimes supernaturall effects as when Elisha by salt healed the vnwholesome waters 2 King 2.21 and did cleanse and cure the leaprosie of Naaman by his seuentimes washing in Iordan 2 King 5.14 when the Apostles and Elders did annoint the sicke with oyle Mar. 6.13 Iam. 5.14 and when Christ vsed spittle to heale the blinde man these we confesse were made signes of the power of God but the question is whether without any word or warrant from God wee may vse the creatures to such effects The waters which now we speake off haue approbation and allowance from the mouth of God and therefore no maruell if they be effectuall to the ends for which they were established In like manner the water in Baptisme we sanctifie the bread and wine in the Supper of the Lord we consecrate as signes and seales of the power of Christ assuring vs of the forgiuenesse of our sinnes See then how our aduersaries dally and delude the world to make them beleeue that we deny that any consecrated creatures may be vsed to worke supernaturall effects whereas they should ioyne issue with vs in this whether they be able to doe thus without the word of God but in this they are altogether silent and hold their peace as if they were stricken dumbe The Prophets and seruants of God vsed these things well but it followeth not hence that the Priests of Baal the Romish Priests may therefore vse them Plutar. conti septem sapient no more then wee conclude that because the shepheards may eate one of their sheepe therefore the Wolfe also may doe the like Or thus Ismael was circumcised at thirteene yeeres of age therefore his sonnes the Arabians and the Mahometans after his example might doe the like Or the woman of Samaria conclude Our fathers Iacob and his sonnes worshipped in this mountaine therefore we may sacrifice there also This kind of reasoning was the error of the disciples Eliah prayed that fire might come from heauen and consumed them that reproched him therefore we may vse such a prayer Luke 9. Thus did the Cerinthians Ebionites Ethiopians and other heretikes reason Christ was circumcised therefore wee also ought to be circumcised This is the conclusion of Bellarmine and of the Wolfe who gathered by the force of this reason that he might deuoure the sheepe as as well as the shepheards but the Wolfe was a theefe the sheepeheards did eate that which was their owne So saith the Cardinal Moses vsed water to supernaturall effects Elisha cured the waters with salt and the broth with meale cast into it 2 King 4.4 Therefore wee may vse holy water blessed after the Popish fashion both to cure diseases and to driue away diuels albeit the water were neuer instituted of God to any such vses and purposes For wee must consider there is great difference of times of places and of persons that which is lawfull at one time is vnlawfull at another that which is allowed in one is not to be allowed in another And that which is good done after one manner is euill being done in another Besides we are not left to our selues to deuise in Gods worship what we list Deut. 12.32 Luke 2.22 with Leuit. 12.8 1 Sam. 15.15 Gen. 22.16 compared with Ieremy chap. 19. verse 5. Lastly this practise giueth way and allowance to sorcerers enchanters charmers and coniurers to vse the word and creatures of God to their leud practises to cure diseases and such like whereas God hath appointed no such meanes to heale them Vse 2 Secondly from hence the Romanists go about to establish their vnsound distinction of sin into mortall veniall Some they say are so litle as that they deserue not eternal death but may be washed away with these holy waters that now wee speake off Doubtlesse these sinnes must be exceeding little or the force of these waters must bee exceeding great when men are sprinkled with them Whereas the Apostle is plaine speaking of this heifer and of this water Heb 9. that being bodily they can onely purifie the body but in no sort purge the conscience from dead workes True it is they say these sinnes doe somewhat offend God yet they adde facili negotio expiantur that is they are with little adoe easily purged and put away But we teach according to the Scriptures that all sinne in it owne nature euen anger and concupiscence which they call veniall is mortall True it is there is a difference
see in the booke of Kings 1 Kings 1â— in Hiel the Betheliâ—e according to the word of the Lord which hee spake by Ioshua the sonne of Nun. The like we see in Zachariah when resting in the power of nature and the strength of his owne body he beleeued not the Angel be was striken dumbe and could not speake vnto the people Luke 1 20. A memorable example also we haue in the streight siege of Samaria where a Prince answered the man of God and saide Though the Lord would make Windowes in the heauen could it come so to passe 2 Kings â— 19 20. And hee saide Behold thou shalt see it with thine eyes but thou shalt not eate thereof and so it came vnto him for the people trod vpon him in the gate and he dyed The Reasons heere of are euident For first Reason the Nature of GOD is true and vnchangeable Heauen and earth shall passe but one iote or tittle of his word shall not passe but shall bee fulfilled This is that which is vrged afterward in this booke Chapter 23.19 1 Sam. 1â— God is not as man that he should lie nor as the son of man that he shold repent Hath he said and shall it not bee done hath he spoken and shal he not accomplish it Seeing therefore God is vnchangeable with whom is no variablenesse or shadow of turning hee will let none of his words fall to the ground he is in one mind and who can turne him yea he doth what his minde desireth Reason 2 Again who can hinder him or say vnto him Why doest thou thus No might no power no policy can withstand him in his workes albeit men rebell neuer so much and resist neuer so mightily against him There is great power in Princes they are able to bring mighty things to passe and to crosse the attempts of others yet sometimes they are crossed and resisted themselues It is not so with the Lord our God 〈◊〉 33. Who is in the heauens and doth whatsoeuer he will He hath the hearts of all euen of Princes in his own hand â—â—b 21 1 as the Riuers of waters he turneth them about as pleaseth him This made the Apostle cry out 〈◊〉 11.33 â—5 â—9 19 O the deepnesse of the riches both of the wisedome and knowledge of God! How vnsearchable are his iudgements and his wayes past finding out For who hath knowne the minde of the Lord Or who was his Counsellor Or who hath giuen him first and he shall be recompenced And who hath resisted his will So then whether wee consider the nature of God without change or the weaknesse of man without power wee may safely and truely conclude that all the threatnings which haue bene pronounced and denounced by the mouth of God shal be verified and performed without any altering or diminishing of them Vse 1 Let vs apply this to our selues and gather assuredly from hence the wofull estate of all wicked and vngodly men For seeing he doth not dally with vs or scare vs without cause so that all his threatnings faithfully denounced shall be vndoubtedly accomplished how shal they escape so great condemnation as lyeth at the doore and hangeth ouer their head Howsoeuer therefore they put away the euill day farre from them and liue as if God sate idle in heauen beholding all things but punishing nothing knowing all hearts and thoghts but not regarding the workes of men saying We haue made a couenant with death and with hell we are at agreement 〈…〉 16. though a scourge run ouer and passe thorough it shal not come at vs for wee haue made falshood our refuge and vnder vanity are we hid yet hee that dwelleth in the heauen shall laugh the Lord shall haue them in derision For what followeth Your couenant with death shal be disanulled and your agreement with hel shal not stand when a scourge shal run ouer and passe through then shal ye be troden down by it This is that which the wise man saith Eccles 8.11 12 13. Because sentence against an euil worke is not speedily executed therefore the heart of the children of men is full set in them to do euill Though a sinner do euil an hundred times and God prolongeth his dayes yet I know that it shal be well with them that feare the Lord but it shall not be well with the wicked neither shall he prolong his dayes he shall bee like a shadow because he feareth not before GOD. And to the same purpose the Prophet Ezekiel speaketh Chap. 12 22 23 24 25 26 27 28. where the Prophet reprooueth two sorts of persons open deriders of Gods word as if it should neuer be performed and such as prolong the euill daies as if the plagues were for many yeares and should not come in their dayes But God expressely and directly meeteth with them both and bindeth them together in one bundle declaring and making it plaine to their consciences that when he speaketh the word it shall be done and when hee pronounceth a decree it shall stand Thus in all ages of the Church satâ—n preuaileth with the children of disobedience and draweth more to destruction by presumption then he is able to do by desperation Let vs not harden our hearts thorough the deceitfulnesse of sinne Esay 55 6. Let vs seeke the Lord while hee may bee found and cal vpon him while he is neere Secondly let vs ground our faith in the vndoubted Vse 2 performance of those iudgements that are yet to come as that the Lord Iesus at the appointed time will breake the heauens and will come to iudge the quicke and the dead at his appearance and in his Kingdome that the wicked shall rise againe and stand before the barre of Gods throne These things we see not yet accomplished for all things continue alike from the beginning of the creation HeÌ„ce it is that Mockers arise which walke after their lusts and say Where is the promise of his coming 2 Pet. 3 3.4 10. But the day of the Lord will come as a theefe in the night in the which the heauens shall passe away with a noise and the Elements shall melt with heate and the earth with the workes that are therein shall be burnt vp Yea When they shal say peace and safety 1 Thess 5 3. then shall come vpon them sodaine destruction as the trauaile vpon a woman with child and they shall not escape Thus the Prophet Malachi prophesieth Behold the day commeth that shall burne as an Ouen and all the proud Malachy 4 1. and all the wicked doers shall be stubble and the day that commeth shall burne them vp and shal leaue them neither roote nor branch Thus then we see a day of iudgement is decreed and determined and remaineth for the appointed time but at last it shall come and not lye though it tarry wait for it shall surely come and not stay Thirdly wee must not be dismayed when Vse
they are redeemed by the blood of Christ and we are put in trust after a sort with the price therof We haue a great account to make in that day in the great day of the Lord let vs therefore stirre vp our selues to feede the flocke of God that dependeth vpon vs. And surely the cause of the ruine and desolation of many Churches is the negligence and idlenesse of the Pastors thereof Mat. 13 24 25 For while the Husbandmen sleepe the Enemie soweth tares among the wheate From hence it commeth that the people liue in ignorance lye in open sins and are carried away with euery blast of false doctrine whithersoeuer false Teachers will carry and conduct them This the Prophet Esay expresseth Chap. 56 9 10 11 12. All ye beasts of the field come to deuour euen all the beasts of the Forrest their watchmen are all blinde they haue no knowledge they are all dumbe dogs they cannot barke they lye and sleepe and delight in sleeping and these greedy dogs can neuer haue enough and these sheepheards cannot vnderstand for they all looke to their owne way euery one for his aduantage and for his owne purpose Where hee teacheth that the people are ready and ly open to be seduced by Atheists by Papists by Libertines by Familists by Anabaptists by Brownists wher there are blind guides and idol sheepheards euil beasts and slow bellies that feede themselues but feede not the flocke And hee noteth foure monstrous vices and capitall sinnes that poisoned the Church First albeit they were appointed watchmen yet they were blind their iudgment corrupted They were made Seers and yet did not see Lights and yet were in darknesse 1 Sam. 9 9. Teachers and yet were vnlearned Instructers of others and yet wanted knowledg themselues Matth. 6 23. If then the light be darkenesse how great is that darknes Secondly they were sluggish and slothfull dogs they cannot for drowsinesse and lazinesse open their eyes to see or their mouths to bark And when they are called vpon and spoken vnto saying How long wilt thou sleepe O sluggard When wilt thou arise out of thy sleepe They answer Yet a little sleepe a little slumber a little folding of the hands to sleep Prou. 6 9 10. Thirdly they are greedy of their owne gaine couetous and giuen to filthy lucre being carried away by the deceite of Balaams wages Lastly they are giuen to belly-cheere and all riot Iude v. 12. They follow their pleasures and pampering of their bellies making them the god whom they serue and do not serue the Lord Iesus The Apostle said I seeke not yours but you 2 Cor. 12 14. but these might say otherwise of themselues I seeke not you but yours And are not such Pastors to be found among vs that through couetousnesse Epicurisme regard not the duties of their calling They ioyne liuing to liuing as those that ioyned house to house they liue at pleasure they eate they drinke they feast they say Esay 56 12. Come I will bring wine and we will fill our selues with strōg drinke and to morrow shall be as this day much more abundant Heereby they are made vnfit vnable to do the duties of their Calling so as like crammed dogs they lye bathing and beaking themselues by the fire and though neuer so much harme be done in Gods churcn they cannot be made to awake and bark in any season to warne the people and to fray away the Wolfe But if any goe about to raise and to rouze them vp out of their sleep they disquiet their consciences too much and trouble their patience so that they are ready to gnar yea they begin to snap and snatch at him with their teeth So that the best way is to follow the counsell of our Sauiour which he gaue cōcerning the Pharisies Mat. 15 14. Let them alone they be the blinde leaders of the blinde and if the blinde leade the blinde both shall fall into the ditch Seeing then such as teach not the people ouer whom the holy Ghost hath made thē Ouerseers can neuer soundly desire the after-good of them it behoueth such to labor with all their strength to builde vp the people in knowledge faith and obedience that so God may haue a people to serue him after their departure Lastly it standeth euery one vpon that hath Vse 3 the gouernement of others whether it bee in the Church or in the Common-wealth or in the priuate Family to looke to their charges that by their godly care and holy endeauour God may be worshipped serued after their departure This is to bee considered of Magistrates Ministers and Gouernours of houses The Magistrate ruling in the Commonwealth whether it bee the King as the superiour or whether it be other Gouernours as they that are sent of him for the punishment of euill doers and for the praise of them that doe well must prouide to the vtmost of his power for the godly and peaceable estate of the kingdom or incorporation where hee remaines by maintaining the Ministery by promoting Religion and by executing Iustice This Moses did as we saw before Deut. 31 2 6 7 8 he assembled the people he signified his departure hee encouraged them against their enemies took order for their welfare after his death by appointing Ioshua to succeede him and to bring the people into the land which the Lord had sworne vnto their Fathers Thus Ioshua dealt Ioshua 23 ◠walking in the steps of Moses his master hee giueth the people charge to worship the true God to sticke fast vnto him with full purpose of heart to loue him to fear him to serue him in vprightnesse and in truth and to put away the gods which their fathers serued beyond the Riuer Thus did Dauid set his son vpon his throne before he dyed 1 Kings 2.2 3. and gaue him a great charge to maintain that Religion which he had established The dutie of all Ministers when they are dying and departing this life is to prouide as carefully as they can that the good worke begun by them may be furthered by their successors and that the trueth which they haue planted may not bee supplanted pulled vp by the rootes by such as shal enter into their labors It is not enough for them to labour in their own persons while they liue but to endeuour that others may succeed them in piety as well as in place in diligence as well as in office Thus dealt Christ our Sauior in calling his Apostles thus dealt the Apostle in ordaining elders in euery City 〈◊〉 1 5. and appointing Pastors and Teachers in seuerall places so soone as they had gained them to the faith Lastly it is the dutie of all Fathers and masters of families to prouide for the soules and saluation of all such as are vnder their iurisdiction and gouernment euen of such as are the meanest and lowest in the house to charge them to know the true
The Lord is neere to all that call vpon him yea to all that call vpon him in trueth he will fulfill the desires of them that feare him he also will heare their cry and will saue them Thus the Lord Iesus being zealous in prayer confesseth that his father alwayes heareth him Iohn 11. â— Thus the Angel telleth Cornelius That his prayers are heard Thus the Apostle also teacheth Iam. 1.5 Acts 10 â— If any man want wisedome let him aske of God which giueth to all men liberally reprocheth no man and it shall be giuen him And in the last Chapter Iam. 5 1â— 17 18. Is any among you afflicted let him pray and the prayer of faith shall saue the sicke Helias was a man subiect to like passions as we are he prayed earnestly that it might not raine and it rained not on the earth for three yeeres and sixe moneths and he prayed againe and the heauen gaue raine and the earth brought forth her fruit The reasons to assure vs of this truth are Reason 1 first the prâ—mise gone out of his own mouth and the assurance of his owne word who can neuer deceiue nor falsifie his truth This is it which Christ our Sauiour vrgeth Matth. 7.7 8. Aske and it shall be giuen you Seeke and yee shall find Knocke and it shall be opened vnto you for whosoeuer asketh receiueth and he that seeketh findeth and to him that knocketh it shall bee opened This is the ground and foundation of our faith in prayer to wit the promise of God without which we can haue no confidence or trust in the mercy of God Againe what man heareth not accepteth Reason 2 not granteth not the requests of his children that come vnto him Men that are euill and corrupt that haue scarce a sparke of the loue that is in God will not turne away their eyes from the miseries of their children much more then will God open the treasures of his graces to bestow vpon vs. This comparison our Sauiour presseth Mat. 7.9 10 11. Where the doctrine hath his confirmation What man is there among you which if his sonne 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 shall your Father which is in heauen giue good things to them that aske him And the Prophet saith â— 49.15 Can a woman forget her child and not haue compassion on the sonne of her wombe though they should forget yet I will not forget thee Let vs come to the vses of this doctrine Vse 1 First it teacheth the blessed estate of the Church and a great priuiledge that the faithfull haue so that no man should say 〈◊〉 3 14. It is vaine to serue God and what prosit is it that wee haue kept his commandements and that we walked humbly before the Lord of hostes But it will be said Heere they are in troubles and torments here they suffer sorrowes and afflictions euery day Be it so â— 8.37 38 Yet herein they are more then conquerors through him that loued them so that neither life nor death shall separate them from Iesus Christ our Lord. The Lord is the Sunne and shield vnto vs â— 84 11. the Lord will giue grace and glory and no good thing will he withhold from them that walke vprightly So then their tribulations and afflictions shall not hinder their blessednesse but by manifold troubles we shall enter into happinesse and euerlasting life Let our present care bee to serue the Lord and then we shall bee safe vnder his protection and not feare what man can doe vnto vs as the Prophet teacheth Psa 118. 5 6 7. I called vpon the Lord in trouble and the Lord heard me and set me at large the Lord is with me therefore I will not feare what man can do vnto me I shall see my desire vpon mine enemies Let vs therefore walke worthy of this blessed estate and condition seeing wee haue God neere vnto vs and ready to heare vs so often as we poure out our meditations before him There is no comfort like vnto this in this life whereby we obtaine health in sicknesse riches in pouerty safty in danger rest in trouble ioy in sorrow comfort in aduersity So then howsoeuer the vngodly accounteth the life of the faithfull contemptible and miserable aboue all other yet wee see one are truely happy but they For if I can say I haue been hungry and the Lord hath fed me I haue been naked and he hath cloathed me I haue beene sicke and he hath restored me I haue been in dangers and hee hath deliuered me I haue a blessed experience of Gods fauor giuen vnto me and an assurance of future happinesse reserued for me in the heauens Vse 2 Secondly let vs acknowledge it to bee our duty to call vpon him in the day of trouble and in all our necessities to come vnto him For if the righteous cryeth and the Lord heareth him yea deliuereth him out of al his troubles let vs flye vnto him Pro. 18.10 the name of the Lord is a strong tower the righteous â—unneth vnto it and is exalted Heere is the onely refuge of the godly against all troubles and aduersities hereby we are instructed to whom we should runne and repaire in all need and necessities A strong Castle secureth those that flye vnto it for succour and defence Such is the fauour of God toward the elect in Christ who are sanctified by the holy Ghost he protecteth those that flye vnto him and they shall abide in the shadow of the Almighty This the Prophet presseth Psal 50.15 Call vpon mee in the day of trouble so will I deliuer thee and thou shalt glorifie me Let vs not looke to the hilles or mountaines to men or Angels let vs not trust in friends or in riches in power or policy but know that our helpe cometh from the Lord which hath made heauen and earth who will preserue our going out and our comming in from henceforth and for euer This serueth to condemne the Church of Rome Ioh 14.13 1 Ioh 2.1 who refuse the mediation of Christ to come vnto God and set vp Saints and Angels in his place to vsurpe his office But we are sure that Christ Iesus wil neuer faile vs nor cease to discharge the calling appointed vnto him of his Father Why then doe we not goe directly vnto him that gently calleth and louingly allureth vs Come vnto me all ye that are weary and heauy laden Matt. 11 18. and I will refresh you Thirdly doth God heare vs when we call Vse 3 and when we aske doth he answer Then it standeth with the right of reason and with the law of equity to heare him when hee calleth vpon vs and cryeth vnto vs. For whensoeuer we pray vnto God we speake vnto him and call vpon him to heare vs. Whensoeuer the
77.20 Hee led his people like sheepe by the hand of Moses and Aaron So long therefore as we haue a voyce so long as we haue an heart to lift vp to God and can poure out the meditations therof before him we haur comfort and assurance to be helped When the poore infant is fallen into danger of fire or water or other misery if he can cry that the father may heare his voyce there is hope of safety and deliuerance So if wee can call vpon God the Father in Iesus Christ in our distresses our heauenly Father will not leaue vs nor forsake vs in our dangers Secondly albeit the faithfull fall into many Reason 2 afflictions and their enemies make long surrowes vpon their backs yet God will not alway suffer them to bee oppressed lest they should sinke deepe and shrinke downe vnder the burthen so turne from their obedience and forsake the faith which they haue professed according to the saying of the Prophet The rod of the wicked shall not rest on the lot of the righteous â—al 125.3 lest the righteous put forth their hand vnto wickednesse He knoweth whereof we are made he spareth vs in our infirmities hee will not suffer vs to be tempted aboue our strength he seeth our weakenesse and how vnable wee are to resist and therefore he will not giue vs ouer to perish in our afflictions inasmuch as our light afflictions which are but for a moment Cor 4.17 cause vnto vs a farre more excellent and an eternall weight of glory so that albeit the righteous fall seuen times yet he riseth againe as the wise man teacheth â—ou 24.16 Vse 1 To apply this vnto our selues wee learne first that the deuises and practises of enemies albeit they be neuer so secret or malicious are vaine and frustrate The people of God shall be preserued howsoeuer they bee euer plotting and banding themselues together as wee see in the dayes of the Apostle â—ct 4.27 Herod Pontius Pilate the Priests and people the Iewes and Gentiles conspired together yet wee shall alwayes haue assurance of safety and all shall worke for the best to them that feare God whose loue no powers no principalities no Potentates shall be able to remooue as the Prophet teacheth Reioice not against me O mine enemy â—c 7.8.10 though I fall I shall rise when I shall sit in darknesse the Lord will be a light vnto me then she that is mine enemie shall locke vpon it and shame shall couer her which said vnto mee Where is the Lord thy God mine eyes shall behold her now shall she be troden downe as the myre of the streets This serueth notably to daunt and dismay the wicked and vngodly who insult ouer the righteous and seeme wise in their owne eyes considering that The faithfull escapeth out of trouble â—rou 11.8 â—sa 8.9 10 and the wicked shall come in his stead This truth the Prophet Esay confesseth and confirmeth Chap. 8. Gather together on heapes O ye people and ye shall be broken in pieces take counsell together but it shall be brought to nought pronounce a decree yet it shall not stand for God is with vs. So then if the faithfull be not euer forsaken nor stand continually vnder the strokes of their enemies but God will put to his hand and his helpe to deliuer them we see that all their deuises and all their consultations against them and insultations ouer them shal be brought to nothing Vse 2 Againe it behooueth vs in all the time of our distresse to rely vpon him whatsoeuer tentations come though we should walke by the gates of the graue and passe by the gulfe of death Many indeed are our infirmities feares cares sorrowes and troubles yet in them all we must say with the Prophet â—al 42.5.11 â— 43.5 Why art thou cast downe O my soule and why art thou disquieted within me Waite on God for I will yet giue him thanks he is my present helpe and my God Let vs not therefore despaire in the day of trouble When the snares of death compasse vs and the griefes of the graue take hold vpon vs â—al 116.3 4. when we find trouble and sorrow to pursue vs and ouertake vs let vs call vpon the Name of the Lord to deliuer our soule who is mercifull and full of compassion Pro. 18.10 The Name of the Lord is a strong tower the righteous runneth vnto it and is exalted This is the surest and safest refuge of the godly against all troubles Lastly let all such learne as lie not vnder Vse 3 the crosse to commend the common cause of their brethren to God as if themselues were in affliction For wherefore doth God promise to free his from the oppression of the enemy and to restore them to the ioy of their saluation but to moue vs to this duty of praying for them pittying their distressed estate and seeking by all lawfull meanes the comfort and continuance of the Church This the Apostle setteth downe 2 Cor. 1.3 4. Where wee see he vrgeth the Church at Corinth to thinke of this point to be mindfull of the miseries of others and to comfort them that are in discomfort as God hath comforted vs. This is taught by Moses Thou shalt not doe iniury to a stranger Exod. 22.21 neither oppresse him for ye were strangers in the land of Egypt And heereunto the Apostle accordeth Heb. 13.3 Remember them that are in bonds as though ye were bound with them and them that are in affliction as if ye were also afflicted in the body Where he would haue vs so much to bee touched as if their misery were our owne This duty it is needfull to thinke vpon Wee know not what troubles may fall vpon our heads When wee take our selues to bee freest and farthest from all dangers then we may bee neerest vnto them and suddenly fal into them as a bird into the snare of the fowler Wherefore let vs remember them to God that suffer afflictions that so we may be deliuered if wee fall into any troubles But if we harden our hearts in the miseries of others and haue no feeling of their sorrowes others shall bee as vnmindfull of vs and vnmercifull vnto vs as we haue beene to them Matt. 7.2 For with what iudgement we iudge we shall be iudged and with what measure we meat it shall be measured to vs againe Nothing is more greeuous vnto a man then to be scorned in his misery and to be insulted vppon in the day of his calamity The affliction it selfe is bitter and yrkesome to the flesh but the derisions mockings of the enemy serue to double the crosse and to adde to the measure and manner of our misery If then we shall see with our eyes and heare with our eares the lamentable condition of the Church and laugh when the people of God weepe and lament the iustice of God shall ouertake vs and make vs a
they oppressed him with iniuries and banished him their country and yet behold they are constrained immediately to seeke peace of him and to make a couenant with him so that albeit they hated him and put him away from them yet the King his Captaine are glad to come vnto him Gen. 26 24 25 26. For they feared him and saw certainly that the Lord was with him The like submission we see in Pharaoh albeit he hardened his hart and often had contemned and reuiled Moses yet in the greeuousnesse of the iudgement he sendeth for Moses and Aaron and saith I haue now sinned the Lord is righteous but I and my people are wicked pray ye vnto the Lord for mee that there be no more mighty thunders amd haile Exod. 9 27 and 11 8. Such an example is recorded 1 Kings 13 4 6 touching Ieroboam who albeit he regarded not the word of the Prophet but raged against him and stretched out his hand from the Altar saying Lay hold on him yet when his hand was dryed vp so as he could not pull it in againe vnto him he humbled himselfe greatly in the present feeling of this punishment and besought that Prophet to pray to the Lord his God and make intercession for him that his hand might be restored Thus Saul seeketh to Dauid 1 Sam. 24 21 22. Belteshazzar to Daniel Dan. 5 12 13. Zedekiah to Ieremy Ier. 37 3. The foolish virgins to the wise Mat. 25 8. Haman had conspired the destruction of the Church and thirsted after the bloudy massacre of the Saints of God whose death is precious in his sight yet in the end he saw mischiefe prepared for him he stood vp to make request for his life vnto Queene Ester chap. 3 9 and 7 7. Thus the saying and sentence of the wise man is verified Prou. 14 19. The euill shall bow before the good and the wicked at the gates of the righteous Neither let vs doubt of this truth or greatly maruaile at it For God hath planted imprinted Reason 1 such a maiesty in the person of those that are vnfainedly godly truely religious that the most desperate and despightfull wicked men feare their faces and reuerence their presence If then the vngodly feare them it is no great maruaile though they fal downe before them many times in submissiue manner But the vngodly do often feare them therefore it cannot seeme strange vnto vs if they do some reuerence vnto them This we see in Herod Mark 6.20 He feared Iohn Acts 4 21 and 5 26. knowing that he was a iust man and an holy and reuerenced him and when he heard him he did many things and heard him gladly So when the people saw how God heard the prayer of Samuel they feared Samuel exceedingly 1 Sam. 12 18. Such is the force of innocency that it conuinceth the enemies in their owne consciences and driueth them to do homage and vaile their bonnet to the seruants of God Againe it is the will of God that all such Reason 2 as humble themselues should be exalted and the lowly in heart should be aduanced so also such as exalt themselues should be brought low and therefore it is no maruaile if GOD euen in this life doe many times for the manifestation of his mercy and iustice lift vp the heads of his owne children Luke 14 11. cast downe the wicked vnder their feet Hence it is that Christ Iesus was so much delighted with this sentēce so often repeated by him in the Gospel Whosoeuer exalteth himselfe shall be brought low but he that humbleth himselfe shall be exalted Math. 23 12. Luke 18 14. Vse 1 Now let vs make vse of this doctrine First seeing the vnfaithfull be oftentimes constrained to sue to the faithfull for their helpe as the rich glutton did to Abraham let vs all learne to plant true godlinesse in our hearts and to turne to the Lord with all our soules that we may haue our part and portion in this preheminence and let vs walke worthy of our places and of this priuiledge honour and dignity Seeing almighty God maketh vs spirituall Kings to rule and reigne Reuel 1 6. and often subiecteth the wicked vnder vs let vs not be slaues to our owne lusts and corruptions but rule with authority and dominion ouer them and labor to subdue sinne vnto vs. We see the Princes of this world will not dishonour and debase thēselues with base Offices We are Kings and Princes to God in this life let vs then walke worthy of this dignity as the Apostle vrgeth this duty from vs 2 Thess 1 10 11. The Lord shall come to bee glorified in his Saints and to bee made maruailous in all them that beleeue in that day wherefore we also pray for you alwaies that our God may make you worthy for this Calling and fulfill all the good pleasure of his goodnesse and the worke of faith with power Where we see that after he had set downe the great glory that belongeth to Gods children at the comming of Christ he exhorteth them to walke worthy of their calling seeing it shall be glorious with Christ and the vngodly shall be brought to vtter shame contempt dishonour reproch confusion There is no way to bring any to true honour but to purchase to our selues true godlinesse Therefore the Lord said 1 Sam. 2 30. Them that honour me I will honour and they that despise me shall be despised Old age is rightly honourable but it must bee found in the way of righteousnesse Prou. 16 31. This we see to haue beene in Iob chap. 29 7 8. When I went out to the gate euen to the iudgement seate and when I caused them to prepare my seate in the streete the young men saw me and hid themselues and the aged arose and stood vp the Princes staied their talk laid hand on their mouth Loe thus shall they be honoured that feare the Lord and therfore blessed is the estate condition of the godly Vse 2 Secondly seeing the wicked euen in this life are vrged to seeke mercy at the hands of godly men so that God here vpon earth bringeth downe their heads that before were lifted vp in great pride how much more shall this be verified in the life to come when the redemption of Gods children draweth neere their happinesse shall be perfected then they are appointed to triumph and to haue the victory ouer all their enemies tread the wicked vnder their feet For the true children of of God shall rule and ouer-rule the world and shall trample vpon the kingdome of darknes ouer hell death damnation the diuell the reprobate whatsoeuer setteth it selfe against their peace This the Lord from the beginning taught the Church Gen. 3 15. He shall breake thine head and thou shalt bruise his heele The diuell shall tempt Christ assault his members but not ouercome them whereas Christ shall conquer the power of death and make his
9. Acts 2 23. Luke 19 8. The reasons First because repentance onely Reason 1 made generally confusedly for knowne sins is neuer true repentance but a common hypocriticall repentance of one resolued and setled to continue in sin not yet touched with a true feeling thereof True it is for secret and vnknowne sins which we in weaknesse ignorance commit the Lord accepteth a general confession as we see in the practise of the Prophet Dauid saying Who can vnderstand his faults Cleanse me from secret sins Psalm 19 12. Thus did the rest no doubt of the godly deal such an acknowledgment of their vnknown sins which they tooke not to be sins did they make in a general manner which were hidden not onely from other men but euen from theÌ„selues This we may say of their polygamy or their marrying of many wiues and other their dail infirmities Secondly we must make a particular account to God at the houre of death when we Reason 2 must pleade guilty or not guilty at his bar A generall reckoning and account will not then be taken neither will the Lord set before vs grosse summes but the account shall be made of specials which may cause the stoutest and strongest men to tremble and quake for very feare of that day All the sinnes of thy former life shal be represented before thee like â— squadron of enemies ready set in battell aray to assault thee to giue in euidence against thee This is taught and witnessed vnto vs by the Apostle Iohn describing the manner of iudgement to which we shall be summoned Reuel 20 12. I saw the bookes opened and the dead were iudged of those things which were written in the bookes according to their works It standeth vs vpon in regard of these bookes to make vp our bookes and to looke to our reckonings forasmuch as we must gaue an account of our stewardship Luk. 16 2. Let vs now make vse of this doctrine First Vse 1 we learne from hence that it is not enough to say we are sinners and so to cry God mercy for a paâ—g or a brunt and so away or to desire God to forgiue vs our sinnes but we must vncase our selues and vncouer our particular trespasses if we would haue God to couer theÌ„ with the precious garment of Christ If a sicke man come to the Physition and onely tell him he is sicke and neuer shew him his particular greefe and disease that troubleth him in what part he is pained and in what sort he is taken he can neuer look to be cured and restored to health If we come vnto God the Father of spirits and Physition of soules and onely say We haue sinned we cannot assure our selues of pardon We declared before that we must coÌ„fesse our vnknowne sinnes generally but our knowne sinnes we must confesse particularly without any excuse or defence without any hiding or diminishing of theÌ„ as the same Prophet doth after he had sinned in numbring of the people I haue sinned greatly because I haue done this thing â—hro 21 8. c. Wherfore â—t standeth vs vpon with great greefe heauinesse of heart to confesse our speciall sinnes to giue sentence against our selues and to pray with earnestnes of spirit as for life and death for the pardon of our offences which we haue committed at such and such times in such places with such persons and in such manner otherwise our repentance is only in shew and for fashion sake which is neuer acceptable to God being done in hypocrisie and without a conscionable feeling of sinne in the soule Vse 2 Secondly this particular confession ouerthroweth and ouerturneth sundry corruptions and abuses in the case of repentance It condemneth all impenitent persons such as liue continue in one estate neuer sorrow for any sinne neither at any time turne from it neither haue any feeling or â—â—eefe for sinne neither know what it meaneth This is a dangerous estate and a most perilous iudgement For as a sick man is then most dangerously sick when he hath no feeling of his sicknesse and is ready to say he is well and hath small sense or none at all of any paine or perill so sinfull man is then in greatest misery by reason of his sinnes when hee thinketh himselfe to bee no sinner Such one is farre off from mourning sorrowing for sinne from turning from them and returning to God seeing be taketh himselfe to be in good â—ase and to stand in need of no repentance Such were the Pharisies in the dayes of Christ whom he reproueth Mat. 9 12 13. Besides it coÌ„demneth ceremonial repentance which carrieth an outward shew of dying to sinne but is separated from the inward truth of a sound heart Thus Saul repented 1 Sam. 15.74 and 26 21 and 24 17 18. And Ahab rent his clothes but not his heart hee fasted from food but not from sinne 1 Kin. 21.27.29 Thus the hypocrites repent mentioned in the Prophets when a man afflicteth his soule for a day Esay 58 5. Mic. 6 7. and boweth-downe his head as a bulrush yet looseth not the bondes of wickednesse and therefore immediately afterward he imbraceth his former sinnes and returneth to his old wayes as Phazaoh did who being annoied with the frogs smitten with the haile terrified with the thunders troubled with the grassehoppers pestered with the flyes disquieted with the darkenesse this was the euenâ— and issue of all as soone as he had rest giuen vnto him he hardned his heart and hearkened not vnto the Lord. This is the common sicknes of the common repentance that men ordinarily practise in these daies whereby they deceiue themselues and their owne soules dealing in hypocrisie dissembling with the Lord catching at the shadow instead of the body resting in shewes instead of the substance Lastly it condemneth all such as haue hardened their hearts in sinne and are growne therby to be past feeling such as cannot discerne betweene good and euill nor tremble at Gods iudgements but draw sin â—o themselues as it were with cart-ropes and worke all vncleannesse euen with greedinesse These haue their conscience seared with an hot Iron and it accuseth them not for any sin but bringeth them into a reprobate minde so that they are so farre from confessing their proper and particular sinnes that they haue no sense or remorse of any sin but are full of all wickednesse and vnrighteousnesse Lastly it behooueth vs to search out our waies to see what we haue left vndone and Vse 3 what lyeth most vpon our consciences and especially bewaile the same otherwise there is in vs no sound conuersion This the Prophet testifieth Lam. 3 40 41. Some are specially inclined to lust vncleannesse some to couetousnes some to surfeiting drunkennes some to enuy reuenge some to swearing blaspheming some to pleasures delights of the outward man now where we are weakest Satan will be strongest where our defence is
and we are assured to preuaile ouer our aduersaries who may fight against vs but can neuer ouercome vs. Againe note that God requireth not of the Israelites stung in the Wildernesse the vse of both eyes nor exacteth a perfect sight to behold the serpent Such as looked vpon it with a weake and dimme sight euen with halfe an eye onely as no doubt among that great people multiplied as the fish in the sea in great abundance there was great difference in sight there being among them young old strong and weake sharp-sighted and bleare-eyed yet all that saw the serpent set vp were cured and restored not for the goodnesse of their sight but for the promise and ordinance of God So such as haue a true faith though it be as a graine of mustard-seed 〈◊〉 17 20. which is the least of all seeds can lay hold on Christ and apply him to themselues A small drop of water is as well and truely water as the whole Ocean sea a little sparke is true fire as well as a mighty flame a little quantity of earth is as truely earth as the whole Globe thereof So a small measure of faith is as well true faith as a full perswasion and assurance the gates of hell shall neuer preuaile against it The least faith is acceptable to God A bruised Reed shall he not breake 〈◊〉 12 20. and smoking flax shal he not quench vntill he bring foorth iudgement vnto victory A weake faith doth as truely apprehend apply Christ with all his merits and obedience as a stronger faith Euen as a small and weake hand if it bee able to carry and conuey the meate vnto the mouth serueth for the nourishment of the body as well as an hand of greater strength because it is not the strength of the hand but the goodnesse of the meate that nourisheth the body so a weake faith laying hold on Christ and applying him and all his benefits to the beleeuer is sufficient to nourish him to eternall life because it is not the worthinesse or excellency of faith but of Christ applied which is auaileable and effectuall for our iustification and saluation All the Israelites beeing an huge hoast of many hundred thousands were not alike sharpe-sighted and quick-eyed but some no doubt were pur-blinde and could not see afarre off and saw the serpent exceeding darkly dimly yet was not the bleare-eyed man hindred of his health because of his weake and tender eye but if he looked thereupon and were not wholly blinde he was deliuered and restored though otherwise neuer so slender-sighted So whosoeuer are stung to death with sinne as all are by nature and the wound sticketh deepely in their soule if they looke vp to Christ with the eye of faith resting vpon him alone for their saluation though neuer so weake in faith yet shall be restored to the ioy and health of their saluation and be eternally saued There is a weake eye and there is a strong eye Mat. 8 26 and 6 30. Mat. 15 28 8 10. Rom. 4 21. so there are diuers degrees of faith there is a little faith there is a great faith and there is a fulnesse or assurance of faith And as a weake eye seeth vnperfectly the strong eye discerneth strongly so a little faith beleeueth faintly a great faith beleeueth stedfastly an assured faith beleeueth fully vnder hope euen against hope with faithfull Abraham yet the least of them beleeueth truely effectually The Disciples of Christ saide vnto him We beleeue and know that thou art Christ the Sonne of the liuing God Iohn 6 69 yet this faith was quickly shaken when the stormes of winde and raine arose August in Iohn tract 79. it was quailed in his death but repaired in his resurrection Themselues feeling their owne wants prayed Lord increase our faith Luke 17 5. The poore distressed man saith in the Gospel Lord I beleeue helpe mine vnbeleefe Mark 9 24. Where we see as one noteth he saith I beleeue Aug de verb. domin Ser. 36 therefore he had faith hee addeth Helpe mine vnbeleefe therefore he had not attained to a fulnesse and assurance of faith and yet was accepted Peter was in beleeuing a liuely patterne of vs all sometimes he beleeueth sometimes he wauereth sometimes he confesseth Christ Aug. de verb. domin Ser. 13. sometimes he shrinketh backe from that confession It was faith that made Peter at the word commandement of Christ to step into the sea to go to Christ vpon the waters to beleeue that he should be safe through his word that commanded otherwise he would neuer haue aduentured to depart out of the ship yet hee beleeued not with a full perswasion forasmuch as the weaknesse of his faith made him begin to sinke and earnestly to cry out vnto Christ Master saue vs to whom Christ answered O thou of little faith wherefore didst thou doubt Math. 14 28. Yet this weake faith was a true faith and this little faith was a liuely faith because that feare and doubting made him runne and haue recourse to Christ expecting al strength and succour from him alone finding no power or ability in himselfe to deliuer himselfe And thus do many of the faithfull beleeue their owne particular saluation albeit not fully and perfectly yet truely effectually to the comfort of their owne soules albeit they sometimes wauer and stagger yet they recouer themselues and encrease more more in strength of faith Lastly this teacheth vs what is the nature Vse 6 and property of a true iustifying faith and wherein it consisteth namely in a speciall and particular application of Christs righteousnesse to our owne selues It was not enough for these Israelites which were stung that others should looke vpon the serpent set vp but it was required of euery one to worke the cure to behold it himselfe So must we haue a particular faith in Christ apprehending his merits Thus the Apostle setteth downe that faith whereby he liued and was iustified Gal. 2 20. I was crucified with Christ c. who loued me and gaue himselfe for mee Heere we see the right property of a liuely faith to stand in application of the loue of God the merite of the passion of Christ to our selues albeit there bee great weaknesse in our applying of him considering that it is not the perfection of our faith that doth saue vs but the perfection of the obedience of Christ which faith apprehendeth This faith was in Dauid as hee witnesseth in sundry Psalmes The Lord is my rocke and my fortresse my God and my strength my shield the horne of my saluation and my refuge Psal 18 2. Thus haue the faithfull learned to â—pply the generall promises of the Gospel vnto themselues When God saith Seeke yee my face Psal 27 8 the faithfull soule answereth to God I will seeke thy face When God saith Thou art my people Zach. 13 9 the faithfull resoundeth backe againe
that they neuer remoue out of the place where they were born but continue at home in their owne houses they are not driuen hither and thither they are not tossed from poste to pillar yet must not they make their resting place in this world looke for heauen vpon the earth but bee alwaies ready to follow the calling of God 2 Cor. 7 5 and know that he hath reserued a better resting place for them in his kingdome Wherefore the Apostle Peter exhorteth Dearely beloued I beseech you as strangers and Pilgrims abstaine from fleshly lustes which fight against the soule haue your conuersation honest among the Gentiles This is the beginning of godlinesse and true religion to deny this world and to acknowledge our selues to be but strangers in the same And let vs pray with the Prophet Psal 119. I am but a stranger vpon earth hide not thy Commandements from me Vse 3 Lastly let vs learne to depend and rest onely vpon God who onely dwelleth in immortality and not on the sonnes of men who are nothing but vanity and cannot helpe Who would in danger rest vpon a weak reed which beside the weaknesse is ready to run into our arme All men are fraile and transitory if then we put confidence in an arme of flesh we shall be deceiued This the Prophets of God euery where record Esay 2 22 and 30 7 and 31 3. Ceasse you from the man whose breath is in his nostrils for wherein is he to be esteemed Teaching vs to cast off all vaine confidence in man if God stop his breath but a little he is dead and gone And chap. 30. The Egyptians are vanity and they shall helpe in vaine they are men not God their horses flesh and not spirit and when the Lord shall stretch out his hand the helper shall fall and he that is holpen shall fall and they shall altogether faile To this purpose Dauid exhorteth Psal 62 9 10. The children of men are vanity to lay them vpon a ballance they are altogether lighter then vanity trust not in oppression nor in robbery be not vaine if riches increase set not your heart thereon Let vs set our hearts on our God and the God of our fathers abuse not the fauour and countenance of great men to do wrong for he taketh away the greatest rather let vs pray to him to giue vs wise hearts to number our daies and to thinke often of our vanity thereby to keepe vs from offending against God that our life passeth as a sleepe in the night that it groweth vp as grasse which in the morning flourisheth but in the euening is cut downe and withereth Verse 14. It shall be spoken in the booke of the battailes of the Lord. He declareth that the place mentioned in the former verse should be so ennobled and renowned that the memory of it should neuer die or decay As if Moses should say when the battailes of the Lord shall be spoken off the Riuer Arnon shall bee remembred and the battailes that Vaheb the King of Moab lost Now they are called the battailes of the Lord that were fought by mē For howsoeuer men run together like wilde Beares or wilde Boares and leuy forces of mē yet their armies are conducted and ruled by God From hence we learne Doctrin◠All watre◠ordered by God That all watres are disposed ordered of God Of all things done here beneath nothing seemeth more casuall or confused and nothing more out of the right course and order then the time of warre when men seeme to run together at all aduentures yet God hath his hand in it he guideth and gouerneth the same as seemeth good in his owne wisedome This the wise man handleth Prou. 21 31. The horse is prepared against the day of battell but victory is of the Lord. This the Prophet confesseth Psal 144 1. Blessed bee the Lord my strength which teacheth mine hands to fight and my fingers to battell No war falleth out in any place or vpon any people but it is sent of God When Abraham recouered Lot his brothers sonne from the enemies of whom he was taken prisoner it was God that gaue him good successe and prospered the worke of his hand Gen. 14 20. When the Israelites reuenged the villany of the Beniamites in abusing a woman vnto death it is said the Lord smote Beniamin Iudg. 20 35. and the children of Israel destroyed them So when Gideon was armed with courage and comfort to encounter with the Midianites to performe the work of the Lord against thē when he was to ioyne battaile hee cryed out The sword of the Lord and of Gideon Iudg. 7 20. Wherefore howsoeuer men do mannage the battaile yet it is ordered at the will of God The reasons are plaine First who is the Reason 1 cheefe Captaine of euery hoast and army Is not the Lord And is not euery battell fought at the discretion disposing of the Generall If then God be the Generall of the field and Captaine of the hoast President of the war let vs acknowledge that all wars are ordered at his pleasure This is the Title giuen vnto God Iosh 5 13 14 15. When Ioshua lifting vp his eyes saw a man come against him hauing a sword drawne in his hand he said Art thou on our side or on our aduersaries And he answered Nay but as a Captaine of the hoast of the Lord am I now come then Ioshua fell on his face to the earth and worshipped him This cheefe Captaine and Leader of the people was the Lord as appeareth by a like place Exod. 3 5 where the Angell appearing vnto Moses in a flame of fire is called the Lord. Secondly all things whatsoeuer are ordered Reason 2 by the appointment and prouidence of God that are in heauen and earth his gouernment ouer all creatures and of all actions is vniuersall nothing can exempt it selfe out of the circuit of his dominion as the Prophet teacheth Psal 113 6. He abaseth himselfe to behold things in the heauen and in the earth And the Apostle saith that of him and through him and for him are all things Rom. 11 36. The vses come now to be considered First Vse 1 this teacheth vs that the victory is not mans but the Lords For if the battell bee the Lords then the victory also is the Lords that the glory likewise may be his It is not the sword nor speare nor horse nor man nor money that can saue or succour these are vain things to rest vpon so that where some trust in Chariots and some in Horses we must remember the Name of the Lord our God Psal 20 7. Therfore the Prophet sheweth Psal 33 17 18 that a King is not saued by the multitude of an hoast neither is the mighty man deliuered by great strength an horse is a vaine helpe and shall not deliuer any by his great strength And this Dauid confesseth whē he was to encounter with
Captaines and Moses himselfe disdained not to set their hands to worke No doubt many of the people ioyned with them as helpers forward but the principal men and heads of the families are heere named because they did direct strengthen and encourage others that were vnder them by their good example The doctrine arising from hence is this That publicke persons vnto whom God hath granted honor and principality Doctrine All Supeâ— must giue eâ—ample to â— Inferiors and preferred before their brethren are not only to informe their inferiors and giue directions vnto them by word but by their example and practise to go before them All superiors are to teach by example of life as well as by word of mouth their inferiors So then we are all from this example of the zeale of Moses and forwardnesse of the Princes of the Tribes to consider that it is required of cheefe personnes whose heads are aduanced aboue others to haue in them a zeale and forwardnes to further good things in others that so their care may be answerable to the place wherein God hath set them This is proued vnto vs in the example of Eliud one of the Iudges who hauing slaine Eglon King of Moab and knowing there was a greater worke behinde to do it is sayde he blew a Trumpet in Mount Ephraim he assembled the people and he went before them saying vnto them Follow me Marke here how he thought it not enough to shew the Children of Israel what was to be done and to direct them in the way but himselfe ioyneth with them nay goeth before them hee followeth not his owne ease hee seeketh not his owne pleasure he layeth not the burthen vpon them to keepe at home himselfe but being fitted called of God hee began the enterprize and looked for the issue from him His example not onely in speaking but in going before them was very auaileable The like we see in Dauid whose zeale for the Lords house had euen eaten him vp hauing an intent to cal the Arke home to Sion from the house of Abinadab he called the people together â— 6 1 5 he praised God with instruments of musicke he danced before the Arke and gaue a notable testimony how feruent he was and with what ioy of heart he went about it The like practise wee see in Salomons sonne who sate in his Throne when once the Temple was builded when the worke of the Lord was finished and when the people were assembled hee in their sight and hearing doth dedicate the Temple with a fruitfull comfortable and passionate prayer and intreateth the Lords gracious presence when in that holy place they should call vpon him 1 Kin. 8 22. The like forwardnes in the workes of the Lord wee finde in Iehoshaphat Hezekiah Iosiah Ezra Nehemiah Zerobabel Mordecai and sundry others these went before others in zeale and accounted it a shame reproch vnto them to be matched in goodnesse of those whom they ouer-matched and ouer-mastered in greatnesse This made Iosua say who was Gouernor of the people I and my house will serue the Lord Iosh 24.15 This made Dauid say Psal 101 2. I will walke in the vprightnesse of my heart in the midst of my house This made the Apostle say 2 Thes 3 7. speaking of the idle that walked inordinately and would not worke Ye your selues know how yee ought to follow vs for wee behaued not our selues inordinately among you vrging his owne example to prouoke and pricke them forward Reason 1 This truth will yet further appeare vnto vs when we shall consider how it is proued and vnder-propped by strength of Reason â—irst it is the Lords dooing to make them a distinct people and order by themselues Hath he aduanced them to no purpose had he no end in choosing them from among their brethren and setting them in degree of dignitie before them We know that all Gods workes haue som end which he respecteth he worketh nothing idlely euery action hath his special and proper end His separation of them to rule in the Land or Church is that they should execute the things that concern Gods glory with all zeale This we see in the booke of Ester ver 4 when she was desirous to shrink backe and not aduenture her selfe beholding the hazard of her life and the danger of death before her eyes except the king did graciouslie respect her and fauâ—urably hold out his golden scepter Mordecai presseth her with this reason Who knoweth whether the LORD hath brought thee to the kingdom for such a time And Nehemiah aimeth at this in chap. 6. ver 10 11. where being counselled to hide his head and to shut the doores of the Temple vpon him because the enemies would come sodainely vpon him and slay him hee opposeth his calling Should such a man as I fly Who is he being as I am that would go into the temple to liue I will not go in As if he shold say God hath promoted me to this place of honor hath brought vpon me the dignity that I neuer looked for and therefore I will aduenture to stand out in the discharge of the worke of the Lord inasmuch as promotion commeth neither from East nor West but from him Secondly such as are aduanced aboue others Reason 2 lye open to wrath and iudgement as well as others Albeit they bee great in the world and can plead with men yet they cannot pleade with the Lord seeing the greatest men lye open to the greatest punishments If therefore they would not kindle Gods wrath against themselues against their houses and against their posterities they must go before others in all godlinesse and instruct them by word and by example This is the reason that king Artashasht vseth Ezra 7 23. Whatsoeuer is by the commandement of the God of heauen let it be done speedily for the house of the God of heauen for why should he be wroth against the realm of the King and his children So in Num. 25 4 9. the Lord commaunded a thousand of the Rulers of the people to be hanged before him against the Sunne because they stayed not the people from ioyning themselues to Baal â—cor In like manner because Eli reformed not his sonnes but suffered them to run forward in their sins who through their extreme wickednes caused all Israel to abhorre the offerings of the Lord his house was destroyed 1 Sam. 2 31. his sons were slaine and himselfe brake his necke with a fall from his seate The Vses are these First of al see how comfortable Vse 1 it is to all inferiours when the Lord blesseth a land and people to giue them faithfull Rulers godly Princes zealous Nobles righteous Magistrates painfull Ministers by whose example and practise they are led and guided to all wel-doing It is an ancient saying Of what disposition soeuer Princes are â—laudianus the people will not be vnlike â—hem Experience in all ages and places teacheth vs
bound to reioyce and praise GOD for their Prince who is as the comfort and consolation of our life and the verie instrument of our peace wee are they Vnder his shadow wee liue and abide as in a place of rest and sleepe quietly in our beddes free from all feare and danger whatsoeuer This we see described in the peaceable and prosperous dayes of Salomon there is no crying and complaining in our streetes We are blessed with earthly blessings we are an astonishment and wonder to our neighbour Nations They haue all deeply drunke of the cup of Gods wrath that hath beene filled with full measure whiles we haue looked on and our soule hath escaped And aboue all the rest we haue all this time enioyed and do enioy the bright light of the glorious Gospel and haue beene most of vs borne vnder the profession thereof to the establishing and continuing of many millions of thousands in the coueuant of grace and eternall life when other haue beene kept in horrible darknes and damnable idolatry to the destruction of their soules We are therefore vnhappy wretches if among all the mercies of God vpon vs this be not remembred as one of the first and cheefest And let vs learne to haue in abhomination from the bottome of our hearts the bloody practises and desperate attempts of all cursed Shemeis â— 15 6 7. who open their mouthes against the Lord and against his annointed with horrible execrations I meane the Iesuites and Priests brethren in euill together with the rest of that damned crew and generation who in stead of prayer and thanksgiuing for our Soueraigne vse falshood practise treasons and deuise mischieuous conspiracies seeking the life of their gracious Prince and labouring to stop the breath of our nostrils â— 4 20. whereas he that curseth the King should dye the death The Prophet Ieremy speaking of the estate of the people after the death of Iosiah bringeth them in thus complaining The breath of our nostrils the annointed of the Lord was taken in their Nets of whom we said Vnder his shadow we shall bee preserued aliue among the heathen Whereby he meaneth that the office of the King as the Superiour Pet. 2 13 14 and of all Magistrates as Gouernours sent of him for the punishment of euill doers and for the praise of them that do well is to protect and preserue the people in peace and safety euen as the breath that we draw in at our nostrils giueth life and health to the body Wherefore it standeth vs that are Subiects vpon not onely to be obedient for conscience sake vnto all lawfull ordinances of Princes who are the Lords Lieutenants appointed of him ouer his people for their good â— 82 1 2. but to pray earnestly for them that they may further vs in piety keepe vs in honesty and maintaine vs in tranquility one with another piety in respect of God honesty in respect of our selues tranquility in respect of others This charge the Apostle giueth when Magistrates were Infidels and Heathen that the Church should pray vnto God for them how much more therefore doth it stand vs vpon to practise this duty when as our Magistrates are the children of God and pillars of the Church And thus much of the third part of this chapter 21 Then Israel sent Messengers vnto Sihon King of the Amorites saying 22 Let me goe through thy Land we will not turne aside into the Fields nor into the Vineyards neither will we drinke of the waters of the Welles We will goe by the Kings way vntill we be past thy Border 23 But Sihon gaue Israel no licence to passe through his Border and Sihon assembled all his people and went out against Israel into the Wildernesse and he came to Iaboz and fought against Israel 24 But Israel smote him with the edge of the sword and inherited his Land from Arnon vnto Iabbok euen vnto the children of Ammon for the Border of the children of Ammon was strong 25 And Israel tooke all those Cities therefore Israel dwelled in all the Cities of the Amorites in Heshbon and in all the Villages thereof 26 For Heshbon was the City it selfe of Sihon King of the Amorites who fought against the former King of the Moabites and tooke away all his Land out of his hand euen vnto Arnon 27 Wherefore they that speake in Prouerbs say Come to Heshbon let the City of Sihon beâ— built and repaired 28 For a fire is gone out of Heshbon and a flame from the City of Sihon and hath consumed Har of the Moabites and the inhabitants of the high places of Arnon 29 Woe be to thee Moab O people of Kemosh thou art vndone he hath deliuered his sons which escaped and his daughters into captiuity to Sihon the King of the Amorites 30 Their Empire also is lost from Heshbon vnto Dibon and we haue destroied them vnto Nophah which reacheth vnto Medeba 31 Thus Israel dwelt in the Land of the Ammorites In these words and those that follow to the ende of the Chapter is contained the last part of this Chapter to wit the subduing of two mighty enemies in two seuerall battels namely Sihon King of the Amorites and Og the King of Bashan The Amorites were a people that came of Ham the youngest sonne of Noah as appeareth Gen. 10 verses 6 15 16. For Ham begat Canaan who disclosed the nakednesse of his Grandfather and Canaan begat Emori of whom came the Amorites who inhabited the Land of Bashan Mount Gilead This History is more at large recorded Deuter. chapter 2 and 3. â—irst touching Sihon we must obserue two things the iust occasion and aduantage which he gaue to Israel to subdue him and take possâ—ssion of his Land For the Lord had hardened his spirit and made his heart obstinate because he would deliuer him into the hands of the Israelites Deuteronomy chapter 2 verse 30. Then secondly the ouerthrowing of him the entring into his Country the possessing of his Citties Hitherto they had compassed the Land of Edom with great danger with much wearinesse and sundry tentations they come to the Land of the Amorites there the King withstandeth them and will giue them no passage but fiercely and furiously encountreth with them Touching the occasion whereby Israel was iustly moued compelled to enter fight with the Amorites it offereth two points to be considered First a friendly and louing request of Moses Secondly a currish and vnkinde deniall made by Sihon Concerning the petition of Moses obserue the Embassage which he sent together with the reasons containing both the ground of his reasonable demand shewing the equity of the petition and laying down most equall conditions of peace because he desired onely passage through his Land without spoyle of the Country in generall or dammage to any person in particular The refusall of the King followeth and albeit the Israelites freely and frankly professed that their purpose was to passe by all
theÌ„ seeing he hath railed on the hoast of the liuing God Whereby it appeareth how he strengtheneth his faith by the experience that he had in time past of Gods helping hand nothing doubting but the same God that had preserued him from the iaw of the Lyon and the paw of the Beare would keepe him in this single combate with that Champion that defied Israel This the Apostle Paul also concludeth 2 Cor. 1 9 10. We receiued the sentence of death in our selues because we should not trust in our selues but in God which raiseth the dead who deliuered vs from so great a death and doth deliuer vs in whom we trust that yet heereafter he will deliuer vs. The Reasons follow First his gifts are freely and frankly bestowed he neuer repenteth Reason 1 of them he neuer changeth nor altereth that which is gone out of his mouth he giueth liberally and reprocheth no man Therefore the Apostle saith Rom. 11. The gifts and calling of God are without repentance so that whom he loueth he loueth to the end Iohn 13 1. and where hee hath once shewed mercy he will perseuere in in his kindnesse and he that hath begun his good worke in vs will perfect the same vnto the day of Iesus Christ He neuer waxeth weary of well-doing but delighteth in the works of mercy When the Lord would reueale to Abraham the father of the faithfull his decree touching the destruction of Sodome he maketh this the reason and motiue to moue him vnto it because he had begun already to shew him mercy Shall I hide from Abraham my seruant that thing which I doe seeing that Abraham shall be indeed a great and mighty Nation and all the Nations of the earth shall bee blessed in him Gen. 18 17 18. If then he neuer repent him of his gifts that he hath bestowed nor reuoketh the riches of his graces that he hath granted Then we see that the giuing of one gift assureth that a multitude shall follow after as Leah said A company commeth Secondly he is mercifull to his enemies and Reason 2 them that hate him to such as neuer seeke after him or the knowledge of his wayes hee maketh the Sunne to shine and the raine to fall vpon the godly and vngodly yea his mercy stretcheth to the beasts of the field and the fowles of the ayre He prepareth showers for the earth he maketh grasse to grow vpon the Mountaines he giueth to beasts their food to the yong Rauens that cry Psal 147 8 9 and 36 6 7. He saueth man and beast so that we may boldly say How excellent is thy mercy O Lord thâ—refore the children of men trust vnder the shadow of thy wings He is mercifull to our bodies in him we liue and moue and haue our being hee hath giuen vs life and breath much more therfore will he be the GOD of our spirits and maintaine our spirituall life with the continuance of his graces and sending fresh supply of his Spirit after he hath once giuen vs faith and wrought our conuersion he which hath vouchsafed some portion as it were the first fruites of his mercy will adde greater store of mercy vnto it as it were store vpon store and heapes vpon heapes The vses are next to be considered First Vse 1 we learne from hence to acknowledge his great mercy that maketh mercy the seale of mercy and one grace as the pawne pledge of receiuing and obtaining a new grace O the vnspeakable mercies of God who can sound the bottome of them or who can ascend vp to the height of them Can any tongue expresse or hart conceiue this goodnes of God teaching vs to draw an argument from his first mercy to a second and from a second to a third alwayes to arise from one degree to assure another to conclude a farther proceeding from the first beginning What man or woman hath not receiued thousands and ten thousands of mercies from the Father of mercies 2 Cor. 1 3. and much consolation from the Father of all consolation and thereby so many comforts to his owne soule to assure him that he will neuer forsake him so that we may boldly with a cheerefull heart say Lord be mercifull to vs because thou hast begun to be merciful we haue receiued much mercy therefore continue thy mercy toward vs not because wee haue beene good and profitable seruants to thee or haue deserued thy fauour but because thou hast beene gracious to vs. If our owne workes if our obedience if our righteousnes were to be made the ground reason to perswade the Lord to haue compassion on vs we should build vpon a weake and sandy foundation our comfort were gone and our hearts should faile vs. For we know our owne wickednesse and our sinnes are euer before vs. But since former mercies are arguments of further mercies and the granting of one grace is a key to vnlocke the ga e and open an entrance for the rest to follow since the first loue is a testimony and token of more loue to be shewed and continued we abound with such arguments to moue his Maiesty blessed be his Name for them whereby we may be assured that he will adde mercy to mercy and fauour to fauour Thus we see how fruitefull the louing kindnesse of God is alwayes producing more as one Corne encreaseth an hundred fold This was the stay and staffe of Paul the Apostle when he was in danger of death and was brought vnto his answer At my answering no man assisted me but all forsooke me I pray God that it may not be laid to their charge notwithstanding the Lord assisted me and strengthened me that by mee the preaching might bee fully knowne and that all the Gentiles should heare and I was deliuered out of the mouth of the lyon the Lord will deliuer me from euery euill work and will preserue me vnto his heauenly Kingdome to whoÌ„ be praise for euer euer Amen 2 Ti. 4 16 17 18. Secondly it is a speciall comfort to the afflicted when they are fallen into diuers tentations Vse 2 For when the Tempter cometh vnto vs and perswadeth vs that God hath cast vs off for euer and that we are none of his tempting vs to despaire of his mercy and suggesting vnto vs our vnworthinesse let vs record and recount Gods former mercies taking sweete comfort therein and stirring vp our selues to praier with assurance to be heard If he go about to perswade our harts by a strong illusion that we are not effectually called or freely iustified and elected or endued with faith and therefore shall be certainely condeÌ„ned let vs neuer yeeld to Satan nor to his Angels neither to their helpers assistants the flesh and the world When we are entised to commit sin yeeld not to the subtilties and suggestions of the diuell but flye from it and follow after the contrary vertue very earnestly When he calleth to our remembrance our sins
and fals past let vs cal to minde the remeÌ„brance of Gods mercies past and rest in them as in a Sanctuary or place of refuge against all the stormes that Satan raiseth and the floods that hee sendeth to sinke our soule in the gaping gulfe of hellish despaire So long as God bestoweth vpon vs one drop of mercy let vs neuer doubt of his great goodnes to be continued toward vs and to dwell in vs for euer Wherefore the Apostle Paul saith We reioyce in tribulation Rom 5 3â—â— 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. This is an excellent notable vertue to be throughly acquainted with Gods prouidence dealing toward vs wrought in vs by patience to haue experience of his continuall eye watching ouer his Now we can say to our endles comfort in this manner God hath kept mee from many dangers he hath blessed mee with many graces he hath assisted me against many enemies I will therefore still trust in him and depend vpon him thus one benefit draweth on another From this experience we haue a certaine hope of his mercies to be continued toward vs and are assured of the truth constancy of Gods promises and of his good wil toward vs so that in all tribulations and afflictions we must consider with our selues the former benefits of God and from them gather new hope of the continuance thereof whose mercy is a Fountaine that neuer can be dry but springeth vp to euerlasting life and as a Tree that is alwayes greene and yeeldeth the sauory fruites of righteousnesse Thirdly this Doctrine teacheth a notable Vse 3 difference between God and man in bestowing of benefits We see men are soone weary of their liberality cannot abide continuall beggers It is not so with the Lord our God rich in mercy aboundant in kindnesse and plentifull in redemption toward all that call vpon him The more bold wee are in asking the more bountifull he is in granting It is a common thing in the richer sort to checke a man for often crauing and to vpbraid and reproch the poore with those things they haue bestowed vpon them as when they say Why do you alwayes come to me and beg of me I haue giuen you this and that at this time and at that time in such and such a place aske no more of me for if you doe you shall go without Thus do men reproue and reproch for often demanding But see the different dealing of God to our endles comfort vnto the faithfull be doth neuer vpbraid his benefits he is not vnwilling to grant he refuseth no mans person he giueth liberally and bountifully to all that come vnto him This is also a singular comfort to the weake conscience and afflicted soule wheÌ„ he is tempted to reason thus Will God heare me or respect me Will he shew his louing countenance toward me a greeuous sinner a miserable and wretched sinner a silly and simple soule Aske boldly of him he reprocheth none as the Apostle Iames teacheth chap. 1 5 6. If any of you want wisedome let him aske of God who giueth to all men liberally reprocheth no man and it shall be giuen him The oftner we aske the better we are accepted The more we do desire the more alwayes we doe obtaine He chargeth vs to call vpon him in the day of trouble and assureth vs of our deliuerance Psal 50 15. He would haue all come to him that are heauy laden with promise to be refreshed and eased This is a notable encouragement to all persons to flye vnto God not to runne to Saints or Angels which neyther can heare vs nor giue any gifts vnto men Let vs alwayes be ready to craue of him praise him for his mercies receiued seeing they assure more vnto vs as we see the Apostle doth who hauing experience that God had deliuered him and gathering from thence that God would deliuer him breaketh foorth into this thankesgiuing To whom bee praise for euer and euer Amen 2 Tim. 2 18. Lastly let vs not stand in feare of any enemies Vse 4 that rise vp against vs and conspire to hinder the peace of the Church and stop the passage of the Gospel when God beginneth to take the cause of his people into his owne hand and smiteth any of his enemies on the iaw-bone the rest are reserued to the like destruction For wherefore doth God punish his aduersaries and enter into iudgement with them Wherfore doth he visite them strike them downe with his right hand Is it onely to take vengeance on their sinnes to shew his iustice in their confusion No it serueth for the comfort and consolation of his seruants that howsoeuer God be patient yet in the end they shall not escape This did Ioshua the Captain of the Lords hoast teach the people and men of warre chap. 10 24 25 when they had brought out those Kings vnto Ioshua which they had taken he called for al the men of Israel and said vnto the chiefe of the men of warre which went with him Come neere set your feet vpon the neckes of those Kings and they came neere and sâ—t their feet vpon their necks And Ioshua saide vnto them Feare not nor bee faint hearted but be strong and of a good courageâ— for thus wil the Lord do to all your enemies against whom ye fight Where we see that as God destroyeth not all the enemies of his Church at once but singleth out some that the rest might haue a time of repentance so if the rest despise the riches of his bâ—untifulnes patience and long-suffering Not knowing that the bountifulnesse of God leadeth them to repentance Ro. 2 4 they shall be bound vp in the same bundle and be cast into the fire as the Tree that being spared brought forth no fruite The Lord saide vnto Moses Feare him not for I haue deliuered him into thine hand and all his people and his Land This King of Bashan was a strong and dreadfull enemy descended as we haue shewed of the race of the Gyants mighty in body fearefull to behold terrible to the Israelites as may appeare by the comfort ministred vnto them For God neuer exalteth and raiseth vp in vaine he neuer willeth any to cast off feare where no feare is From hence we learne Doctrine The enemies of the church are not to bee feared That the enemies of the Church are not to be feared Howsoeuer such as set themselues against the people of God be many mighty growing in strength excelling in malice raging with cruelty yet must not Gods seruants bee fearefull and distrustfull by dreading the power of men but alwayes relye vpon God keeping faith and a good conscience depending vpon him in life and death Thus did the Lord strengthen the feeble hart of Hezekiah
withall For he endured as he that saw him which is inuisible Some were racked Heb 1â— tempted tormented burned stoned would not be deliuered A wicked man is a very dastard and coward He feareth euery creature which is a great iudgment vpon him that will not feare God The darknesse of the night the solitarinesse of the place the falling of a leafe the crawling of a worme the flashing of the lightning the cracking of the thunder the guilt of conscience doth terrifie them But the godly are endued with true fortitude magnanimity of minde springing from the grace of faith and are bold as a Lyon Prou. 28 1 they are resolued of Gods presence with them and of his prouidence ouer them being ready to say with Dauid The Lord is my light and my saluation of whom shall I bee afraid The Lord is the strength of my life whom then shall I feare Though an hoast pitched against mee mine heart should not be afraid Psal 27 1 2 3. This made the Apostle when he heard that bands and afflictions abode for him in euery Citty to say What do you 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 Acts 21 13. The faithfull indeed walke thorough maâ—y tentations on the right hand and on the left and enter into many combates yet they shâ—nne not the brunt of the battell nor feare to loke the enemy in the face nor shrink backe from the push of the Pâ—ke because they haue put on the whole armour of God and haue their hearts setled and their heads coâ—ered in the day of triall Therefore the Apostle exhoâ—teth that we should be strong in the Lord and put on the whole armour of God that we may be able to stand against the assaults of the diuell to resist in the euill day Eph. 6 11 12 13. It is not enough for vs to prouide armour and to haue it lying by vs as we see men in â—heir houses haue Pikes and Halberts Corslets and Muskets hanging by the wals waxing rusty through want of vse but we must put them on and buckle them about vs wee must alwayes haue our loynes girt â—â—e 1â— 35 our lights burning hauing on the brest-plate of righteousnesse taking the shield of faith and drawing out the sword of the Spirit which is the word of God Neither is it sufficient to defend vs to put on armour but we must put on the whole armour of God We must be armed from top to toe and leaue no part vnarmed and vnguarded lest the enemy espye his aduantage and worke our destruction We must be armed within and without before vs and behind vs in soule and in body in tongue and eare in head and heart For if Satan who as a roaring Lyon seeketh whom he may deuoure finde vs in any part or member naked vndefended we lye open to him to surprize vs at his pleasure and to bring vpon vâ— swift damnation Dauid was armed with the armour of God being a man after Gods owne heart buâ— because wheÌ„ he saw the beauty of Bathsheba 〈◊〉 11 1 he made not a couenant with his eyes not to lust Satan ensnared him to commit folly At another time leauing his eares vnarmed and setting them open to the false information and accusation of Zâ—â—ba 〈◊〉 1â— 3 he was drawne away to peruert iustice and to betray the cause of the innocent and to condemne the iust without hearing So four eare be at any time vnarmed it is ready to heare and receiue and beleeues slanders false tales against our brethren If the Helmet of saluation do not couer our head if the toong be not fenced the diuell will set thâ— on work to deuise euil slanders and to publish them to the disgrace and discredite one of another Ionah was a man of God and a Preacher of repentance to the Niniuites yet because he left his tongue vnarmed and did not set a watch before his mouth he brake out into an open and insolent contempt of God saying I doe well to be angry vnto the death chap. 4.9 Seeing therefore we are compassed about with such an army of enemies that watch all occasions and seeke all opportunities against vs they are greatly deceiued that make the life of a christian to be an easie and ydle profession take the Gospel to bee a profession of liberty as the enemies of the grace of God obiect against vs for it may cost vs dearly euen the resisting vnto blood and the forsaking of all earthly commodities that the woâ—ld holdeth in greatest price Let vs therefore as wise builders Luke 14 28 sit downe and cast our accounts before hand what our worke may cost vs. For such onely as continue to the end shall be saued Secondly let vs goe boldly forward in the Vse 2 duties of our calling The Church of God is not alwayes in one state Sometimes it liueth in quiet and peaceable times when the Gospel is publikely preached professed taught receiued with liberty of meeting together with freedome of conscience without opposition or gain saying as by the blessing of God it is among vs. Sometimes the truth of God is resisted the professours are persecuted the Gospel is suppressed and oppressed by the rage of the enemy the faithfull are slaine and put to death with all kinde of cruelty Notwithstanding let vs not feare their feare 1 Pet. 3.14 15 neyther be troubled but sanctifie the Lord in our hearts be ready alwayes to giue an answer to euery man of the hope that is in vs with al meeknesse and reuerence So then the godly should not feare the threatnings of the vngodly nor so be troubled as therby to abstain from such necessary duties as their callings do leade and direct them vnto but on the contrary make the Lord theyr feare and theyr dread and make a bold confession of the precious faith they conceiue as those that labour to maintaine a good cause with a good conscience Let vs all goe forward with courage and constancy in our callings let vs performe with diligence the duties laid vpon vs and albeit crosses do crosse vs in the way and many dangers meete vs wee must not shrinke backe but stand fast and goe forward in our profession This should be in all Magistrates that are as the Gods of the earth and the Ministers of iustice they must bee men of courage to performe the duties of theyr calling Exodus chapter 18 verse 13 they must bee endued with the spirit of power and of godly boldnesse to goe through with euery good worke with a constant resolution and not stand in feare of any man considering that the cause is the Lords which they handle They must call and compell others to walke in their duties that so the sword of the Magistrate may be ioyned with the word of the Minister This
them so they shall not be afraid of themselues their owne hearts shall minister comfort vnto them for they shall be at peace with themselues so that Howsoeuer all the daies of the afflicted person are euill yet a good conscience is a continuall feast Prou. 15 15. Behold what a blessed and comfortable thing it is to bee a true christian in whose heart is no guile O consider this yee sonnes of men that such as haue a sound faith in Christ and leade a godly life are at peace with God! Wherefore let vs conclude with the saying of the Prophet Psal 31 11. Be glad ye righteous and reioyce in the Lord and be ioyfull all ye that are vpright in heart seeing that neither life nor death nor Angels nor Principalities nor powers nor things present nor things to come nor height nor depth nor any creature shall be able to separate vs from the loue of God which is in Christ Iesus our Lord. Rom. 8 38 39. Thirdly see the difference betweene the Vse 3 godly and vngodly betweene a good and an euill man Nothing can make the faithfull man wretched and miserable nothing shall be able to daunt him or dismay him He shall not be afraid of euill tydings for his heart is fixed and beleeueth in the Lord who in his good time will deliuer him Psal 112 7. He reposeth himselfe on the heauenly prouidence of God and casteth all his care vpon him that careth for him being bold as a Lyon like the childe that in danger runneth to the lap of his father This the wise man further declareth Prou. 3 21 23 24 25 26. This is the condition of the godly both at home and abroad with themselues and with others in the day time and in the night season when terrors most trouble the heart and enemies most practise mischiefe conceiue malice they shall be safe and secure without trouble and perplexity of spirit But the wicked man is neuer at rest he knoweth not what the peace of conscience meaneth which indeed passeth all vnderstanding hee feareth where no feare is euery creature helpeth to encrease his misery yea the things that are not trouble him no lesse then things that are and the greatest terrour that he can neuer shake off is his owne conscience WheÌ„ Felix onely heard the Apostle reasoning and disputing of the iudgement to come he trembled and commanded him to depart out of his sight Acts 24 25. When they take themselues to be most sure and speake peace vnto their owne soules then they shall bee taken with feare Psal 14.5 and 53 5 because God is in the generation and assembly of the iust This the Prophet Esay teacheth chap. 57 20 21. The wicked are like the raging sea that cannot rest whose waters cast vp myre and dirt there is no peace saith my God to the wicked I create the fruite of the lippes to be peace peace vnto them that be farre off and to them that are neere saieth the Lord for I will heale him Where the Prophet maketh a flat opposition betweene the faithfull and vnfaithfull he calleth the elect by the preaching of the Gospel which is the power of God to saluation 2 Cor. 5 20. So that they breake out into this admiration of the mercy of God and into a ioyfull imbracing of the Messengers sent vnto them How beautifull are the feete of them whish bring glad tydings of peace and bring glad tydings of good things Rom. 10 15. Contrarywise the vnfaithfull and impenitent are neuer at rest and quyet but as a troubled sea tossed with the violence of the windes And howsoeuer they seeme to them selues and to others to be happy and sleepe securely in sinne yet the terrors of the night and the troubles of their owne Conscience shall awake them and rouze them out of this security Prou. 23 34. So that they shall bee as one that sleepeth in the middest of the sea and as he that sleepeth in the top of the Mast that is alwayes in danger Thus we see that the feares of prophane persons are not rightly ordered but euilly placed For what doe they feare Not God not his heauy displeasure who is able to destroy soule and body in hell and cast them into vtter darknesse where shall bee weeping and gnashing of teeth Matth. 10 28. nor to commit sinne for that is their delight So that they eate the fruite of their owne way and be filled with their owne deuices 〈◊〉 31. The things that they cheefely feare are afflictions troubles crosses losses and temporal calamities like those that dread their friends and familiars They are more troubled for outward damages of this life then for the losse of Gods fauor like prophane Esau who preferred a messe of pottâ—ge before the blessing and like the carnall Gadarens who preferred their filthy Swine before Christ the Lord of life The Lord Iesus compareth the Iewes to children sitting in the Market place Luke 7 â—2 so are wicked men in the bestowing their feare like vnto litle children Tell them of bugs or beggars of goblins or shadowes that are nothing and cannot hurt they are greatly afraide but of fire and water of candle or knife such like edge-tooles which are hurtfull and dangerous they are bolde fearing no harme or perill Thus it is with all the vngodly Tell them of sinne of hell of death of damnation of eternall separation from the most sweet and comfortable presence of God and of the fellowship with the diuell and his angelles they are not mooued at all but dally with their owne soules But if they heare of afflictions feare any losses to come vpon them which cannot hurt or hinder our saluation if we be in Christ they are oftentimes brought to their wits end and breake out into all impatiency of spirit But the godly feare nothing more then to offend God their merciful Father nothing is more bitter vnto them then to feele his anger and the turning of his louing countenance from them and therefore there is as great a difference betweene the feare of the one and the feare of the other as betweene heauen and earth as betweene good and euill as betweene light and darkenesse Vse 4 Lastly seeing euill men feare whereas no feare is this ouerthroweth all Atheists Epicures Libertines and loose liuers which do thinke there is no God at all teaching euery man to doe what seemeth best in his owne eyes and hold Religion to bee nothing else but a pollicy and inuention of man to keepe the people in order and obedience This prophanenesse and Atheisme is a greeuous sinne it is the very top and height of all impiety and iniquity committed of those that aâ—e forsaken of God and giuen ouer to worke all vncleannesse with greedynesse The Apostle speaking of one onely part of religion sayeth If there be no resurrection of the dead then Christ is not risen and if Christ be not raised then is our preaching vain and your
faith is vaine ye are yet in your sins 1 Cor. 15 13 14 17. So if there be no beleef in Christ nor truth in religion nor knowledge of God nor saluation of soules the foundation of al goâ—lines is shaken and the word of God is made of none effect Wherefore those Atheists and godlesse persons which hold in iudgment affirme in words auouch in disputation contrary to Scripture Nature Lawes and common reason that there is no God at all ought worthily according to their deserts to dye the death Murtherers and malefactors theeues and robbers for their owne offences haue the reward of death are carryed to the place of execution of how much sorer punishment suppose you shall they bee worthy that coÌ„mit high treason against God murther the soules of men tread vnder foote the Son of God and count the blood of the Testament as an vnholy thing and do despite the Spirit of Grace Of which sort there are too many that finde greater fauour then such as better deserue it And first the vniuersality of Religion Reasons against Atheisme dispersed ouer all places entertayned of all persons embraced acknowledged at all times prooueth it to be no deuice of man Wee haue read and heard of diuers and sundry Nations and people that haue liued without Lawes without Magistrates without Mariages without Garments without Houses without ciuility and common honesty wandering nakedly vppe and downe in holes and caues of the earth but neuer of any Nation or people so barbarous and beastly from East to West or from North to South Cicer. de nat â—â—or lib. 2. Osâ—r l. 3. de rebus gest Emma which were without God without Religion without worshippe without prayers or without sacrifices Albeit there bee indeede diuersities and differences in theyr Religion beeing destitute of the knowledge of the true God but there hath bene no Region without some Religion which prooueth it could bee at the first entertained and afterwards retayned by no compact or conspiracy amongst men Besides wee may reason from the spirituall Natures that reason and experience teach namely that there is a diuell and his angels set vpon mischiefe and going about seeking whom they may deuoure Arist Top lib. 6. cap. 3. Contraries compared together do receiue light and luster one from another as blacke layde to white and vertue matched with vice are better seene and manifested what they are All lawes diuine and humane all Nations both Iewes Gentiles Cicero de legib lib. 1. euen the twelue Tables of the Romanes decreed against witches and sorcerers which haue familiaritie with diuels and worke by euill spirits And we see by Witches and Coniurers that sathan is stronger and mightier then wee If then the deuill haue a spirituall nature and be our enemy hee would haue brought desolation and destruction vpon vs had there not beene a Soueraigne and superiour power aboue him to restraine his will and to keepe him short But this superiour power can be nothing else but God himselfe otherwise how is it that we are not all destroyed Why doe wee not perish and come to confusion if we stoode at the mercy of this our great aduersary Where as this is our comfort that his power is limited and that he can doe nothing farther then he is licensed and allowed All the hayres of our head are numbred Hee cannot hurt a Sparrow or a Fly without the will of God Hee could not touch the body of Iob before he was permitted Iob 2. verse 6. Hee could not enter into the Swine before he was suffered Matth. 8 verses 31 32. He cannot runne out at his owne liberty but is restrained and reserued in euerlasting chaines vnder darkenesse vnto the iudgement of the great day Iude 6. Thirdly men in all dangers by sea land in time of sickenesse and in extremity of their distresse by the very light and instinct of nature call vpon God which sheweth that we haue naturally a common notion that there is a God Wee see it not onely in the Children of God 1 Kings 22. verse 32 as Iehoshaphat when by his confederacy and friendship with Ahab he was in danger of sodaine death hee cryed vnto the Lord for helpe in the battaile but in the very Infidelles when a mightie Tempest threatned to ouerwhelme them in the Sea the Marriners being sore afraid they cryed euery man of them vnto his God Ionas 1. verse 5. These principles written in Nature ingrauen in the heart and sealed vp in the conscience of man remaine to giue light as a flash of lightning in the darke night and teach a difference betweene good and euill betweene right and wrong to those that neuer knew the law of God and to such as thorough prophanenesse regard not his wayes Ham and Canaan being both euill men and scoffers at godlynes Genesis 9. verses 22 25. and 23. verse 42 saw it was vncomely and vndecent for their father to ly with his shame vncouered being ouercome with wine Esau though a wilde and wicked man yet hee would not kill his brother Iacob till the dayes of mourning should come for the death of their father Absolon though hee wrought wickednesse in the sight of God and rebelled â—gainst Dauid his Father yet rebuked vnkindnesse and vnthankefulnesse in Hushai toward his friend 2 Sam. 16. verse 17. These generall notions as sparkles kindled in our hearts by the gift of Nature serue to set forth the difference betweene righteousnesse and vnrighteousnesse and to make men altogether without excuse Because when they knew God they glorified him not as God Rom. 1 20 21. Lastly not to vse in an vndoubtfull poynt vnnecessary proofes nor to prooue that the Sunne shineth at noone day Erâ—sâ— conciâ— which were to make a question of that which is without question euery man carrieth a witnes about him to wit his owne Conscience He that hath committed any sinne as blasphemy rebellion murther adultery fornication robbery and such like albeit he can so smother and conceale it that no man liuing know it or can accuse him of it yet oftentimes hee hath a greefe and griping in his Conscience and feeleth the very flashings of hell fire the which prooueth inuincibly that vse which now we vrge against all Atheists whatsoeuer that there is a God before whose iudgement seate hee must one day stand and answere for his fact and fault which hee hath so heynously committed Neyther let any say that this commeth thorough the guiltines of the Law shame of the world and feare of punishment for let them haue security giuen them from all Law a discharge from all reproach and freedome from all punishment yet a murtherer should neuer bee quyet his Conscience would euer beate and whip him trouble and torment him affright and follow him vp and down in all places and open his own mouth to betray and bewray himselfe For GOD hath many wayes to discouer most secret sins and most close dissembling
nature and without all meanes and sometimes against all meanes the euidence of this truth is cleared the power of GOD is manifested and the mouthes of all Infidels and of iniquity it selfe is stopped Our faith must goe beyond reason if wee will professe our selues schollers in the schoole of Christ In the schooles of the Philosophers reason goeth before assent but in the schoole of GOD first we haue vse of faith and after followeth discourse of reason Let vs therefore learne to magnifie the Scriptures and by the authority of them tread and trample vpon all Atheisme and Prophanenesse As many miracles as wee finde expressed and wrought by the finger of God so many testimonies and euidences wee haue against these patrones of Nature who being wholly carnal corrupt know nothing that is spirituall These deny the resurrection of the body and the immortality of the soule that so they might escape the sentence of the eternall ludge by whom they shall bee iudged in the last day and shall know to their confusion that there is a GOD whose power is infinite Exod. 34 7. who will not make the wicked innocent but visit the iniquity of the fathers vpon the children and vpon childrens children to the third and fourth generation and reward euery one according to his workes Hee is able to bee reuenged on all his enemies who shal sooner pul their hearts out of their brests then God out of their mindes This Moses setteth downe Deut. â—2 Deut. 32 39 42. Beholde now for I I am he and there is no gods with me I kill and giue life I wound and I make whole neither is there any that can deliuer out of mine hand If I whet my glittering sword and my hand take hold on iudgement I will execute vengeance on mine enemies and will reward them that hate mee I will make mine arrowes drunke with blood and my sword shall eate flesh for the blood of the slaine and of the captiues when I begin to take vengeance of the enemy This is Gods arrow against all Atheists this is a fearefull thunder-bolt throwne down vpon their heads which shall crush them in pieces testifie their destruction which shall come vpon them when there is none to helpe Let such therfore betimes acknowledge a God of Nature that he may bee to them a GOD of grace let them confesse him to worke when he will by extraordinary meanes that he may direct them in the ordinary pathes that leade to saluation and eternall life let them reuerence him as the ruler of the world that hee may rule in their hearts by his Word and Spirit and Sacraments whereby he applieth to vs his heauenly gifts Secondly let vs learne by this miraculous Vse 2 manner of working to trust in him when all meanes faile vs and tye not him to the ordinary course of second causes that is able to make the Sunne and Moone to stand still as in the pursuit of Ioshua Iosh 10 1â— 2 King 2â— and to bring the Sun backe againe many degrees in the Diall of Ahaz as in the comforting of Hezekiah and to turne the Sunne into darkenes Math. 27 as we see in the time of the passion of Christ He is able to doe whatsoeuer hee will and more then hee will doe It is an easie matter for euery man to say he trusteth in God and boast of his faith when no meanes faile him when hee hath abundance and store of all things when hee is fed to the full with his hid Treasure that they leaue the rest of their substance for their children Iob. 29 6â— when God compasseth them about with his mercies That they wash their pathes in Butter and haue the Rockes to powre them out Riuers of Oyle as Iob speaketh it is quickly said and spoken that we will relye vpon God and acknowledge his prouidence But if GOD blow vpon our meanes they shall doe vs no good hee can take vs from them as hee dealt with the vnfaithfull rich man Luke 12 2 Iob. 1 â— or hee can take them from vs as hee dealt with his faithfull seruant Iob Wee must therefore depend vpon him in time of war as wel as of peace in want as wel as in time of wealth in sicknesse as in health when he shall make the heauen as iron and the earth as brasse when hee shall take away the staffe of bread when hee shall cause thee to walke through the valley of the shadow of death thou must then cal on him for thy daily bread and say with Iob Loe though he slay me Iob 13 15 Prou. 16.3 1. Pet. 5 7 yet will I trust in him Commit thy wayes and workes vnto the Lord and thy thoughts shall bee directed Cast all your care on him for hee careth for you Such wee are indeed as wee are in aduersity Such is our faith as it is found in the day of temptation Wherefore let vs lift vp our eyes to him that sitteth in the heauens and swayeth all things by his prouidence and say with the Prophet Psal 28. The Lord is my strength Psal 28 7 â— 37 39 40. and my shield mine heart trusted in him and I was helped therefore mine heart shall reioyce and with my Song will I praise him The Saluation of the righteous men shall be of the Lord he shall be their strength in the time of trouble For the Lord shall helpe them and deliuer them he shall deliuer them from the wicked and shall saue them because they trust in him Thirdly let vs not doubt of the promises Vse 3 or prouidence of G G D who is able to make good the words of his own mouth how incredible or vnpossible soeuer they seeme in our eies Therfore the faith of Abraham the Father of the faithfull is commended by the Apostle that aboue hope he beleeued vnder hope that he should be the Father of many Nations 〈◊〉 4 18 19. and he not weake in faith considered not his own body which was now dead neither the deadnesse of Sarahs wombe neither did he doubt of God thorough vnbeliefe but was strengthened in the Faith and gaue glory to God being fully assured that he which had promised was able to doe it This is a great comfort if at any time wee see the miseries and ruines of the Church if wee beholde the desolation hauocke that is made of it that God is able to restore the flourishing estate thereof again God can work aboue meanes without so that albeit we can see with an eye of flesh no way to worke the safety of the Church let vs not despaire or cast away our confidence and hope which hath great recompence of reward We reade how God saued Israell when there appeared no meanes of deliuerance in the eyes of men the rockes and mountaines hemmed them in on both sides the red Sea was before them 〈◊〉 14 13 â—4 the hoste of the Egyptians marched
behinde them no way was left them to escape the dangers in mans iudgement But as the Church in this world is euer subiect to affliction and to lye vnder the crosse so God doth not incontinently deliuer it out of danger but many times continueth their troubles and augmenteth their calamities to exercise their faith to try their patience and to proue their obedience notwithstanding in the end God maketh an happy issue and sheweth that the gates of hell shall neuer preuaile against the Church Therefore when the Israelites began to murmure and not so much against Moses as against God and looked more to the danger of death before them then to the power of GOD aboue them and considered more what they did want then what they should beleeue Moses said vnto them Feare yee not stand still and behold the saluation of the Lord which he will shew to thee this day for the Egyptians whom yee haue seene this day yee shall neuer see them againe the Lord shall fight for you 〈◊〉 1. therefore hold you your peace When there was a great persecution raised against the Church at Ierusalem so that the sheepe of Christ were scattered abroad and nothing but threatnings and slaughter breathed out against the Disciples of the Lord 〈◊〉 2 3. Authority being giuen by the High-Priest to imprison all such as called on his Name rather then the Church should bee rooted out the Lord Iesus appeared in the Heauens to Paul as hee was in the way being now come neere to Damascus called him to the knowledge of the truth and appointed him to be a teacher of the Gospel that before hee destroyed 1. Sam. 10 11 so that wee may renew the ancient Prouerbe Is Saul also among the Prophets So when wee see the dangerous times and perillous seasons of the Church let vs not hang downe our heads but rather lift vp our hearts and cry vnto God saying Helpe Lord in the time of neede forsake not thine inheritance which thou hast purchased nor the Vine-yard which thy right hand hath planted And let vs assure our selues that when the cause thereof seemeth most desperate and helpe appeareth to vs to be farthest off 2. Cor. 12 9. then is his mercy greatest and his presence neerest then is his power made perfect through our weakenesse This is that which the Prophet Zachary witnesseth chap. 8. speaking of the returne of the people from captiuity vnto Ierusalem and of the louing kindnesse of GOD to bee extended toward them For albeit the residue that were left were reproached the Citty ruinated the gates burned and the wall broken downe yet hee prophesieth Zach. 8 4 5 â— That old Men and old Women shall dwell in the streetes of Ierusalem and the streetes of the City shall be full of Boyes and Girles playing in the streetes thereof For thus saith the Lord of hostes Though it seeme vnpossible in the eyes of the remnant of this people in these dayes should it therefore be vnpossible in my sight saith the Lord of hostes Vse 4 Lastly as this Doctrine teacheth vs to beleeue the promises of God so it teacheth vs not to doubt or despair of the saluatioÌ„ conuersion of our brethren for God is able to cal and conuert them to the sauing knowledge of the Gospel This the Apostle vrgeth intreating of the calling of the Iewes Rom. 11 23. to embrace the faith of the Gentiles And they also if they abide not still in vnbeleefe shall be grafted in for God is able to graft them in againe Likewise when the Disciples saw and heard the difficulty of entring into heauen for those that trust in their riches that they haue need of a singular gift of God to escape out of the snares subtilties of Satan Math. 19 26 Christ Iesus beheld them and said vnto them With men this is vnpossible but with God all things are possible Math. 20 1. He calleth at all houres of the day at the dawning of the day at the third houre at the sixt at the ninth and at the eleuenth houre For as he is bound to no person so he is bound to no time he calleth whom he will he teacheth and toucheth the heart when he will This we see in the example of the Apostle Paul which wee spake of before he was at the first a blasphemer 1 Tim. 1 13 a persecutor and an oppressor yet he was receiued of God to mercy to the encouragement of them which shall in time to come beleeue in him vnto eternall life Marke 16 9 So was Mary Magdalen a greeuous sinner an vncleane liuer Luke 7 47. out of whom he had cast seuen diuels yet many sinnes were forgiuen her inasmuch as she loued much was the first to whom the Lord appeared after his resurrection Wherefore albeit we sâ—e men run on in their wickednesse and shut theyr eares against the wholesome admonitions of the word of God albeit their whole life be a continuall practise of sinne and that they drinke in iniquity as the fish doth the water yet wee must iudge nothing before the time 1. Cor. 4 5. vntill the Lord come who will lighten things that are hid in darknesse and make the counsels of the hearts manifest and then shall euery man haue praise of God God is not tyed to ordinary causes but as hee fed the people with Quailes in the wildernes so he can inwardly instruct the conscience he can make the least meanes powerfull and effectuall to saluation Math. 19 30. so that as many which are first shall bee last so sometimes the last shal be first He called Iohn the Baptist as it were in the dawning of the day whom he sanctified from his mothers wombe Luke 1 15. He called Timothie and Titus some others as it were at the third houre of the day 2 Tim. 3 15 and 1 5. Who were brought vp in the knowledge of the Scriptures of children which are able to make thee wise vnto saluation through the faith which is in Christ Iesus and honoured the Lord with the first fruits of their life Hee called Paul to be an Apostle Mary Magdalene to be a beleeuer as it were at the sixt houre who after their conuersion redeemed the time and though they were inferiour to other in respect of time yet they were equall vnto them or before them in regard of zeale other graces of Gods Spirit He called the theefe vpon the crosse as it were at the eleuenth houre to bee partaker of his kingdome Luke 23.42 43. to whom Christ said This day shalt thou bee with me in Paradise Let vs not therefore enter into iudgment against our brethren let vs commit them to God Acts 1 7. Seeing it is not for vs to know the times and seasons which the Father hath put in his owne power Let vs pray for their conuersion to God that hee would giue them repentance to know him
them as Saul or deny them as Achan or defend them as Cain Therfore if we would finde pardon at the hands of God wee must confesse vnto him as Dauid did weepe for them as Peter did If we vncouer them he will couer them if we condemne our selues hee will iustifie vs. Therefore the Wiseman saith He that hideth his sinnes shall not prosper Prou. 28 but hee that confesseth and forsaketh them shall haue mercy Lastly wee see heereby that sinne endeth Vse not as it beginneth Albeit the foole maketh a mocke of sinne yet when the soule is tormented and the conscience oppressed with desperation and can finde no ease then a man ceaseth not to vtter his secret filthinesse to the shaming of himselfe and to the astonishment of the hearers Let vs not looke for Pharaoh or Saul or Iudas to come out of hell to warne vs. These things are written for our learning wee haue Moses and the Prophets let vs hearken to them When as terrours take hold vpon the soule wee cannot couer sinne any longer Prou. 1 Howsoeuer therefore sinne to the carnall man be sweete vnto the taste and Satan baiteth his hooke with profite on the one side and with pleasure on the other yet afterward it shall prooue more bitter then gall and worme-wood it shall wound the conscience as with a deadly dart and pierce the soule through with many sorrowes For albeit it beginne in sport it shall end in horror and despaire This wee see in the example of Cain Gen. 4 â— My punishment is greater then I can beare So Iudas when hee saw Christ condemned felt an hell in his conscience The money was pleasant and the gaine was sweete vnto him but it was as a two edged sword that woundeth incurably and as the teeth of a Lyon that biteth mortally It seemed vnreasonable to Gehazi that Naaman the Syrian should depaâ—t with so great a benefite by so little a consideration 2 King 5 23 27. And therefore followeth after him for a bribe and reward but with the reward he gained the leprosie that did cleaue vnto him and to his seede This is the deepe subtilty of satan before sin be committed he hideth the deformity of it from the eyes of men he maketh as if it were no sinne or a little and veniall sinne or a little punishment due vnto it or that there shall be time enough hereafter to repent of it hee be commeth a preacher of Gods mercy and pardon he telleth the sinner that God is gracious and mercifull Thus he couereth the greatnesse of sinne and hideth the greeuousnesse of the punishment and concealeth the wrath of God that is drawne vpon vs. But when hee hath once preuailed and ensnared the poore soule that hath swallowed the bait he openeth the eies which before he had darkned he rouzeth vp the conscience which before he had seduced he striketh the heart which before he had hardned hee vncouereth the fire of Gods indignation and iealousie which before hee had smothered Then he maketh sinne appeare as vile and vgly as he can then he layeth it open in his colours then he will make a small sinne appeare the greatest then he setteth forth the iustice of God due to the least sinne and all to bring the person that hath sinned to desperation Wherefore let vs flye from sinne as from the byting of a Serpent that we be not stung therewith to eternall death Knowing that the wages of sin is death Rom 6 23. 36 And when Balak heard that Balaam came hee went out to meete him vnto a Citie of Moab which is in the border of Arnon euen in the vtmost coast 37 Then Balak saide vnto Balaam Did not I send for thee to call thee Wherefore camest thou not vnto mee Am not I able indeede to promote thee vnto honour 38 And Balaam made answer vnto Balak Loe I am come vnto thee and can I now say any thing at all The word that God putteth in my mouth that shall I speake 39 So Balaam went with Balak they came vnto the City of Huzoth 40 Then Balak offered Bullâ—kes and Sheepe and sent therof to Balaam and to the Princes that were with him 41 And on the morrow Balak tooke Balaam and brought him vppe into the high places of Baal that thence hee might see the vtmost part of the people In these words beeing the shutting vp of this Chapter is contained the last branch of Balaams going to curse the people We heard before of the wrath of God against this Wizard who would not be stopped from his desired iourney and therefore the Lord opened the mouth of the dumbe beast to reproue her master and afterward the Angel of God further to discouer the hollownesse and hypocrisie of his heart Heere we are to consider the meeting and comming together of the King and the false Prophet together with the entertainment he findeth at Balaks hands Herein we are to obserue two things First their talke and communication secondly the actions of them both In the first part contayning the speech that passed betweene them we are to marke that the King to honour him the more so soone as hee is aduertised of his approach neere to the borders of his kingdome he goeth out to meete him For no doubt he sent the Princes and messengers of the Moabites backe to go before to giue some notice and bring ioyfull tidings of his comming to their Lord. Therefore the King hearing the message and conceyuing no doubt in his minde the vtter ouerthrow of the Israelites stayed not vntill he came within his dominion but met him in the bounds and limites thereof and brought him home with him to go about his businesse When they are met note in their talke first the question moued by Balak then the answer of Balaam In the question we see that albeit he had basely deiected himselfe and crept lowly into the fauour of the false Prophet honoring him to his own dishonor going out to bring him in and after a sort casting his crowne and dignity vnder his feete yet on the other side hee gloryeth in his owne power and boasteth of his high dignity as if he had all the riches and honor in his owne hand Balaam doth not denie the fauour of the king placing him with his Princes rewarding him with his presents honouring him with his owne presence and sending for him from far but maketh a short answer vnto him truely albeit vnwillingly that albeit he were come at the kings desire and brought by his deserts yet it was not in his owne power what to do he could go no farther then the Rules and Principles of his Art would suffer him hee had called vp the God of the Hebrewes to forsake them and he must of necessity speake that which God should put into his mouth As if hee should say I cannot speake what I would but shall bee constrained to speak that onely which he willeth mee After the
the end wee may not deceiue others nor flatter our selues in the good motions of the Spirit wee must carefully obserue these few rules and directions following First we must beginne to cherish in our harts a loathing and detestation of all sinne Not of some few sinnes and retaine others that agree with our corrupt Natures but we must hate all sinne If the olde subtle Serpent get in his taile he wil winde in his head also and after followeth al the body If we giue him scope to possesse vs in any one knowne sinne he will thereby bring vs to destâ—uction as wee see in Saul Herod Iudas Ananias and Sapphira Wherefore wee must truly turne to God and repent vs of all sinne Secondly we must be changed and renewed in our mindes and consciences bring forth fruites worthy amendment of life otherwise we may still suspect our selues that sauing grace is not yet planted in the heart Let vs carefully looke to our hearts that the worke of regeneration be truly begunne there If wee haue once giuen our hearts to God all other parts will soone follow Our eares our feete our eyes will not be farre behind where the heart leadeth the way This is it which Salomon teacheth in Prou. 23 25. My sonne giue mee thine heart and let thine eyes delight in my waies One can take no pleasure but where his heart is Thirdly we must not stand at a stay or looke backe wee must not thinke wee haue knowledge fayth zeale and obedience enough therefore the Apostle saith touching his own practise Philip. 3 12. Brethren I count not my selfe that I haue attained to it but one thing I do I forget that which is behinde and endeuour my selfe vnto that which is before and follow hard toward the marke for the price of the high calling of God in Christ Iesus And indeed in our Christian race there is no standing at one stay For either we go forward or else we go backward If we do not increase we do decrease like the sea that neuer rests but euer ebbeth or floweth To stand still is the first step to declining and declining the first degree of decaying and decaying the forerunner of a finall falling away and falling away the worker of our confusion and destruction as the water that hath beene heate first waxeth luke-warme afterwards turneth to be key-cold Lastly we must endeuour euery day to grow better and better more strong in faith more constant in hope more rooted in charity more setled in obedience more abounding in all good workes This is made the commendation of the church of Thyatira Reu. 2 19. I know thy workes thy loue and seruice and faith and thy patience and thy workes which are more at the last then at the first So the Apostle Paul exhorteth the Thessalonians in the Lord Iesus that they increase more and more as they had receyued of the Apostles how they ought to walke please God Heereunto accordeth the doctrine of Christ where he teacheth Ioh. 15 2. That euery branch that beareth not fruite in him hee taketh away c. And Peter wriâ—ing to the dispersed Iewes dwelling here and there stirreth them vp as new borne babes to desire the sincere milke of the word that they might grow thereby c. 1 Pet. 2 2.3 But alas where is this increasing proceeding and perseuering to be found Hee that was ignorant is ignorant stil hee that was faithlesse is faithlesse stil he that was vniust is vniust stil he that was filthy is filthy stil Reu. 22 12. Behold the Lord Iesus cometh shortly his reward is with him to giue euery maÌ„ according as his work shall be Vse 2 Secondly seeing the wicked do desire the death of the righteous it is plaine and euident that the godly cannot but dye well theyr end shal be in rest their departure shal be in peace Their sorrow shal be turned into solace their pain into pleasure their mourning into mirth their heauinesse into happines God will wipe away all teares from theyr eyes No man so happy as the faithfull Christian He that liueth well cannot choose but dye well whether he dye sodainly or leysurely whether he bee taken away by a naturall death or by a violent death whether it bee by land or by sea in youth or in age Precious in the sight of the Lord is the death of his Saints the Lord redeemeth the soules of his seruants and none that trust in him shall perish Psal 116 15. 34 22. Blessed are they that die in the Lord for they rest from their labors and their workes follow them Reu. 14 13. Let vs solace our selues and comfort one another with these words All men naturally haue a desire of saluation wheÌ„ God toucheth their conscience and summoneth them to answer at his barre Aske the most wicked and notorious liuer that forgetteth God and contemneth him euery day that neuer thinketh of godlinesse that giueth himself to blasphemy prophaning of the Sabbath whoredome couetousnesse drunkennes cruelty hatred slandering and backbiting his brother aske him I say whether he would be saued and inherit euerlasting life hee will by and by answer It is his whole desire and he will thinke you offer him the greatest wrong that may bee to make a doubt of it But these words are no better then Balaams wish Balaam would dye the death of the righteous but he would not liue the life of the righteous for hee loued the wages of vnrighteousnesse and thirsted ambitiously after the honour of vngodlines and therefore he continued in his sorcery went still to fetch his diuinations So likewise many in these dayes haue the wishes of this Wizard Greg lib. 23. mora cap. 21. they desire the death of the righteous but they neuer regard their life they desire their end but they will not walk in their way they are willing to end with them but not to begin with them they catch for the Crowne but will not come to the Crosse they would taste the sweete but they cannot abide the sweat If wee will liue with Christ for euer 2 Tim. 2 we must here dye with him for a season if we will reigne with him in heauen we must first suffer with him on earth we can neuer dye comfortably vnlesse we be careful to liue vnblameably â—ornard ser in Canticâ— 21 If we would finde life and peace in the end of our dayes wee must heere seeke it If we would haue God to bee our God in sicknesse wee must bee his people in our health If we hate and abhorre the life of the righteous they are foolish and vaine wishes of carnall men to desire to dye the death of those that are spirituall For what shall it profit vs to come nere them in our words and to flye from them in our workes Wherefore as the vngodly cannot abide the life of the righteous nor seeke to cut off the least lust nor endure the doctrine
of mortification to prepare them to the kingdom of heauen but follow the fruites of the flesh the lusts of their eyes and the pride of life so they shall finde their owne death to bee farre differing from the quiet sleepe of the righteous who see by faith the heauens open for them with Stephen and know that the glorious Angels are their attendants ready to conduct and to direct theyr soules into glory They know that their Redeemer liueth and that they shall see God in their flesh with the same eyes Iob 19 2â— albeit theyr reines be consumed within them for the Lord knoweth the way of the righteous As for the wicked it shall not bee so with them Psalme 73.19 20. They shall sodainly bee destroyed and horribly consumed as a dreame when one awaketh O Lord when thou raisest vs vppe thou shalt make their image despised Their death is full of feare and horror â— things â—fying thâ—â— of the 〈◊〉 man they see three fearefull obiects represented before their eyes dismaying all theyr senses and affrighting all the powers of their soules so soone as they apprehend them thorough all which dying without repentance they must passe without redemption or deliuerance to wit death iudgement and hell the one following the heeles of another They shal know the pangs of death they shall appeare at the day of Iudgement they shall feele the torments of hell and fire vnquenchable When they haue runne out theyr miserable and wretched race they shall sodainely be attached and arrested by death death shall call and cry out for iudgement and iudgement shall take them and throw them into hell and perpetuall perdition If a man in this life that hath liued wantonly bene clad gorgeously and fared deliciously euery day should see these three fearefull spectacles the sword to smite him the plague to touch him and famine to consume him it were able to astonish him and bring him to despayre But all these are nothing in comparison of the former for as it is appointed vnto them once to dye Heb. 9 27. which is the entrance into the next plague so after death commeth iudgement which shall be according to theyr works wheÌ„ theyr most secret thoughts shall be written in theyr foreheads and grauen as with a pen of Iron to remayne in remembrance for euer and after iudgement commeth hell fire then shame and contempt shall bee powred vpon them then vtter desperation shall seize vpon them then an eternall separation from the comfortable presence of God shall ouertake them fall vpon them and they shall haue perpetuall fellowship with the diuell and his angels This is it which maketh the vngodly so loth to heare of death and so willing to wish in word to dye the death of the righteous They would liue like themselues but would dye like the faithfull But we cannot seuer and diuorce the life and the death of the people of God they must alwayes go together and follow one the other necessarily Thus wee see as there is great difference betweene the godly and the vngodly in their life so there shall be a greater difference betweene them after this life For albeit all sleepe in the dust of the earth shall awake out of their sleepe 〈◊〉 12 2. yet the godly shall inherit euerlasting life but the vngodly shall go into euerlasting fire prepared for the diuell and his angels This appeareth vnto vs in the parable of the rich man and Lazarus there was a great difference betweene them while they liued vpon the earth the one abounded in riches was clad in purple and fed with dainty fare Lu. 16 22 23 the other was cloathed in rags couered with sores and abounded in nothing but in penury and misery here was a maine difference between theÌ„ But when they went the way of all flesh and were gathered vnto their Fathers then was the greatest difference of all as if the other were not to be thought vpon For when this poore begger dyed hee was carried by the Angels into Abrahams bosome the rich man also died and was buried and was carried into the torments of hel to whom Abraham said Luk. 16.25 Son Remember that thou in thy life time receiuedst thy pleasures and likewise Lazarus paines now therefore is he comforted and thou art tormented This is that great gulfe and wide space set betweene the godly and the vngodly Vse 3 Lastly it is our duty to stirre vp the giftes of God in vs and to take heed we quench not the graces of the Spirit in vs. The gifts of God giuen vnto vs are as a sparke of fire kindled in our hearts our corruptions are as a water seeking to quench them Wherefore it standeth vs vpon to be careful and diligent in kindling this fire and in blowing these coales that the talents committed vnto vs may bee increased and the Lord receiue at his comming his own with aduantage This the Apostle Paul teacheth Timothy who had bene brought vp in the Scriptures of a childe 2 Tim. 1 6. I put thee in remembrance that thou stirre vp the grace of God which is in thee by the putting on of my hands Christ Iesus compareth in the Gospel the grace of God in the heart to a grain of Mustard seed which is small to see to at the beginning 〈◊〉 â—3 31 â—â— 26. but when it is once planted in the fruitfull ground of a regenerate heart it springeth vp incontinently encreaseth speedily spreadeth mightily and prospereth exceedingly If a man at the first beginning of his conuersion haue some little feeling of his wants some weake and faint desire of faith and some small testimonies of his adoption he must remember to be thankfull for these and seeke to increase them by the vse of the Word Sacraments Prayers Meditations Conference and such like helpes that wee may be alwayes proceeding endeuouring striuing asking seeking and knocking to know the heighth depth bredth of the loue of God 〈…〉 we must alwayes grow vpp◠〈…〉 God Psal 143 6. and desire 〈…〉 be giuen vs to supply our weakn◠〈…〉 must long after him as the thirsty lâ—◠〈…〉 should pant after him as the Hart bray 〈…〉 riuers of waters Psal 42 1. Blessed are 〈…〉 hunger and thirst after righteousnes for tâ—◠〈…〉 be satisfied Math. 5 6. He will giue to him tâ—◠〈◊〉 a thirst to drinke of the Well of the water of 〈◊〉 freely If wee haue this appetite vsing all the meanes which God hath appointed and being carefull to honor him for that which wee haue receyued already I am perswaded that he which hath begun this good worke in vs will perfect and finish the same vnto the day of Iesus Christ And let my last end be like his Here is a liuely testimony of the immortality of the soule For if hee had beleeued that man had ended with death and then there had beene no further reckoning nor account to be made it had beene a vaine and
idle thing to desire his last end to be like the righteous We see the vngodly liue and wax olde Iob 21 7 9 13. and grow in wealth their children prosper their houses are peaceable without feare the rod of God is not vpon them they spend their dayes in pleasures and sodainly they goe downe to the graue They are not afflicted with tedious diseases they are not tormented with long sicknesses they go away many times quietly as a Lambe their life is with greater delight their death is with greater ease then the life and death of the righteous But after this life beginneth the trouble and torment of the Reprobate Here they haue receiued their pleasures and the righteous their paines therfore these are comforted and the other confounded They must appeare before the iudgment seate of God they must come after this life to their triall they must all stand at the bar and pleade guilty or not guilty The consideration of this day of account immediately after the separation of the soule from the body made Balaam in this place cry out in the sight and feeling of the blessednesse of the Church Oh let my last end be like his From hence wee learne this principle of our faith Doctrine The reasonable soule of man is immortall That the soule of man is immortali hauing a beginning yet is without ending being seuered from the body it liueth in place either of ioy or of torment either it receiueth the reward of godlinesse or it is plagued and punished for wickednesse This appeareth by many testimonies of the word of God When the Lord had made mans body of the dust of the ground He breathed in his face the breath of life and the man was a liuing soule able to liue of it selfe Gen 2 7 and by it self And afterward it is said Genes 5 24. with Heb. 11 17. Henoch walked with God and he was no more seene for God tooke him away to shew that there was a better life prepared and to be a testimony of the immortality of the soule and the resurrection of the body seeing hee was translated that he should not see death neyther was hee found for God had translated him Hereunto commeth the prayer of Simeon Luk. 2 29. Lord now lettest thou thy seruant depart in peace according to thy word he was ready willing to be loosed from the prison of the body and calleth death a departure from hence Likewise it is sayde in the Parable that Lazarus dyed and was carried by the Angels into Abrahams bosome Luk. 16 22.23 the rich man also dyed was buried and was throwne into the torments of hel And at the passion of Christ hanging on the crosse when the penitent theefe praied Lord remember me when thou commest into thy kingdome hee said Verily I say vnto thee to day shalt thou bee with me in Paradise Luke 23 43. Furthermore when the Lambe had opened the fifte seale Reue. 5 6 9. Iohn saw vnder the Altar the soules of them that were killed for the word of God for the testimony which they maintained Reason 1 The Reasons of this Doctrine are to bee known and considered of vs. First if the soule were not of an immortall Nature the godly of all other should be most wretched their life most miserable vnlesse they did beleeue that a time of refreshing should come from yâ— presence of God and contrarywise the condition of the vngodly should be most blessed and happy This the Apostle setteth downe 1 Cor. 15 19 20. And if the soule did not remaine after this life being separate from the body all Religion and piety were in vaine our preaching and your faith were in vaine Why are we in ieopardy euery houre and why suffer we affliction for righteousnes sake nay why do we not eate and drink for to morrow we must dye Reason 2 Secondly nothing that is immortall and transitory can cite a man before Gods Tribunall or terrifie for sinne vnknowne to any other But the soule of man accusing him for secret sinnes makâ—th him hold vp at his hand at the barre of Gods iudgement seate This we see in Belteshazzer when he saw the palme of the hand that wrote vpon the plaister of the wall of his palace Daniel 5 6. His countenance was changed his thoughts troubled him his knees smote one against another Before he was thus awaked he contemned the true God and blessed his Idols but when God manifested a small token of his power and presence he did shake tremble euery ioynt of him for feare of that sight This is the iustice of God reuenging the sinne of men that they should tremble at his iudgements that wretchedly abuse his mercies The like example we see in Felix albeit he loâ—ked for a bribe and set iustice to sale at offer and proffer yet when he heard Paul dispute of righteousnesse and temperance and of the iudgement to come he quaked and quiuered at that discourse and was not able to endure the mention of it Now if the soule were subiect to mortality and to perish with the body it would not it could not thus accuse man nor draw him before the iudgement seate of God Thirdly the soule of man can reason of immortality Reason 3 it is vnsatiable in seeking knowledge and is not changed or altered with the estate of the body it contenteth not it selfe to rest satisfied with any thing in this life The more it knoweth 1 Cor. 8 â— the more it coueteth desireth to know the more it is able to learn It desireth blessednesse and happines it respecteth glory and good estimation after death it hath many actions and operations aboue sense and the naturall appetite of the body as to loue God to feare God to put our trust in him to beleeue in him to imbrace religion to cleaue vnto God with full purpose of hart The senses of the body cannot climbe and ascend so high to know God and to meditate on heauenly things nay they cannot reason define diuide number or order any thing Therefore the soule that performeth these things is a spirituall substance like vnto Angels not subiect to death or mortality Now let vs come to the Vses of this point Vse 1 of Religion and principle of our Fayth First it serueth to confute condemn all Atheists Epicures Libertines Sadduces and the late vpstart family of loue raised out of the ashes of the olde Saduces Ioseph antiâ— 18 cap 2 â—bel Iudaiâ— cap. 7. which deny the immortality of the soule These defie all Religion and deny any spirits either Angels of God or spirits of diuels or soules of men all which standing at defiance against heauen and bidding battel to the Lord himselfe shall one day know that they had once giuen vnto them immortal spirits when they shall be cast into vnquenchable fire and endure euerlasting torments The Euangelist noteth out this damnable sect of
teachablenesse meeknesse humblenesse of minde is the beginning of wisedome Pro. 1 7. This is so necessary a worke that GOD euermore wrought it in his seruants before he reuealed himselfe vnto them Thus hee dealt with Abraham Gen. 15 12. when he made a fearefull darknesse fall vpon him Thus he dealt with Iacoh Gen 28. He was afraid and said How fearefull is this place This is none other but the house of God and this is the gate of heauen Thus he dealt with the Israelites and with Moses himselfe Exod. 19 12 Heb 12 21. at the deliuering of the Law and entring into couenant with them Thus he dealt with Paul at his conuersion to the faith which before hee destroyed there shâ—ned suddainly a light round about him from heauen Acts 9 4.6 Whereat he fell to the earth trembling in body astonied in minde and troubled in conscience Thus he dealt with the Apostle Iohn when hee saw a vision of Christ Reuel 1 17 hee fell at his feetâ— as dead The want of this reuerent feare lifteth vs vp against God causeth vs oftentimes to check the word to be bold to controlle it that wee cannot suffer our selues to be checked controlled by it This feare ariseth in our hearts and is wrought partly by the consideration of Gods Maiesty and partly by the meditation of our owne infirmity and serueth to correct our natural pride and to redresse our corrupt affections Thirdly we must bring with vs faith in Christ and beleeue in the promise and word of God that it is infallible as Heb. 4 2. Vnto vs was the Gospel preached as vnto theÌ„ but the word that they heard profited them not because it was not mixed with faith in those that heard it This is that gift of God that purifieth the heart boreth the eare and maketh the way for other graces to follow Lastly if we would heare with profit we must haue good and honest hearts sanctified vnto euery good worke This our Sauiour sheweth in expounding the Parable of the Sower That which fell in good ground are they which with an honest and good heart heare the word and keepe it bring foorth fruite with patience Luk. 81 5. This the apostle Iames to the same purpose who charging vs to be swift to heare slow to speak addeth Wherefore lay apart all filthinesse superfluity of maliciousnesse and receiue with meeknesse the word that is grafted in you Iam. 1 21. The want of this preparation maketh so many vnprofitable and fruitelesse hearers No man is so simple and sottish to sow his seede cast away his Corne vpon ground vnploughed vntilled Shall we haue this knowledge vnderstanding in earthly things and shall wee discerne nothing in heauenly things but suffer the immortall seed of the word to vanish away thorough want of due preparation Hence it is that the Prophet exhorteth to breake vp our fallow ground and not sowe among the Thornes to be circumcised to the Lord and to take away the fore-skinnes of our hearts lest the wrath of God come foorth like fire and burne that none can quench it Ier. 4 4. Vse 4 Fourthly it serueth to guide and direct the Ministers of the Gospel to speake the word with all reuerence as the Embassadours of God that our preaching be with power and authority and so minister grace vnto the hearers 1 Corin 4 1. to the end they may thinke of vs as of the Ministers of Christ and disposers of the secrets of God For how shall the people heare it with reuerence if we be not carefull to deliuer it with reuerence as the word of our master that sent vs Hereunto commeth the exhortation of the Apostle Paul 2 Tim. 2 15. And the Apostle Peter speaketh to the same purpose 1 Pet. 4 11. Now that this gracious deliuery of the word may bee retained some things are to be obserued in the very action Touching the fitting and preparing of our selues to the worke of the Ministery that wee may preach with fruite and speake with comfort it is necessarily required of vs to vse praier reading study meditation and such like helpes as may further vs in our calling For albeit we haue wits quicke to conceiue memories firme to retaine and tongues ready to vtter See the faithful Shepherd yet wee must not abuse these excellent gifts to ydlenesse or vaine-glory but when we haue done all that we can account all our paines and labours too little saying with the Apostle Who is sufficient for these things 2. Cor. chap. 2 verse 16. The Prophets and Apostles of Christ were endued with extraordinary gifts and had a plentiful measure of knowledge giuen vnto them yet they ceased not to study the Scriptures Peter pronounceth of them all that They tooke great paines in their Prophesies the Prophets enquired and searched diligently the things that concerne the saluation of the Church 1 Pet. 1 10. Peter read the Epistles of Paul 2 Pet. 2 16 and Daniel the Prophesies of Ieremy Dan. 9 2. Paul receiued the Doctrine of the Gospel by reuelation was taken vp into Paradise and heard words which himselfe durst not expresse and the Saints were not able to conceiue hee was ready to lay downe his life saw himselfe at deaths dore yet he had a desire still to profite as appeareth in that he willeth Timothy to bring the Books and Parchments with him 2 Tim. 4 1â— when he came vnto him Wherefore it beseemeth not the weightinesse of the worke which we handle nor the presence of the people to whom wee speake nor the reuerence of the place wherein wee stand nor the worthinesse of the person whom we represent to step vp suddenly to stand in the stead and roome of God like horses that runne away with an empty Cart and set forward in the way before they haue their load No man dareth to speake of Princes affaires before Princes with leuity no man dareth giue sentence of life and death rashly The Minister speaketh of Christ before God and Angels He setteth before his hearers life and death heauen and hell and pronounceth the sentence of saluation or damnation vpon theÌ„ as Moses testifieth Deut. 11 26 27 28. Behold I set before you this day a blessing a curse the blessing if ye obey the Commandements of the Lord your God and the curse if yee will not obey Thus much for the preparation In the action it selfe we must vse all seemely and decent behauiour comely and reuerent gestures of the body haue alwayes a sober looke and modest countenance that it may appeare to others that we are inwardly moued and touched our selues with that we speak We must vtter gracious words to worke godly edifying in the spirit not ridiculous iestes to procure laughter We must lay aside the perswasible words of humane wisedome We must not relate stories and tell merry tales to fill vp the time and to make our auditors merry We
were alwayes in sight of his parents the seruant of his master the souldier of his Captain the subiect of his Prince they would not haue an vnseemly gesture a disordred action how much more doth it stand vs vpon to behaue our selues honestly and in order and to looke to all our wayes that we offend not before the maiesty of God in whose presence we stand When the Minister prayeth and preacheth when the people attend and hearken wee must know that God looketh vpon vs. If any thing bee done vnreuerently and wickedly hee seeth it and beholdeth it when it is committed We cannot hide it from his sight and therfore we should do nothing that may greeue him This is that vse which Moses setteth downe in giuing directions to the people when they went to warre Deut. 23 12 14 That they shold haue a place without the hoast whither they should resort for the necessity of nature and couer their excrements for the Lord thy God saith he walketh in the middest of thy campe to deliuer thee and to giue thee thine enemies before thee therefore thine hoast shal be holy that he see no filthy thing in thee and turne away from thee The truth of this Ceremony leadeth vs as it did them to a farther matter Let vs let the figure passe come to the substance which teacheth that wee must be an holy people to God in soule and bodie and take heede of stayning and defiling our selues And what is it that doth defile vs It is not that which entereth into man but that which commeth out of a man as our Sauiour speaketh of the meates we eate Matth. 15 18. All the euill affections that wee haue within vs are so many stainings of vs before God Euill thoughts murthers adulteries fornications thefts false witnesses slanders are so many infections and as filthy dirt and dung in his sight We must all of vs learne to purge our selues from such foule and filthy corruptions if wee will haue God to rule and be resident amongst vs. If a man bee to receyue any honourable guests or strangers into his house he will haue it swept and kept cleane that he offend not those that he would entertaine It is a great honor vnto vs that God will dwell with vs and rest among vs and vouchsafe so to abase himself as to walke among vs ought not we then to bee carefull how we walke before him and to be wary euery one of vs lest we should displease him Ought we not to behaue our selues with all feare and reuerence seeing he beholdeth vs and eyeth whatsoeuer we do throughout our whole life For as he is come neerer vnto vs Iames 4 8 so vnlesse we draw nere vnto him cleansing our hands and purging our hearts he will withdraw himselfe from vs if we make not our soules and bodyes pure Temples for him to lodge and abide in Hee will dwell with vs vpon no other condition if wee doe not marke and obserue this wee make our soules guilty of driuing GOD away that he should no longer remaine among vs to blesse vs. Lastly we are put in mind by his presence Vse 4 to waite and stay our selues vpon his prouidence in all things depending vpon his protection and deliuerance Stephen a faythful witnes of the truth being perswaded of the presence of Christ stood out to death and boldly maintayned the cause of God against al his aduersaries Acts 7 56. Wee are alwayes in such sort vnder his protection that wee shall not neede to feare that his power will fayle to maintaine and preserue vs. When the Lord Iesus sayde vnto his Disciples Matth. 28 20. Goe into all Nations preach vnto them and baptize them he addeth Loe I am with you vnto the end of the world Whereby hee meant to confirme and strengthen them in all the combats they were to suffer and conflicts which they were to endure in the preaching of the Gospel So Christ appearing vnto Paul and promising his presence to be with him gaue him boldnes to vndergo great dangers and not to account his owne life precious and deere vnto him so long as he might doe seruice vnto God he sayd vnto him Acts 18 9.10 Feare not but speak and hold not thy peace for I am with thee and no man shall lay hands on thee to hurt thee for I haue much people in this City Thus the Lord speaketh to the Prophet Ieremy Bee not afraid of their faces for I am with thee to deliuer thee Here we see the presence of God is made as a reason to strengthen him in the duties of his calling We meete with many dangers and incombrances that assault vs and set vpon vs in the running of our race and finde many enemies that seeke to stop our course such is our weaknes that we shall neuer be able to ouermastet them and to go lustily forward in a resolute and constant course vnlesse we set before our eyes this doctrine that Balaam published as a priuiledge belonging vnto the Church that God is with vs and will neuer forsake vs. Let vs therefore consider Rom. 8 13. If hee be with vs we shall not neede to feare who bee against vs. He will smite our enemies vpon the cheeke bone break the teeth of the wicked He wil scatter theyr counsels and deuices and cast down whatsoeuer riseth vp against our peace And the ioyfull shout of a King is among thē This is the third prerogatiue graunted to the Church which God as king of the Church granteth vnto it being as it were the Scepter of his kingdome the lawes by which it is gouerned For as no kingdom can stand without statutes nor the subiects be gouernd without lawes so it is in Gods kingdom He is the King the church is the kingdome the word is the statute law the diuel al his Instruments are Traytors to this kingdome the faythfull and elect are the natural subiects which willingly yeeld obedience to the word Esay 13 1. This word being the arme of God and the kingdome must be preached to draw the elect into his kingdome This Balaam calleth a ioyfull shout and the Prophet is commanded of God Esay 58 1 to cry alowd and not spare to lifte vp his voice like a Trumpet shewing to the people their sinnes and the house of Iacob their transgressions This teacheth vs that it is a great honor and priuiledge of the Church to haue the ioyfull shout of the word to sound among them Doctrine It is the churches priuiledge to haue the pure vse of the word The Scripture or word of God is a priuiledge belonging properly to the Church the vse thereof When God gaue his Law in Sinai it was giuen onely to Israel as appeareth Deut. 4 1. Exod. 20 11 2. where Moses stirreth vp Israel to hearken to the statutes ordinances that should be deliuered vnto thē So the Prophet speaketh Psal 147 19 20. He sheweth his word
his voyce Acts 9 4. saying to him Saul Saul why persecutest thou me His persecution was directly against the Saints but wee heare how the Lord acounteth that persecution to be against himselfe This is a singular encouragement to euery one of vs to loue the seruants of God from our hearts and to serue their necessities considering that it is as it were put vpon the Lords accounts and he will recompence it vnto our bosomes It is a great terror to al mercilesse malicious men for whatsoeuer mischiefe they worke against the godly it is done against Christ and they shall be arraigned as guilty of oppression and persecution against Christ Againe as this is an incouragement in well doing so it is a great comfort vnto vs in these fruites and works of mercy that God will remember them be mindfull of them and for them will assuredly helpe vs when wee are in distresse This the Prophet saith Blessed is hee that iudgeth wisely of the poore the Lord will deliuer him in the time of trouble Psal 41 1 2. So then when we haue bene seruiceable comfortable vnto others especially to the seruants of God there ariseth from hence a great comfort to our consciences an assurance of our eternall peace acception with God so that we may with boldnesse come to the throne of his grace pray vnto him for the graces of his Spirit Obadiah proueth that he seared the Lord in the truth of his spirit assureth his conscience thereof because hee had hid the Prophets of God in the persecution raised against them by Iezabel 1. King 18 12 13. Therefore when he feared that Eliah would procure vnto him the displeasure of Ahab and so bring vpon him a cruell death hee found comfort in the former fruites of mercy and said to the Prophet Was it not told my Lord what I did when Iezabel slew the Prophets of the Lord how I hid an hundred men of the Lords Prophets by fifties in a caue and fed them with bread and water And now thou sayest goe tell thy Lord Behold Eliah is heere that hee may slay mee The like wee see in Nehemiah when hee had relieued the oppressed people and euery way sought rather the welfare of the Church then his owne commodity hee turneth himselfe to God and saith Neh. 5 19 13 14 22 31. Remember me O my God in goodnesse according to all that I haue done for this people Neh. 5 19. And chap. 13 14 22 31. Remember me O my God heerein and wipe not out my kindnesse that I haue shewed on the house of my God and the offices thereof He doth not heere glory in his owne merits nor putteth his trust in his good works for before he pleadeth mercy craueth pardon but desireth that God in goodnes would graciously reward the works which hee had done with a good conscience and is bolde to put him in minde of his promise who hath promised to repay whatsoeuer is done for the benefit and behoofe of his Saints A great comfort it is to be able in the simplicity of our hearts to speake thus How many are able in our dayes to say with Nehemiah Lord remember me according to all that I haue done for thy people For their owne conscience would by and by accuse them and cry out of the wrongs and iniuries they haue done vnto them how they haue hated them in their hearts smitten them with their hands wounded them with their tongues trampled vpon them with their feet and sold themselues to work mischiefe against them If they will not remember the seruants of God in kindnesse let them know God will remember their vnkindnesse and the children of God may pray vnto him not for desire of reuenge but for the aduancement of his glory to reward them according to their desarts as we see in Nehemiah Remember them O my God that defile the Priesthood Neh. 13 29. This must of necessity galle a mans conscience whē the terrors thereof shall accuse him for want of doing good seruice to the Church of God Iob 27.23 Iam. 2 15. yea for doing great wrongs and offering many indignities against the Church 10 Then Balak was very angry with Balaam and smote his hands together so Balak said vnto Balaam I sent for thee to curse mine enemies and behold thou hast blessed them vncessantly now three times 11 Therfore now flee vnto thy place I thoght surely I will promote thee vnto honour but loe the Lord hath kept thee backe from honour 12 Then Balaam answered Balak Told I not also thy Messengers which thou sentest vnto me saying 13 If Balak would giue mee his house full of siluer and gold I cannot passe the commandement of the Lord to do either good or bad of mine owne minde What the Lord shall command the same I shall speake 14 And now behold I goe vnto my people Come I will counsell thee such things as this people shall do to thy people in the latter dayes Hitherto we haue spoken of the preparation into the Prophesie and likewise of the Prophesie it selfe Now followeth the effect and euent thereof expressed partly in Balak the King and partly in Balaam the false Prophet Touching Balak Moses declareth that when he saw himselfe againe disappointed of his hope and expectation hee bursteth for anger and smiteth his hands together in token of the inward indignation of his heart For as the patient abiding of the righteous shall be gladnesse Prou. 10 28 so the hope of the wicked shall perish He is content to hearken vnto the Sorcerer so long as hee hopeth to heare pleasant and pleasing things of him but when he is deceiued he rayleth and rageth without measure Balaks anger against Balaam His indignation conceiued against him appeareth first by comparing his owne purpose with Balaams practise when he saith I sent for thee to curse mine enemies and behold thou hast not ceased to blesse them now three times It is no lesse absurd and iniurious in thee to blesse mine enemies thē if thou shouldest curse my friends for in that thou blesses them it is all one as if thou cursedst me If thou standest with them thou standest against me both of vs cannot stand together If they continue I fall Secondly he doth cashire him and cast him out of his fauour he withdraweth the present prepared for him and denyeth him the wages and stipend promised vnto him I saide Surely I will aduance thee to honour but the Lord hath kept thee backe from honour as if he should say Depart from me thou vnhappy Prophet vnhappy in thy Prophesie vnhappy in thy preferment vnhappy to me vnhappy to thy selfe I called thee not to blesse this people but to curse them I haue honoured thee among my Princes and would moreouer if that had bin too little haue done vnto thee and for thee greater things then these But seeing thou settest so light by my gifts goe thy wayes
thy presence is a burden vnto me aske thy reward and wages of thy worke of that God whom thou hast obeyed or of that people whom thou hast blessed to whom thou seemest rather beholden then vnto mee and who I am sure are more indebted to thee for thy paines then I am This is a most shamefull blasphemy of a wretched man whose breath is in his nostrils against the eternall God that made heauen and earth who suffereth with patience the vessels of wrath prepared to destruction The answer of Balaam followeth to be coÌ„sidered The answer of Balaam who is brought in by Moses excusing himselfe and giuing wicked counsell to Balak to bring the people of God to ruine and destruction The Apology and defence that he maketh for himselfe is this that hee certified the messengers sent vnto him and declared to Balak himselfe that he was not at his owne choise and liberty to speake what the King wished and what himselfe desired but was as it were chained and restrained by the mighty hand of God that he could vtter nothing but what he inspired Thus the false Prophet seeketh to pacifie and appease the angry minde of the King and the hyreling laboureth to recouer his wages that was denyed him as if he should say Lay the fault where it is and not where it is not I haue striuen what I can to do that which thou requirest but the God of the Hebrewes hath hindered thy request and my desire Secondly hee promiseth that being now discharged and ready to returne home hee would giue such counsell which should work out the finall confusion of this people if it were wisely and warily followed For when he seeth he cannot curse them he giueth counsell how to hurt them as if hee should haue saide to Balak I see to my griefe thou perceiuest to thy cost that sorcery will not preuaile and serue the turne yet do not despaire but hold on thy purpose try a new conclusion another way I haue another plot in mine head follow my direction and doubt not but thou shalt bring thy matters to a good passe and destroy that people as they hereafter shall destroy thy people But what this counsell was is concealed and not expressed in this place which was not such as the Prophets of God aduised and perswaded to the people of God but diuellish counsell proceeding from that spirit by which he was guided to open a gap to bring vpon them all mischiefe and misery and to pull downe the wall of Gods protection whereby they were fenced and defended and to let in their enemies vpon theÌ„ God being become an vtter enemy vnto them For by the successe and euent in the chapter following it appeareth what this crafty counsell was Numb 25 3. by the peoples falling in fancy and fellowship with the Moabitish women wherby they were drawne into spirituall and bodily fornication And afterward in the one thirtieth chapter of this booke verse 16 Moses speaking of the Midianitish women saieth These caused the children of Israel through the counsell of Balaam to commit a trespasse against the Lord as concerning Peor and there came a plague vpon the Congregation of the Lord. So the Apostle Iohn speaketh writing to the Church at Pergamus I haue a few things against thee because there thou hast them that maintaine the doctrine of Balaam c. Reu. 2 14. Hereby then we see that when Balaam had sundry wayes assayed and attempted to curse the people of Isâ—ael and yet his purpose fayled him because God crossed his deuices hee told Balak that the last refuge and onely way to preuaile against them was to draw them to sin against their God and so to make a breach betweene him and his people Now according as hee counselled him and gaue him instructions so Balak confederate with the Midianites sent forth the most beautiful women in their kingdomes into the Campe of Israel to entice them to the worship of their Idols to banquet with them at their Idoll-feasts whereby â—hey drew them to Idolatry and fornication sinning against God and kindling his wrath against them But of this we shall speake further in the chapter following Verse 10. Then Balak was very angry with Balaam and smote his hands together and saide I sent for thee to curse mine enemies c. See heere the euent of all the conspiracy against the Israelites they had conceiued mischiefe Psal 7 14 15 bring forth a lye They that trauaile with wickednesse trauaile with the winde and the end is not answerable to the beginning They vanish away in their owne imagination whilst Israel standeth as a defenced City From hence we learne that things practised inconsiderately not with good aduice Doctrine Thing vnlawfully atteÌ„pted haue euill ends and attempted vnlawfully with a wicked purpose haue other euents then men thinke of Whatsoeuer wee goe about with a wicked minde hath an euill end in the iust iudgment of God We cannot expect that any euil action should haue a good end Indeed God doth many times suffer euill men causeth them to multiply The causes why wicked men do multiply because our sinnes deserue so many chastisements and scourges as there are wicked men in the world Againe it is requisite that we should all our life long be kept in a continuall exercise of faith prayer patience and repentance Iudg. 2 22. and that they might be as pricks and thornes in our sides Lastly the Lord by suffering the wicked to prosper and proceed doth greatly aduance his owne glory whiles he reigneth in the midst of his enemies Exod. 9 15 16 and preserueth his Church in despite of Satan and his wicked members which daily seeke the ouerthrow thereof Is it not strange that an hundred Sheepe should liue among a thousand wolues not be deuoured It is no lesse wonderfull and to bee maruelled at that any of Gods people should liue vpon the face of the earth being compassed about with an army of wicked men the very limbes of the diuell that open their mouths to swallow them vp and hate them with an vnfained hatred vnto the death Notwithstanding the Lord thus beareth and forbeareth yet in the end hee will cut off the wicked and all euill shall haue an euill end We see this in Pharaoh calling for his Sorcerers they withstood Moses and resisted the truth they turned water into blood and rods into Serpents yet in the end all their cunning was stained and they confessed it was the Finger of God Exod. 7 11. 8 19. Consider the example of those that would builde them a Citty and a Tower to get them a name lest they should bee scattered vpon the whole earth Genesis ch 11. verse 4 the Lord came downe to see the Citty which the sonnes of men builded and there confounded theyr Language that euery one perceyued not anothers speech The Apostle Peter maketh a long rehearsall in his second
day to day with their vnlawfull deeds Let vs delight in the sweet society of Gods children take pleasure to be in the presence of them that fear God As for the vngodly let vs desire their places rather then their persons their roome rather then theyr company Hence it is that Salomon teacheth vs not to enter into the way of the wicked nor to walke in the way of euill men Prou. 4 ver 14 15 16 to auoyd it and not to goe by it to turne from it and to passe by for they cannot sleepe except they haue done euill and their sleepe departeth except they cause some to fall What an heape of words doth Salomon vse and to what ende serue these so many repetitions but to shew the exceeding danger of communicating with the wicked and how hardly wee are drawne to leaue theÌ„ It is all one as if a man would throw himselfe willingly and wilfully into the hands of theeues We would be ready to call and account him a starke foole without any signe or shew of wisedome that would runne into the company of theeues and robbers especially hauing any charge of mony or money-worth about him The seruants of God that are indued with heauenly gifts and haue the graces of Gods Spirit giuen vnto them which are the cheefest treasure haue a great charge about them it standeth them therefore vpon to take heed that by euill company they bee not robbed and depriued of them The holy Ghost dealeth with vs as a Merchant doth with his Factor or seruant whom he sendeth foorth furnished with store of money to buy and sell withall and fearing lest he should bee robbed and spoyled warneth him to auoid suspitious places and passages and to turne aside out of the path till he be past the danger So should we beware of the company conditions of the wicked if we count our selues happy to be in league with them we are vtterly lost and are walking in the path-way that leadeth to death Verse 13. If Balak would giue mee his house full of siluer and gold I cannot passe the commandement of the Lord to do either good or bad of mine owne minde This wicked man and couetous Prophet thogh he neither feared God nor loued the way of righteousnesse yet teacheth what should bee in all the seruants of God that they should not for filthy lucre and couetousnesse which is the roote of all euill trangresse the commandement or breake out beyond their calling This teacheth vs this truth That worldly Doctrine businesse should not draw vs from christian duties Worldly sinesse shoâ— not withoâ— vs from Câ—stian dutiâ— Matters of profit and commodity must not carry vs beyond our calling wee must not pursue them and follow after them when we haue no warrant to desire them albeit there be profit in them A notable example heereof we haue in Gideon he had a kingdome offered vnto him for the men of Israel said vnto him Reigne thou ouer vs both thou and thy sonne and thy sonnes sonne he thought not gouernment in it selfe vnlawfull or vnlawfull for them to haue a Gouernor but he saw no calling from God and therefore refused it and betooke himselfe to a priuate life saying I wil not reigne ouer you neither shall my childe reigne ouer you but the Lord shall reigne ouer you Iudg. 8 22 23 We see that Dauid had his enemy put into his hand Abishai besought Dauid that he might smite him once with a speare to the earth and his seruants vsed importunity vnto him as if God had offered him to be slaine saying See the day is come whereof the Lord said vnto thee Behold I will deliuer thine enemie into thine hand and thou shalt do vnto him as it shall seeme good to thee 1 Sam. 24 26. But he would not hearken vnto them he would wait the time which God had appointed saying Either the Lord shall smite him or his day shall come to dye or he shall descend into battel and perish The like we see in our Sauiour Christ he refused to be made a temporall and earthly King Ioh. 6 15 for when hee perceiued that the multitude would come and take him to make him a King he departed againe into a Mountaine himselfe alone We see the Disciples of Christ left all neglected the seruice of themselues and the seeking of their owne benefit for the seruice of God Math. 19 27. So the faithfull Christians sold their possessions being warranted vnto it by a speciall calling and guided by the worke of the Spirit Acts 4 39. Moses might haue enioyed the treasures of Egypt and the dignity of a kingdome yet chose rather to suffer aduersity with the people of God and to follow the calling whereunto hee was called Heb. 11 24 25. Whereby we see that albeit profits be in time and place to be looked after yet we must all looke to haue our warrant in seeking for them The reasons remaine to be considered to Reason inforce this truth and to gaine our affections to the embracing of it For first by too much following the profits of this life we may lose a greater profit If we should win the world and lose our soules if wee should catch the riches of this life and cracke the peace of a good conscience it would proue in the end a small gaine vnto vs but rather the greatest losse The soule is a precious iewell and therefore the losse of it is an incomparable losse This is it which our Sauiour saith in the Gospel What shal it profit a man to win the whole world and to lose his owne soule Or what shall a man giue for the recompence of his soule Mat. 16 26. Seeing then by seeking the things of this life we may lose the things of the life to come it followeth from the danger of eager pursuing after them that no worldly busines should choake vs and hinder vs from better things required of vs. Reason 2 Secondly the things of this life serue onely for a season we our selues are heere Pilgrims and strangers we haue no continuing City The hope that we haue is this we looke for a kingdome We cannot haue an heauen in this life and another in the life to come The greatest glory that euer was vpoÌ„ the earth is gone in a few ages Therefore the Apostle teacheth That the fashion of this world goeth away This world passeth away and the lustes thereof but hee that fulfilleth the will of God abideth euer 1 Cor. 7 31 1 Iohn 2 27. So that we must know it is required of vs that we preferre not this world before the world to come nor be led away from the duties of our calling by the loue of the profits thereof Vse 1 The vses come now to be stood vpon First wee see it is a dangerous bayte to be in loue with the world How many are there that eueÌ„ make it their god and do chiefly mind earthly things Our
hell and therefore the Apostle saith Eph. 2 6 We are raised vp together and made to sit together in the heauenly places in Christ Iesus And againe The Saints shall iudge the world not giuing sentence against the reprobate but approuing the sentence of Christ For as at the day of Assiâ—es the Iudges being set to pronounce sentence of condemnation against malefactors he is accompanied by the bench of Iustices as by an honourable Senate of graue Counsellers who not onely heare the giuing of sentence but are witnesses approueâ—s of it so when Christ shall come as the Iudge of quick and dead accompanied with thousands of his Angels in power and great glory the elect set at his right hand shal first receiue the sentence of absolution then being taken vp into the Clouds shall sit vpon the Throne with Christ and there approue allow of the iust condemnation of all the wicked 1 Cor. 6 2. This is one great fruite benefite of the power of Christ Secondly by this his power hee enableth his seruants to ouercome in their owne persons the lustes of the world the strength of sinne the power of the diuell the gates of hell and al the enemies of theyr saluation This the Apostle toucheth Rom. 16 20 saying The God of peace shall tread Satan vnder your feete shortly So the Apostle Iohn noteth this prerogatiue of the faithfull 1 Iohn 2 14. And in another place All that is borne of God ouercommeth this world 1 Iohn 5 4. Likewise in the Epistle written to the Church at â—hyatira Christ promiseth to them that ouercome and keepe his words to the end That he will giue them power ouer Nations so that they shall rule them with a rod of yron c. Reuel 2 36. The Reasons that may be rendred will yet farther open vnto vs this point and serue to Reason 1 gaine our affections to the embracing of it For first they do it by a liuely faith in Christs Name The Apostle teacheth that this is the victory that ouercommeth the world eueÌ„ our faith Who is he that ouercommeth the world but he which beleeueth that Iesus Christ is the Sonne God 1 Iohn chapter 5 verses 4 5. Great is the excellency and force of faith which leaneth and stayeth vppon him that is able to doe all things All things are possible to him that beleeueth saith Christ Mar. 11 23. Through him that strengthneth me I am able to do al things saith the Apostle Philip. 4 13. In all trials and tribulations a sound faith will minister vnto vs comfort and consolation and giue strength to stand an issue to escape nay victory to ouercome Do we lose temporall and transitory things it saith Thou hast treasure laide vp in heauen Mat. 19 21. Do wee beare the burthen of pouerty it teacheth that our Father which is in heauen knoweth whereof we haue need Mâ—â—th 6 32. and what we want Do we suffer persecution and are we reuiled for righteousnesse sake it telleth vs that ours is the kingdom of heauen and great our reward shall be in the highest place Mat. 5 10. Are we at the point of death and ready to go the way of all flesh it calleth to our remembrance that whether we liue wee liue vnto the Lord or whether we dye we dye vnto the Lord whether we liue or dye we are the Lords Ro. 14 8 Thus by faith we ouercome all things Yea we resist the diuell being stedfast in faith and beate backe his tentations 1 Pet. 5 9. Reason 2 Secondly we shall not doubt of the victory or feare to be ouercome seeing that howsoeuer he be strong that ruleth in the world yet he is stronger that ruleth in vs. True it is the diuell goeth about like a roaring Lyon seeking whoÌ„ he may deuoure and walketh in the earth too fro to take his prey yet the Lyon of the Tribe of Iudah that victorious Lion hath broken his kingdome Reuel 5 5. hath gloriously triumphed ouer him and gotten the victory This is that reason which the Apostle expresseth 1 Ioh. 4 4 declaring that he is in vs by whom wee ouercome Little children ye are of God and haue ouercome them for greater is he that is in you theÌ„ he that is in this world Here we see he comforteth the elect with a sure hope of victory not thorough our owne power but thorough the power of God who is greater then all It was a great comfort to Elishaes seruant 2 Kin. 6 3 16 to heare that they that were with them were moe in number then they that were against them but this giueth greater assurance that he that ruleth in vs is greater then he that ruleth in the children of disobedience of whoÌ„ Christ saith My Father which gaue them mee is greater then all and none is able to take them out of my fathers hand Iohn 10 29. Reason 3 Thirdly we are partakers of his annointing he is our head and we his members he is the root and we are the branches so that euerie beleeuer may truly say I am Christs Christ is mine euen as the Spouse speaketh in Salomons song cha 6 2. I am my welbeloueds my welbeloued is mine who feedeth among the Lillies It is a neere coniunction nay the neerest coniunction that is between Christ his church The society of parents and children is great of masters and seruants as part of one household likewise the society of brethren sisters and kindred The vnion and fellowshippe betweene man and wife is greater then these yet the coniunction between Christ his church exceedeth all other and is preferred aboue all other societies whereby we are made not only the friends and brethren of Christ but wee are made one with him and he with vs Ephes 5 30. we are become members of his body and made flesh of his flesh and bone of his bones An heauenly an holy a comfortable and most sweet fellowshippe Hence it is that the Apostle saith Wee haue an oyntment from that Holy one and know all things necessary to eternall life 1 Ioh. 2 20. As he is the King and Priest of his Church so hee maketh vs spirituall Kings and Priests to God his Father so that his victory and power as we noted before is communicated vnto vs being ingrafted into him is made ours The Vses are now to be handled as conclusions Vse 1 drawne out of this doctrine First this layeth before our eyes or rather before our hearts the great dignity of all true christians they are victorious conquerors in Christ and all the wicked are indeede and shall be manifested at the last day to be their base vassalles and contemptible slaues yea so is satan hell and death all which shall bee troden vnder foote as dung and dirt in the streets The godly that haue Christ both dwelling and reigning in them are with Abraham the true heires of the world and shall with Christ their Captaine breake
the wicked into sheards like a potters vessel Psal 2 9. We see how men admire the proud and haughty of the world and esteeme the vngodly as the great Magnificoes that may not be contemned or controlled the poorest and meanest Saint of God shal in time to come be their Iudge sit with Christ vpon the bench in glory when they shall stand as their vassals at the barre and bee iudged as most wretched caitiffes and malefactors and receiue their wages according to their works Then they shal say with horror of conscience We fooles thought their life madnes their end without honor but now they are counted among the children of God and haue theyr portion among his Saints Hence it is that the Apostle reprooueth the Corinthians that abased and abused their dignity that did bring their causes to be tryed and iudged before the wicked Do ye not know that the Saints shal iudge the world If then the world shall be iudged by you are ye vnworthy to iudge the smallest matters c 1 Cor. 6. verses 2 3. This is a great honour vouchsafed to the faithfull no earthly honor can be compared vnto it all temporall glorie hath not so much as a shew or shadow of it On the other side great shall be the dishonor and disgrace the shame and contempt that shall be poured out vpon the vngodly Dan. 12 2. They haue heere the riches of the world the pleasures of this life the praise of men they are feared of some and flattered of others but when this glory shall passe away as the wind and flye as an arrow that is shotte at a marke then they shall be arraigned as euill doeâ—s and euery seruant of God shall treade them vnder their feete Then they shall be separated from the presence of God Then they shall see all the godly whom they haue scorned and derided receyued into the kingdome of heauen and themselues shut out of the doores Then they shall haue the continuall fellowship of the diuell and of his angels in hell fire where shal be weeping and gnashing of teeth Vse 2 Secondly we must all be carefull to walke worthy of so great a calling We must bee as spirituall Kings to rule and beare sway ouer our thoughts wils and affections ouermastering them as much as may be proclaiming continuall warre against our corrupt natures against the diuell and against the world And verily he that can beare rule ouer his owne heart is a true king indeede and shall surely reigne for euermore with Christ in the life to come Reuelat. 1 6. He that hath beaten downe the kingdome of sinne and sathan and receyued some measure of grace to reign ouer himselfe hath performed a greater and more glorious work then he that hath subdued a kingdome For all these enemies of our saluation be horrible hideous monsters and fearfull Serpents Their sting is deadly their poyson is mortall It is an hard labour to pull out their sting and take away their poison from them But they which are caried away with the swinge of their corruptions as with a violent streame hauing blindnes ignorance to reign in their minds rebellion in their wils and loosenesse in their whole life are not spirituall kings but base slaues and bondmen The strong man sathan keepeth the hold of theyr hearts Luke 11 21. and as Lord and King setteth vp his scepter there Wherefore my brethren in respect of this our high calling wee must make conscience of euery sinne We heard before that we are made the iudges of the world It is a shame for a Iudge to be a Theefe that sitteth in iudgement to condemne a theefe so is it a shame for vs to be giuen to wickednesse that must iudge the wicked world when the iust shall appeare A Iudge must take heede of those sinnes in himselfe which he must condemne in others lest it be sayd vnto him Thou which teachest another teachest thou not thy selfe Rom. 2 21 22. This is that vse which the Apostle maketh to the Thessalonians chap. 1 10 11 after he had shewed that at the comming of the Lord Iesus in might and maiesty he would bee glorious in his Saints made maruellous in them that beleeue hee intreateth that God would make them to walke worthy of their calling And surely if we haue any the least sparke of grace or any feeling of our naturall condition when we were the children of wrath and the fire-brands of hell it could not but work in vs a maruellous loue vnto God a desire to please him and a delight to bring foorth the fruites of righteousnes Thirdly our victory in Christ offereth comfort Vse 3 vnto vs in all troubles tentations pouerty and in death it selfe We are to arme our selues with this power of Christ agaynst all terrors and feares that seeke to dismay vs. We are in Christ appoynted Kings and Iudges ouer those that trouble vs conquerours ouer sathan and death Our feare then is already past let vs lift vp our heads and bee of good comfort This is that which the Apostle is bold to put vs in mind of 1 Cor. 15 56 57. O death where is thy sting O graue where is thy victory Now thankes be vnto God who hath giuen vs the victory through our Lord Iesus Christ We shall not neede to feare the day of iudgement for then our redemption draweth nere We shall not neede to be affrayd of the comming of the Iudge for he shal be our Sauiour Howsoeuer therefore we seeme base vnto the world and of vile account in the eyes of carnall men whose portion is in this life yet wee are indeed aduanced into the highest honour about him receyuing by our communion and fellowshippe with him a communication of his kingly power and glory to subdue vnder vs the diuell and his angels For if wee fight with him and vnder his banner wee cannot lose the field but shall bee assured to reigne with him They then are deceyued that think them the scum and off-scouring of the world This should also perswade all carelesse and backward persons to embrace true Religion and giue it the cheefe seat in theyr hearts forasmuch as it maketh them of the vesselles of wrath and vassals of sathan glorious Kings and triumphant Conquerors ouer the powers of darknes Furthermore it should encourage the Ministers of the Gospel and make them glad to labour in preaching the Word and in winning soules vnto God being set apart by Gods mercies to consecrate men Kings and Priests vnto him which is a great priuiledge For they haue mighty weapons giuen them by their captaine Christ to wit the power of his Spirit and the vigor of his mighty word which causeth them to preuayle Therefore the Lord sayth by his Prophet Hosea chap. 6 5. I haue cut downe this people by the Prophets slaine them by the words of my mouth And the Apostle teacheth 2 Cor. 10 5 6 That the weapons
deceiued and shal be disappointed of our hope Let vs not looke for any consolation from him but woe and confusion of faces This our Sauiour teacheth in the Gospel Iohn 3 19. This is the condemnation that light came into the world and men loued darknesse rather then that light because their deeds were euill It must needs be a strange darknesse that cannot be driuen away by the beames of this bright shining It must be a very grosse and wilfull blindnesse where the continuall light of the Gospel proceeding from the louing face of Christ the Sunne of righteousnesse hath wrought no knowledge nor profit in the wayes of godlinesse The Apostle in this respect saith If our Gospel be hid it is hid to them that are lost 2 Cor. 4 3 4. in whom the god of this world hath blinded the minde that is of the Infidels that the light of the glorious Gospel of Christ which is the Image of God should not shine vnto them Christ the Sunne of righteousnesse hath appeared and shined gloriously in this part of the earth and yet alasse how many are there starke blinde and willingly blinde euen vnder the ministry of the most painefull seruants of God that labor in the Lords vineyard and spend their strength to giue light to others If a man hearing the voyce of a trumpet yet will stop his eares or hauing the light of the day yet will shut fast his eyes this is a wilfull ignorance 2 Pet 3 5. and a presumptuous sin that shall encrease their iudgement and condemnation This doth our Sauiour teach Iohn 15 12. If I had not come and spoken vnto them they should not haue had sinne but now haue they no cloake for their sinne The Prophets prophesying of the times of the Gospel and of the people that should beleeue in Christ declare as we noted before that God would poure out his Spirit vpon all flesh Esay 11 9. 2 3. that all should bee taught of God that the earth should bee full of the knowledge of the Lord as the waters do couer the sea What shall we say of these things The palpable ignorance and horrible blindnesse which is seene in the world sheweth plainly that we are not that people The Prophet telleth vs what readinesse and forwardnes should be in men to come into Gods house for encrease of knowledge to be instructed in his wil and to walke in his wayes that they should say one to another Vp let vs goe and pray before the Lord let vs seeke the Lord of Hoasts and I will goe also Zach. 8 21. We are farre from this zeale and from encouraging one another in good things and therefore the blessings of God do stand farre from vs also So then we see such as liue in ignorance and sinne are darknesse and haue no communion with Christ for what fellowship can there be betweene light and darknesse Vse 2 Secondly wee must all haue a speciall care that this Starre may rise in our hearts that the Sunne of righteousnesse may reioyce and refresh vs. Now the right way to haue him with a gracious aspect to shine vpon vs is for vs to regard and giue heed to the lesser lights the candle-lights or starre-lights which are fore-runners of this starre to wit the light of the Prophets of the Apostles and other seruants of God which are appointed to direct vs in the course of our life and to point out vnto vs this light So the Apostle saith Ye haue a sure word of the Prophets vnto which yee shall doe well to giue heed as vnto a light that shineth in darke places vntill the day dawne and the Day-starre arise in your hearts 2 Pet. 1 19. And our Sauiour calleth his Disciples the light of the world and a City set vpon an hill Iohn Baptist was a burning and a shining Candle Iohn 5 35. They that will not follow these lights nor seeke to be guided by these starres shall neuer feele the comfort of this Starre of Iacob So thē these places of the world where those lesser lights haue no entertainment or where by the malice of the people they are remoued or their lights put out are most wretched and miserable The people are said in the Prophet to haue walked in darknes Esay 9 2. Math. 4 13. and to haue dwelled in the land of the shadow of death before these lights shined on them So long as Israel was without a preaching Priesthood to deliuer vnto them the Law of God so long they were without God and his word 2 Chron. 15 3. So long as they wanted these Stewards of the Lords house to giue them their portion of meate in due season they endured a greeuous famine of the soule and perished for want of food It standeth vs therefore vpon to reioyce in these lights and to be glad when these starres begin to shine among vs they are the ioy and solace of the earth howsoeuer they be basely esteemed off in the world and reproched by them that loue darknesse more then light because their wayes are euill Iohn 3 20 21 for euery man that euill doth hateth the light neyther commeth to the light lest his deeds should be reproued but hee that doth trueth cometh to the light that his deeds might bee made manifest that they are wrought according to God The Galatians did so affect Paul that they would haue pulled out both their lights to wit their eyes to do him good Gal. 4 15. But the practise of our times and the lamentable experience of our dayes sheweth the contrary men seeke by all wayes and deuices they can to dim and darken these lights by greeuing and vexing them by disgracing and slandering them by molesting and troubling of them by discouraging and discountenancing of them that so they might hinder the building of the Lords house If these men were asked the question whether they would haue Christ shine in their hearts and arise as a bright starre to scatter the cloudy mistes of their vnbeleeuing minds no doubt they wold answer it is their desire and that they finde more vse of the light of Christ in their soules then of the shining of the Sunne in the Firmament and yet so long as they do not vse those meanes whereby the beames of this Starre of Iacob may shine vpon them they make it manifest they regard not the Starre it selfe And therefore let no man flatter himselfe that hee regardeth the Gospel or Christ the bringer of the glad tydings of saluation when they will not open their eares to the Gospel preached by such as Christ hath appointed ouer vs. Vse 3 Lastly we must take heed we be not deceiued in iudging of this light For many imagine they haue the light of this Sunne of righteousnes and of this starre of Iacob whē they haue but a false light True it is Christ is in himselfe of himselfe alwayes a light howsoeuer he be receiued albeit men shut
of Moab had deuised and what Balaam the sonne of Beor answered him that ye may know the righteousnesse of the Lord. Wee haue heard what great preparations were made what charges the King defrayed to bring his purpose to passe and yet preuaileth nothing against the Israelites his onely refuge was patience a cold comfort to rest in his onely reuenge was complaint a weake weapon to fight withall Wee haue heard of Balaams comming to curse the people of his diuinations sacrifices and prophecies his chiefest wages was the Kings wrath a cold contentment his highest honour whereto he was aduanced was to take his heeles and be gone a poore preferment Thus much of the order obserued in these words Touching the doctrines that arise from this diuision wee haue already handled at large such as are heere offered to our considerations When Balaam speaking of great afflictions that shall fall vpon sundry places and people sayth That GOD shall doe this chapter 21 verse 6. he teacheth that GOD is author of all chastenings and punishments there is no euill in the city which hee hath not done Besides hee declareth that GOD rayseth vp one euill man to scourge another chapter 21 verse 25. Lastly hee setteth downe the manner of Gods punishments to be proportionable and answerable to the offences and dealing of men chapter 24 verse 20. GOD punisheth in the same kinde as man sinneth They that tooke away the Empire from others haue the Empire taken from themselues GOD dealt with them as they had dealt with others and caused them to perish with the sword that drew the sword vpon others Now let vs proceede to the handling of other doctrines which may be gathered from hence Verse 14. The shippes also shall come from the coastes of Chittim and subdue Ashur and shall subdue Eber and he also shall come to destruction In these words as we haue declared in setting downe the method and meaning of them Balaam prophesieth of the rising and falling of great Princes and Empires They had their heads lifted vpon high and were aduanced vnto the greatest honour but suddainly they came tumbling downe and all their glory lay in the dust From hence we learne Doctrine Such as are in greatest place of honour many times fall suddainly that great men mighty Princes sometimes in greatest honour suddainly decay come to nothing they are in a moment cast downe and left destitute when they little thinke of it and come to great extremity This we see verified often in fighting great battels such as not long afore were in great pompe in the middest of souldiers men of might and great command hauing strong armies and many chariots are suddenly brought low into great misery flye for their liues and are glad of a poore harbor to saue their liues as we see in Sisera in Saneherib and sundry others Iudg. 4 16. Behold this in proud Haman he gloried in his fauour with the people in his greatnes with the King in his grace with the Queene who had none to the feast but the King and him he repined and was euen consumed with enuie to see one looke vpon him and not doe reuerence vnto him but on the suddaine he lost both honour and life and was hanged himselfe on the gibbet which hee had set vp for Mordecai that spake good for the King Ester 7 10. This wee see in Agag king of the Amalekites he flourished in his kingdome and his people liued securely in their cities but Saul came suddainly vpon them slew the people and tooke the King aliue And when he thought the danger gone he said merrily and pleasantly Truely the bitternesse of death is passed then did Samuel hew him in pieces before the Lord in Gilgal 1. Sam. 15 32. This likewise appeareth in Nebuchadnezzar whom Daniel compareth vnto a great and strong tree the height thereof reached vp vnto heauen the sight thereof to the ends of the earth the boughs thereof were faire and the fruit thereof much it made a shadow vnder it for the beasts of the field and the fowles of the heauen dwelt in the boughes thereof and all flesh fed of it Dan. 4 18.19 who as he walked in the royall palace of Babel and gloried in the worke of his own hand saying Is not this great Babel that I haue built c. while the word was in the kings mouth this voyce came downe from heauen Thy kingdome is departed from thee So they droue him from men they turned him out of his kingom they made him eat grasse as oxen his body was wet with the dew of heauen This sudden alteration in a moment somtimes befalleth the faithfull seruants of God Dauid was made a great man in Israel beloued of the Princes honored of the King aduanced to be his sonne in law of whom they sang by course in their play and said Saul hath slaine his thousand and Dauid his ten thousand 1. Sam. 18 7. but on 〈◊〉 suddaine hee was in exile among the wilde goates and constrained to put his life in hazard in a strange countrey So Iob was one of the greatest and richest men in all the East who in the turning of an hand became one of the lowest and poorest so that they mocked and derided him Iob 30.1 whose fathers hee refused to set with the dogges of his flockes that is with the meanest of his house Reason 1 Neither can wee much maruaile at this change of the place and estates of the sonnes of men confirmed vnto vs by all experience in the examples of Pharaoh Achitophel Saul Sifera Saneherib Herod and of infinite others in the acts and monuments of the Church seeing this falleth not out by chance or fortune but it is the Lords doing and the worke of his right hand This is the reason that Iob expresseth Now I am their song I am their common talke they abhorre me and flie farre from me and spare not to spit in my face because that GOD hath loosed my cord and humbled me Iob 30 9 10. This Hannah in her song toucheth 1. Sam. 2 7.8 Where we see the Lord lifteth vp hee pulleth and putteth downe according to his owne wil and pleasure who maketh the highest tyde to haue the lowest ebbe Reason 2 Secondly as he worketh his owne will so hee will humble and abase the sonnes of men to make them know themselues Wee thinke our selues great men wee will ascend aboue the height of the clouds and exalt our selues aboue the starres wee lift vp our hearts aboue our brethren and will be like the most High so that God is constrained to bring vs downe to the graue lay our honor in the dust that we may know we are but men whose life is but vanity vexation of spirit We should neuer be humble and lowly in our owne eyes vnlesse we saw how God casteth downe the mighty from their seates scattereth the proud in the imagination of their hearts and sendeth the rich
then aduersity but many moe fall away by peace prosperity by riches wealth pleasures which when men are delighted and drunken with them are more dangerous enemies then affliction and aduersity We see many by experience who in the dayes of tribulation haue not giuen ouer their hold but endured slanders reuilings imprisonment hunger and thirst in a necessitous estate yet haue bene ouercome with peace drowned with sensuality and lulled asleepe in carnall security Euen as a company of Marriners so long as they are in danger of drowning through violence of winds and rage of the Tempest and working of the sea do watch and looke about them followe their calling and keep the ship from sinking but when all is safe and quiet doe fall out among themselues or delight in quaffing and care not which end goe forward so is it with vs that liue in these dayes of peace and quyetnesse we remember not what God hath done for vs neyther are led by his mercies vnto obedience We cannot deny but that our blessings haue bene many and great but as Moses complaineth Deut 32 15. Hee that should haue bene vpright when he waxed fatte spurned with his heeles For it may be truly saide of vs which is spoken against Israel we are fat we are grosse wee are laden with fatnesse and therefore haue we forsaken the Lord haue not regarded the strong God of our saluation thus like foolish people and vnwise haue we rewarded the Lord for his goodnesse and recompenced the kindnes that we haue receiued at his hands Vse 4 Lastly it is our duty to pray continually to God that wee be not ouertaken with them We liue in the dayes of peace we dwell quietly in our houses we taste not the bitternesse of affliction as our neighbours haue done round about vs let vs take heed wee fall not into pride and presumption and so by the iust iudgement of God for our vnthankfulnesse be deliuered ouer as bondslaues vnto the diuell This is it which is offered to our considerations in the sixt and last petition of the Lords prayer where we pray not to be led into temptation but to be deliuered from euill Mat. 6 13. It is not the meaning of Christ in these wordes that wee should desire of God to bee wholly freed from tentations but we craue his grace and the power of his Spirit to sustaine vphold vs that we be not ouercome yeeld vnto them that we may stand stedfast in our obedience that we may not be puffed vp with prosperity nor deiected or cast downe with aduersity This made the wiseman say to God in his meditations Giue me not riches but feede me with conuenient food for mee Prou. 30 8 9. lest being full I lye and say Who is the Lord He prayeth in that place not onely against inconuenient want and hurtfull pouerty but against inconuenient wealth hurtfull store and ouerflowing and superfluous abundance lest his heart should be lifted vp and so hee turne from the Commandements of God So then when we liue vnder plentifulnesse of outward blessings when we enioy health wealth peace and sufficiency of al things for this present life are we free from dāngers haue we no need to watch or may we be secure Surely if we will iudge aright and measure our cases eyther by the right line of Gods holy law or by our owne Christian experience we shall finde our perill to be the greater when wee haue such strong allurements and deceiuable prouocations to set our delight vpon this world then when we are holden vnder afflictions For then Satan as a subtle enemy craftily windeth in with vs and worketh vpon our hearts by occasion of these blessings of God bestowed vpon vs. For as the parching heate of the Sun will sooner make a man cast away his cloake then the boysterous and blustering winds so the gracious dayes of peace shining vpon vs wil sooner cause vs to cast off our confidence then the stormes and tempests that beate vpon vs. Moses charged the people of Israel when they were brought into the land of Promise flowing with milke and hony to beware lest they forgate the Lord which brought them out of the land of Egypt Deut. 6 12. Whilst Dauid wandered in the wildernesse was hunted out of holes by Saul into which hee was glad to creepe to hide himselfe and was trained vp in the schoole of afflictions hee comforted himselfe in the Lord his God hee made him his rocke and refuge he asked counsell of him followed his direction but when he had rest from enemies safety from dangers deliuerāce from troubles comfort from sorrowes and freedome from afflictions he fell into horrible sinnes both in the matter of Vriah in numbering of the people When Hezekiah fel sick and receiued a message that the sicknes was in it selfe vnto death Esay 38 2. hee turned his face to the wall he prayed to the Lord and besought the Lord to remember how hee had walked before him in the truth with a perfect heart but after that God had remembered him according to his prayer he forgat the Lord incontinently so soone as he was released and restored hee was puffed vp with ambition and vainglory when he shewed to the messenger of the king of Babel the riches of his kingdome the house of his Armour the greatnesse of his Treasure and the abundāce of his Spices and precious Oyntments When the rich man in the Gospel was willed to sel al that he had and giue it to the poore thereby tried whether hee loued the Lord better then riches he went away heauy and sorrowfull whereupon our Sauiour deliuereth this warning to teach vs wisedome Matth. 19 23. Verily I say vnto you that a rich man shall hardly enter into the kingdome of heauen He doth not deny the rich man entrance or shut the doore against him but he layeth before him his danger and telleth vs how hardly hee shall enter He neuer said in the Gospel how hardly shall the poore man enter into the kingdome of heauen He neuer saide how hardly shall hee that is persecuted imprisoned reuiled afflicted and tormented enter into the kingdome of heauen But hee warneth him that liueth in abundance to looke to his footing that he do not slide and to take heed to his heart that it be not lifted vp So then to conclude when the light of Gods countenance doeth shine in our dwellings when he filleth our houses with store giueth vs an ample portion of wealth possessions when he furnisheth our table and maketh our cup to runne ouer let vs blesse the name of the Lord for our plenty which hee hath giuen vs let not vs be high minded and trust in vncertain riches but in the liuing God which giueth vs aboundantly all things to inioy which hart can wish or tongue can craue or hand can receyue Verse 2. Which called the people vnto the sacrifice of their gods The
body when Nature hath any euill and vnprofitable humours that oppresse the stomack it is forced to cast them out for the preseruation of the health of other parts so should it be with vs when we perceiue the family greatly endangered by obstinate and obdurate persons Leuit. 18 25. it should vomite them out as raw and vndigested humours by timely eiection left the whole head waxe heauy and the whole body sickly and so the vital parts languish Lastly seeing it is dangerous for vs to haue Vse 4 fellowship with the wicked let vs auoid their company and flye their society as from an infectious and contagious disease This is that vse which the Scripture maketh in sundry places The Prophet Ieremy teacheth this ch 51 9. We would haue cured Babel but shee could not be healed forsake her and let vs goe euery one into his Countrey for her iudgement is come vp vnto heauen and is lifted vp to the Clouds Hereunto accordeth the exhortation of the Apostle when he had shewed that there is no concord and agreement betweene Christ and Belial he addeth Wherefore come out from among them and separate your selues saith the Lord and touch none vncleane thing and I will receiue you and I will be a Father vnto you and ye shall be my soâ—nes and daughters saith the Lord Almighty 2 Cor. 6 17. We must all know that sinne is of an infectious nature no disease so infectious no sicknesse so dangerous In the time of plague and pestilence the Physitians giue these rules and receits as directions to be followed of such as would be free from danger First that men flye with al speed secondly that they flye farre enough lastly 1. Citâ— longe â—arde that they returne slowly When the ayre is once infected dangerously no remedy can be deuised to secure vs. These rules are to be applyed of vs as carefully in regard of the welfare of the soule as we are willing to practise them in regard of the health of the body The plague that breaketh out into a sore and runneth full of corruption is no more contagious and venemous then the wicked are neyther doth it more annoy the ayre then the wicked infect those places wherein they are and those persons with whom they liue This the Prophet Dauid did see and confesse which caused him at sundry times to complaine Away from me yee wicked for I will keepe the Commandements of my God Psal 119 115. For we must consider how hard it is to auoyd sinne when occasion is at hand and opportunity tempteth to sinne It is easier for the bird to passe by the net then to breake the net so it is easier for a man to auoyde tentations then to ouercome tentations It is a great deale easier to auoyde their company then to stand vpright in their company Peter thought himselfe a strong man and auouched with great boldnes that he would rather dye then deny his Master Mat. 26 35 but yet warming himselfe at Caiphas fire and thrusting himselfe into euil company was ouercome by a silly damosell to doe that which hee neuer thought euen to renounce and forsweare his Lord and Master He had made a notable confession of his faith hee had acknowledged Christ to be the Sonne of the liuing God Mat. 16 16 and that he had the words of eternall life Iohn 6 68 yet the company of euill persons foyled him Are we better then he or are we stronger then he or haue wee a greater priuiledge from falling then he This serueth to checke the folly and rashnesse of those that haunt wicked company and drunken ale-houses and yet say we are in no danger we will looke to our wayes that we offend not we can leaue such places wheÌ„ we list This is to check the word to giue Gods Spirit the lye who in euery place warneth vs of our weaknesse This presumption is the certaine fore-runner of a fall The first step that bringeth vs downe is to be puffed vp in the opinion of our owne strength as Salomon saith Prou. 16 18. Pride goeth before destruction and an high minde before the fall Likewise the Apostle putteth vs in remembrance heereof where remembring the manifold downefals of the people of Israel consumed by the pestilence stung by the serpents and destroyed by the Angel he maketh this vse Wherefore let him that thinketh he standeth take heed lest he fall 1 Cor. 10 12. It is a part of the armour wherewith the seruants of God are armed made able to stand in time of tentation to feare themselues and to acknowledge their owne weaknesse for thereby they are made more wary and circumspect to looke to their wayes that they offend not So it is the beginning of our ruine the first degree by which we fall to thrust our selues into places of danger and yet thinke we haue a sure footing For what calling haue we to goe into such places Or what warrant can we haue to be protected of God while wee wander out of our calling So long as wee walke in the wayes that God hath set vs in we haue a promise of his protection and wee haue comfort in the doing of our duties but when we passe the boundes and limits of our particular vocations we haue God no longer to be our defender but we lye open as a prey to the enemy to wound vs to death and to worke our confusion Wherefore the wrath of the Lord was kindled against Israel We haue seene before the sin of the people now let vs heare also the punishment Their sinne was pleasant in the beginning but it was bitter in the ending verifying the saying of the wise man Prou. 16 25. There is a way that seemeth right vnto a man but the yssues thereof are the wayes of death Hence it is that Moses sheweth in this place how the wrath of the Lord was kindled against Israel so soone as they fell into fornication So then furnicators and adulterers are heere remembred to be great sinners and very hurtfull and noysome vnto the people of God From hence we learne that adulterers and vncleane persons Doctrine Fornication calleth doâ— great plaguâ— iudgmenâ— draw vpon themselues and others fearefull iudgements of God I say no sinne is more strong and auayleable to call downe the plagues and punishments of almighty God vpon a people and company or vpon particular persons then fornication and vncleannesse This was the chiefe sin among others that brought the flood vpon the whol earth and destroyed all mankinde Gen. 6 1. What was it that caused the Lord to raine downe fire and brimstone vpon Sodome and Gomorrhâ— Gen. 19 25. and to ouerthrow the Cities of the Plaine and the inhabitants therof and all that grew vpon the earth but their filthy and vnnaturall lust which was growne so outragious that the sauour thereof ascended vp to heauen and the cry of their sinnes pierced the eares of God When Abimelech did in
ignorance onely purpose and intend the committing of it a plague came vpon him all his kingdome Gen. 20 3 17. This vncleannesse as appeareth in the booke of Iudges chap. 18 and 19 had almost consumed the whole Tribe of Beniamin a few of them only reserued VVe see this in the sonnes of Eli as in a glasse they were wicked men knew not the Lord they caused the people to abhorre the offering of the Lord and lay with the women that assembled at the doore of the Tabernacle of the Congregation 1 Sam. 2 22. therefore God at the length found them out in their sinnes when they descended into the battell and perished Looke vpon the example of Dauid and behold what a fire it kindled in his house it brought vpon his head through the iust iudgement of God who punisheth sinne with sinne the sword of the enemy the rauishing of his wiues the deflouring of his daughter the death of his childe the murther of Ammon the treason of Absolon the reuolting of his Counsellers and Captaines sundry other conspiracies insurrections and calamities that fell vpon him This is that which the Prophet Nathan told him from the mouth of the Lord Because thou hast despised mee and taken the wife of Vriah the Hittite to be thy wife behold I will raise vp euill against thee out of thine owne house wil take thy wiues before thine eyes and giue them vnto thy neighbour and he shall lie with thy wiues in the sight of this Sunne for thou diddest it secretly but I will do this thing before all Israel and before the Sunne 1 Sam. chap. 12 verse 11. Reason 1 The Reasons are now a little to be stood vpon to make the Doctrine sinke deeper into our hearts and to gaine our affections to subscribe vnto it First all vncleannesse bringeth with it a certaine curse wheresoeuer it goeth and by whomsoeuer it be committed This is it which Iob affirmeth chap. 31. verse 12. It is a wickednesse and iniquity to bâ—e condemned yea this is a fire that shall deuoure to destruction and which shall rooâ—e out all mine encrease what portion should I haue of God from aboue and what inheritance of the Almighty if I should suffer my eyes to wander after strange women Secondly it is greater then other sinnes of Reason 2 the second Table that are sharply and seuerely punished The wise man teacheth that it is a more greeuous sinne then theft It is a peruerting of all right and an ouerturning of all equity among men If a man rob another of his goods he shall be punished A theefe shall be rebuked at euery mans hand he shall be exclaimed vpon and men wil spit in his face and yet adultery is more then a simple robbery for thereby other men are robbed not of theyr goods and substance but of their honour and honesty yea they rob not onely those that are borne but those also that yet are vnfashioned in their mothers wombe Men do not despise saith Salomon a theefe when he stealeth to satisfie his soule because he is hungry but if hee be found he shall restore seuen fold or he shall giue all the substance of his house but hee that committeth adultery with a woman hee is destitute of vnderstanding he that doth it destroyeth his owne soule Prou. 6 30. Reason 3 Thirdly this sinne neuer goeth alone but is accompanied with a traine of many other sinnes as ydlenesse drunkennesse prophanenesse of heart and sencelesnesse of spirit This the Prophet Hosea expresseth chapter 4 verse 11. Whoredome and wine and new wine take away their heart whereby he meaneth that the vnlawfull pleasures blinde the vnderstanding draw away the will from all goodnesse and make the affections so brutish that they mind nothing and delight in nothing but in beastly sensuality This the Prophet Ezekiel declareth touching the vncleannes of the Sodomites Behold this was the iniquity of thy sister Sodome pride fulnesse of bread and abundance of ydlenesse was 〈◊〉 her and in her daughters neither did she strengthen the hands of the poore and needy Ezek. 16 49. The vses of this Doctrine are to bee considered Vse 1 First wee learne that God will neuer suffer this sinne to lye hid though it bee committed neuer so closely and secretly We see it euidently in the sinne of Dauid he was in time found out and the hand of God arrested him They are greatly deceiued that thinke to hide this sinne and go away in the darke and not be espied For howsoeuer men eyther do not at all punish this sinne or punish it slightly as if they did not see it or not regard it yet God will be a swift Iudge against whoremongers and adulterers This was notably set foorth by the ceremony of the bitter waters Numb 5 12. discouering the guilty wife which no man on earth was able to accuse True it is this ceremony is ended and these shadowes of the law are ceassed yet the eye of the Lord is as quicke and his sight as sharpe as euer it was he taketh vpon him the knowing disclosing and punishing of this sinne It is vnpossible to hide it from him who will reueale the things that are hidden in darknesse Nothing more prouoketh to sinne then hope of impurity and the opinion of secresie and carrying the matter away closely If a man were perswaded that the sinnes which hee committeth should be engrauen in his forehead or written in great Letters that he which runneth mighâ— reade them it would bee a meanes to make him abstaine if not for conscience yet at least for shame of the world from the doing of them But we are assured by the word of the eternall God that our secret sinnes are open and manifest to him with whom wee haue to do and he will bring them to the light what figge-leaues soeuer we patch together to couer them from his knowledge This should moue vs to beware of committing secret sins seeing he vnderstandeth all things Hee made the eye and shall he not see He made the heart shall not he finde out the iniquities of our hearts Psal 94 9. Take we heed therefore of whoredome and of all vncleannesse and learne to possesse our vessels in holinesse and honor not in the lust of concupiscence as the Gentiles did that know not God Secondly this doctrine reproueth the light Vse 2 account and estimation of this sinne For if it procure and cause great iudgements and destroyeth a mans soule they are deceyued that make whoredome a tricke of youth a veniall offence a naturall sinne a matter of small importance and a sport to laugh at We see in this chapter that there fell in one day foure and twenty thousand for their fornication committed with the Midianites 1 Cor. 10 8 hee destroyed so many of his owne people in one day and made them examples to vs vppon whom the ends of the world are now come and yet shall wee make it a tricke of
regard neither God nor men neyther heauen nor hell neyther saluation nor damnation This is indeede a dangerous estate and a feareful condition Vse 2 Secondly seeing euill men waxe worse worse we may conclude that their iudgment sleepeth not but is encreased as their sinne encreaseth yea it is not farre off but lyeth at the doores Euery sinne is in it owne nature a sin to death and a remouing from God the wages of it is death and prouoketh to an vtter consumption of vs Rom. 6 23 how then can we answere so many thousands if one bee so grieuous For if the Lord marke what is done amisse who shall be able to stand Thus the Apostle setteth downe their condition that were setled in wickednesse That their condemnation long since resteth not their destruction stūbreth not 2. Pet. 2 3. So then we may assure our selues that the iudgments of God follow at their heeles when men are come to the top and heighth of their sinnes Thus it was with the old world when their wayes were wholly corrupted then was the earth vniuersally drowned When the Sodomites became exceeding sinners against the Lord and their sinnes cryed to heauen the Lord rayned downe fire brimstone vpon them When Israel abounded in all sinne that there was no truth nor mercy nor knowledge of God in the land but that by swearing and lying by killing and stealing they brake out and blood touched blood the Lord denounceth by his Prophet That the land shall mourne and euery one that dwelleth therein shall he cut-off Hos 4 1 2. When the Amorites had filled vp the measure of their sins Gen. 15 14. they should be rooted out of the Land and the people of God come in their stead Where the Lord declareth that howsoeuer this people were exceeding sinners in the dayes of Abraham and deserued to be rooted out at the very first yet did he withhold his hand and waited for their repentance a long time vntill they were past recouery Do we then see any waxe worse and worse and encrease in sinne as they grow in age We may conclude that so soone as they are become ripe nay rotten in their sinnes the appointed time of God draweth on to destroy them For euen as men when their Corne is waxen ripe and the fields are white vnto the haruest doe thrust in their sickles Mark 4 29. and cut it downe so will the Lord deale with all the vngodly for when their sinnes are at the highest then his iudgements are at the neerest according as the Apostle Iohn sheweth that an Angell came out of the Temple crying with a loud voyce vnto him that sate on the Cloud Thrust in thy sickle and reape for the time is come to reape for the haruest of the earth is ripe Reuel 14 15. This is it which was declared in a vision vnto Amos where the Lord shewed vnto him a Basket of Summer fruite and saide Amos what seest thou who answered A Basket of Summer fruite Then the Lord saide vnto him The ende is come vpon my people of Israel I will passe by them no more Amos 8 1 2. Declaring thereby the ripenes of their sinnes and the readinesse of Gods iudgements to giue them their reward Wherefore whatsoeuer sinnes vngodly men commit the old are not forgotten and onely the new remembred but all both old and new do come together adde vnto the heape that the measure beeing full pressed downe shaken together and running ouer certaine destruction may fall vpon them Let vs not make a mocke of sinne or thinke that God hath forgotten it when wee haue forgotten it The iniquities that men commit one day are forgotten with them the next and such as are practised in their youth are past their knowledge before they come to age but we cannot hide them from the Almighty Who writeth bitter things against vs and maketh vs to possesse the iniquities of our youth Iob 14 26. Psal 25.7 Euery sin shall helpe somewhat to encrease the weight and make our account the greater in the day of account for as euery Corne of wheat helpeth to fill vp the bushell and to enlarge the heape so doth euery sinne that we commit helpe to bring our wickednesse to the full And as men keepe their bookes of reckonings and accounts which they wil bring forth when they are to reckon so the Lord to the end we may know that he seeth and remembreth our offences is saide after the manner of men to keepe a Register of the deeds of men and to write them vp in the same and euery sin serueth to fill vp the accounts Reuel 20 12. He noteth so many oathes as euery day come from our vncleane mouthes our drunkennesse at this time and that place and in that company our whoredomes vncleannesse and wantonnesse our contempt of his word our neglect of this sermon and that sermon on this Sabboth and on such a Sabboth so that wee shall finde when the day of reckoning commeth sins vpon sins and heaps vpon heapes vntill the measure runneth ouer and when wee must goe the way of all flesh they will stand before vs as an huge Sea whereof we can sound no bottome to swallow vs vp For if we must giue an account for euery idle word at the day of iudgment Mat. 12 36 how much more for our blasphemies and vncleane deeds which are without number Which should make vs cry out with the Prophet O Lord I know that the way of man is not in himselfe neither is it in man to walke to direct his steppes Lord correct me but with iudgment not in thine anger lest thou bring me to nothing Ier. 10 23 24. To conclude howsoeuer God spare long because hee is patient yet if wee grow worse and worse and abuse his patience and run into all ryot and excesse of sinne he will fill vp the viole of his iudgment and powre out his wrath vpon vs to the vtmost This serueth to answere the curiosity and to stop the mouthes of many men who seeing wicked men proceede in sinne and prosper in their wayes are offended and are ready to say Doeth not the Lord see this Or is there no righteousnesse in the Almighty Why doth the way of the wicked prosper and why are they in wealth that rebelliously transgresse Ier. 12 1. God suffereth wicked men a long time because their sinnes are not yet full the measure is not filled vp but waite a while and they shall not goe vnpunished Vse 3 Lastly seeing men giuing themselues ouer to sinne come at the last to bee frozen in the dregges of it it is our duty to resist the beginnings to preuent the breach and to stop the first course of it It is as a serpent that must be trod on in the egge it is as a birth that would be smothered in the conception Let vs take heed that sinne grow not into a custome and get an habit This is it which
gift he hath receiued Rom. 12 3. Peter when he saw the high Priests seruants to lay hands on Christ drew the sword and cut off the eare of one of the messengers but he is reproued by his Master and commanded to put vp the sword againe into his place Because all being priuate persons without a calling that take the sword Math. 26 51 shall perish with the sword Whosoeuer hath receyued a speciall calling God giueth an assurance of it to his owne heart and leaueth no scruple or doubt in him of his calling so that to aske the question of others whether a man may haue such a calling or not is an euident argument that hee hath not receiued any such calling For albeit we cannot iudge of the callings of others yet may we of our owne know that which no man knoweth beside our selues The Disciples thought amisse of Peter the Apostle for going to Cornelius For when he was come vp to Ierusalem they of the circumcision contended against him because he went in to men vncircumcised and had eaten with them Acts 11 2. vntill they had heard him giue a reason of his doing make an apology for himselfe then they held theyr peace and glorified God And so is it with those that sit in iudgement of other mens callings condemne those things whereof they are ignorant Verse 8. He thrust them both through then the plague ceased frō the children of Israel The sins of this people into which they fell were very greeuous and the iudgements of God that fell vpon them were heauy and answerable to their sinnes Some of them to fill vp the measure of their iniquities to the ful brought their harlots into the host of GOD euen among them that the Lord theyr GOD had chosen to be an holy Nation Deut. 14 2 and a precious people vnto himselfe aboue all the people that are vpon the earth When these were punished and the publike scandal taken away God is pacified the plague is remoued the people are deliuered Doctrine When once sinne is punished God is appeased From hence this Doctrine is offred to our considerations that when sinne is punished God is appeased So soone as euill is taken away the iudgements of GOD are called in VVhen the old world was destroyed by the flood of waters which God sent vpon the earth and all flesh perished in whose nostrils the spirit of life did breathe then GOD entred into a new couenant with the remnant that was left and Noah offering a sacrifice the Lord smelled a sauour of rest and said in his heart I will henceforth curse the ground no more for mans cause neither will I smite any more all things liuing as I haue done Gen. 8 21 22. So long as Achan was vnpunished the hoste of Israel could not prosper but turned their backes before their enemies but when he was found out and stoned to death with stones and burned with fire the Lord turned from his fierce wrath gaue vnto his people the victory Iosh 7 26. When he had plagued the people that caused Aaron to make the calfe that he made whereby they committed foule and grosse idolatry and turned God into the similitude of a bullocke that eateth grasse he was reconciled vn them and well pleased with them Psal 106 19 20. So when Corah Dathan and Abiram were destroyed and God visited their rebellion with a strange visitation his anger continued no longer against them When Miriam had bin shut out of the host 7. daies punished with leprosy the wrath of God was appeased she restored to the hoste againe Nu. 12 15. VVe know how the wrath of God was kindled against Israel against Dauid for numbering the people so that he sent a pestilence among them from the morning euen to the time appointed whereof there died 70000. men then the Lord repented of the euill and said to the Angel that destroyed the people It is sufficient hold now thine hand 2 Sam. 24 16. All these places of Scripture are euident proofes of this Doctrine that so soone as execution is done vpon malefactors the sword of Gods iustice is put vp and his wrath ceaseth Reason 1 And the Reasons heereof are plaine For first what is it that separateth betweene God and his people and causeth a diuorce and diuision betweene him them Is it any thing else then sinne When sinne therefore or the sinner are taken away he hath no more controuersie against them This is it which the Prophet Esay testifieth cha 59 2. Your iniquities haue separated betweene you and your God and your sinnes haue hid his face from you that he will not heare for your hands are defiled with blood and your fingers with iniquity And in the fourth chapter of the Prophet Hosea ver 1 2 conuincing them of swearing and lying of killing and stealing and whoring he declareth That the Lord had a controuersie with the Inhabitants of the Land and would cut off euery one that dwelleth therein If then it be sin that causeth iudgement and sharpeneth the point of the Lords sword against the world against a kingdome against a citty against a family against euery particular person when the cause is remoued the effect shall be restrained and whē the sinner is reformed the wrath of God will be appeased for so soone as we turne vnto him his indignation shall be turned away from vs. Secondly when sinne is punished it bringeth Reason 2 downe a blessing with it For so long as vngodly men lye in their sinnes without punishment and runne on in theyr wickednes to the dishonour of God to the reproach of his Name to the offence and infection of others and to the confusion of theyr owne faces so long the wrath of God is kindled his hand is stretched out still But when they are eyther plagued of God or punished of men he blesseth the places which before hee scourged rewardeth the persons by whom iustice hath beene administred We haue a notable example heereof in the punishing of the Idolatry of the Israelites for worshipping the molten Calfe he willed the Leuites to consecrate theyr hands that day Exod. 32 29 euen euery man vpon his sonne and vpon his brother that there might bee giuen them a blessing The Lord had laide this as a punishment vpon Leui and his posterity To diuide them in Iacob and scatter them in Israel Gen. 49 7 but he turned this curse into a blessing when the Priesthood was translated to this Tribe to teach Iacob his iudgements and Israel his law that no corner of the Land should be without instruction So in this place when Phinehas rose vp executed iudgement vpon the adulterer and the adulteresse the Priesthood was confirmed vnto him and his posterity verse 12 13. If then the execution of iustice bring a blessing from God who is so delighted with it that he will neuer leaue it vnrewarded it must needs testifie
house like the house of Ieroboam c and also of Iezabel spake the Lord saying The dogs shall eate Iezabel by the wals of Izreel Who are then the greatest enemies to their children but vngodly parents And who bring vpon them a greater woe and ruine then they that should build them vp and leaue a blessing behinde thē When Moses describeth the nature of God that hee is abundant in mercy toward the righteous he addeth Holding not the wicked innocent but visiting the sinnes of the fathers on the children to the third and fourth generation Exod. 34 8. This must moue parents and gouernours to make conscience of their carriage and conuersation and to bewayle their sinnes that haue endangered their off-spring For God may and doth in Iustice visite with sundry and diuers iudgments those families and societies where wicked Parents and prophane gouernors are All they be cruell tyger-like parents that be vngodly parents for they are the murtherers and butchers of their children ouerthrow of their posterity in time howsoeuer they be spared for a season What vnmercifull vnnaturall parents were Cain Cham Canaan Ieroboam Iezabel Ahab such like that caused euery one of their house that could water a wall to be destroyed and vtterly to haue their race and remembrance rooted out It is therefore a diuellish and wicked Prouerbe Happy are those children whose father goeth to the diuell A diuellish Prouerbe Nay rather cursed are those children whose fathers fall into hell for there is a great presumption that they will follow them without the great mercy and speciall grace of God yea it is a blessed thing to spring from a godly stocke to rise from faithfull parents For often did the Lord spare Israel for Abrahams Isaacks and Iacobs sake When the posterity of Dauid became wicked hee continued them in their kingdome deliuered them from their enemies did not destroy them for Dauids sake When the Lord was angry with Salomon because he had turned his heart from the Lord God of Israel which had appeared vnto him twice and charged him not to follow strange gods he threatned to rent the kingdome from him to giue it to his seruant Notwithstanding in thy dayes I will not do it sayth the Lord because of Dauid thy father 1. King 11 12. This appeareth more plainly afterward in Abiiam the sonne of Rehoboam who walked in all the sinnes of his father which he had done before him yet for Dauids sake did the Lord his God giue him a light in Hierusalem and set vp his sonne after him and established Hierusalem because Dauid did that which was right in the sight of the Lord and turned from nothing that he commanded him all the dayes of his life saue onely in the matters of Vriah the Hittite 1. King 15.4 5. 2. Chron. 21 7. This is it which the Lord promiseth in the second commandement of the Law That he will shew mercy to thousands of them that loue him and keepe his commandements Exod. 20.6 Seeing then wicked and wretched parents are most deadly enemies vnto their children who beare the curses of God vpon them for many generations for the impiety of their fathers this serueth as a great terror to those parents that goe about by fraud and oppression by wrongfull and iniurious dealing to enrich themselues to set vp their names and make their posterity to bee great vpon the earth after them For this is the ready way to bring the curse of God vpon them and to pull downe their houses Where the curse of God entreth it maketh hauocke and wasteth all before it God is an auenger of al such things 1. Thes 4 6. Surely if men were not altogether faithlesse but had faith to beleeue the word of God that all wicked courses and vile practices would ouerthrow their houses and not build them vp that they could not fill them with euil things but they will pul down the plagues of God vpon them and all theirs it would make them feare to offend by fraud and vniust dealing which cryeth for vengeance vnto heauen and the cry thereof entreth into the eares of the Lord of hoasts Iames 5 4 All men by nature haue a loue vnto their children and a desire to leaue them great men in the world but many are greatly deceiued in the meanes and wander farre and wide out of the way For if we wold leaue them a sure inheritance and settle them in an estate to continue wee must take heed that wee doe not enrich our selues with the spoyles of others nor fill our houses with the riches of iniquity lest we fill them also with the vengeance of God which is the reward of iniquity Let vs eate our own bread which wee haue gotten by lawfull meanes There is more comfort in a little truly gotten then in great riches and reuenewes that carry with them Gods marks and curses being wrongfully obtayned and vniustly retayned Lastly it is required of vs to repent beleeue Vse 3 the Gospell that so wee may procure a blessing vpon our selues and our children This duty the Apostle Peter preacheth vnto the Iewes that were pricked in their hearts Amend your liues be baptized euery one of you for the remission of sinnes for the promise is made vnto you and to your children c. Acts 2 38 39. When God promised to Abraham to make a couenant with him and to multiply his seed exceedingly hee requireth this condition at his hands Walke before me and be thou vpright Gen. 17 1. VVee must walke in the midst of our houses with pure and perfect heart and guide them with a watchfull eye wee must looke to their wayes and to our gouernment This would be a great helpe to the Ministery and a singular furtherance to his labours The neglect of this care bringeth vtter ruine to father and childe This appeareth in the example of Eli who through his indulgence and negligence ouerthrew himselfe and his posterity This is the cause of so many cursed youths so many riotous men women which procure the ruines of so many excellent houses their tender age was not sanctified neither they seasoned by their parents with the fear of God So then godly parents must haue a care to bring vp their children families in godlines righteousnes It may be a meanes by the blessing of God to saue thy sonne from death and to deliuer his soule from destruction The Lord himselfe speaketh of Abraham That hee knew him that he would teach his sonnes and his houshold after him that they keepe the way of the Lord to doe righteousnesse and iudgement Gen. 18 19. The Apostle chargeth parents to bring vp their children in the nurture and information of the Lord Eph. 6 4. No parents must presume that because they haue obtayned to bee faithfull therefore theyr children must of necessity bee so also Faith is the gift of GOD and not of Nature It is not
foretell that in the time of the Gospel they shall breake theyr Swords into Mattocks and their Speares into Sythes Esay 2 4. Micah 4 3. Nation shall not lift vp a sword against Nation neyther shall they learne to fight any more These are the cheefest and choysest arguments drawne out of the new Testament and produced out of the old partly from the instructions of Christ partly from the precepts of the Apostle and partly from the Prophesies of the Prophets Touching the obiections alledged out of the words of Christ when hee willeth vs to turne the left cheeke being smitten on the right it is a figuratiue speech Aug. epist 5. ad Matellinum as Augustine obserueth for literally it was not obserued by Iesus Christ nor by the Apostles nor by the Prophets whē they were stroken on the eare For what if one smite vs on the left cheeke we haue now no other left to turne vnto him or shall wee restraine his words onely to the cheeke His purpose is to forbid priuate reuenge to recompence iniury with iniury and to teach vs rather to prepare our selues to endure another wrong then to giue like for like but he doth not disanull the office and calling of the Magistrate nor take away publike reuenge by him Peter was Christs Disciple not a publike Magistrate Touching suffering the tares to grow hee teacheth vs the perpetuall state of the Church what it shall be He speaketh not of the office of the Minister or Magistrate 〈◊〉 Mart in 2. 〈◊〉 cap 2. 〈◊〉 Gen cap. 14. but of the future condition of the Church that it shall neuer be perfect in this life but wee shall haue tares with the wheate bad fish with the good foolish virgins with the wise and hypocrites with true beleeuers therefore he comforteth the godly against the troubles which they sustaine by conuersing with them Hereunto also referre the precepts of the Apostle Paul The Prophesies of the Prophets touching the turning of the weapons of warre into instruments of peace and tooles of husbandry are obiected against vs also by the Iewes that deny the comming of the true Messiah The Prophets heereby commend the Doctrine of Christ If we were all such as Christ chargeth vs to bee there should be no need of the sword Such as are true Christians do liue soberly righteously and godly for conscience sake to the commandement of Christ At the comming of Christ in glory wee shall see the full accomplishment thereof to our endlesse comfort In the meane season such as truely beleeue in Christ do so walke as that no warres are raised through theyr default True it is our weapons are spirituall but wee must vnderstand this as we are Christians But we are not onely Christian men but also men not onely spirit but also flesh and therefore as we are men and cloathed with flesh neyther the Apostle nor Christ that called the Apostles do take away weapons from the Magistrate Rom. 13 4 but put a sword into his hand to take vengeance on him that doth euill And when the Apostle saith Ephes chap. 6 verse 12 We wrestle not with flesh and blood he speaketh not simply but comparatiuely as when hee sayth Christ sent him not to baptize but to preach the Gospell that is chiefly and especially to publish the glad tidings of saluation 1. Cor. 1 17 so in this place hee meaneth that our greatest and mightiest enemies are inuisible wee must not thinke that our chiefest conflict is with men which are fraile and feeble This fight is nothing at all if it bee compared with the other which is spirituall Thus we see the obiections of the Anabaptists answered and their doubts dissolued who would banish away all lawfull vse of sword and weapon contrary to infinite euidences that may be broght to iustifie the lawfulnesse of warre God hath made many lawes touching the vndertaking beginning and waging of warres but such things as are euill are wholly to be condemned not to be ordered by Law The Lord swore that the Israelites shold haue war with Amalek for euer Salomon prayeth vnto God when his people shall go out to battel against their enemies to heare them and their prayer and supplication and to iudge their cause 2. Chron. 6 34. When any citty shall fall into idolatry draw away the inhabitants thereof to serue strange gods he commandeth that they should be slaine with the edge of the sword all that is within it be destroyed Deut 13 15. When the Israelites asked counsell of GOD after the death of Ioshua who should goe vp against the Canaanites to fight first against them the Lord said Iudah shall goe vp because I haue giuen the Land into his hand Iudg. 1 1 2. It is God that teacheth our fingers to fight and our hands to battaile Psal 144 1 but God is no Lord of misrule he teacheth nothing that is euill They are the words of Dauid a man after Gods owne heart yet he saith God had taught his hands his fingers Besides they are called the warres and battels of the Lord so Dauid is oftentimes saide to haue fought the battels of the Lord 1 Samuel 17 18 and 25 verse 28. When many enemies armed themselues against Iehoshaphat Iahaziel inspired by the Spirit of God saide Thus saith the Lord vnto you Feare you not neither be afraid for this great multitude for the battell is not yours but the Lords 2 Chron. 20 15. When the souldiers that were conuerted to the faith and repented of theyr offences enquired of Iohn what they should do he did not bid them to lay away theyr weapons or throw away their swords or renounce their oathes or forsake theyr Captaines or giue ouer theyr places callings of life wherein they abode but charged them to do violence to no man Luke 3 14 to accuse no man falsely to be content with theyr wages So the Euangelist commendeth the faithfull Centurion and Cornelius to be a deuout man fearing God with all his houshold Paul vsed the helpe of a band of men to be rescued out of the hands of the Iewes and to bee brought safe vnto the Gouernor For the Captaine out of the Garrison gathered a selected company of two hundred souldiers and deliuered him from them that lay in wayte to kil him Acts 23 27. The Apostle noteth in the Epistle to the Hebrewes ch 11 33. that the godly throgh faith subdued kingdomes so that warre may bee an exercise of faith And lest any should apply this to fighting against spirituall enemies hee addeth immediately after They waxed valiant in battaile and turned to flight the Armies of the aliants By all these testimonies wee are taught to receiue this truth that the making of warre is necessary and to maintaine it against all the aduersaries that seeke to oppugne and contradict the same Verse 18. For they trouble you with their wiles wherewith they haue beguiled you as concerning Peor In these words
earnest suite that they might bee heires also of that land by right of succession in which as yet they had not the bredth of a foot and therefore the Apostle teacheth that faith is the substance of things hoped for and the euidence of things not seene Heb. 11.1 Thirdly Doctrine We may make our selues guilty of other mens sinnes we see that we may be made partakers of other mens sinnes and therefore we heard before that the people were commanded to depart from the tents of Korah and his partisans lest they should bee defiled by the euils of those euill men Tit. 3 10 11 2 Cor. 6 7. 1 Tim. 5.22 This may bee done many wayes somtimes by counsel and perswasion and thus was Achitophel guilty of the rebellion of Absolon against his father 2. Sam. 16 and Balaam of the whoredome of the Israelites because they committed fornication with the daughters of Moab by his counsel Numb 31 sometimes by commandement as Herod the great sent forth and slew all the male children that were in Bethlehem Math. 2 16 and so did Herod Antipas behead Iohn Baptist in prison Math. 14 22 thus was Dauid guilty of the death of Vriah his faithfull seruant and is therfore himselfe charged to haue killed him with the sword of the Ammonites 2. Sam. 12 sometimes by consent and so was Saul guilty of the martyr Stephens death because he consented to his death Act. 9 1 and they that sate in iudgment to condemne Christ to whō Ioseph of Arimathea would not consent and therfore cleared himselfe from his blood which otherwise he could not haue done Luke 23.51 sometimes by flattery as those that call euill good and good euill Esay 5 such are the ministers that sow soft cushens vnder euery elbow Ezek. 13 and such people as would haue the Prophets to prophesie flattering words vnto them Esay 30 sometimes by receiuing as they that take and lay vp stollen goods or buy them of those that haue stolen them these are as bad if not worse then the theeues themselues and to be punished as they are likewise they that receiue false tales to the hurt of their brethren though they doe not first deuise them Leuit. 19 16 sometimes by partaking with theeues and sharing with them as Prou. 1 they tooke part of that which was stollen sometimes by defending those that haue done euill and iustifying them in their vngodlinesse Rom. 1 sometimes it may bee done by holding our peace and saying nothing at all when we may speake and cleare a matter so is hee a false witnes that will not speake in the cause of the dumbe as well as he that vttereth an vntruth thus also is the watchman guilty that should giue warning and blow the trumpet but becommeth as the dumbe dogge that cannot barke Esay 56 10. Lastly by not resisting or withstanding when we are able Psal 82 4. If God giue vs power we make our selues weake the euill that we suffer shall be required of vs. Likewise in the example of Moses we learne to haue recourse to GOD in all matters of doubt we must not runne on vpon an head but go into the Sanctuary and aske counsell of the Lord. Doctrine Sinne is the cause of death and al misery Lastly obserue that sinne is the true cause of death mortality corruption and all the misery that hath taken hold of all mankinde when sinne entred then entred all plagues and iudgements in this life and after this life Gen. 2 17 3.19 1. Cor. 15 21 11 30 Rom. 5 12 21. Iames 1 16. Hebrewes 9 27 28. Reason 1 For sin is the sting of death that is the power and strength and the very armour of death it is as a sword which hee holdeth in his hand to wound vs withall It is as a stinging serpent 1. Cor. 15 and if remedy be not sought against the biting of it it woundeth soule and body to death Secondly it standeth with the iustice and righteousnes of God which will not otherwise be satisfied Wee see how Magistrates whose breath is in their nostrils do punish malefactors and offenders with bodily death their eye doth not spare them no marueile then if the Lord who is a consuming fire Heb. 12. whose person is of infinite Maiesty take hold of soule and body and punish them both spiritually and eternally and therefore the Apostle iustly calleth death the wages of sinne Rom. 6.23 Thirdly sin hath pestered and poysoned our nature corrupting all the powers and parts in vs our mind our will our memory our affections our conscience Eph. 4 17 18.19 Rom. 6 12 13. It is as a worme that is alwayes gnawing at the root of life vntill tree and all fall downe Lastly sin giueth strength to Satan the prince of darknes without which he could not hurt vs it is hee that hath power ouer death Heb. 2 14. 1. Cor. 15 56 and therefore was the Son of man manifested that he might destroy the works of the diuel 1. Ioh. 3 8. But it may be obiected if sin be the cause of death Obiection how commeth it to passe that Christ dyed who knew no sin in whose mouth was no guile found Answ 2 Cor. 5 21. Answ Though Christ were without sin in himselfe yet he that knew no sin was made sin for vs c. he tooke vpon him the sins of all the faithful as a surety taketh vpon him the debt of another And albeit he were not a sinner by transgression yet he may be said to be a sinner by imputation and therefore he must dye yet so that dying hauing no cause of death in himselfe he might destroy death and him that had the power of death that is the diuel Heb. 2 14 Hos 13 14. Againe Obiect if death be a fruit effect of sin how commeth it to passe that the faithfull which haue in Christ remission of sinnes do notwithstanding dy Answ Answ Albeit they haue forgiuenesse of sinnes yet they haue in them alwayes the reliques of sinne through the corruption of nature though it be not imputed vnto them through the mercy of God The guilt of Adams sin followeth vs as the shadow doth the body it cannot in this life be wholly purged it shall bee at the last cleane put off by death It is necessary therefore that we should dye or be changed at the last day that sin may be vtterly extinguished that we may by death as by a dore enter into euerlasting glory Sin is euery day lessened and consumed in the faithfull howbeit still we beare about vs the body of death Psal 51 5 2 Cor. 12 7 Eph. 2 3. We learne from hence what a horrible and hideous thing sin is that bringeth with it such bitter fruit for sin death are coupled together Rom. 8 2. Sin came not in by creation Eccl. 7 31 but by transgression for from the beginning it was not so Sin hath wroght this confusion euen the first sinne of
it self who notwithstanding are saued in the day of the Lord. This appeareth in Lots wife Gen. 19 she looked backe contrary to the commandement of the Angel and was turned into a pillar of salt Her offence might seeme little at the first and the punishment to be ouergreat howbeit we must not measure sinne by the outward acte but by the commandement and will of God which is the onely rule of righteousnes This her disobedience seemeth to proceed from infidelity vnthankfulnesse curiosity and the immoderate loue of the world of the substance which they had left behind and therefore she is punished and made as a mirror and monument of Gods iustice which Iosephus testifieth to continue to his time Ioseph antiq Iud. lib. 1. ca. 1◠yet we doubt not but her soule was saued and she receyued to mercy The like we might say of Iobs childred they were all sodainly slaine by the fall of the house wherin they were assembled yet they gaue good testimony of their godlynesse in their life for as no euil is recorded of them in the Scripture so it appeareth they were wel taught and trained vp in the feare of God by their carefull father euen in the daies of theyr youth God heard their father when he praied for them when bee sent for them they came dutifully and obediently vnto him if they had despised that God whom their father worshipped he would not haue said It may be my sonnes haue blasphemed God and it had beene a vaine thing for him to speake to them of sanctification Moreouer if their bankettings feastings had bene like our Wakes and reuels which they commonly call Yeauals or drunken feasts of such as call themselues good fellowes he ought to haue forbidden their meetings and not to haue prayed to God to pardon their sins which they might commit in their meetings and thereby suffer them to liue in the continual practise of sin forasmuch as that were to mocke and dally with God not desiring pardon for sinne past but to craue free liberty to sin for the time to come And if the father had doubted of their saluatiō no doubt hee would haue bewailed their destruction Lastly it is to bee noted that they feasted in their owne houses they did not run to Ordinaries or haunt Ale-houses or frequent Tauernes neither did they feast euery day like the rich glutton whose daily dinners were daily feasts for hee did nothing else but feast euery day neither did they keepe companie with ruffians swearers drunkards swaggerers and such like but they inuited one another to witnesse their good will and to continue mutuall loue among themselues The like wee might say of Vzzah that stayed vp the Arke and was stricken with sodaine death because he laid his hand vpon the Arke 2 Sam. 6 7. So was it with Vriah the faithfull seruant of Dauid yet he was slain by the sword of the Ammonites 2 Sam. 11 17. Iosiah that good king serued the Lord from his youth yet dyed hee a violent death and was slaine by Pharao Nechoh at Megiddo and al the people of the land mourned for him 2 Kings 23 29. Reason 1 Thus doth God deale with his owne children oftentimes they are chastised in this world lest they should be condemned with the wicked in the world to come 1 Cor. 11 32. Secondly those whom God loueth hee loueth vnto the end Ioh. 13 inasmuch as all his giftes are without repentance Rom. 11. therefore temporall chastisements cannot alter his loue or make frustrate the gifts that once he hath bestowed vpon his children Thirdly euen his owne people sinne against him for in manie things we sinne all Iames 3 ver 1. and therfore when they sinne against him he chastiseth thē with death as with a rod howbeit his mercie he neuer taketh from them Thus did Iosiah offend he would not heare the word of the Lord which was brought vnto him therefore he was smitten by the hand of God Vse 1 This teacheth that it is a false rule and a deceitfull measure to iudge of the saluation of men by temporall things whereas commonly all things fall out alike to the godly vngodly Eccl. 9 12. Many there are that wil take vpon them to iudge and censure men to bee out of the fauour of God because sometimes they dye sodainly and sometimes strangely and contrarywise if they dye in their beddes quietly and calmely they conclude that they must necessarily bee the children of God for that cause onely But if we haue no better testimony to discerne a childe of God then this note we may soone be deceiued for this may often happen more by the nature of the disease then through any grace in the soul of the diseased The constant course of a mans life is the best witnesse what is in man A man may dye rauing and haply blaspheming and yet be the seruant of God by the violence and rage of some sicknesse disturbing the head and the braine For as Paul sayeth It was not hee but sinne that dwelled in him Rom. 7 15 so I may say it is not they that raue and blaspheme it is the force of their sicknesse to which they do not consent and againe a man may go away like a Lambe and yet dye out of Gods fauour and go to hell as Iob chap. 21. verses 13 14. Vse 2 Secondly this reprooueth the Popish sort that commonly condemne Zuinglius a sound defender of the true and Apostolike faith Zuinglius defended because he died in the field as a good Patriot against the enemies of his country Hee did no more then euery true Minister and faythfull man ought to be ready to do Hee was slaine with the sword of wickedmen but that death was an honourable death Hee exhorted the people to constancy in the faith as the Priest is commanded in the Law to do Deut. 20 23 It is no reproach to dye in a good cause and a iust quarrell If he had dyed as Sanders an arch enemy to the Queene and State dyed in Ireland in the rebellion which himselfe had procured who died distracted and in a frenzy to behold the hand of God gone out against him and all his plots and proiects crossed O what outcries would these men then haue made he died as a Traitor against his lawfull Prince in the Popes quarrel and was in the field against his owne Soueraigne whereas Zuinglius dyed with his owne Cittizens in a good cause and was lamented of all good men Lastly we must take heed we doe not iudge Vse 3 rashly and rigorously of the Churches sorrowes and afflictions albeit they seem oftentimes both strong and strange when God feedeth them with the bread of teares giueth them teares to drinke in great measure Psal 80 5. The dead bodies of his seruants haue the enemies giuen to be meate to the fowls of the heauen and the flesh of his Saints to the beasts of the earth their
5 Lastly it is the duty of all Gouernors to looke to theyr families and therefore GOD beginneth with them and directeth the commandement vnto them Why the commandement of the Sabbath is directed to gouernors and that for these causes First because they must giue an acount of theyr gouernment to God of whō they haue receyued it who is the high Commander and generall Master in Heauen and Earth and of all theyr soules that are vnder their charge forasmuch as hee will search and enquire not onely how ciuill and iust among men and toward men our gouernment hath beene but how godly and religious Secondly GOD setteth them in the first place to teach them that God requireth at their hands to teach theyr families to command theyr sonnes and housholds to feare God to bring them vp in his faith feare and in true religion Eph. 6 4. Gen. 18 19. Thirdly because they must go before them by good example and practise of all holy duties as Paul wold haue Timothy to do 1 Tim. 4 12 as we look for any comfort at the Lords hand in that great day of his dreadfull iudgement when he will bring euery worke to light with euery secret thing whether good or euil Eccl. 12 12. If we haue beene examples in good things we shall receyue euerlasting life if examples in euill euerlasting death Fourthly the Lord singleth out the father and master in the first place because if they go before and leade the way the rest of the house wil quickly follow after Iohn chap. 4 verse 53. Acts chapter sixteene verse 32 contrarywise if they yeeld not obedience for conscience sake to the duties of the Sabbath they may by the abuse of their authority hinder frustrate the holy endeauours of his children seruants Hence it is that many fathers vrge their children many masters command their seruants to go about their owne busines and send them from place to place at that time when they should attend to the holy commandement of the Lord whereas both of thē might well and lawfully reply to their fathers and masters and say with Christ our Sauiour Luke 2 49 Wist yee not that I must be about my fathers businesse Lastly the Lord layeth this waighty charge vpon them that such as are vnder their gouernment may yeeld willingly and cheerfully to Gods will considering how straight a charge God hath giuen to all gouernours If they should do it of their owne head or lay an heauy burden vpon thē which themselues would not touch with their little finger the charge could carry no authority It is not therefore their fathers or masters that restraine them of their liberty tye vp their wicked and wandring affections but GOD himselfe to whom all obedience is due The father doth shew loue to his children whē he restrayneth them from wickednes the master doth no wrong to his seruants that brideleth them from following theyr owne willes and pleasures So then the poynt to be learned and practised is that we must first keepe the Sabbath in our owne persons and begin reformation within the doores or closets of our owne hearts or else we will be very remisse negligent in reforming of others or if we be forward we shall bee charged and chalenged to be hypocrites while we teach others but doe not teach our selues Rom. 2 21. Secondly we must cast our eyes vpon others and looke to them that belong vnto vs that they may sanctifie the Sabbath as well as our selues It is not enough for vs to come to the house of of God alone but wee must come with the trayne of our families as a Captaine with his army Psal 110 3 and 42.4 The father oftentimes is praying in the Church when his children are playing in the streetes The master many times sitteth in the house of God when his seruant lyeth at the alehouse The wife sometimes goeth with her husband to the sermon when the daughters and maid-seruants eyther are sent or suffered to runne to lasciuious dancing and wanton company whereby theyr mindes and oftentimes theyr bodyes also are defiled as it fell out to Dinah Gen. chapter 34 verses 1 2 and so the saying of Salomon is verified Prouerbs chap. 29 verse 15. A childe left to himselfe bringeth his mother to shame But haply some Masters will alleadge for themselues that their seruants are vnruly Obiect as the vntamed heyffer and will not be ordered by them that they are much greeued they can preuaile no more with them and that they breake out and will not be holden in by them I answer Answer this is not a good plea but a vayne excuse and no better For if thy authority serue to bridle them and keepe them vnder in the sixe dayes how commeth it to passe that thou wantest power to preuayle ouer them on the seuenth day Can wee rule them in our owne cause and can wee not rule them in the cause of God Haue we meanes to enforce them to looke to our businesse and want wee meanes to compell them to do Gods busines It seemeth therefore to me to be rather want of will in vs Obiect then of power If we pretend farther that they be incorrigible and will haue their owne swinge and be at theyr owne liberty that day Answ we haue no warrant to burden our houses with such persons that will neither serue the Lord nor obey vs but rather infect others that liue with them The Prophet Dauid professeth that they should not serue him that were vngodly his eyes should bee vpon the faithfull to dwell with him but the wicked should not tarry in his house Psal 101 6 7. Why then should wee keepe them in our house that loue not the house of God Wee will quickly discharge that seruant which hath no care of our businesse why then will we trouble our selues our house with him that is vnfaithfull toward God Thus then wee see the care that all ought to haue of the Sabbath both master and seruant father and sonne husband and wife But alasse the prophanenesse of our times is so great that the Sabbath is in a manner vtterly contemned we giue him least seruice on that day wherein we are bound to giue him most duty For we see heere vnder the Law how the Lord commandeth that the daily sacrifice which euery morning and euening was offered should bee doubled vpon the Sabbath But our people for the most part performe single seruice and double impiety vpon that day The greatest seruice is done to our selues or that which is worse to the diuell But of the Sabbath we haue spoken before chap. 15. 11 And in the beginnings of your moneths yee shall offer a burnt offering vnto the Lord two yong Bullocks and a Ramme and seuen Lambes of a yeare old without spot 12 And three tenth deales of flower for a meat offering c. 13 And a seuerall tenth deale of fine flower mingled with oyle
wee haue gotten them Many in the world might be accounted happy men if there were no day of reckoning But we must depart from hence and leaue them and they vs our pompe will not follow vs Psal 49 17. Let vs therefore labour against the immoderate loue of the things of this life neither suffer any such corruption to be nourished in vs. Vse 4 Lastly we must learne to preferre the best things such as the Apostle speaketh of when he sheweth what danger hangeth ouer their heads that loue nothing else but the goods of this world he breaketh out into this exhortation 1. Tim. 6.11 Thou O man of God flye these things and follow after righteousnesse godlinesse faith loue patience and meeknesse And that we may see the excellency of heauenly spirituall graces aboue earthly things let vs in the properties of them compare the one with the other that so the loue of the world to come may swallow vp all loue of this present world All the kingdomes of this world and the glory of them are vanity Eccl. 2 11 but Salomon opposeth to this the feare of God and his commandements The riches of this life are oftentimes gotten with doing wrong and with oppression Ier. 5 27. Luke 16 9 11 it is not so with piety and godlines which is the true riches and gaine 1. Tim. 4. Riches are kept with griefe and anguish he cannot rest sleep that is vowed with them as with a frenzy Eccl. 5 12 but godlinesse is the mother of all peace and comfort and maketh the sleepe to be sweet and bringeth no feare or griefe or care with it Prou. 3 24. Riches are corruptible the moth may corrupt them and the theefe may steale them Math. 5 19. Iam. 5 2 3 but heauenly graces can neuer fade they shall endure for euer they shall follow vs after we are gone they can neuer be lost when once they are gotten Earthly riches make the owners as slaues they naile the minde of man to the earth that he cannot lift vp his eyes to Heauen Math. 6 21 but piety beareth vs vp as it were with Eagles wings that we learne by little and little to mount vp to Heauen and to haue our conuersation there euen while we soiourne vpon the earth Riches can deliuer no soule from eternall death nay sometimes they are meanes to thrust the same into hell Prou. 10 2 and 11 4 but godlines freeth a man from euerlasting death and setteth him in the path that leadeth to life Wee are forbidden to heape vp transitory riches Math. 6 19. and 10.9 10. Ptou 23.4 and if we haue them it is onely in this life they serue no further and afterward there is no need or vse of them 1. Tim. 6 7. Iob 1 21. Psal 49.11 but godlines serueth for the next life and we are commanded to treasure it vp and the more we labour to increase it the happier we are Riches are often taken from the right owners and come into the hands of our enemies not onely after we are departed this life but euen whiles we liue as we see by many examples of sundry cities and prouinces 1. King 14 25 26 and 2. King 24 15. Ezek. 29 19. 2. Kings 23 35. Heb. 10 34 but piety shall neuer be taken away nor be bestowed vpon our enemies but layeth vp for vs an enduring substance in heauen and it maketh the greatest enemies to be the greatest friends it maketh the wolfe the lambe dwell together and the leopard to dwell with the kid and the sucking childe to play vpon the hole of the aspe Esay 11 6.7 8. Many of the godly haue beene without the earthly riches Christ our Lord did not desire them 2 Cor. 8 9. Math. 8.20 nor his seruants couet after them Heb. 11 26 37 2 Cor. 6 4. Act. 3. But none of the godly haue bin without the heauenly riches all haue desired them al haue obtained them some in one measure and some in another and herein they haue accounted their happines and blessednes to consist 6 And Moses saide vnto the children of Gad and to the children of Reuben Shall your brethren go to warre and shall ye sit heere 7 And wherefore discourage yee the heart of the children of Israel from going ouer into the land which the Lord hath giuen them 8 Thus did your fathers when I sent them from Kadesh-Barnea to see the land 9 For when they went vp vnto the valley of Eshcol and saw the land they discouraged the heart of the children of Israel that they should not go into the land which the the Lord had giuen them 10 And the Lords anger was kindled c. 11 Surely none of the men that came out of Egypt from twenty yeare old and vpward shall see the land c. 14 Behold ye are risen vp in your fathers stead an increase of sinfull men c. 15 But if ye turne away c. Heere beginneth the second part of the Chapter to wit the conditions of agreement how the matter was decided ended wherein obserue the debating and pleading of the matter then the determining of the controuersie Touching the demurre or debating first Moses sharpely reprooueth and reiecteth the request of these tribes and sheweth the vnfitnesse and vnlawfulnesse thereof which he proueth both by the dangerous effect that would follow the discouragement of the rest of the people and by example of the like practice of the false-hearted spies who after they returned from searching of the land spread abroad false newes whereby the hearts of the Israelites were weakned God was so greatly prouoked that he pronounced the sentence of death against all aboue twenty yeares old Caleb and Ioshua excepted This history wee saw before Chapter 13 24. This doth Moses presse and vrge to the full and sheweth what heauy iudgment came vpon the hoste for discouraging of the people whereby we see that nothing is more forcible to represse and hold from sinne then vrging the examples of God fearefull iudgments in former times against those that haue committed the like sinnes 1. Cor. 10.7 and Iude verse 6 7. 2. Pet. 2.4 5 6. Nehem. 13.17 18. Iosh 22 17 for examples are oftentimes more powerfull and piercing then precepts or threatnings are and therfore Moses is so earnest in this kinde Again whatsoeuer was written afore time was written for our instruction This reprooueth those that will take no warning by any examples but are secure till the iudgment beginne to take hold vpon them like to those carelesse people that when a citty is on fire neuer looke to their owne house till it take hold vpon it and bee ready to burne it downe to the ground Euery one would condemne such retchlesse persons but such are all those that see the iudgments of GOD breake out vpon others and yet will not looke to themselues Furthermore wee must all take notice of such examples no man ought to be ignorant of them 1.
Wee should make diligent search of the temporall estate of our brethren but much more how they stand toward God how they do increase in the best things that we may reioyce in their standing and mourne in their decaying and thereby bee prouoked either to giue God praise glory for their continuance and perseuerance or to pray to him to open theyr eyes to see their weaknesse their standing stil or going back or leauing their first loue that so they may repent and do their first workes Reuel 2 5. Lastly it is our duty euen to aduenture our Vse 4 persons and estate for our brethren if by any means we may releeue the distressed This we see in Abraham toward Lot Gen. 14 Moses refused to be called the son of Pharaohs daughter but visited his brethren and when he saw an Egyptian offer one of them wrong Hee defended him and auenged him that was oppressed Acts 7 24. So it was with Obadiah that liued in Ahabs Court when Iezabel raised hot persecution against the prophets of God he took them and hid them and fed them in a Caue not fearing the fiercenesse of their enemies 1 Kin. 18. The like we see in Ester a notable nursing mother of the Church she went boldly to the King with this resolution If I perish I perish Ester 4. verse 16 to haue the liues of her people giuen at her request chapt 7. verse 3. Many in our dayes thinke they haue gone far in Christianity and take themselues to be notable and zealous Christians if they wish wel vnto the state of the Church or be not open enemies vnto it But it is not enough to wish the good of it except by all meanes we labor to procure it and learne to cast down all that wee haue and bee content to licke the dust of the Churches feete Many will needes be accounted to bee the friends of the Church who wil hazard neither goods nor frends nor honor neither the fauor of great men nor the credit of the world much lesse either limbe or life wheras the Apostle teacheth that this is true loue To giue our liues for the brethren 1 Iohn chapt 3. verse 16. 20 And Moses saide vnto them If ye will do this thing if yee will goe armed before the Lord to warre 21 And will go all of you armed c. vntil he haue driuen out his enemies c. 22 And the land be subdued c. 23 But if ye will not do so behold yee haue sinned against the Lord and be sure your sin will find you out 24 Build you Cities c. 25 And the children of Gad c. 26 Our little ones our wiues c. 27 But thy seruants c. Heere we haue the conclusion of the whole controuersie betweene these tribes and Moses and vnder what conditions hee assenteth vnto them that there might be no mistaking one of another The summe whereof is this If they would go vp armed before their bretheren and go forward with them vntill their enemies were cast out then they should return backe againe and be guiltlesse before the Lord and this land should be their lawfull possession if not they should be guilty of sinne before the Lord and should not bee able to escape the vengeance of God These conditions propounded by Moses are approued by the Tribes who promise that they wil leaue their wiues and children and families behinde thē and passe ouer armed for warre before the Lord to battell From hence I might handle sundry instructions that arise in Moses we see his patience in hearing and determining and therefore it is the duty of Magistrates willingly patiently to hear the people Again these two Tribes and halfe might not be discharged till they had finished the Lords worke and therefore in all good duties perseuerance is necessary and we must continue to the end as wee haue shewed chapt 7. Lastly Moses threatneth that if they sinned against the Lord they might be well assured their sin would find them out that is the punishment of sinne shall certainly fall vpon you therefore sinne and the punishment of sinne are vnseparable companions as we see in Kingdomes Cities Families Doctrine The onely cause of punnishment is sinne and particular persons that haue offended against him And hereby we may obserue that the only cause of iudgement and punishment is sin God is neuer displeased with any people or person but for their sinnes Esay 43 24. 63 10. Hos 4 1 2. This is farther confirmed in the examples of his iudgments that fell vpon men and Angelles kingdomes and States houses and persons they haue bin destroyed subuerted for sin 1 Cor. 10.8 9 10. Reason 1 The grounds hereof follow First sinne is the transgression of the law 1 Ioh. 3 4. and 5 17. so defined by the Apostle he gaue a law to al which he would haue to be kept now then when this is broken and transgressed it cannot be but he should be offended and execute punishment against those that break it Secondly God is holy yea most holy and therefore cannot but punish sin which is directly opposite to the holines of his nature The more iust and righteous a Iudge is the more he is greeued at the enormities of malefactors that he hath to deale withall so in this case God being most holy and righteous nothing can be so offensiue and displeasing vnto him as the sinnes of men which are committed against him Thirdly sin is the destruction and condemnation of the creature and bringeth the ruine of soule and body The Apostle teacheth that the wages of sin is death Rom. 6 23 it is the cause of naturall death of spirituall death of eternall death If God doe thus hate sinne that it draweth Vse 1 from him all plagues vpon vs then it giueth wicked men to vnderstand what they are in the sight of God nothing but such as displease greeue and prouoke him by their sinnes and therefore he hateth them as his enemies and setteth his face against them as the Iudge setteth himselfe against euill doers and a Prince setteth himselfe against rebels that do resist against him There cannot be a greater miserie then for a man to commit sinne because it is that which is so highly displeasing to God the procurer of his displeasure and indignation against the committers of it and therefore this pointeth and painteth out the most fearefull estate of all wicked sinners that liue yet are dead in their sinnes seeing God is such an enemy vnto them and they vnto him Some thinke the onely miserable condition to bee to liue in pouerty and neede and want of all things in reproch and contempt in famine dearth of all things in hunger and nakednesse in sickenesse and diseases howbeit these are greatly deceiued who are themselues so much the more miserable that they know not what misery is neyther wherein it consisteth Our sinnes are the true sores and
of the Church in what weak and desolate estate had it beene if Mordecai and Ester had not procured the safety of it Was it not taken out of the iawes of the Lyon and pulled out of the pit of death In such times we must cast anker in heauen and make the Lord of hoasts our onely confidence Vse 3 Thirdly conclude from hence that it is a fearefull thing when men become oppressors of the Church For if euery one from the highest to the lowest should be a succourer defender thereof then none brought vp in the bosome of the Church should be an oppressor of it But how many haue there beene who haue lifted vp themselues against it not onely open enemies but close vnderminers who kindle the coales of their owne confusion and haue beene consumed in the flame that they haue raised The Prophet Obadiah concludeth this point ver 10 For thy violence against thy brother Iacob shame shall couer thee and thou shalt be cut off for euer c. as thou hast done it shall be done to thee thy reward shall returne vppon thine owne head Obad. verse 10 15. And touching the persecuting Babylonians that carried the people away captiues and scoffed at them in the day of their calamity the Prophet foretelleth their finall ouerthrow Psalm 137 8 9. O daughter of Babylon who art to be destroyed happy shall hee be that rewardeth thee as thou hast serued vs happy shall hee be that taketh and dasheth thy little ones against the stones Wo therefore to all the enemies of the Church in generall or to any particular soule that serueth the Lord they are also enemies to God himselfe Vse 4 Lastly none liuing in the Church must bee ignorant of the state of the Church euery one must take notice how things goe in it whether it go forward or backward encrease or decrease grow better or worse Wee are come for the most part to this to content our selues with looking to our priuate wealth particular estate as if we had nothing else to thinke vpon but to follow our profits and delights So it was with the people after their returne from captiuity they built their owne houses but they let the house of God alone they were very busie in seeking their owne commodities but they were wholly vnmindfull of the seruice of God and therefore they said The time is not come the time that the Lords house should be built whom the Prophet reproueth saying Is it time for you O ye to dwel in your sieled houses this housely waste Hag. 1 2 3. Others there are that shrink back for feare and dare not aduenture and being moued they plead ignorance they pretend they know nothing But the Prophet denounceth a woe against them that are at ease in Sion Amos 6 1. If euery one ought to bee helpfull to the Church and to put on the bowels of pitty and compassion how shall we excuse our selues say we knew not what was wanting or what was amisse or out of course For euery one at his owne perill must know the perils of the Church and be touched with a feeling of thē and ignorance shall excuse no man It is an excellent saying of Salomon Prou. 24 11 12 13. If thou faint in the day of aduersity thy strēgth is small if thou forbeare to deliuer them that are drawne foorth to death and those that are ready to be slaine If thou saiest Behold we knew not of it doth not he that pondereth the heart consider it and he that keepeth thy soule doth not he know it and shall not hee render to euery man according to his works The Lord suffereth his people to fall into sundry tentations and into great dangers not onely to try their faith and to proue their constancy but likewise to manifest their loue affection that seeme to be out of gunshot as Ester 4 14. 2 Tim. 1 16 17 18. Ier. 39 16 17 18. 33 And Moses gaue vnto them euen to the children of Gad and to the children of Reuben vnto halfe the Tribe of Manasseh the son of Ioseph the kingdome of Sihon King of the Amorites and the kingdome of Og King of Bashan c. 34 35 36. And the children of Gad built Dibon and c. 37 38 39. And the children of Reuben c. 40. And Moses gaue Gilead c. The inheritance that was giuen vnto these Tribes is heere particularly described to wit what Cities befell vnto them which they diligently fortified and couragiously expelled the enemies that dwelt in them Out of these words some questions are breefely to bee decided And first touching the changing of the names of the Cities which befell to the children of Reuben verse 38 the question may be asked Wherefore their names were changed The answer is that without question the cause of this change was that the former names giuen of ancient time were meerely Idolatrous for both of them had their names of the Idols which ought not to be had in remembrance neyther to be heard out of their mouthes Exod 23 13. Obiection Psal 16 4. Secondly from hence a doubt ariseth how Moses can bee sayde to giue Gilead to Machir the sonne of Manasseh and how he dwelt therein for may we thinke that Machir was then aliue I answer Answ It is not likely that he liued vnto this time rather we must vnderstand the sonnes and posterity that came of him So the children of Israel are called Israel and the sonnes of Edom by the name of Edom. He that knoweth not this knoweth nothing Thus it is said that Iudah spake vnto Simeon his brother Iudg. 1 3 yet neyther of them was aliue in many ages before therefore it must be vnderstood of theyr posterity The like we see Gen. 48 22. I giue vnto thee one portion aboue thy brethren which I haue taken out of the hand of the Amorite with my sword and with my bowe Where Iacob bequeatheth vnto Ioseph by his last will and testament a double portion of the Land 1 Chron. 5 2. By Ioseph we must vnderstand his posterity for in his owne person he inherited nothing but dyed long before and by the sword and bow of Iacob wee must vnderstand the Ephraimites which helped to conquer the Land and were a mighty people in Iosuahs time Iosh 17 14 18. Obiect But it is an harder question to determine how Iaer is saide to be the sonne of Manasseh who doubtlesse did belong to another Tribe For in the Genealogies mentioned in the booke of Chronicles it is euident that hee was the sonne of Segub the sonne of Hetzron of the Tribe of Iudah 1 Chron. 2 22. I answer Answ he is reckoned of the Tribe of Manasseh by the mothers side not by the fathers For it is plaine in the Chapter before named that Hetzron the son of Iudah married the daughter of Machir the sonne of Manasseh 1 Chro. 7 13. Ad difficil loca in Num. c. 131.
to seeke reuenge but hee must not doe it with his owne hands but as the poore widow that came to the Iudge saying Auenge me of mine aduersary so hee must complaine to the Magistrate and so seeke for remedy by iust and lawfull meanes And that wee may be free from the fact it selfe and not fall into it let vs looke well to the fountaine and beginning of all our actions and first labour to purge our hearts because out of the heart proceedeth all kinde of wickednesse Now if that be cleansed of euill thoughts wee shall thereby stoppe and hinder euill workes that they breake not out 22 But if he thrust him sodainly without enmity and haue cast vpon him any thing without laying of waite 23 Or with any stone wherewith a man dy seeing him not and cast it vpon him that he dye and was not his enemy neyther did seeke him any harme 24 Then the Congregation shall iudge betweene the slayer and the auenger of blood according to these iudgements 25 And the Congregation shall deliuer the slayer out of the hand of the reuenger of blood and the Congregation shall restore him vnto the City of his refuge whither he was fled and he shall abide in it vnto the death of the high Priest c. 26 But if the slayer shall at any time come without the border of the City of his refuge whither he was fled 27 And the reuenger of blood find him without the borders of the Citie of his refuge and the reuenger of blood kill the manslayer hee shall not bee guilty of blood 28 Because hee should haue remayned in the City of his refuge till the death of the high priest but after the death of the high priest the slaier shal returne into the land of his possession 29 So these things shall bee for a Statute of iudgement vnto you thoroughout your generations in all your dwellings The Law touching killing at vnawares is deliuered in these words the substance wherof is this That if a man take away life from any sodainly without any enmity or doe cast a stone at aduenture without laying of wait or cast any thing vpon him and see him not the Congregation shall deliuer him out of the hand of the auenger of blood because though hee did kill him yet he was not his enemy neyther sought his hurt or plotted his death So the Lord in his law propoundeth sundry like cases Exod. 21 13 14. and Deut. 19 4 5. Whosoeuer killeth his neighbour ignorantly whom he hated not in times past as when a man goeth into the wood with his neighbour to hew wood and his hand fetcheth a stroke with the axe to cut down the tree and the head slippeth from the helâ—e and lighteth vpon his neighbour that he dye he shall flee into one of those Cities and liue c and hee must abide therin vnto the death of the high Priest which was annointed with the holy oyle But if such slayer shall go out of the border of the City of his refuge whither he was fled and the auenger finde him and slay him hee shall not bee guilty of blood because he had a place of safety and refuge giuen vnto him and hee ought to haue remayned therein according vnto the law Out of this diuision some questions wil be mooued Obiect which are needfull to be handled considered as first of all whether the Auenger of blood while his heart is hot might lawfully pursue him that killed another of ignorance and when he found him out of his Citie and Sanctuary might slay him Answ I answer God doth not approoue or allow such dealing simply but doth indeed vtterly condemne it For the iudiciall and politicke lawes doe not alwayes serue to bring men to perfection and to establish perfect holynesse and righteousnesse amongst vs but in some sort to remedy the vices whereunto wee are inclined so that the Lord hath an eye to the inconueniences that might ensue whereas if wee will speake what the eternal law of right wrong which is the law of righteousnesse alloweth what euery mans duty is towardes men made after the image of God then doubtlesse when a man hath giuen a blow with his hand vnwittingly so as it doe sufficiently and euidently appeare to be so the next friend or kinsman ought not to steppe vp to seeke reuenge because in so dooing hee offendeth God both in setting vpon the party that hath done him no wrong by his will Rom. 12 29. Matth. 5 44. and in fathering that thing vpon a mortal maÌ„ which God had ordayned in his secret prouidence Exod. 21 13. God hath deliuered him into his hand This is the perpetuall law of equity and honesty and therefore that which is deliuered in this place is onely a positâ—â—â— Law established noâ— to instruct but to restrain theÌ„ and to remedy a greater mischiefe in case they had bene altogether brideled and wholly 〈◊〉 reaued of all power This teacheth vs a plaine truth God tollerateth things which he neuer alloweth which I onely point aâ— with the finger that God tolerateth many things among his people which he neuer liketh and alloweth as appeareth in the cause of diuorce Deâ— 24 1 they were permitted vpon dislike to put away their wâ—â—â— prouided that they deliuered vnto her a bill of diuorcement to be a witnes of her honesty that through the wilfulnesse and waywardnesse of her husband she should not be defamed Neuerthelesse God neuer liked this simply no more then their marrying of many wiues because she was giuen to him to be the companion of his life and the delight of his eyes and the comfort of his heart all his dayes and was as it were one part of his owne person and therefore to cast her off was after a sort a cutting off of himselfe in the middes whereupon Christ saith Math. 19 8 9 Exod. 22 25. that the Lord did it for the hardnesse of their hearts So in the case of vsury he permitteth them to take vsury of the stranger that they might not practise it toward their brother and sundry such like lest they should do worse Secondly the question may be asked Obiect whether this killing at vnawares or against ones will whom God is said to haue deliuered into his hands be a sinne or not This is so much the more necessary to he thought vpon because the Lord sheweth Deut. 19 6 thar such a man is guiltlesse of the other mans death forasmuch as he did not hate him before neyther did presumptuously rise vp against him to slay him with guile Howbeit in this place such a person is commanded to remaine as a banished man out of his owne place house and from his owne kindred and is confined to the citty of refuge vntill the death of the high Priest which no doubt had relation to Christ I answer Answ there is no repugnancy in all these things For this fact must bee considered two
wayes iudicially or morally If we do respect what such an one deserueth in the Court of mans iudgement it is true hee is not guilty he deserueth not to dy or to recompence life for life But if we speake simply what is sinne by the law of God which is spirituall Rom 7 14. who keepeth a court of conscience an higher court and seate of Iustice then all mortall men do or can doe wee cannot pronounce such a one innocent or guiltles before the bench of this Lord cheefe Iustice Or to speake more plainely there is a twofold Iudgment the one of God and the other of man In the iudgement of mā he may be taken to be innocent because Deu. 19. his blood is called innocent to wit in respect of mans iudgement whom hee hath not offended howbeit in the iudgement of God which goeth further and pierceth deeper it is otherwise The Papists because they would haue some proofe and testimony Whether all sinne be voluntary or at least some shew and appearance that al sinne is voluntary do alledge the examples of such as haue killed at vnawares or against their will and make this to be no sinne and that by the authority of their vulgar Interpreter who saith Numb 35.25 Liberabitur innocens that is The innocent shall bee deliuered out of the hand of the auenger But almighty God who keepeth from all euill keepe vs all other good Christians from such kinde of innocency Besides in the Hebrew Text the word is Harotzaach that is The killer shall bee deliuered and not the innocent person Touching the point in generall whether all sinne be a voluntary action we haue spoken before and prooued sufficiently the contrary And albeit S. Augustine be often alledged by our aduersaries affirming that sinne is an euill so voluntary that it can by no meanes be sinne except it be voluntary yet in his Retractations he maketh his opinion plaine and restrayneth that particularly which in other places he seemed to propound and leaue at large for he saith Sine voluntate nullum est peccatum siue in opere siue in origine that is There is no sinne without the will either in the worke or in the originall or the beginning Whereby it plainly appeareth that in the speciall worke there are sinnes euen in his iudgement which are not voluntary as those that come of ignorance or of compulsion or as concupiscence and originall infection yet all these may truely bee called voluntary in regard of the first mans first offence in whom was the freedome of will all which are no other but fruites and effects of his sinne So then he teacheth that the sinne which is a punishment of sinne is not alwayes voluntary but the sinne which hath no other consideration but of sinne is voluntary The sins which we commit are both sinnes and the punishments of sinne but Adams sinne in whom we all sinned being in his loynes which was onely a sinne and not the punishment of any sinne going before is voluntary And in this respect the slaughter committed at vnawares may well be said to be voluntary because it is a fruite of the first mans disobedience so that we may truely say From the beginning it was not so For if Adam had neuer sinned there should neuer any such manslaughter haue bin committed But now to returne vnto the particular point in question that the Iesuites would proue all sinne voluntary because manslaughter done without consent of will is no sinne we hold all such shedding of blood done of ignorance to be a sinne of ignorance Manslaughter done of ignorance in a sinne that no man so killing and taking away life can wash his hands in innocency For such a one by the law must flye to the City of refuge and be imprisoned there vntill the death of the high Priest which argueth that there was something in the facte or in the errour by which the fact was committed that hath need of forgiuenesse by Christ the true high Priest of our profession of whom the high Priest in the law was a figure And hence it is that the punishment laide vpon the man-slayer was so streight that if he were taken out of the City of refuge before the death of the high Priest he might be slaine verse 32 forasmuch as such a one seemd to make no account of the death of Christ nor to seek deliuerance from blood by his blood But some man may say Obiection that the City of refuge was appointed onely for the tryall of the slaughter whether it were committed willingly or vnwillingly of malice or of ignorance and not for any regard of punishment at all This indeede is obiected Answer but it is as easily answered For if the City had bene assigned onely for examination and tryall of the facte then immediately after the knowledge of the manner of doing and the party brought to his purgation he should forthwith bee discharged and deliuered But this was not so he must remaine and continue there peraduenture all the dayes of his life at least all the daies of the high Priests life Besides the high Priest might haue dyed the next day after the man-slayers flying thither before his cause came to be handled and tryed yet euen then he was to be set at liberty Therefore it appeareth that this was also a kinde of punishment and was inflicted for farther detestation of manslaughter so that if the slayer were found out of his City before the death of the high Priest the auenger of blood might kill him and yet not be charged with his blood So then as the death of the high Priest did free the manslayer so such persons were taught to flye to the death of the Messiah that must bee slaine in whom was all their hope of deliuerance and comfort that this their sinne should bee done awah Ambrose is cleere in this point De fuga seculi cap. 2. that the high Priest signifieth Christ Iesus So is Cyrill Maximus and others who by the death of the high Priest in this place doe gather deliuerance by the death of Christ Dialog aduers Pela lib. 1. S. Ierome is plaine in that whole case touching sinnes of ignorance and that he which is fledde to the City of refuge must tarry vntill the high Priests death that is vntill he be redeemed by the precious blood of our Lord and Sauiour Theodoret is more plaine then all these for he asketh this question In lib. Num. quaest 51. Why vntill the death of the high Priest doth he prescribe returne vnto him which hath slaine a man vnwillingly and he answereth Because the death of the high Priest which is after the order of Melchizedech was the loosing of the sinne of man wherby he declareth two things both the mystery of the high Priests death signifying the death of our Lord and Sauiour Iesus Christ whose blood clenseth the shedding of blood and washeth away the guilt of all
24 25. We are iustified freely by his grace through the redemption that is in Iesus Christ whom God hath set foorth to be a propitiation thorough faith in his blood to declare his righteousnesse for the remission of sinnes that are past thorough the forbearance of God The Apostle to the Hebrewes declareth that Christ was to offer vp himselfe once and not often as the High-Priest entreth into the high place euery yeare with blood of others For then must hee often haue suffered since the foundation of the world Heb. 9 26. but now once in the ende of the world hath be appeared to put away sinne by the sacrifice of himselfe By all which testimonies it appeareth that Christ is our Aduocate and hath wrought our peace and attonement and thereby made an end of all other sacrifices The reasons are plaine First because God Reason 1 thereby is well pleased and his wrath appeased so that hee accounteth his death as a full price and sufficient ransome paid for them So the Euangelist witnesseth that a voice came from heauen saying This is my beloued Sonne in whom I am well pleased Math. 3 17. And in the Epistle to the Ephesians the Apostle saieth chap. 5 verse 2. Walke in loue as Christ also hath loued vs and hath giuen himselfe for vs an offering and a sacrifice to God of a sweete smelling sauour It is noted in the booke of Genesis that when Noah being come out of the Arke builded an Altar and offered burnt offerings the Lord smelled a sweete sauour Gen. 8 21. which was not the smoke of the sacrifice that ascended for what sweetnesse could there be in that but it was the sweet precious sacrifice of Christ for which his wrath was appeased being shadowed by that ceremony Reason 2 Secondly Christ tooke the whole burden of our sinnes vpon his shoulders presenting himselfe before God in our person and offering vs to God in his person so that he tooke vpon him our vnrighteousnesse and imputed to vs his righteousnesse This the Prophet Esay did most cleerely prophesie off chap. 53 verses 4 12. Surely hee hath borne our greefes and carried our sorrowes and powred out his soule vnto death c. He bare the sinnes of many and made intercession for the transgressors And the Apostle teacheth that in Christ we are reconciled to God For hee hath made him to be sinne for vs who knew no sinne that we might be made the righteousnesse of God in him 2 Cor. 5 21. And in the Epistle to the Colossians chap. 2 ver 14 15. he setteth out the fruite of Christs death that he hath forgiuen vs our trespasses hath put out the hand-writing of ordinances that was against vs he tooke it out of the way and fastened it to his Crosse hee hath spoiled principalities and powers hath made a shew of them openly and hath triumphed ouer them in the same Crosse This was notably prefigured and foreshewed in the rites of the Law For when any propitiatory sacrifice was to bee offered for the people the Priest was to present the beast before the Lord to lay his hands vpon the head of the beast and to confesse the sinnes of the people vpon it and so it bare their iniquities the truth whereof is Christ himselfe Thirdly there could otherwise bee no remission Reason 3 of sinnes so that it is the blood of Christ in the suffering of the Crosse that purgeth away our sinnes as Hebr. 9 verse 22. Almost all things in the Law are purged with blood and without shedding of blood is no remission and therefore it was necessary that Christ should purge and purifie vs by his blood The greatnesse of our sinnes could not otherwise bee pardoned nor the person that is offended satisfied they are infinite and so require a sacrifice of infinite price and value No treasures no riches no creatures no sacrifices no ceremonies could do it it cost more to saue a soule and to redeeme the captiues and prisoners that are holden by Satan in slauery to do his will Knowing that we are not redeemed with corruptible things as siluer and gold from our vain conuersation receiued by the tradition of the Fathers But with the precious blood of Christ as of a Lambe vndefiled and without spot 1 Pet. 1 verses 18 19. Fourthly nothing but the death of Christ could quench the scorching wrath of God as Reason 4 a consuming fire kindled against vs counteruaile his seuere iustice Hence it is that the Apostle writing to the Hebrewes hauing shewed that the blood of Bulles and Goats could not possibly take away sinnes addeth immediately after When hee commeth into the world he saith Sacrifice and offering thou wouldst not but a body hast thou ordained mee Heb. 9 5. Our sinnes haue a bloody face in the sight of God and we are enemies vnto him so that the robes of the Saints must bee dipped in the blood of the Lambe Reuel 7 ver 14. All the nitre and sope and Fullers earth in the world are weake and vnsufficient and haue not power and strength enough in them to do it So that we must say with the Prophet Psal 50 7. Purge me with Hyssope and I shall bee cleane wash me and I shall bee whiter then snow Thus then we see that Moses mentioning heere the Ramme of attonement whereby an attonement is to be made for sinners teacheth vnder this type this certaine and vndoubted truth that Christ our Sauiour hath by his blood made an attonement betweene God and vs therby reconciled vs vnto his Father The vses of this doctrine are of great weight and importance First it offereth to our considerations Vse 1 this meditation what sin is how it is to be esteemed It is a most fearefull and greeuous thing the wrath of God against it is exceeding great so that nothing in heauen or in earth could satisfie for sinne but the death of Christ Iesus the Sonne must dye for the seruant or rather for the enemy for we are by nature the children of wrath as well as others The iustice of God would not spare him though he were his onely and welbeloued Sonne but forasmuch as he was to beare our sinnes in his body he must die for ir Rom. 8 32. He spared not his owne Sonne but gaue him to the death for vs all We are not therefore to be lightly carried into the practise of sinne but to be much greeued at it to striue with all our force against it and to endeuour to ouercome it and among other things this is not the least that should trouble vs that we haue by sinne brought such misery and shame vpon the Sonne of God Wee ought to lament for this and to bewaile it euery day For if we had not sinned and by sinne beene depriued of the glory of God he had not taken vpon him the shape of a seruant neither beene humbled to the death of the Crosse We doe daily cry out
vpon the Iewes and think hardly of them because they crucified the Lord of glory but if we would enter into our selues and consider what we are we should finde our nature as bad as theirs our sinnes are they that crucified him they are the nayles that did pierce his hands and feet and the speare that entred into his side and shed his blood Zach. 12 10. Vse 2 Secondly this confirmeth vs in a principle of our Christian religion that remission and forgiuenes of sinnes is by the merit of Christ because the Lord hath laid vpon him the iniquity of vs all Esay 53 6. And to him giue all the Prophets witnesse that through his Name all that beleeue in him shall haue remission of their sinnes Acts 10 43. And the Apostle saith that in him we haue redemption through his blood the forgiuenesse of sinnes according to the riches of his grace Eph. 1 7. What forgiuenesse of sinne is Now then if we would know what this freedome and forgiuenesse is we must vnderstand that it is a blessing of God vpon his people procured by the death and passion of Christ whereby God esteemeth of sinne as no sinne or as not committed This is figured out by many borrowed speeches in the Scripture as Esay 44 22. I will put away thy transgressions as a Cloud and chap. 38 17. He hath cast them behind his backe alluding to the common practise of men who when they will not remember or not regard a thing do turne their backes vpon it and put it out of their sight Likewise the Prophet Micah chap. 7 ver 19. He will cast all the sinnes of his people into the bottome of the sea alluding to Pharaoh and his host that perished and were drowned in the red sea The benefit of this is endlesse and vncountable the remission of our sinnes the redemption of our soules and the reconciliation of our persons into the fauour of God being the most wonderfull blessing that euer can come to mankind For euery man that hath his sinnes deteined is more miserable and wretched then the most vile creature that euer was The dogge the serpent the toade are not so base for when they die there is an end of all their woe and sorrow but when man dieth and departeth out of this life without this blessing then is the beginning of his anguish first in soule vntill the day of iudgement and in soule and body for euermore after the generall resurrection This consideration caused the Prophet to cry out Psalm 32 1 2. Blessed is he whose transgression is forgiuen whose sinne is couered Blessed is the man to whom the Lord imputeth not iniquity This was the voice of Dauid this was the feeling that hee had though otherwise he had the pleasures and roialties of a kingdome Aske carnall and corrupt men who are blessed and happy in this world some will say the rich man some the wise some the fortunate some the healthy some the honourable and some those that are in fauour with Princes or if they will not say so yet they shew euidently that they thinke so But this point is neuer thought vpon it is accounted but a common matter and therefore it neuer commeth into their minds or entreth into their hearts Alasse alasse how many are there that did neuer rightly know what sinne is what it worketh how it corrupteth whom it defileth and whereunto it bringeth These are drowsie Protestants of dead hearts and almost desperate If wee had the right knowledge of our selues and the least feeling of sinne as it were with the tippe of our finger we would finde our hearts so foule and our estate so fearefull and the wrath of God so bitter that if the gaine and glory of the whole world were set before vs on the one side and the pardon of our sinnes on the other side we would chuse the free forgiuenesse of our sins before ten thousand worlds and all the pompe of them So then we must hold that the redemption of our soules is a most deare and costly thing the dearest thing in the world and of greatest value It cost the precious blood of the Sonne of God the least drop whereof being the blood of God is more worthy and of greater merit then all the world The seruants of Dauid said vnto him Thou art worth ten thousand of vs 2 Sam. 18 3. so wee may say of the Sonne of God our Lord Iesus Christ that he is more of worth theÌ„ ten thousand of vs and yet he accounted not his owne life to be deare and precious vnto him but he was content to lay it downe for our saluation and therefore Paul saith to the Elders of Ephesus Acts 20 ver 28. that God redeemed to himselfe a Church by his owne blood his sacrifice being propitiatory and sufficient to purge our sinnes and to make vs cleane againe Thirdly if we will haue any comfort that Vse 3 our sinnes are washed away by the blood of Christ whereby the attonement is made and we reconciled to God the Father wee must leaue them and forsake them and leade an holy and godly life The Apostle Peter teacheth this point and enforceth this duty vpon vs from the consideration of the death and passion of Christ 1 Pet. 4 ver 1 2. Forasmuch as Christ hath suffered for vs in the flesh arme your selues likewise with the same minde for hee that hath suffered in the flesh hath ceased from sinne that he no longer should liue the rest of his time in the flesh to the lustes of men but to the will of God And the Apostle Iohn saith If we walke in the light â—n 1 7. as he is in the light we haue fellowshippe one with another the blood of Iesus Christ his Son cleanseth vs froÌ„ all sin They then cannot assure themselues that Christ died for them that make no account of committing sinne that drinke in iniquity as water and wallow in it as swine in the mire and cast out sinne from their prophane hearts as the dogge doth his vomit Let vs marke this as a good note and set it downe as it a rule that Christ is not dead for vs except we be dead to sinne and he is not risen againe for vs except we be risen to newnesse of life Indeed he died it is an article of our faith but what benefit haue we by it if we feele not the power of it working effectually in vs Besides this is another principle which is surer then the heauens that we are not redeemed except we bee sanctified For are we so foolish to imagine that he wold redeeme vs from sinne that we should commit sinne afresh and that wee should serue sinne againe Will any man ransome a prisoner and pay a great price for him that so soon as he is freed he should by and by serue his enemy So do we deceiue our selues if we imagine that Christ would pull vs out of the snare and
waies First by his merit because his death is the propitiation for our sins whereby the wrath of God is appeased and we are absolued Rom. 3 24 25. and 5 8. Eph. 1 6 7. 1 Tim. 2 6. He paid a great price for vs and thereby hath reconciled vs vnto his Father The other cleansing is made by sanctification of the Spirit regenerating our nature and mortifying sinne in our flesh by the power of his death and resurrection Rom. 6 6 7 8. 1 Iohn 1 7. Heb. 1 3. The heathen had their continuall purgations from offences by sacrifices and they had likewise their sprinklings washings with pure water but all these were impure and vnprofitable vnto them because they wanted the inward truth which was the life of them Hence it is that the Poet saith Ter pura socios circumluit vnda â— Aeneid Spargens rore leui et ramo foelicis oliuae Lustrauitaque viros And againe in another place â— Aeneid Donec me flumine viuo Abluero That is they washed themselues and sprinkled themselues and others with pure waters therby thought themselues cleansed But these actions were meere nullities like Pilates taking water and washing of his hands before them all saying I am innocent of the blood of this iust person see ye to it Mat. 27 24. but the blood of Christ did cleaue neerer vnto him then all the water in the sea could wash away or like the circumcision of the Edomites and other Nations they had the outward action but they wanted the inward signification In like manner the Papists haue their holy-water wherewith they sprinkle such as enter into their Churches and defend their practise from this place But this is as much as to abolish Iesus Christ and to bring vs backe againe to Moses it is no better then when we haue the pure fountaine to seeke the myery puddles of our owne inuentions and to digge to our selues cesternes that will hold no water For the Apostle maketh the Iewish purifyings to be a ceremoniall rudiment Heb. 9.19 where he ioyneth the blood of calues and goates with water and scarket wool and hyssope together wherewith the booke and the people were sprinkled Now if they will retaine this hallowed water ground it likewise from the wordes of Moses they must make it also of the same matter that this was made off to wit of the ashes of a red heifer and that heifer must be first burned and also vse the other actions and rites heere named and remembred But as they haue no commandement to make it so they haue no promise annexed vnto it To leaue them and to come vnto our selues though wee haue iustly abrogated the outward sprinkling with this holy water yet wee haue the true water and the true sprinkling First therefore we learne hereby that wee are by nature vncleane and impure from the which we cannot be freed by the strength of our nature but by the blood of Christ represented vnto vs in baptisme by which wee are washed This is no vaine figure but hath his force from the ordinance of God Rom. 6.3 Gal. 3.27 Againe this teacheth vs that wee ought to come vnto God into his presence with all purity and holinesse therefore it is said that God heareth not sinners such as haue sinne reigning in them but if any bee a worshipper of God and doth his will him he heareth Ioh. 9.31 and we must lift vp pure hands 1 Tim. 2.8 Psal 26.6 and 134.2 The Prophet reproueth the Iewes that brought many oblations and offered vp many prayers but they were all reiected because their hands were full of blood Esay 1. And the Lord foreshewing the state of the Church in the time of the Gospel declareth that a pure offering should be offered vnto him Mal 1.11 Lastly we are all put in mind from hence to labour after true sanctification and holinesse of life that we may be cleane within and without We must not vainely boast of any inward purity when none appeareth outwardly for if wee cleanse that first which is within the outside will be cleane also neither should wee foolishly glory of that which is outward when there is none at all within for that is meere hypocrisie and dissimulation This also doeth the sprinkling of the water of separation signifie vnto vs as also in that they which medled with the burning of this red heifer were vncleane vntill the euen and must wash their garments before they come into the congregation verse 7.2 The Apostle setteth downe the trueth heereof 2. Corinthians Chap. 7. verse 1.2 Let vs cleanse our selues from all filthinesse of the flesh and spirit perfecting holinesse in the feare of God So that sinne is an vncleane thing like the dung of this heiffer which is commanded to be burned and consumed verse 5. and it maketh vs vncleane and loathsome vnto God Iames 1 21. Rom. 6 19. Reuel 3 18 and 22 11. We see therefore heereby what to iudge of those that liue and delight in their sinnes namely that they are as filthy and polluted persons euen as a man that hath a running sore or issue about him though he be neuer so richly apparelled and haue all the sweet sauours that may bee yet he still remaineth a polluted person so is it with a man that abideth in sinne though he abound neuer so much in riches and pleasures though he bee clad in purple and fare deliciously euery day yet he is filthy odious and abhominable in the sight of God of which we haue spoken before in the 5. chapter Againe this teacheth euery man to be carefull to auoid sinne as a leprosie because it is so foule and filthy and that which will pollute him if he suffer it to continue with him To conclude let euery one bee willing to suffer the word of exhortation and be content to vndergo a reproofe for his sinnes that it may be a sanctified meanes to bring him to be clensed from his filthinesse and so be made a fit vessell to be receiued of the Lord into euerlasting happinesse in his kingdome CHAP. XX. IN the former part of this Booke Moses hath set downe many murmurings of the Israelites against God and against Moses and Aaron the seruants of God through wearinesse of their iourneyes through loathing of Manna thorough the emulation of Miriam through the report of the Spies through the enuy of the Leuites through the indignation and discontentment of the people for Gods iudgements against the rebellious whereby it came to passe notwithstanding they were compassed about with manifold mercies of God as with a wall that they waxed impatient and fretting against God vnthankfull and forgetfull of his former benefits distrustfull disdaining the present blessings they enioyed His right hand had deliuered them out of Egypt his out-stretched arme had diuided the waters of the red Sea and set them on an heap the Cloud had shadowed them the Pillar of fire had conducted them the
giue to these maintaine them both in idlenes wickednes As then we see vnto whoÌ„ we ought not to giue so we must know to whom we ought to giue To whom we â—â—ght to giue These are poore widdowes and fatherlesse children 1 Tim. 5 16 such as are poore strangers such day laborers as worke hard for their liuing all the week and yet cannot either thorough weaknesse of their body or greatnes of their charge get things necessary and sufficient for them and of these we shall alwaies haue with vs to the end of the world Mat. 62 11 Such also as are falne into decay by ineuitable losses 〈◊〉 15 11. Leu. 23 35. Lastly such as are weake and impotent whether through age or other blemish whether in their feete or in their hands or other parts that thereby though they bee willing yet they are not able to take paines for theyr liuing Acts 3.2 6. but amongst all these they are especially to bee respected that are of the houshold of faith Gal. 6 10. If we be careful and mindfull of these God will recompence vs againe and pay vs home seuenfolde into our bosomes whatsoeuer we haue giuen both in temporall spirituall and eternall blessings Lastly it is our duty to acknowledge Gods Vse 3 great mercy toward vs in the blessings of this life that hee hath giuen to vs that which hee hath denied to many others and when he giueth vnto vs a comfortable vse of these blessings wee must confesse we haue them not by our owne labor and industrie but by his speciall goodnes towards vs Psal 127 1 3. and therfore we ought to sanctifie our daily pains with daily prayer and begin and end our labors with remembring him that remembreth vs and so praise his goodnes that enableth vs to get goods and this shall make our labour sweet and pleasant and the yoake that lyeth in our neckes to be light and easie Againe as God giueth them so he giueth a blessing with them a blessing with a blessing that is bread and the nourishment of bread For a man liueth not by bread onely but by euery word that proceedeth out of the mouth of God Deut. 8. Moreouer as he giueth outward blessings so he can take them away when it pleaseth him euen in a moment Iob 1 Luk 12. 22 And the Lord saide vnto Moses Get thee vp into this mount Abarim and see the land which I haue giuen vnto the children of Israel 13 And when thou hast seene it thou shalt bee gathered vnto thy people c. 14 For ye rebelled against my commandement c. Here followeth the second part of the chapt touching the successour of Moses in the gouernment of this great people wherein obserue the occasion the calling of Ioshua The occasion is double the death of Moses at haÌ„d his request to God to appoint a man to be set in his place Touching his death he is willed to go vp to mount Abarim and to behold the land that God had giuen to the Israelites for God had foreshewed that he should see the land with his eies though he did not tread on it with his feet when he had seene the land he should dy as Aaron his brother before him chap. 20 24 amplified by the cause they had not sanctified the name of the Lord at the Waters of Meribah of which we haue spoken before Touching the prayer and request of Moses he desireth of the Lord that he wold appoint a fit Ruler ouer his people to succeed him in this gouernment that might be able to beare this great burthen For hearing the vnchaÌ„geable determination of God humbling himselfe vnder his correcting hand chastising his transgression he is not afraid of the sentence of death being at hand and seeing it before him neither doth he craue to haue the stroke thereof prolonged and delayed neither is he troubled with excessiue cares for himselfe and his children and posterity as the manner is of worldly minded men that mind nothing but the earth and earthly things when they must go out of the world shall haue their mouth full thereof but all his care was for the future benefite of the people to leaue them in good estate after his departure This should teach vs after his example to be readie to leaue the world whensoeuer God calleth vs not to staÌ„d in feare of death but to be willing to goe to God knowing the we shall go to an inheritance immortall that fadeth not 1 Pet. 1. and we must all likewise be carefull to leaue our houses places in good state when we are gone of which we haue spoken before chap. 20. Moses was the deere seruant of God yet sinning hee is punished The Lord himselfe receyued his soule and buried his body Deut 34 6 13. He was in high fauour with God liuing and dying an excellent Prophet to whom God spake face to face yet hee was not suffered to enter into the land of Promise Doctrine Many want the outward signes that are partakers of the truth of the Sacraments Wherby we see that many want the Sacraments that are partakers of the truth and substance of the Sacraments He entred into the heauenly Canaan that was not permitted to enter into the earthly Some are admitted vnto the outward signe that neuer receiue the thing signified so was Iudas to the Passeouer as well as Peter and the rest of the Apostles yet he was neuer partaker of the Lambe that taketh away the sins of the world Iohn 1 29. On the other side some take not the outward signe that neuerhelesse partake the inward grace The vses heereof are to teach vs that the outward Vse 1 and inward parts of the Sacraments are not necessarily ioyned together so that hee which partaketh the one should also partake the other and therfore the outward sign doth not simply conferre grace Secondly it condemneth the Church of Rome that holdeth that children dying without baptisme are not saued whereas saluation is not alwayes annexed to the signe so that though infants want the outward washing yet to them may belong the kingdom of heauen Mark 10 14. Lastly it serueth as a great comfort to such as desire to come to the Sacraments yet are hindred sometimes by sicknes and somtimes by other ineuitable occasions that procure their absence forasmuch as we see in this example of Moses that we may bee partakers of the truth of the signes and yet bee barred or banished from the signes themselues In such cases as these God accepteth the will for the deede 2 Cor. 8 12. Againe Doctrine Many are temporally punished that are not eternally condemned we learne by the examples of Moses and Aaron that were not suffered to enter into Canaan a figure of the heauenly Canaan this truth That many are temporally punished which are not eternally condemned Many are chastised in this life not onely with diseases and sicknesses but with death
to iudge the quick and dead 1 Peter 44 5. It is noted concerning Christ by the Euangelist that before hee entred vpon the worke of his high calling to preach the Gospel and shewed himselfe a Redeemer to Israel hee increased in wisdome and stature and grew in fauour with God and man Luke 2 52 but when once hee left his priuate life in the priuate houfe of Ioseph where hee was brought vp and set vpon the office whereunto he was appointed albeit hee continued in the fauour of God as his onely begotten Sonne in whom he is well pleased Matthew 3 17 yet he grew out of fauour with men who were not contented with him Paul before his conuersion was in great estimation with the Pharisees and obtayned letters of them to put in prison all them that called vpon the Name of Christ but when hee beganne to preach faith in Christ which before hee persecuted and sought to destroy hee lost theyr fauour and friendship as appeareth in that they plotted his death and sought his life to take it away more vehemently and violently then hee had practised against the disciples Let vs not therefore thinke it strange that we meete with many enemies cunning subtill cruell and malicious but seeke to be at peace with God and reconciled vnto him and then if God be with vs who shall be against vs Rom. 8 31. Vse 5 Fiftly the enemies of Israel albeit they were ouerthrowne and defeated yet were not all discomfited and consumed at once but by little and little sometimes one and then afterward another as they did not arise and appeare all together so it is euermore with his Church to the end of the world We shall neuer be without some enemies God will euer try the faith and patience of his children When Dauid sate at home and went not to warre against his enemies he was surprized by a subtill enemy whom he neuer suspected and fell into two grieuous sinnes adultery and murther 2 Sam. 11 1 4 1 Chron. 20 1. The water by standing still gathereth filth mud and corruption The iron by lying still gathereth râ—st The Church free from enemies oftentimes groweth secure and the godly are ready to say in their prosperity they shall neuer be remoued Psal 30 6. Let all the wicked therefore know that their peace and prosperity cannot giue them assurance though they endure long of the fauour and loue of God but hee will bring downe his iudgements vpon them when they haue filled vp the measure of their sins And albeit for a time they escape yet they are appointed to wrath and destruction forasmuch as the Lord is iealous and the Lord auengeth hee will take vengeance on his aduersaries and he reserueth wrath for his enemies Nah. 1 2. Yea thus it shall be with the spirituall enemies of our soules and of our saluation albeit they haue receiued their deathes wound and are crushed in the head that they can neuer fully recouer their streÌ„gth but shall finally be subdued yet they are alwayes hissing and stinging they are trying tempting the members of Christ So long as we are Christs wee must looke for the diuell and his Angels to set themselues against vs. They will take no denyall or repulse but being beaten and vanquished will gather their forces and vnite their power together to build vp the kingdome of darknes When he tempted Christ in the wildernesse and receiued a notable foyle and glorious ouerthrow in all those seuerall combats and had ended his tentations that he had prepared hee departed from him but a little season Luke 4 13. As he dealt with the head in the wildernesse so he dealeth with the members in this world wee must neuer looke to bee wholly ridde of this importunate enemy Whensoeuer he leaueth vs it is not as a confession that hee is vtterly conuicted and confounded for it fareth with him as with one that wrastled Plutarch in vit who how soeuer hee spedde would alwayes perswade the standers by that he gaue him the fall and foile that buckled and clasped with him and so it is when we wrastle with these principalities and powers and spirituall wickednesses in high places they will neuer yeeld the victory but rather gather their broken and disbanded companies leuy new forces prouide and procure stronger weapons and make better prouision and preparation against vs. If then he depart from vs and breake vp his siege it is not to free vs from danger and to take a truce with vs but to muster a fresh army and to take vs at an aduantage if hee see vs to grow secure and therefore let vs neuer promise rest vnto our selues from his assaults so long as we continue heere and carry about vs this earthly Tabernacle but alwayes stand vpon our gard and in our watch-tower to be ready for his comming and returning that so resisting him being strong in faith he may flye from vs Iam. 4 7. 1 Pet. 5 8 9. Yea let this serue as a great comfort and consolation to those that haue experience of his manifold assaults and inuasions that they neuer distrust or despaire though their troubles be many though their tentations be great continuall seeing this was the lot and portion of Iesus Christ the Sonne of GOD Who shall treade downe Satan vnder their feete shortly Rom. 16 20. Lastly the people of Israel after the enduring Vse 6 of all their troubles and afflictions after the experience of many sorrowes and miseries that came vpon them had rest giuen vnto them and victory ouer all their enemies round about them so that they were safely brought into the land of promise where they inherited and possessed cities that they builded not Deut. 6 10 11 houses full of all maner goods which they filled not welles which they digged not vineyards and oliues which they planted not and saw all the good things performed which the Lord had promised vnto them This serueth to comfort the children of God though for a time they sustaine many iniuries beare many disgraces receiue many losses feele many pinches instraightments yea many fierce and fiery tryals it is but while they wander in the wildernesse they are not yet come into Canaan the place of rest howbeit the blessednes of the issue and end of all will fully recompence the hardnesse of the way and make amends and satisfaction for all their sorrowes being fully assured that the afflictions of this present world are not worthy of the glory which shall be shewed vnto vs hereafter for then God shall wipe away all teares from our eyes Rom. 8 19. Reuel 7 16 17. Thus God giueth comfort to his seruants after they haue beene humbled in this vale of misery They shall hunger no more they shall thirst no more they shall want no more Then this corruptible shall put on incorruption this mortall shall put on immortality and death shall be swallowed vp in victory 1 Cor. 15 53 54. This made
the Apostle say Blessed are they that die in the Lord for they rest from their labours and their workes doe follow them Reuel 14 13. This must make vs to make light ittle account of this transitory life and of the vaine profites pleasures honours and friendship thereof all which are as dung in comparison of the profit pleasure and honour that shall be enioyed in the next life Let vs lay a good foundation in this life and beginne our heauen while wee are here vpon the earth Let vs make the first entrance into it in this mortall body which wee carry about vs that so this work may be finished and fully accomplished in the life to come 50 And the Lord spake vnto Moses in the plaines of Moab by Iordan neare Iericho saying 51 Speake vnto the thildren of Israel and say vnto them When ye are passed ouer Iordan into the land of Canaan 52 Then shall ye driue out all the inhabitants of the land from before you and destroy all their pictures and destroy all their molten images and quite plucke downe all their high places 53 And ye shall dispossesse c. 54 And yee shall diuide the land by lot c. 55 But if yee will not driue out the inhabitants of the land from before you then it shall come to passe that these which yee let remaine of them shall be prickes in your eyes and thornes in your sides and shall vexe you in the land wherein yee dwell 56 Moreouer it shall come to passe that I shall doe vnto you as I though to doe vnto them The second part of the Chapter followeth in these words which is the Commandement of GOD touching the Israelites when they should come into the Land The Law hath two parts the charge to cast out the Canaanites and to destroy Idolatry To theyr obedience he promiseth possession and dwelling in the Land but if they suffer any to remaine they should be dangerous troublesome and hurtfull vnto them and God wil punish them for theyr coldnesse and carelesnesse in the execution of his will In this place we see that God is very patient and of much long-sufferance he had suffered the Canaanites foure hundred yeares but when in the meane season they repented not they are appointed to destruction We see also the horrible iudgement of God against the sin of Idolatry for which kingdomes and cities are destroyed Obiect The question may be asked whether Idolaters be now to be killed and Idols to be pulled downe and destroyed as God in this place commandeth the Israelites I answere Answer this commandement is not generall neyther belongeth to al without limitation and exception nay as it was giuen to the Israelites it did strictly pertaine onely to the Canaanites whose land was giuen them to possesse And now it belongeth to Christian Magistrates to pull downe all idols and to abolish superstition and the occasions of both and to purge their dominions from all such abominations 2 Kings 18 4 and to cause the word of God to be truly preached to roote the same out of their hearts and to offer meanes of conference to turne the seduced from their blind deuotion As for priuate men they haue no warrant to pull downe images which is the next way to moue sedition and rebellion it is sufficient for them to withhold worship from them and they must tollerate those things which are not in their power to reforme Againe it may be demanded Obiect whether all pictures are to be defaced and destroyed and all molten images to be quite pulled downe I answere pictures and images are not all of one sort neither are set vp for one end Answ Some haue a ciuill vse and some a religious Such as are for ciuill vse onely may be retained but such as are set vp for Religions sake are to bee defaced and this is the meaning of the commandement Thou shalt not make to thee any grauen image Now in that the Lord forbiddeth his people to spare the idolatrous Canaanites and commandeth them to root them out vtterly we learne that no familiarity is to be vsed with Idolaters Doctrine We are caâ—fullie to auâ— the companâ— of idolaters but we are carefully to auoyde their company Hos 4 15. Deuteron 7 5. Psalme 16.4 and 106 35.36 Iudges 2 2 1 Corinth 8 9 and 10 21 2 Cor. 6 17 Esay 52 11. The grounds follow First because whosoeuer Reason 1 will auoid any sinne must also auoid the meanes whereby they may be induced and insnared to fall into it Now among all inducements to draw vs to a communion of wickednesse the society and familiarity with wicked men is one of the greatest most dangerous This Dauid acknowledgeth and therefore being resolued to yeeld obedience to God first he banisheth vngodly persons from his company and then goeth cheerefully forward in his course Psal 119 115 Depart from me yee wicked doers for I will keepe the Commandements of my God Secondly our nature is prone and inclinable to idolatry and therefore by their company by their example by their practice by their perswasions and by theyr doctrine we may easily be corrupted as the Lord himselfe threatneth that their gods should be a snare vnto them Iudg. 2 3. Hence it is that the Prophet perswadeth the people of Iudah not to go to Gilgal and Beth-auen lest ioyning with the superstitious Israelites they should bee infected with theyr idolatry Hosea 4 15. This serueth to reprooue such as delight in the company of idolatrous Papists to be their Vse 1 inward and nearest frends which are guilty of most palpable idolatry no lesse then the Iewes that set vp the golden calfe and danced before it Exod. 32. Secondly such as trauell for pleasure and delight into popish and idolatrous places where they expose themselues oftentimes to ineuitable dangers by coÌ„sorting and conuersing with such as are ready to allure them to commit idolatry to go into their idolatrous temples to see and heare and afterward to fall downe before their images These are led by curiosity or by commodity to do that which is not conuenient Thirdly this meeteth with their corruption who for wealth or friendes or other worldly I may say wicked respects linke themselues in the nearest society of mariage with Popish idolaters taking and nourishing in their bosomes a serpent which is euer at hand day and night to tempt and entise them to forsake their couenant with God to renounce his pure worship and to embrace idolatry and superstition 2 Cor. 6 14. This was the sinne of the sonnes of God before the flood when they saw the daughters of men and ioyned themselues with them Genes 6 1 2 this matching with them brought a flood of wickednesse and the flood of wickednes brought vpon the whole world a flood of waters wherein all flesh perished This was Salomons sinne notwithstanding all his wisedome whereby he was drawne into idolatry 1 Kings 11 4. Nehem. 13 26