then God hath not left vs as it were to the wide world to shift for our selues but he hath appointed the Magistrate to be his Lieutenant As in the priuate family where many seruants are he hath not left one seruant to quarrell with another and to draw vpon another he hath set the master ouer them all for the punishment of euil doers for the praise of them that do well 〈◊〉 â— 14. If any of thy fellow seruants do wrong thee giue not hurt for hurt or blow for blow or taunt for taunt for that will make thee guilty of sin though otherwise thou be innocent and thy cause be iust and righteous ye haue one common master that is set ouer you goe vnto him plead your cause before him accuse him in whoÌ„ any wickednes is found Euery man is presumed to be partiall in his cause let the master be iudge betwene you who is no way interessed in the businesse And as the master is iudge within the walles of his owne house and appointed to decide the controuersies that arise therein so the Magistrate is his ordinance to end the matters that fal out betweene neighbor and neighbor and therefore we must not think our selues wiser to determine our cause then he or God himselfe So theÌ„ we must practise two points first we must beare wrongs patiently and put away all reuenge far from vs whereby we hurt our selues much more then we doe our enemies for we may annoy them in their bodies or goods but we make a deep and dangerous wound in our owne soules And therfore Christ saith I say vnto you 〈◊〉 6.39 Resist not euill but whosoeuer shal smite thee on the right cheek turne to him the other also c. Secondly we are to vse the Magistrates helpe when we are wronged For alwayes to suffer the rod of the malefactour vpon our backe neuer to seek redresse were to make our selues Asses to receiue euery burden that will be laid vpon vs. Albeit therefore we are not to resist euill but if any man will sue vs at the law and take away our coat 〈◊〉 â—0 41 we should giue him our cloake also and whosoeuer will compell vs to go a mile we must go with him twaine to wit rather then we should reuenge our selues for this is to be vnderstood as spoken by comparison yet we are not forbidden hereby to haue recourse to the Magistrate who beareth not the sword in vaine to whom euery soule ought to be subiect 〈◊〉 3.1 For as it is a fault to suffer nothing so it may bee our fault as well to suffer too much namely when we will beare all things whereby we shal be gulled and forbeare to craue and call for the help of the Magistrate God is offended as well when lawfull meanes are not vsed as when vnlawfull means are practised 〈◊〉 3. Thirdly the question may be asked what if a man be violently assaulted either in the priuate house or in the high way whether by theeues that would rob vs or by quarrellers that would wound vs may we not resist reuenge Obiect to saue our liues or our goods I answer this is a case of necessity wherin a man cannot haue the benefit of Magistracy but is himselfe a Magistrate vnto himselfe A man being thus assaulted must vse the sword as the last remedy and refuge Wherein we must obserue these cautions conditions First we must not thirst after blood nor be willing to take away either life or limme if we can chuse Secondly we ought to the vtmost of our power to striue to free our selues from them their assaults and inuasion that there be no blood shed if it be possible vsing all good and lawfull meanes we may in fauour of life Thirdly we are so to behaue our selues that we rather defend then offend and seek more to saue our own liues then to take away another mans Fourthly if wee can no way escape the hands of the oppresser by flying or calling for the help of the Magistrate it is lawfull so farre to stand in our iust defence as that we should chuse to kill rather then to be killed for now God calleth vs to be a Magistrate to our selues puts a sword into our hands to execute reuenge vpon our aduersary Hence it is that albeit God saith vnto priuate men resist not euill yet might they lawfully kil a theefe in the night season without breach of law guilt of blood Exod. 22.2 If a theefe be found breaking vp and be smitten that hee die there shall no blood be shed for him This is to be vnderstood of the night theefe when a man being assaulted cannot run to the Magistrate and therefore God alloweth him to be an officer minister of iustice euen in his own cause wherin necessity pleadeth for his defeÌ„ce Lastly if a man in this case be compelled to take away life to shed blood he must be greeued and mourne for it that he hath defaced an image of God These conditions being obserued a man may lawfully withstand force by force and violence by violence defend the goods that God hath giuen him euen with the sword if it be vsed as the last remedy and in the last place Fourthly others will say it is a commendable Obiect 4 thing to put vp wrongs patiently I would I could do it I wish it with all my hart but we are flesh and blood we are not able to beare the iniuries that are offered vnto vs they are so great I answer Answer neuer lay the blame vpon flesh blood neuer acuse theÌ„ of this fault For thou makest them in such sort a common pack-horse to beare the burden of all thy sins as that thou art resolued to be flesh blood still Thou neuer desirest God to giue thee grace and to guide thee by his spirit thou neuer labourest with thine owne heart to pull out the root of reuenge Answer me one question which I will demaund of thee Thou saist thou art flesh and blood and flesh and blood cannot put vp these things but art thou flesh and blood onely or in part art thou nothing but a lumpe of flesh or else art thou partly flesh and partly spirit One of these two thou must needs be both of theÌ„ thou canst not be Tell me thy meaning and expresse more plainly what thou art Such as are onely flesh are not yet the Lords If thou be nothing else but flesh blood then woe be to thee Thou confessest against thy self that thou art yet carnal vnregenerate dead in sinnes and trespasses the bondslaue of Satan the heire of destruction without Christ Ephes 2.12 without hope without God in the world an alien from the Commonwealth of Israel and a stranger from the couenants of promise For flesh blood shall not inherit the kingdome of God and if euer we looke to be saued and to be partakers of
fall into the nets be caught in the snares which they lay for vs. Seeing then this is so necessary we learne Vse 1 that a wise and vnderstanding heart is a great blessing of God Indeed a simple minde and a single heart is good in godlinesse that so wee may be innocent as Doues Mat. 10 16. Neuerthelesse we must be wise also as Serpents So force and strength are great gifts howbeit the greatest ornament that GOD giueth which as salt seasoneth euery action is when he giueth a wise and vnderstanding heart so as he enableth vs to preuent euils and to disappoint our enemies as Christ promiseth Luke 21 14. and therefore Gods children haue asked this aboue other 1 Kin. 3 9. Vse 2 Secondly be wise in our generation that they goe not beyond vs. It is most true that he which maketh himselfe a body of Christal that all men may looke through him and discerne all the parts of his disposition doeth withall make himselfe a tame asse and thereby teacheth others either how to ride him or how to driue him But wise men though they haue single hearts in all that which is iust and honest yet they are like coffers with double bottomes which when others looke into beeing opened they see not all that they hold on the sodaine and at once For we haue enemies though they often make faire weather toward vs yet are full of subtilty and pollicy they are we see in their generation wiser then the children of light Luk. 16 8 They are euer watchfull dealing by meanes whether iust or vniust lawfull or vnlawfull and malice against Gods seruants carrieth them so farre that they make conscience of nothing so they may betray theÌ„ We may say of such as Paul doeth of Elimas the sorcerer Acts 13 10. O full of all subtilty all mischiefe thou childe of the diuell thou enemy of all righteousnesse wilt thou not ceasse to peruert the right waies of the Lord Especially let vs labour in things of the best nature to prouide things needfull to saluation The vniust steward is commended by his Lord for proceeding preparing wisely for himselfe If then there be any true wisedome in vs let vs prouide things honest heauenly in the sight of God for in vaine is he wise that is not wise toward God and for himselfe Lastly seeke to feare God for that is the Vse 3 beginning of wisedome Psal 111 10. Prou 1 7 and 9 10. and let vs haue his word dwelling in vs plentifully powerfully The word is the wisedome of God and it should be our wisedome because it is able to teach vs wisedome Psal 119 98 99. It is able to make vs wiser then our teachers then our enemies theÌ„ the ancient If this be not in vs to guide vs we shall vse vngodly and vnlawfull shifts wicked deuises and leud inuentions These cannot prosper long with vs for God will catch the crafty in their owne craft 1 Cor. 3 18 19 20. 26. And they went and came to Moses and to Aaron and to all the Congregation of the children of Israel vnto the wildernesse of Paran to Kadesh and brought backe word vnto them vnto all the Congregation and shewed them the fruite of the Land 27. And they told him and said We came vnto the Land whither thou sentest vs and surely it floweth with milke and hony and this is the fruite of it 28. Neuerthelesse the people bee strong that dwell in the Land and the Cities are walled and very great and moreouer wee saw the children of Anak there c. The second part of the chapter is the returne and report of the spies Albeit they went to search out the weaknesse of the land yet hauing warrant from Moses nay from God they prosper and his hand was with them in their going and in their returning Touching the report they make and the account they giue of their trauaile and perambulation it is double first to Moses and then to the people To Moses they dare not plainely deliuer the poison of their hearts For howsoeuer this report may seeme at the first The rep◠〈…〉 the 〈…〉 to be the generall speech of all the twelue yet by the words following both in this and the next chapt it will plainely appeare to be the report only of ten of them Caleb and Ioshua being excepted who spake better things and conuinced them For the other ten they vnder glorious and goodly words coloured and couered the wicked purpose and pretence of their prophane hearts thinking to corrupt the people with the leauen of their owne rebellion to turne them away from attempting to conquer the Land and to bring them to despaire of possessing the same Wherefore though they do not openly professedly disswade them yet they speake lies through hypocrisie they doe not deale faithfully and sincerely but hauing two tongues in their heads intended to stirre vp the people to mutiny and murmuring against Moses by laying before them the difficulty nay the impossibility of the enterprise Thus then we see they performe their Embassage subtilly not sincerely fraudulently not faithfully for they praise the Land with a loud voice but their hearts are hollow and they speake the truth to deceiue Their praise is short but the doubts that they cast into the mindes of the people are many The doctrine Wicked men do oftentimes then speak fairest Doctriâ—â— Wicked 〈◊〉 speake f◠〈…〉 when thâ— meane 〈…〉 2 Sam 2â— when they intend the greatest mischiefe and cloke their euill hearts with soft words Ezr. 4 2. Ps 12 2 they speake with a double hart So did Cain Gen. 4 8 so did Ioab 2 Sam. 3 17. For first they haue beene brought vp in the schoole of a very cunning master Satan Reason can transforme himselfe into an Angel of light as when he came to our first parents he wholly pretended their good and made himselfe carefull to aduance them to a better estate Gen. 3 4. 2 Cor 11 3. Secondly thereby they know they shall insinuate themselues more closely and deceiue more easily Open enemies are better preuented Ps 55 12. false brethren hardly discerned this is the way to catch the simple and vnwary in their snares Math. 22 16. Vse 1 Learne from hence a property of mans hart that it is very deceitfull Ier. 17 9 10. It is the nature of wicked men to suppresse the euill which they purpose vntill they can see their fit times according to the saying of the Prophet They will deceiue euery one his neighbour and will not speake the truth they haue taught their tongue to speake lies and weary themselues to commit iniquity Ier. 9 5. Herod pretended loue outwardly to the new borne King of the Iewes that he also would come worship him Mat. 2 8. but indeed he purposed in his heart to kill him albeit the wise men perceiued it not Thus do men dig deepe to hide their counsels and weaue the spiders
of the purpose of Esau Genes 27 41 46 that when the dayes of mourning for his father shold come he would slay his brother beeing desirous to preserue them both but especially Iacob conueyeth him out of the danger she goeth and alledgeth that the daughters of Heth were a greefe of minde and a wearinesse of life vnto her and so sendeth him away from his fathers house for a season She pretendeth the cause to be to take a wise at Padan Aram but concealeth her principall purpose from her Husband and dealeth not only lawfully but wisely and politickly The like we see in Paul perceyuing a dissention in the assembly and a diuision in iudgment amongst his accusers consisting of two parts one of the Pharisies that held the immortality of the soule and the resurrection of the body the other of the Saduces which denyed the one and the other he tooke the occasion and opportunity by his calling and cryed out in the Councell Men and Brethren 〈◊〉 3 6 7 8 I am a Pharisie the sonne of a Pharisie I am accused of the hope and resurrection of the dead whereby he set a rent among them and by that meanes the knot was broken and so theyr malice was abated A lawfull cause and a wise course bring a blessing with them vpon those that delight to follow them A good cause well and wisely handled shall finde a comfortable yssue in the end This we shall attaine vnto if wee make the word of God our Counsellers Ps 119 24 98 99 100. The Prophet found by experience that by his commandements he was made more wise thē his enemies more learned then his teachers more skilfull then the ancient For whosoeuer doth submit himselfe to Gods word shall not onely be safe against the practises of his enemies but also learne him more wisedom then the masters and professors of it Secondly it is our duty to pray vnto God Vse 2 to bee deliuered from them and trust in him for his helpe For vnlesse our helpe bee in the name of the Lord which hath made heauen and earth they will go beyond vs and ouer-reach vs. They deale warily and circumspectly they worke by all meanes lawfull and vnlawfull iust and vniust let it be our wisedom therefore to trust in the wise God and to beg this grace at his hands as the Apostle Iames teacheth chap. 1 5 We must neuer looke to liue in peace or that the world should be reconciled vnto vs neuer maruell as if some strange thing did befall vs when the enemies set their wittes on worke to deuise some mischeefe our refuge must be in God in the time of trouble It is our helpe to craue this helpe This was the hope of Dauid whē mighty buls closed him and the roaring Lyons gaped vpon him he desired God not to bee farre from him because trouble was neere for there was none to helpe him Be not far off O Lord my strength hasten to help me deliuer my soule from the sword my desolate soule from the power of the Dog Psal 22 11 12. So the Apostle craueth the prayers of the Church 2 Thes 3 1 2. So long as we make God our trust and refuge in our affliction be our enimies neuer so cunning and wise wee shall not fall downe vnder the burthen but stand vpright thorough the power and wisedome of God who shall catch the crafty in their owne craft destroy the wisedome of the wise and cast away the vnderstanding of the prudent Iob 5 12. Esay 29 14 1 Cor. 1 19. Thus Dauid prayeth to the Lord 2 Sam. 15 31. O Lord I pray thee turn the counsel of Ahitophel into foolishnes This the Lord heard and brought his heauy iudgement vpon his counsell and person for his counsel was crossed by another hee himselfe was hanged by his owne hand The like we see in Herod in whom wee may behold exceeding craftinesse ioyned with extreame sottishnes and his fury ouercome by excessiue foolishnes How easie a remedy had hee at hand either to haue gone himselfe seeing he supposed it to concern his crowne and kingdome or to haue sent some of his Courtiers vnder colour of accompanying the wise men and so hee could not haue doubted to catch him in his clawes But the wise men go alone Matth. 2 8 9. hee neyther detayneth them with him nor sendeth any with them Thus the Lord from time to time deliuereth his Church from the paw of the Lyon from the tuske of the Bore from the horne of the Vnicorn and striketh all their enemies with the spirit of giddines and astonishment that they become foolish and cannot see the way before them He scattereth the deuices of the crafty so that theyr hands cannot accomplish that which their harts haue enterprized An excellent and sweet comfort to all the seruants of God not to feare the high reaches deepe deuices of their enemies seeing they serue that wise God which taketh the wise in theyr craftines and maketh the counsel of the wicked foolish Vse 3 Lastly this serueth to reproue two sorts of men that esteeme not aright of this worldly wisedome of wicked men For some are offended at their wisedome because it is so great others rest contented in it because it is so excellent This is the weaknes and infirmity of the children of God when they see the glory prosperity and wisedome of worldly men that they are able to reach so farre and ouer-reach by theyr policies many others they are ready to account them the happyest men to ioyne with them and to say Certainly we haue cleansed our hearts in vaine and washed our hands in innocency Psal 73 13. For though they talke presumptuously set theyr mouth against heauen yea and their tongue walketh through the earth yet God hath set them in slippery places and casteth them downe into desolation Looke vpon the wicked liues and wretched deaths of the great wise men of the world that were deepe wise men in their own eyes and in the eyes of the world but not in God nor with the godly and wee shall see they haue bene sodainly destroyed and horribly consumed Looke vpon the example of Pharaoh Saul Ahithophel Herod Haman such like and tell me whether thou wouldest haue their fearfull ends for all theyr naturall gifts and exchange the wisedome of the Spirit for all theyr worldly wisedome The true wisedome which is from aboue Iames 3 17. is first pure then peaceable gentle easie to be intreated full of mercy and good fruites without iudging and without hypocrisie Who then is a wise man indeede and endued with knowledge euen such an one as sheweth by good conuersation his workes in meeknes of wisedome As for the cunning heads of the world and such as haue nothing in them but humane and prophane wisedome they may for a time haue the applause and praise of men but they and their policies shall come in the end to nothing This wisedome
reason why the elect after their calling do not fall from grace is not in the nature of faith or the constancie of grace it selfe but it proceedeth wholly from the mercifull promise of God made to the faithfull to their faith which he cannot frustrate and therefore we cannot be deceiued because he that hath made the promise cannot lie We know and are not ignorant what Christ saith to Peter Math. 16 18. Thou art Peter and vpon this rock I will build my Church and the gates of hell shall not preuaile against it Lastly these giftes of God though they cannot totally and finally be lost in regard of Gods promise yet the enemies of our Faith and obedience may greatly assault them and greeuously weaken them and pittifully diminish them and thereby make a deepe wound and impression in our soules so that thereby we may lye languiâ—hing gaping and gasping for life and draw as it were to the point of death The Prophet felt few or no effects of the Spirit working in him when he said There is no hope for me in my God So then albeit it be sure certaine that the sauing gifts of GOD are without repentance and that a true iustifying faith peculiar to the elect cannot totally and finally be lost yet when we haue receiued them if we waxe proud and wanton if we grow secure and giue our selues to commit iniquity these graces of God may so decay in vs as that in our owne iudgement and feeling and in the opinion of others it may seeme that they are quite lost and the Spirite of God to be departed from vs. Take the Galathians for an example who were truely called by the Gospell and receiued Christ Iesus to saluation as appeareth in that they receiued the Apostle as an Angel of light Gal. 4.19 9 11 14. yet by false teachers they so fel away and so dangerously as that Christ was without fashion in them the Apostle did trauell in paine with them as a woman in child-birth vntill Christ were anew fashioned in them Dauid by giuing libertie to the flesh and committing of sinne not watching ouer his owne wayes was brought into that horror and anguish of spirit as that he intreateth God to create a new heart in h m Psal 51 10 1 not to take his holy Spirit from him the work of grace seemed wholly perished and the graces of the Spirit touching his owne feeling were quenched When a man by the force of a violent tentation as it were a sore tempest beating him downe hath prophaned the giftes of God and checked grieued his Spirit quenching with sin as it were with cold water the heauenly graces kindled in his heart wherewith he was sealed to the day of redemption it will cost him deare draw from him manie sighes and sobs driue him into great horrour and greeuous agonies and cause him to shed many teares before he shall recouer himselfe againe yea he would giue the whole worlde to see the louing countenance of God toward him to heare God speake peace to his conscience to feele with comfort the ioy of his saluation The sinne of relapse is a fearefull sin as the relapse into a sharp disease is dangerous to the life God did whip and torment the conscience of Dauid that he roared as a Lion for the disquietnesse of his heart Psalme 6 6. and caused his bed to swim and watered his couch with teares The like wee see in Peter after his falling and denying of his master Math. 26 75. He went out wept bitterly before he could finde the fauour of God renewed again toward him Thus then we see that albeit vpon this ground that our names and our numbers are known to God we learn that our saluation is sure and our state vnchangeable yet we must not grow secure but vse all means wherby his graces in vs may not be in vaine but be cherished as a fire is with Fuell put vnto it that they go not out and die in vs. Fourthly seeing God vouchsafeth in mercie Vse 4 to number vs let vs labor to learne the Art of numbring measuring our daies and times that so we may be wise harted It is a great skil a diuine to number aright as we ought If a man could vnderstand al languages speake with the tongue of men Angels and were not able to vtter the language of Canaan it should little auaile him Wee must all prepare our selues if we would haue the name and reputation of good Linguists and Artists to learne the heauenly Arts and the true liberall Sciences Many there are that are accounted deepe Schollers great Linguists profound Philosophers good Grammarians excellent Mathematitians sharpe Logitians cunning Polititians fine Rhetoritians sweet Musitians rare in all witty conceits yet while they waxe old in humane learning and spend all their time therein to delight themselues and to please others they are vtterly ignorant oftentimes of the right vse of those artes catching after the shadow of them they leaue the substance and studying the circumstances they omit the marrow and pith of them There is a diuine Grammar a diuine Arithmetick a diuine Geometry a diuine Astronomy diuine Musicke there are Christian Ethicks Oeconomicks Christian Politikes and Physicks which are to be knowne of vs and studied by vs without which the other cannot profit He is the best Grammarian that hath learned to speake the truth from his heart It is the greatest incongruity that can bee when the heart and the tongue betweene which two there ought to be a concord do not agree together If wee doe not for an aduantage lye one to another we haue gotten the right arte of Grammar which teacheth to speake truly They are the best Musitians that haue learned to sing the praises of God Ephes 5 19. Speaking to themselues in Psalmes and Hymnes and spirituall songs singing and making melody to the Lord in their harts giuing thankes alwayes for all thinges vnto God the Father in the name of our Lord Iesus Christ He is the best Astronomer that hath his conuersation in heauen and treadeth vnder foote earthly thinges that setteth his affections on things that are aboue and not on things that are beneath He is the most expert Arithmetitian that vseth daily to number not only his yeares and moneths but his dayes and the short times of his life that he is to liue vpon the earth He is the most skilfull Geometritian that measureth his dayes with a right line and considereth that while the chaine is in his hand some part of his life is consumed and cut shorter Whosoeuer amendeth his life and euery day groweth better and better is cunning in the Ethicks Whosoeuer traineth vppe his family in the feare of God is a good Oeconomicke Whosoeuer is wise vnto saluation and prudent in giuing and taking godly counsell is a good Polititian and if he know aright his owne state how hee
vnderstand what the wil of God was they murmure not against it they enquire not the reason of it they stand not vpon their owne priuiledges there is no man thinketh better of himselfe then others nor offereth to breake the order transgresse the Law giuen vnto them But they did according to all that the Lord had commanded Moses Verse 34. The former point that concerneth the Commandement of God is double First it is set downe generally in the two first Verses what belongeth to all the Tribes indifferently namely that they must encampe euery one by the Ensigne of his Fathers house then particularly what concerneth the tribes in speciall in the residue of the chapter Verse 1 2. And the Lord spake vnto Moses saying Euery man of the children of Israel shal Campe c. Heere he beginneth to rehearse the order that was to bee obserued among them For there are two things which are most needfull in euerie thing that is done aright to wit number and order Wherefore after the description of their number he beginneth to direct them in the order which was to be kept among them We learne from Doctrine 1 hence to omit sundry impertinent collections and vnprofitable Allegations God delighteth to haue a comely order obserued in the Church Common-wealth which manie stand vpon seruing rather to please the eare then to profit the heart and to delight the outward man rather then to edifie the inwarde man I say we learne that God commandeth a comely order to bee obserued as well in the Church as the Commonwealth When Balaam the false Prophet mentioned hereafter in this booke sawe the Israelites thus ordered in their Tents as God appointeth in this place he was carried into an admiration of it Numb 24 5 6. How goodly are thy Tents O Iacob and thy habitations O Israel As the valleyes are they stretched foorth as Gardens by the Riuers side as the Aloe trees which the Lord hath planted as the Cedars beside the waters As if he should haue saide The Church of God consisting of this people is the verie picture and resemblance of most goodly order This speaketh the Prophet of the place that God had chosen to set his name in it Psal 122.3 4 5. Ierusalem is builded as a Citie that is compact together in it selfe whereunto the Tribes euen the Tribes of the Lord go vp according to the testimony to Israel to praise the Name of the Lord for there are Thrones set for iudgement euen the Thrones of the house of Dauid This Paul saw and obserued and commended in the Church of the Colossians Chapt. 2. verse 5. Though I he absent in the flesh yet am I vvith you in the Spirit reioycing and beholding your Order and your stedfast Faith in Christ These things to which we might adde and annexe sundry other testimonies are sufficient to shew vnto vs that God will haue all things in the Church and Commonwealth done in order The Reasons are euident For first God Reason 1 is the Author of order and not of confusion He appointeth in this Booke the order to bee obserued in their mansion in their peregrination in their possession of the Land The Apostle giueth vs this instruction touching God 1 Cor. 14 33 God is not the Authour of confusion but of peace as we see in all the Churches of the Saints Hence it is that we see an order in God himselfe euen in the holye and blessed Trinity though all the persons be coequall and coeternall yet there is an established order of the first person of the second person and of the third person not in regard of essence which is indiuisible yet for better order of teaching and instructing of vs to attaine to so much knowledge of his nature as the Scripture hath deliuered and we are able to conceiue Hence it is that the Father is first the Sonne is conceiued and deliuered in the next place and the holy Ghost proceeding from them both is expressed in the last place not thereby insinuating any inequality because none is in nature before or after other none is greater or lesse then other but onely intimating an order in existing or working as hee hath manifested himselfe in his worde vnto vs. As then God hath order in himselfe so he commandeth and commendeth an order to be vsed of vs. Secondly all wise men will order their affaires Reason 2 with wisedome and discretion and will dispose of them with seemlinesse comlinesse An expert Captaine that goeth against his enemies will keepe his Souldiours in good array whether he march or retire If he flye out of the fielde out of order one is readie to ouerthrow another and all are left to the mercy of his aduersarie Hence it is Veget. lib. 14 that they haue an eye to these things to the Sunne the Winde and the Dust that the Sunne be not in their faces that the Winde be not against them that the Dust bee not carried vppon them For the Sunne shining in their faces taketh away sight the Winde blowing contrary abateth their strength and the blow but helpeth the weapons of the enemy the Dust cast vppon them filleth and shutteth their eyes to their great hindrance A prouident house-keeper knoweth the necessitie commoditie and profite thereof in the administration of all his businesse and affayres Xenophon speaking of Socrates that nothing is so good as the right ordering of them The Philosophers in all their teaching shew vs this who haue broght the Arts and Sciences into Method and good order Common experience declareth that wee loue order when it is wanting wee doe wish and desire it when it is present we rest in it and at all times wee prayse and commend it Thirdly the Church is not a confused Reason 3 multitude shuffled and iumbled together where no man knoweth his place or his Office and one encroacheth vpon another but it is the house of the liuing God 1 Tim 3 15 the pillar and ground of truth Now in an house well ordered is to be seene the Maister as the Ruler the family subiect to his gouernment euery one imploying his proper gifts and no man vsurping the place and calling of another If this bee to bee seene in our priuate houses which haue a weaker foundation to beare them a lesse anker to holde them a feebler shore to vnderprop them and vnsurer means to containe and continue them how much more must we conceiue this of the Church of God Hebrewes 11. Esay 5 1. Ephes 5. which is the house that he hath builded the vineyard that his right hand hath planted the spouse of Christ which he hath loued the mountaine of the Lord which he hath prepared and the peculiar people which hee hath chosen Thus we see the doctrine sufficiently cleered and confirmed Let vs before we come to the vses diuert a little as it were out of the way and ordinary path to answer an obiection
is a worthy Calling 1 Tim. 3 1. If wee were imploied in some base office not beseeming our persons we might haue some colour and pretence to shunne and auoide it But hauing an excellent function wherein the Son of God Iesus Christ serued before vs it were intollerable pride to scorne it as too simple for vs. Wee may be a meanes to bring men to saluation which we must account our crown and glory Secondly the glory of God ought to moue vs which is to bee preferred before all things in the world Thirdly the loue of Christ the Prince of all Pastours ought to constraine vs who gaue him-selfe for his sheepe Wee must therefore vnderstand that they are not so much our sheepe as his hee hath a speciall care of them or else hee would neuer haue paide so dearely for them His wonderfull care of their good appeareth in this that demanding of Peter whether hee loued him Iohn 21.15 and asking the question of him againe and againe he saide Feed my Sheepe feed my Lambs thereby giuing all the Ministers a rule of trial to prooue themselues whether they loue the Lord Iesus or not If all were examined by this rule and their loue to Christ proued by this note it is to be feared that little or no loue at all would appeare in them toward their Sauiour and Redeemer As all men haue tasted aboundantly of the loue of Christ so all men professe to loue him againe as well as Peter and would be as ready to answere Lord thou knowest that I loue thee It is easie to professe it but it is not so easie to approue it and manifest it If we would assure our owne soules that the loue of Christ is in vs let vs feede the flocke let vs speake boldly in the Name of the Lord without respect of persons â—ucan institu â—c 13. de miâ—st let vs teach improoue correct instruct admonish exhort comfort and strengthen as we see the state of the flocke to require Let vs duly administer the Sacraments according to Christs institution let vs rule and gouerne the Church committed vnto vs let vs pray for them and be examples vnto them in life that when the great Shepheard of the sheepe shal appeare we may receiue an incorruptible crowne of glory Vse 5 Lastly let the people carefully attend to the Ministery of the word where it is setled and planted with a good conscience as to Gods holy ordinance vouchsafed vnto them Let them bring attention in hearing diligence in marking and obedience in practising Let them put away all pretences and excuses let them not inuent carnall reasons against themselues and their owne soules Let them not vse any delayes to shift off the performance of this duty But there are many men in the world that are wise to their owne destruction and seeke sundry colourable deuises to hurt themselues and hinder their owne good For this ordinance albeit comfortable and necessary ayming at nothing else but our saluation findeth through the malice of Satan and opposition of his instruments strong enemies that assault it and vndermine it to make it fall downe He knoweth well enough that if this were throughly receiued and generally established in all places his kingdome could not stand but would fall downe as lightning as we heard before Luke 10. When the trumpets sounded that God appointed though they were of Rammes hornes the walles of Iericho fell downe Iosh 6.20 â—osh 6.20 The preaching of the Gospel seemeth a weake and contemptible thing and is accounted of them that perish to be foolishnesse 1 Cor. 1.18 â— Cor. 1.18 But if it were as vnlikely to do any great work as the rammes hornes yet being imployed of God it shall be able to cast downe all imaginations and high things that exalt themselues against the knowledge of God 2 Cor. 11.5 â— Cor. 11.5 Forasmuch as to them that are called it is the wisdome of God and the power of God 1 Cor. 1.24 â— Cor. 1.24 Hence it is that the great enemy of our saluation hath stirred vp his disciples the Anabaptists and other detestable and damnable heretikes to subuert the faith of many lest the light of the glorious Gospel of Christ should shine vnto them These seduced persons seeking also to seduce Obiection 1 others reason thus No creature can worke faith and regeneration in vs it is God that doth it alone But the word preached is but a creature nay it is the voyce onely of a creature and a bare sound consisting of letters and sillables so that the vertue of it can bee no more but to signifie vnto vs the will of God I answere the word preached Answer and the vse of it are to be distinguished The right vse thereof is to vnderstand it to meditate vpon it to endeuour to beleeue it and to obey it The word preached is of force and of power not simply because it is vttered and published and the bare sound thereof commeth to the eares of the hearers for then all men should know and vnderstand it receiue it by faith and practise it by obedience but because when it is preached through the blessing of God and his secret worke in vs wee heare it with an attentiue eare and a tractable heart so that his spirit and his word goe together Esay 59.21 Esay 59.21 our hearing with the eare and his opening of the heart accompany one another Act. 16.14 Act. 16 14. Hereupon it is called the power of God to saluation that is Rom. 1.16 an effectuall instrument of his power to euery one that beleeueth The Ministers are said to be labourers together with God 1 Corin. 3.9 to bee workers together with him beseeching vs not to receiue the word of God in vaine 2. Cor. 6.1 and as the Ambassadours of God to pray vs in Christs stead that we be reconciled to God 2 Cor. 5.20 Secondly others obiect None can be saued Obiection 2 but such as are elected but all ordained to eternall life shall be saued whether they heare the word preached or not forasmuch as all the elect shall of necessity be saued and therefore there is no need of hearing to bring vs to saluation election is sufficient Answer I answere this is a diuiding of those things that cannot be diuided and a separation of those things that cannot be separated If any should reason touching the temporall life as these ignorant persons doe touching the eternall euery man would soone espie the fraude and be able to answere the obiection and put to silence the folly of the obiecters For we might as well reason thus All that are appointed of God to liue shall liue and therfore it skilleth that what they doe whether they eate or drinke or sleep or clothe themselues or whether they doe none of all these things This conclusion is of the same nature force with the former and both of them starke naught and deceitfull Euery one hath
98 99. by them the young-man may by taking heed cleanse his waies by them all men shal be made more wise then their enemies more learned then their teachers more prudent then the ancient by them they shall make their way prosperous â—â—sh 1 8. and by doing according to that which is written in them they shall haue good successe Of this is Salomon also another witnesse Prou. 2 9. My sonne if thou wilt receiue my words and hide my commandements within thee c then shalt thou vnderstand righteousnesse and iudgement and equity euery good path This is directed not onely to Princes and Magistrates as appeareth in the Epistle to the Hebrewes but to all the children of God Chap. 12 5. of what calling soeuer they be So the Apostle speaking of our ordinary meates and drinkes declareth that they are sanctified by the word of God and by prayer 1. Tim. 4 5. That which hee speaketh of our vse of the creatures must be vnderstood of all things else and stretched to all our actions forasmuch as the word must be our warrant wheÌ„ to do euery thing how to do it in a good manner how to flye euil and how to vse christian liberty in things that are in themselues indifferent Reason 1 This is so euident that we want not many reasons to confirme it vnto vs. First the titles giuen to the word do teach it For it is called the statute law of God Are not the statute lawes of the kingdome sufficient to direct vs what to do and what we ought to do They are able to secure vs from danger without any forraine helpes Hence it is that the Prophets cry out in euery place for obedience to the statutes of God Deut. 4 1 and 5 1 and 6 1. Psal 119 24. they will tell vs what wee ought to do Likewise the word is saide to be our Counseller as it were a man of Law to which we ought euermore to resort as we see men in matters of doubt repaire to their learned counsell that they may doe nothing without aduice Secondly the Apostle setteth downe this Reason 2 rule that whatsoeuer we do whether we eate or drinke or enter into any action we must set before vs as the chiefe and high end of all the glory of God There may be indeed and are other ends of the things we doe but this ought to be the principall If this be wanting what other ends soeuer we haue the worke is defectiue and vnholy vnto vs. But no man can glorifie God in any thing without obedience and there is no obedience but in respect of the commandement and word of God The Prophet saith well Hath the Lord as great delight in burnt offerings and sacrifices 1 Sam. 15 22. as in obeying the voyce of the Lord Behold to obey is better then sacrifice and to hearken then the fatte of Rams Heereupon therefore it followeth that the word of God directeth a man in all his actions whereas all things done without the testimony of the word of God are without obedience The rule is generall 1 Cor. 10 31. Whether yee eate or drinke or whatsoeuer ye doe doe all to the glory of God and therefore nothing which is done without the warrant of the word can be done to the glory of God Thirdly the Apostle speaking of things Reason 3 that are in their owne nature indifferent concludeth that whatsoeuer is not of faith is sinne Rom. 14 23. If any say the Apostle meaneth a full perswasion of that which he doth to be well done It is true but from whence can that assurance grow vnto the conscience but from faith and how can we perswade our selues that we do well but when we haue the word of God for our warrant The argument then is thus framed wheresoeuer faith is wanting there is sinne but in euery action not commanded and allowed faith is wanting therefore in euery action not commanded and allowed there is sin and consequently to approue our actions we must haue the precept and commandement of God and the allowance of his word Let vs after these things thus confirmed Vse 1 to our consciences proceed to the vses First forasmuch as we must fetch the warrant of our actions from the pure fountaine of the word it teacheth vs the perfection and all-sufficiency of the word of God It needeth no humane verities or popish traditions to be patched or put vnto it which were as much as to adde a ragge to a new garment that needeth it not Psal 19.7 2 Tim. 3 16. The Law of the Lord is perfect conuerting the soule saith the Prophet The whole Scripture is giuen by inspiration of God and is profitable for doctrine for reproofe for correction for instruction in righteousnesse saith the Apostle It is able to make vs wise vnto saluation and to furnish the man of God to euery good worke Iohn 5 39. Search the Scriptures for in them yee thinke to haue eternall life saith Christ But are all things that we are to do expressed in the word I answer all things are not expressed word for word in so many sillables Whit. contro 1. de Scrip. Quest 6. but all things are contained in the Scriptures For we must know the rule of Nazianzene and it is a sure one that such things as are gathered out of the Scriptures are euen as if they were written they are of like nature of like force of like authority First some things are not in deed and in truth and yet are said to be in Scripture as that God sitteth that he hath eyes eares hands mouth and such like Secondly some things are in deed and yet are not said to be to wit expresly and in so many words so that though the words bee not there yet the doctrine is as that the holy Ghost is God that he proceedeth equally froÌ„ the Father and from the Sonne that there are two Sacraments that Christ is God of himselfe and consubstantiall with his Father and an hundred such points which are necessarily collected and concluded from them as he that saith twice two saith foure and he that saith twice twenty affirmeth forty though not in so many words Nazian lib. 5. de Theolog. Againe some things neither are neither are saide to be as that an image and an idoll are different in themselues And lastly some things are and are said to be in the Scriptures as that there is one God and one Mediatour betweene God and man Now we say that all things necessary are contained in them but not expressed as the baptisme of infants and originall sinne yet are distinctly and demonstratiuely inferred out of them and so are all things that belong to faith or obedience whatsoeuer we are either to beleeue or to practise Luc. 16 29. Abraham saith to the rich man They haue Moses and the Prophets let them heare them if they heare not them neither will they be
the conscience They haue not their names in vaine they are not idle sounds of vaine words but they offer the signification of some duty to be performed and leade to the consideration of some thing to be practised as Shepheards call to their remembrance to be busied in feeding watchmen to proue to them that they ought to haue a vigilant care of the City of God and to be on their watch tower Messengers that they must not doe their owne businesse but his that sent thē So they are called Elders 1 Tim. 5 verse 17 19. 1 Pet. 5 verse 1. Acts 14 verse 23. and 15 2. and 16 4. and 20 17. to imprint and engraue in their hearts the cogitation and consideration of the care wisedome sobriety and stayednesse that ought to bee in men of that calling all which gifts are for the most part proper to that age for dayes shall speake and the multitude of yeares teach wisedome Iob 32 verse 7. And therefore they are resembled vnto them not because they are so alwaies in age but because they should bee like vnto them and haue the properties and qualities of them Reason 2 Secondly the Ministery is an high calling of great weight and worthinesse of great excellency and importance standing vp not only in the place of the people to offer vp their praiers but in the roome of God to declare his will to the people If then the worke bee so worthy if the office be so weighty if the calling be so honourable then it followeth by a good and necessary consequence that such ought to bee well fitted and filled with wisedome grauity and sobriety that vndertake it This is the reason vrged by the Apostle 1 Tim. 3 1 2. He that desireth the office of a Bishop desireth a worthy worke a Bishop therefore must be vnblameable vnreproueable Who is it that mindeth to build an house but hee will looke out a fit workman for his purpose Or who will commit the gouernment of his family to an vnwise Steward that knoweth not how to mannage the affaires thereof to giue euery one his portion in due season Thē much lesse ought the Church of Christ to be committed to vnwise vnlearned vndiscreete men that are ignorant both how to rule it which way to reforme it Thirdly such as are called to this office Reason 3 must be carefull to looke vnto their waies that their calling be not blemished and their Ministery reprehended so that they ought to beare themselues worthily and wisely Euery one in the profession must labour to adorne the Gospel and walke vnblameably in the middest of a naughty and crooked generation Philip. 2 15. It is required of wiues to be chaste and keepers at home that the word of God be not blasphemed Titus 2 5. and of seruants to count their masters worthy of al honour that the Name of God and his doctrine be not euill spoken off 1 Tim. 6 ver 1. Much more then ought the Ministers to magnifie their office to beautifie their calling to watch in all things and to make full proofe of their Ministery 2 Tim. 4 verse 5. They ought to shine as bright and burning candles and as Christ saith they must bee lights of the world Math. 5. being set as a City vpon an high hill which cannot be hidden Hence it is that the Apostle saith Giue no offence in any thing 2 Cor. 6 3 4. that the Ministery be not blamed but let vs in all things approue our selues as the Ministers of God in much patience in necessities in distresses c. If onely our persons should be blamed and receiue a checke the matter were the lesse but the Ministery it selfe shall be reproched and the ordinance of God reuiled and therefore we ought to looke more carefully circumspectly to our waies that haue the eyes eares tongues of all men turned toward vs. Their eies are fixed vpon vs to behold our actions their eares are prepared to heare whatsoeuer they can of vs their mouthes are opened and their tongues vnloosed to speake euery where of vs so that we are set as vpon a stage can by no means couer our persons or our practises from the sight and knowledge of all men Lastly the Ministers is to vtter the word Reason 4 of wisedome whereby both himselfe and his hearers shall bee made wise vnto saluation The Apostle putteth Timothy in mind that he had beene brought vp in the Scriptures of a childe which are able to make him wise vnto saluation 2 Tim. 3 verse 15. and Psal 119. the Prophet thereby was made wiser then his teachers then his enemies then the auncient Hereupon the Apostle Paul saith 1 Corinth 12 verse 8. To one is giuen by the Spirit the word of wisedome to another the word of knowledge by the same Spirit And in the first chapter of the same Epistle verse 23 24. Wee preach Christ crucified vnto the Iewes a stumbling blocke and to the Grecians foolishnesse but vnto them which are called Christ the power of God and the wisedome of God Seeing then wee are to vtter the words of wisedome so called both because they are the words of the most wise GOD and because they are able to teach vs the truest wisedome we are to speak them as it becommeth them to be spoken to the end that in nothing we may be blamed or ashamed To conclude these reasons and to binde them all in a bundle together forasmuch as the Ministers of the Church are Elders both in name and nature and wee are to vtter the words of wisedome forasmuch as the Ministery that we haue obtained is a weighty and worthy calling and that it ought no way to be blotted and blemished of vs by any vndiscreete and vndecent carriage it followeth that such as are set apart to this work must be men of wisedome moderatiō of experience and excellent gouernment of themselues of their words of their gestures and of their waies whether they be publike or priuate whether they be open or secret whether they be at home or abroad Vse 1 We will now proceed to set downe the vses of this doctrine that we may be benefited and instructed by it First it serueth to reproue diuers sorts of persons that goe against this rule who albeit they be ready to receiue this truth and to approue of it in iudgement yet they transgresse it and crosse it notoriously in their practise The first reproofe Childrē made Ministers in the Church of Rome And here we are to meete with the shamefull abuse and detestable corruption that is too common in the Church of Rome where children and boies haue beene admitted and ordained to Ecclesiasticall dignities before they had any vnderstanding what the office requireth or how it can be discharged Thus hath the Byshop of Rome that challengeth to be the high Priest of the world the Vicar of Christ and the successour of Peter prophaned this calling and promoted
still and did nothing and did not ioyne with his friends We see we cannot but see and behold with our eyes the children of God oftentimes hated maligned wronged threatned oppressed slandered reuiled persecuted if we opē not our mouths in good causes in Gods causes we forsake the Lord himselfe whose cause it is and bring vpon our selues his fearefull yet most iust curse Vse 3 Thirdly as the enemies of the Church are the enemies of God so we may conclude from hence that doubtles the friends of the church are the friends of God No man shall do any good to his distressed seruants which shall lose his reward The Euangelist sheweth that Christ our Sauiour accounteth it as done to himself 〈◊〉 2◠40. whatsoeuer we haue done to one of the least of his brethren Hee is fedde and harboured in his members he is clothed and couered in his members he is receiued and visited in his members And if we refuse to do good to the least of these he esteemeth it as an iniury and indignity done vnto himselfe This is a notable encouragement to moue vs to open our mouthes in the cause of the dumb to open our hands in the cause of the needy and to open our hearts in the cause of the afflicted and to vnloose our tongues to plead the cause of the innocent Such are the true friends of God Pro. 31.8 and 27.19 19.6 Euery man seeketh the fauour of great men and desireth their friendship how ought we then to labour to be the friends of God Abraham beleeued the promise made vnto him and hee is said to be the friend of God Christ saith Iam. 2.23 Ioh 15.14 ye are my friends if ye do whatsoeuer I command you This is the cause that made Deborah pronounce Iael the wife of Heber blessed aboue women dwelling in tents because she helped the Lord against the mighty with her mouth with her hand with her hart Iudg 5.24 she smote off the head of Sisera when she had pierced and stricken through his temples Thus it was with Obadiah thus it went with Ebedmelech they shewed mercy to the Prophets God sheweth mercy vnto them they did good to others but they receiued more good to themselues And this was the prayer of Paul for Onesiphorus who no doubt receiued much mercy from God in the day of account as he refreshed the Apostle in the day of his want 2 Timothy 1.16.18 Fourthly seeing God accounteth the churches Vse 4 enemies his enemies then must our account be answerable to the account of God we must account his enemies to be our enemies Gods enemies by good right ought to be the Churches enemies Such then as we see to be open enemies to god to fight as it were hand in hād against him to hate true religion to scorn the profession of it to deride the professors of it we must account thē as our enemies we must hold no league no friendship no familiarity with them so far as they declare themselues to be such by their obstinacy This made the Prophet say to Iehoshaphat after he had made affinity with wicked Ahab 2 Chron 19.2 who had sold himself as a slaue to sin Shouldest thou helpe the vngodly and loue them that hate the Lord therfore is wrath come vpon thee from before the Lord. So Dauid saith testifying his affection Psal 139.21 Do not I hate them O Lord that hate thee c. teaching thereby that seeing he accounteth our enemies to be his we ought to account his enemies to be ours This made the wise Salomon to say Pro. 29.27 An vniust man is an abomination to the iust c. But it may be obiected Obiect that Christ Iesus willeth vs to loue our enemies Matth. 5.44 and to blesse them that hate vs. It is true Answ wee must loue our enemies but we are neuer commanded to loue the enemies of God Shall we loue them that do not loue the Lord did we not see before how that good king is reproued not only because he did helpe the vngodly but because he did loue them that did hate the Lord So then we must distinguish and make a difference betweene such as are our enemies and such as are Gods betweene such as hate our persons and such as hate true religion and the holy profession of it But how shall we know who are Gods enemies and who are ours and to bestow our hatred vpon a right subiect I answer as a good tree is knowne by his good fruit so an euill tree is knowne by his euill fruit It is the euill fruit which they bring forth which must be cause of this hatred Take that away and let the tree be graffed and bring forth better fruit we will loue both the tree and the fruit Sinne therfore must be the ground and foundation of all true hatred Secondly our hatred if it be aright must proceed from the loue of God and the zeale of his glory because we cannot loue him but we must hate whatsoeuer is against him Thirdly our hatred must not proceed from any priuate reuenge for that were to do euill for euill The cause must no way concerne our selues but onely the LORD A man may be enemy to our person and yet a friend to God such we are commanded to loue and we are forbidden to hate Lastly we must see them to be obstinate and setled in sinne as dogs and swine that trample holy things vnder their feet and are ready to rent them in peeces that bring them vnto them Vse 5 Fiftly from hence ariseth comfort to Gods people to consider that such as hurt or persecute the members of Christ doe hurt and persecute Christ himselfe wound him through their sides though now he be glorified in the highest heauens When Paul saide who art thou Lord the Lord answered I am Iesus whom thou persecutest Act. 9.5 And the Apostle saith I reioyce in my sufferings for you and fill vp that which is behind of the afflictions of Christ in my flesh for his bodies sake which is the Church Col. 1.24 So God the Father is said to be toucht with a feeling of the miseries of his people Esay 63.9 In all their afflictions he was afflicted the Angel of his presence saued them likewise the holy Ghost 1 Pet. 4.14 When you are reuiled the Spirit is euil spoken off on their part c. So then the holy and blessed Trinity haue as it were a fellow-feeling of our miseries and afflictions which serueth greatly for the comfort of all that are in trouble for the truths sake We suffer not alone for that were without comfort we haue God the Father to suffer with vs Christ Iesus our Sauiour to suffer with vs the holy Spirit blessed for euer to suffer with vs. Thus doth God comfort Abraham who hath the hearts of all in his owne hand that he will get him fauour in the eyes of many
kept with such as they call and account Heretikes Thus then we see that the greatest hatred hath risen euermore from difference and diuersity in religion This appeareth in Cain and Abel in Isaac and Ismael in Iacob and Esau in the Israelites the Egyptians in Dauid and Saul in Christ and the Pharisies in Paul and the Iewes in the heathen and Gods people in the beleeuers infidels There is no fellowship betweene righteousnesse and vnrighteousnesse 2 Cor. 6 â—4â— no communion between light and darkenesse no concord betweene Christ and Beliall and therefore a confused mixture between the religion of Antichrist the Gospel of Christ hath an impossibility of any agreement Sleid Câ—â—â— lib. 17. touâ—ing Alphâ— and Diazâ— This is also manifest in all histories of the Church from the beginning These things being thus considered and thought vpon we caÌ„not think it strange that the Church lyeth vnder the crosse and groaneth vnder the heauie burthen of it So soone as Hâ—man was aduanced by by the Church mourned and sighed This the wise man teacheth Prouerb 28 28 and 29 2. When the wicked rise vp men hide themselues but when they perish the righteous increase Let vs then acknowledge that the Church is subiect to many sorrowes and much affliction as a campe besieged of enemies as a ship tossed of the winds as Corne ground in the mill as a vineyard eaten with beasts as a building beat vpon with stormes and as a flocke dayly in danger and assaulted with Wolues whilst the enemies clap their hands and stamp with their feet and reioyce in hart with all their despight against the Church of God as the Prophet confessed Psal 79 1 2 3 4. O God the Heathen are come into thine inheritance thine holy Temple haue they defiled and made Ierusalem an heape of stones We are a reproach to our neighbours euen a scorne and derision to them that are round about vs. The first vse is 2 Ioh. 3 1â— that which the Apostle Iohn directly concludeth from this doctrine hauing produced the example of Cain who slew his own brother gathereth this consideration from thence Maruell not my Brethren though this world hate you Secondly we learne from hence a point of Vse 2 wisedome and godly policy to look to our selues that we do not rely vpon them lest they beguile vs and betray vs. There is no truth in them and therefore no trust is to bee giuen to them Matth. 2 â— Herod made a shew of loue reuerence to Christ he would needs loue and worship him but his meaning was he would come kill him Beware thou be not seduced and entrapped by such secret enemies which pretend piety but vse treachery see thou do not relie vpon them commit not thy selfe vnto them They cannot loue thee that doe not loue the Lord neither can they be faithful to thee that are vnfaithfull to God They will close and gloze with thee til thou be come within their danger Gen. 4 â— as Cain spake kindly to Abel til he was in the field then he rose vp and slew him or as Ioab whose words were smoother then oyle and softer then butter 2 Sam. 20 9. Art thou in peace my Brother But he smote him that hee dyed shedding the blood of battell in the dayes of peace These men haue the voice of Iacob but the rough hands of Esau they haue the words of a brother but the hearts of an enemy they salute with a kisse but persecute with the sword For deceitfull amity is double enmity and fained friendship is a double mischeefe The Fisher baiteth his hooks when he would catch the fish Fâ—â—fâ—ls â—â—â—it vo â—dâ—â— deâ—â—ps the Fowler singeth sweetly when he would deceiue the bird the Hunter hideth his nets warily wisely when he mindeth to take his prey We haue oftentimes to do with such cunning Fishers mighty Hunters Wherefore there is great cause to looke to our selues for when they cannot preuaile with the Lions paw they put on the Foxes skin and go to worke with craft and wilines Yea the Church of God from time to time hath sustained greater hurt by their owne simplicity then by the enemies cruelty and by their owne lightnesse of beleefe then by the sharpnesse of their sword When they pretend the greatest curtesie theÌ„ they intend the greatest villany When they offer treaties of peace leagues of marriage and such like confederacies then the hook is baiting the snare is laying the net is spreading before the eies of all that hath wings that they may effect their treasons and conspiracies And this is it which one of the heads of their Church once saide 〈◊〉 ceâ—â— 8. If the keyes of Peter could not preuaile they would take vp and draw out the sword of Paul Thus like false Prophets and false brethren they come in sheepes cloathing â—th 7 15. but inwardly they are rauening Wolues It remaineth therefore that we stand vpon our guard and watch ouer our selues that wee be not intrapped by their subtilties Vpon this ground our Sauiour warneth vs to be wary Matth. 10 16. Behold I send you as sheepe in the midst of wolues be therfore wise as Serpents and innocent as Doues where we are taught that we must all bee armed with wisedom and simplicity against our enemies Two needfull graces to be sought after as in all ages so especially in these dangerous times wherein we liue Let vs labour to haue true policy and true simplicity let both these bee found in vs that they may accompany alwaies each other and neuer bee separated the one from the other For policy without simplicity is deceiueable craftinesse and simplicity without policy is deceyued sottishnesse Vse 3 Lastly it is our duty to pray earnestly vnto God not to deliuer vs into their hands whose rage and malice knoweth no end or measure Indeed our sinnes haue deserued this scourge but let vs rather desire him to correct vs by his owne hand 〈◊〉 1â— 23. 〈◊〉 33.14 for he is gracious and merciful He desireth not the death of a sinner but that hee may turne vnto him and liue This made the people of God from time to time rather then they would fall into the hands of cruell enemies to bee willing and ready to receiue any punishment at Gods hand This we see Iudg. 10 15. when the Israelites had forsaken the Lord and his worship hee complaineth against them saying Did not I deliuer you out of the hands of the Egyptians Ammorites c. yet ye haue forsaken me and serued other Gods that ye haue chosen let them saue you in the time of your tribulation then they cryed in their danger Wee haue sinned O Lord do thou vnto vs whatsoeuer pleaseth thee onely we pray thee to deliuer vs this day from the Ammonites This we see yet more euidently in the example of Dauid 2 Sam. 24 13 14. when in the pride and presumption of his hart he
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
on the left hand we know not what the miserie of slauery and slaughter meaneth we do not behold our Citties besiedged our Countries wasted our Townes entrenched our walles bâ—tterâ—d our houses fired consumed blessed bee the great name of our most gracious God therefore for euermore Let vs then take heede that wee abuse not these mercies and good things of Almighty GOD lest hee take them away from vs in his fierce wrath and indignation O that there were in vs wise hearts to consider these things whilst we dwell safely in these our houses and habitations and before the enemie approacheth neâ—e vnto vs and casteth a trench about vs. But if we prouoke God and make warre with him how can we haue peace with men how can we looke to liue in safetie any longer with our wiues and children This our Sauiour hath set downe and with â—eares taught the Iewes long before their destruction came vpon them For when he came neere and beheld the City he wept for it and passionately saide Luk. 19 41 42 43 44. O if thou haddest euen knowne at the least in this day those things which belong vnto thy peace But now are they hid from thine eies For the daies shall come vpon thee that thine enemies shall cast a trench about thee and compasse thee round keepe thee in on euerie side and shall make thee euen with the ground and thy children which are in thee and they shall not leaue thee a stone vpon a stone because thou knowest not that season of thy visitation Let vs apply these things vnto our selues and if wee desire to liue peaceably with men let vs first seek to be at peace with God and if we would be reconciled to our brother let vs in the first place be reconciled to our God and then all things shall speake peace vnto vs. Verse 29. Woe be to thee Moab O people of Chemosh thou art vndone hee hath deliuered his sons which escaped and his daughters into captiuity to Sihon king of the Amorites Here the Poet rhetorically turneth his speech to the Moabites describing their foolish confidence in their dumbe Idolles Psal 115 4 5. Which are the worke of mens hands which haue eies and see not eares and heare not they haue a mouth and speake not noses and smell not hands touch not feet and walke not neither make they a sound with their throat they that make them are like vnto theÌ„ and so are all they that trust in them The Nations of the Gentiles had multitudes of gods and euery Nation his seuerall Idoll-goâ— As Chemosh was the idoll of the Moabites Baal of the Caldeans Ashteroth of the Sidonians Moloch of the Ammonites Rimmon of the Syrians Dagon of the Philistims These are false gods and had the godhead or diuine nature falsly ascribed vnto them who were not able to saue such as did worship them as the author of this song here declareth Hee hath deliuered his sons and daughters to captiuity and was not able to deliuer them out of the hands of Sihon king of the Amorites 1 King 18 26. For as the Israelites cried for fire to come from heauen from morning to noone O Baal heare vs so no doubt did the Moabites for deliueraÌ„ce from their enimies cal to their idol Chemosh O Chemosh heare vs but there was no voyce nor any to answer so that they fel into the hands of the Amorites and receiued no profit or benefit by their idoll seruice Heere then wee see how the idolatrous Moabites worshipping a false god and trusting in their great Idol are defeated and destroyed Hence we learne Doctrine Idolaters shal be confounded and destroyed That Idolaters lye open to iudgement The worshipping of Images howsoeuer it bee coloured with false reasons is the true cause of Gods iudgements We see heere how the Moabites were rooted out of theyr Townes and Cities for this sinne Hitherto come the threatnings of the Prophets against the Nations by Esay chap. 46 1 2. and Ier. 46 44 7 8. for their idolatry We see in Iudg. 2 11. when Israel committed idolatry began to cleaue to strange gods and forsook the Lord God of their fathers God sold them into the handes of their enemies so that they could no longer stand before them This was the destruction of Ieroboam the son of Nebat that made Israel to sinne and of Iehu who set vp idolatry after he had destroyed it This was the cause that the wrath of God brake in vpon the Israelites when they had erected the golden Calfe which sin was reuenged with a greeuous and horrible slaughter Heereunto also the Prophet hath relation Psal 106 34 35. They destroyed not the people as the Lord had commanded them but were mingled amongst the heathen and learned their workes and serued their Idols which were their ruine Thus we see how idolatry turneth to the destruction of the idolater The Reasons follow First God is the husband Reason 1 of his Church and can no more abide to haue his honour and worship communicated to any other then the husband any partner or fellow in his loue Prou. 6 35. â—ho cannot beare the sight of any ransome neither will hee consent though thou augment the gifts Idolatry therfore is spirituall whoredome and God is a iealous God of his honor and glory and will not suffer the same to be giuen to any other Esay 42 8. Exod. 20 5. This is notably declared and woorthily expressed by the Prophet Hosea where the idolatry of the Israelites is resembled to the adulterous and whorish woman that doateth vpon her louers that forsaketh the guide of her youth and forgetteth the couenant of her God Their mother saith the Lord by his Prophet hath played the Harlot she that conceiued them hath done shamefully c. As then God is the husband of his Câ—urch so our spirituall worship is as a certaine marriage of our soules consecrated vnto the Lord therfore all false and forged worship is spiritual whordome and adultery toward him To this purpose speaketh Hosea ch 2 19 20. I will marrie thee vnto me for euer yea I will marry thee vnto me in righteousnes and in iudgement c. Thus also the Prophet Ieremy speaketh ch 2 2. Thus saith the Lord I remember thee with the kindnesse of thy youth and the loue of thy Marriage when thou wentest after me in the wildernesse in a Land that was not sowne Secondly Idols are the workes of mens Reason 2 hands whether they bee of Siluer or Golde they are the worke of the Founder or whether they bee carued or grauen in stone or timber they are the hand of the workeman or whether they bee wrought in blew silke or purple Ieremy 10 9. All things are made by cunning men Heereupon it followeth that they that depend vpon them and seeke helpe of them doe seeke helpe of flesh and doe make stockes and stones their god and therefore they
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
therefore and be holy for I am the Lord your God Now what a foule shame and reproch is it for those who professe Iesus Christ haue solemnly vowed in baptisme to renounce the diuell and the works of the diuell yet in their trials and tentations to consult with the diuell to abiure the Lord of life and to resort to witches and wizards the very instruments of the diuell then which nothing can be imagined more horrible Let vs therefore all take heed of this practise let vs beware of all compact and society with the diuell let such as hate it learne yet more to hate it and flye further from it and such as haue followed this way and followed after these abhominations craue pardon of God and confesse their owne wickednesse Secondly acknowledge heereby the difference Vse 2 betweene the godly and the vngodly So soone as the sonnes and daughters of God are smitten they cast their care on God and quiet their hearts in his will They turne vnto God by true and vnfained repentance and bring foorth fruites worthy amendment of life They beleeue in God and trust in him for helpe they say vnto him Thou art my saluation As for the vngodly when they are visited with any iudgement are punished in soule or body or goods or children or seruants or cattell they do imagine that they are hurt by witches and presently chalenge and charge some one or other of witchcraft then by and by they send out without delay for feare lest they should come too late to some cunning man in whom they repose al their confidence and so they make the diuell their God Furthermore this is their common practise to foretel things to come by chattring of Birds by crying of Râ—uens by turning down of Salt by hauing a Hare crosse him in the way by sudden bleeding and such like which are accounted vnlucky and ominous signes Thus doth the diuell craftily creepe and cunningly conueigh himselfe into the ignorant mindes of vnbeleeuing people by making them retaine the remnants of the olde superstition when hee cannot preuaile to bring in the diuellish diuination practised in former times Therefore the Lord saith by Moses Deut. 18 10 11.12 Let none be found among you that vseth witchcraft c. This also the Prophet reproueth Esay 8 19 20. The children of God must in all their afflictions aske counsell of God by his word and by his Ministers They do not waite vpon lying vanity nor forsake the mercy of God They say Though the Lord would kill me yet will I trust in him Iob 13 15. Though they be brought to the gates of hell they will not ceasse to depend vpon him Thirdly we learne in all our dangers to Vse 3 seeke comfort at Gods hand while he may be found This is the vse that we ought to make of all our troubles and tribulations thereby to be drawne and driuen nearer vnto God vnto his word and to stoop downe vnder his mighty hand This humiliation we see in Iob he did not seeke to Gods sworne enemies for helpe he sought not to cunning men and women he did not aske counsell of Coniurers he knew he must seeke to the Lord and lift his eyes to him that had made the wound saying The Lord hath giuen and the Lord hath taken blessed be the Name of the Lord. Iob 1 21. We must not therefore renounce the Lord in the day of our calamities but cleaue vnto him with full purpose of heart Let vs say with the Prophet Why art thou cast downe my soule and why art thou disquieted within me Waite on God for I will yet giue him thanks hee is my present helpe and my God Psalm 42 5 11 and 43 5. Wherefore if it be the practise of the wicked in their troubles to seeke to the diuell let vs on the other side goe vnto God Who killeth maketh aliue who woundeth and maketh whole who bringeth low and exalteth neyther is there any that can deliuer out of his hand Deut. 32 39. 1 Sam. 2 6. Let vs make the word of God our chiefe stay and comfort This was the practise of the Prophet Dauid Psal 119 29. Except thy Law had beene my delight I should now haue perished in mine affliction And this is the end for which the Scriptures were penned by the Prophets and Apostles that in our distresses we should not be left destitute as the Apostle declareth Roman 15 4. Whatsoeuer things are written afore time are written for our learning that we through patience and comfort of Scriptures might haue hope Though God for a small season bring troubles vpon his dearest seruants yet he will not alway keepe them in heauinesse he will returne againe in compassion at his appointed time For he endureth but a while in his anger but in his fauour is life weeping may abide at Euening but ioy commeth in the Morning Psalm 30 5. So then afflictions shall not alwayes claspe and compasse the loyns of the godly the daies and yeares the houres and moneths of their sorrowes are numbred and determined And albeit we as euill measurers of times seasons do iudge euery houre a day and euery day bee reckoned with vs a yeare of affliction yet if we had wise hearts to number our dayes aright eyther in respect of Gods eternity or in respect of the due desart of our sinnes or in respect of the glory of immortality reserued for vs in the heauens it would make vs rest in God and to possesse our soules with patience to consider whatsoeuer our crosses and losses are yet he is able to recompence them another way and render them an hundred sold into our bosomes This we see in the example of Iob before remembred vpon whom the Apostle Iames willeth vs to looke saying Take my brethren the Prophets for an example of suffering aduersity and of long patience Iam 5 10 11. which haue spoken in the Name of the Lord Ye haue heard of the patience of Iob haue knowne what end the Lord made For the Lord is very pittifull and mercifull For albeit he did drinke deepely of the cup of afflictions God for a season did hide his face from him yet with euerlasting mercy hee had compassion vpon him his substance was encreased his cattell were doubled other sonnes daughters were granted his honor was augmented and his dayes were prolonged vpon the earth The like mercy of God we see in the words of the Prophet to Amaziah he had hyred Israelitish souldiers for an hundred Talents of siluer he was commanded to dismisse and cashire them 2 Chron. 25 9. Because the Lord was not with Israel nor with all the house of Ephraim Then the King saide to the man of God What shall wee doe then for the hundreth Talents which I haue giuen to the host of Israel Then the man of God answered The Lord is able to giue thee more then this This is that which Christ
blindnes as hee did Elymas with crookednes deformity as the woman in the Gospel with foolishnes as hee did Achitophel with want of reason vnderstanding as he did Nebucadnezzar to teach vs to take heed to our selues and our senses lest we abuse them to our destruction Lastly seeing God can blinde the eyes and Vse 3 bind vp the senses when it pleaseth him let vs go forward walk boldly in the duties of our calling let vs not feare any enemies seeing the Lord hath so many wayes to helpe his chosen people to succour them to saue them harmlesse Let vs commit commend our selues to his prouidence who albeit hee suffer vs to fall into many dangers yet hee can smite his enemies with many suddain iudgments He can visit them oftentimes in sundry manners Euery thing serueth to his wll therfore if we serue God let vs be assured he wil make it serue to our benefit They shal not stir a foot or moue any member or lift vp an hand but at his beck and appointment Ieroboam stretched out his hand from the Altar to lay holde on the Prophet but immediatly it dried vp 1. King 1â— and he could not pull it in again vnto him Ananias Sapphira his wife were among the Apostles and seemed to be in perfect health far from death yet suddainly they fell down were caried out Olde Eli whose sons walked not in the steps of their father sate vpon a seat by the way side waiting for the successe of the battel fought against the Philistims A man would haue thought he sate safely and surely at his owne pleasure and no doubt he iudged no lesse himselfe of himselfe but when hee heard that the Arke was taken suddainly hee fell from his seate backward 2 Sam. 4. â— and his neck was broken When Vzziah King of Iudah presumed to burne incense vpon the Altar of incense lift vp his heart to his owne destruction while he waxed wroth against the Priests of the Lord had the incense in his hand to burne it 2. Chroâ—â— 19. suddainly the leprosie arose in his forehead he was compelled to depant out of the Temple We are able to do nothing of our selues as of our selues seeing that in him we liue moue Act. 17 2â— and haue our being Let vs in all our sufferings comfort our selues heerein that the Lord holdeth the wicked in his owne hand turneth their wisdome into foolishnes Absalom rebelled against his father and was assisted by Achitophel Dauids companion and chiefe counseller for the counsell which hee counselled in those dayes was like as one had asked counsell at the oracle of God Dauid prayed vnto God to turne his counsell into foolishnes 2 Sam. 1â— God heard his prayer and confounded the deep wisdome of this great Polititian so that he set his house in order hanged himselfe 1 Cor. 3â— 20 Hee catcheth the wise in their owne craftinesse for the wisdome of this world is foolishnes with God the Lord knoweth that the thoughts of the wise be vain If any therefore seeme to be wise in this world let him bee a foole that hee may be wise All humane wisdome in the vnregenerate is oftentimes turned into extreme folly Iezabel enemy against the Church hated Eliah vnto the death but sending him this word by a messenger The Gods do so to me and more also if I make not thy life like one of theirs whom thou hast slaine by to morrow this time 1 Kings 19 2.3 hereby he had fit occasion and opportunity to flye away and to shift for himselfe receiuing warning and learning wisedome by his enemy Herod a subtle Fox and withall a bloody Lyon and wise in his generation might haue sent one of his Courtiers with the wise men for his greater assurance yet hee sendeth them alone and appointeth not one to goe with them Mat. 2 8. Thus the Lord striketh his enemies with the spirit of giddinesse and turneth all their deuices into sottishnesse he circumuenteth the wise in their owne pollicies and the counsell of the wicked is made foolish They meete with darknesse in the day time and grope at noone day as in the night but he saueth the poore from the sword from their mouth and from the hand of the violent man so that the poore hath his hope but iniquity shall stoppe her mouth Iob 5 12 13 14 15. Indeed they seeke wayes imagine meanes to destroy the godly but they cannot finde them out they are endued with wisedome iudgement counsell they are very subtle and deceitfull but that which happened to the eyes of the Sodomites falleth vpon their mindes They are smitten with blindnesse and madnesse are smitten with astonying of heart c. Deut. 28 28 29. Verse 34. Then Balaam saide to the Angel of the Lord I haue sinned Heere is offered to our considerations the corrupt conscience of an euill man So soone as the Lord charged him with his sinne by and by his heart smote him and he confessed his offence Heere was no true sanctificatioÌ„ of the conscience which indeed did checke and condemne him for his disobedience and couetousnesse but did not bridle suppresse the inclination of his heart vnto euill neyther could testifie that his transgression was pardoned We learne in this example â—â—â—ine 〈◊〉 are 〈◊〉 â—â—â—traiâ—â—â—â—onâ—â—â—â—innes that euill men are oftentimes compelled to confesse their owne sinnes God wanteth not many wayes and sundry meanes to draw from men a confession of their owne iniquities This wee see in Pharaoh when the hand of God was heauy vpon him and his plagues pressed sore against him he called for Moses and Aaron and said vnto them I haue now sinned the Lord is righteous but I my people are wicked Exod. 9 27. Albeit he could not beleeue to obtaine remission yet he confessed his sinnes to his condemnation The like we see in Saul who persecuted Dauid and sinned against his owne conscience yet when he saw that Dauid had saued his life when some willed and cryed to kill him he saide Thou art more righteous then I for thou hast rendred mee good and I haue rendred thee euill I haue sinned come againe my sonne Dauid for I will do thee no more harme because my soule was precious in thine eies c. 1 Sa. 24 18. and 26 21. So then howsoeuer the vngodly delight in sin and regard not to prouoke God to wrath yet theyr owne mouthes are made witnesses against theÌ„selues and they publish theyr owne shame as with the blast of a Trumpet The Reasons are these First the wrath of Reason 1 God is gone out against them and their owne consciences summon them vnto iudgement to answer for their sins before the high Iudge of heauen and earth so that the more they seeke to couer and smother them in the ashes of their owne corruptions that the flame of them breake not out the more
2 2 3. If the Lord had not bene on our side may Israel now say if the Lord had not bene on our side when men rose vp against vs then had they swallowed vs vp quicke when their wrath was kindled against vs. Then the waters had drowned vs the streame had gone ouer our soule then had the swelling waters gone ouer our soule Praised be the Lord c. Lastly let vs lay vp these things in our Vse 3 hearts and know the nature of our enemies and the greatnesse of our own danger Let vs consider the present perill and estate of the Church and looke for such enemies Let vs all watch ouer our selues and weigh our calling and condition It is not a calling to outward peace and prosperity neither must wee looke here to find carnall ease and delight but when one trouble and tempest is ouer-blowne and the griefe of one affliction is ended wee must not then grow carelesse and secure wee must not lull our selues asleepe in the cradle of sensuality but in the end of one affliction wee must looke for another to beginne alwaies to keepe watch and ward knowing the frailty of our owne flesh remembring Satan to be an enemy of our peace and happinesse and considering our life to be as a continuall warfare so long as we tarry in this Tabernacle If wee be compassed about with many enemies and to be put into the furnace of affliction made exceeding hot let vs still haue comfort and consolation God will make the end glorious the issue happy Dan 7 28. This vse is taught and practised by the Prophet Daniel where a vision of foure beasts is shewed vnto Daniel and the calamities to come successiuely vpon the Church of the Iewes thereby fore-shewed he apprehended this doctrine by faith and kept it in his memory to remaine with him for his comfort and instruction for euer Wherefore let vs not promise rest to our selues after one deliuerance the enemies will gather themselues together againe and when wee haue victory ouer one tentation let vs prepare our selues for a new combat and make ready our armour for another assault Luke 4.13 Iob 1. and 2. This wee see in Christ the head of the faithful This wee see in Iob a man that feared God and eschewed euill who hauing vanquished Satan in one tentation hee returned eftsoones and redoubled his forces vpon him with another If this practice of the diuel were well pondered and throughly considered it would not onely preuent and redresse much impatiency but worke much peace and contentment in our hearts For what is the cause that we are so impatient vnder the crosse murmuring against God in our trials and tentations accounting them heauy and intollerable burthens vnto vs but because we promise to our selues peace and pleasure in the dayes of our pilgrimage and wee dreame of an heauen here vpon earth But if wee will profite aright in affliction whereby our faith is tryed 1 Pet. 1 7. and made much more precious then gold that perisheth wee must looke continually to be assaulted if we would not suddainly be surprised so come as a prey into the iawes of Sathan Verse 13.14 Thou shalt not see them all So hee brought him into the field of the Watchmen c. We haue heard before how the enterprises of Balaam were disappointed of God and so the wisedome of the wise confounded Now the King seeing himselfe crossed in his purpose and desiring to make an end of this matter carrieth him vp to another place where he might onely see a part of the Israelites his enemies Why doth hee take this course â—urely because he thought he feared the sight of that great multitude and considereth not the vanity of his sorcery Howsoeuer therefore they might see with their eyes and as it were feele with their hands God fighting against them yet both of them proceede in their purposeâ— the King in prouoking the false Prophet in hearkning and obeying Loe how obstinate the wicked are in euill setled with a full resolution to continue in their course so that albeit they change the place yet abide in their former purpose and cannot be brought to acknowledge their own folly From hence we learne Doctrine Wicked men in their euil successes lay the fault vpon second causes that wicked men when they haue euill successe neuer look vp to God whom they haue offended nor consider their sinnes whereby hee is prouoked but lay the fault in second causes and in anything rather then vpon themselues This corruption appeared in our first Parents immediately after their transgression For when they saw the filthinesse of their nakednesse and the miserable experience which they had gotten losing the good Gen 3.12 13 and enioying the euill Adam laide the fault vpon the woman as the woman did vppon the serpent and could not be brought to acknowledge their owne offence When the Philistims were plagued and the hand of God was sore vpon them for abusing the Arke they did not strike their hand vpoÌ„ their thigh and confesse they had sinned but doe ascribe all things to blinde-chance and vncertain fortune whereas nothing is done without the decree and prouidence of God Therefore determining to send backe the Arke they reason thus 1. Sam. 6.9 If it goe vp by the way of his owne coast it is the God of Israel that did vs this great euill but if not wee shall know then that it is not the hand that smote vs but it was a chance that happened vs. This like wee see in the Aramites when they had ill successe in the battell against the Israelites they said 1. Kings 20.23 Their gods are gods of the mountaines and therefore they ouercame vs but let vs fight against them in the plaine and doubtlesse wee shall ouercome them Heereunto accordeth the saying of the Wise man Prou. 19.3 The foolishnesse of a man peruerteth his way and his heart fretteth against the Lord that is when the scourge of God lyeth sore vpon the transgressours for despising the Word for abusing the Sacraments or for practising any wickednesse they learne not by his plagues and iudgements to accuse and iudge themselues but accuse God as the authour of their euils and aduersities and murmure against him for dealing so rigorously sharply with them like to the dogge that byteth the stone but looketh not after him that casteth it The reasons First wicked men want the Reason 1 knowledge of the true God to iudge of their crosses and afflictions and therefore no maruaile if they bee disquieted and fret through the euill successe they haue in their enterprises This made the wise Salomon to say Prou. 19.3 They sâ—et against the Lord. The want of sound iudgment and a right vnderstanding is the mother of all the corruptions which are in vs and of the sinne which we commit For we should ascribe to our owne folly the things that goe not well with vs
to mercy in regard of of the great recompence of reward that is laid vp for mercifull men The example of the Sunnamite before remembred is a notable worthy example to teach vs this vse and to enforce this duty vpon vs. She stirred vp her husband to good things and made him that was willing more willing him that was forward more forward shewing her selfe mindful of the end of her creation which was to be an helper vnto him especially in the best things Gen. 2 18. She said Behold I know that this is an holy man of God that passeth by vs continually let vs make him a chamber that hee may turne in thither when he commeth to vs. 2. Kings 4 9. It is not enough for vs to be ready and resolute to doe good to those that are of the houshold of faith and thereby to testifie our faith in Christ but God requireth of vs to consider one another to prouoke vnto loue and to good workes not forsaking the fellowship that we haue among our selues as the manner of some is but let vs exhort one another and that so much the more because yee see that the day draweth neere Heb. 10 24 25 This serueth to reproue such as are backward in doing good and cause others to be backward such as are not content themselues to doe nothing but are ready to disswade and discourage others from workes of mercy as we see the Apostle Iohn reproueth Diotrephes who was so farre from receiuing the brethren that he forbad them that would and thrust them out of the Church Iohn 3.9 10. He was backward himselfe and made others backward his malice did not onely keepe him from doing good to the Saints but prouoked him to hinder and restraine others These are like the Scribes and Pharisies which did shut vp the kingdome of heauen against men neither entring themselues into it nor suffering those that would enter Math. 23.13 These are like vnto the enuious Iewes who grew to that desperate madnes against the Lord Iesus that they would neither receiue the Gospel themselues nor suffer it to be preached to others but forbad the Apostles to preach vnto the Gentiles that they might be saued to fulfill their sinnes alwayes 1. Thes 2.16 They are like to Elimas the sorcerer who was so farre from beleuing the doctrine of the Apostles Act. 13 8 that he openly withstood them and maliciously sought to turne away the Deputy from the faith And all these may fitly be compared to the dog lying in the manger which will neyther eate the hay himselfe nor suffer the Oxe or Cattel that would to eate of it These shall haue the more fearefull condemnation answering to God both for not doing good and for hindering such as would doe good These both shut vp their hands and hearts froÌ„ all duties of loue and tye vp the hands of others so that a double woe hangeth ouer their heads which without repentance will fall vppon them Lastly this Doctrine is both an encouragement Vse 4 vnto vs in well doing and a great comfort in all aduersities It is an incouragement to consider that what loue and seruice soeuer we doe shew to the Saints it is put vppon the Lords accounts and is kept in his remembrance and shal not be blotted out for euer This is the tenour of the couenant which he hath made with vs to haue the same friends and enemies with vs. Such as are our friends to doe vs good he will account as his friends to doe them good such as are his enemies to hurt vs he will proceede against them as with his vtter enemies to root them out and to destroy them This is a great honour and dignity of the faithfull It argued a very neere league of amity that Iehoshaphat made with the King of Israel when he ioyned with him saying I am as thou art my people as thy people my horses as thy horses wee will ioyne with thee in the war al mine is at thy commandement 1. King 22.4 2 Chron. 18.3 This is the society and fellowship that God hath with his people our friends shall be his friends our enemies shall be his enemies our troubles shal be his troubles our wrongs shall be his wrongs our persecutions shall be his peâ—secutions This is it which the Prophet declareth touching the Lord He that toucheth you toucheth the apple of his eye Zach. 2 8. So precious and deare are they to him and so tender is his loue toward them that when the enemies rise vp against them to hurt them it goeth as neere to the Lord as any thing can do We know how tender the eye of a man is it worketh more griefe then to receiue a wound in any other part to haue the apple of the eye striken but the Church is so deare to God that he can no more suffer the enemies to hurt it then a man can abide to be thrust or pierced in the eye How could the Lord expresse how earnestly and ardently he loueth vs and how carefull he is for our safety better then vnder this comparison and therefore the Prophet entreateth the Lord to keepe him as the apple of his eye Psal 17 8. to hide him vnder the shadow of his wings This is it which our Sauiour signifieth in the description of the last iudgement that when one of the least of Christs brethren haue bene hungred and we haue fed them haue beene thirsty and wee haue refreshed them haue bene strangers and wee haue lodged them haue beene naked and we haue clothed them haue beene prisoners and we relieued them Christ Iesus himselfe is refreshed and relieued visited and harboured in his members Math. 25 40 If the Lord Iesus liued now vpon the face of the earth in pouerty great want if he wanted meate to eate or clothes to put on ought wee not to relieue him nay who is it but would say hee is ready to doe it But euery faithfull man is vnto vs as Christ himselfe whatsoeuer is done to him is done to Christ himselfe and Christ Iesus though heire of all Lord of the world doth esteeme account it as done vnto himselfe On the other side when the poore members of Christ are in want not releeued are sick and not visited are hungry and yet not sustained Christ himselfe is vnuisited vnregarded A man would be ashamed to doe thus to Christ in person but inasmuch as we do it to the persons of our brethren and his members hee counteth it as done to himselfe as he speaketh in the Gospel Verily I say vnto you Math. 25 â— inasmuch as yee did it not to one of the least of these ye did it not to mee This likewise is that which Christ spake to Paul from heauen at his conuersion When he breathed out threatnings and slaughter against the disciples of the Lord and had obtained letters to bring them bound to Ierusalem that professed Christ he heard
soule and health to the body yea as Oyntment and perfume reioyce the heart so doth the sweetnesse of mans friend by hearty counsel Prou. 27 9. When our brethren teach admonish counsel perswade or rebuke vs we must not stomacke and despite them but be guided and directed by them as Dauid was by Nathan and as Peter was by the Apostle Paul This is set downe in the 141. Psalm Let the righteous smite me for that is a benefite let him reproue me and it shall be a precious Oyle that shall not breake my head It is a rare thing to finde a man that will counsell to follow godlinesse Reuerence him as a counsellor loue him as a friend obey him as a father that will direct thee in the wayes of saluation bring thee backe againe when thou wanderest out of the right path that leadeth to life Thou shalt finde many more euill counsellors then good If one will admonish and perswade thee to godlinesse thou shalt meete with one score that will allure thee to wickednesse But wee must not follow a multitude to doe euill lest we be punished with the multitude It must be our wisedome to learne instruction at the mouth of others The heathen which had no better starre to guide them then the light and law of nature Plutar. in the life of Fabius knew that there were two things did greatly adorne a man and make him renowned for wisedome one to bee able to giue good counsel to himselfe and others the other to be willing to hearken to good counsell when it is offered If we cannot attaine and reach vnto the former point which is an excellent grace of Gods Spirit to instruct and teach others wisedome yet let vs follow the latter and giue eare to the aduice of others when it is giuen vnto vs. For whosoeuer is contented to stoope downe to learn wisedom is alwaies to be reputed a wise man But hee that cannot giue and yet will not take counsell when it is giuen hee that neyther can teach nor will learne wisedome may worthily be esteemed and branded by all men with the name of a foole If either wee can go before others to shew them the way or follow them that lead vs the way we shall not lose the reputation of wisedome Hence it is that Salomon declaring precepts of true wisedome saieth Prou. 12 15. The way of a foole is right in his owne eyes but he that heareth counsell is wise Not onely he is wise that giueth counsell but hee that heareth it The wiseman speaketh not in these words of the outward hearing of the eare but of the inward hearing of the heart For many haue the bodily hearing that want the spirituall The externall vse of the sense cannot be auaileable to make vs wise so that wee must heare with an earnest affection of the mind giue all diligence to follow the counsell that is giuen vs in the name of God To this purpose he speaketh in another place Pro. 15 22. Without counsell thoughts come to nought but in the multitude of counsellors there is stedfastnesse When Herod had offred to giue to the daughter of Herodias because in her dancing dalliance she pleased him whatsoeuer she should aske euen to the halfe of his kingdome shee being before instructed by her mother asked the head of Iohn Baptist in a platter and from the diuellish counsell followed abhominable murther Mat. 14 8 When Rehoboam followed the rash counsell of his yong counsellors that had bene brought vp with him who perswaded him to make the greeuous yoke of his father more greeuous 1 Kings 12 14 this turned to the ruine and renting away of the greater part of his kingdome So then let vs not bee ashamed to follow the counsell of such as are discreet and godly Neither is it greatly materiall who they bee that giue vs good counsell whether our superiours our equals or our inferiours For wee must not weigh so much who is the counsellor as what is the counsel nor who is the aduiser as what is the aduice If it bee good and godly thinke thou that the holy Ghost speaketh and receyue it as proceeding from the Comforter If it be euil reiect it as comming from the Tempter Moses was a wise Gouernour of the people and a worthy Prophet of God like vnto whom arose not a Prophet in Israel Deut. 34 10. whom the Lord knew face to face yet he thought it no shame or reproach vnto him to bee directed and aduised by Iethro his father in law a man farre inferiour vnto him in honour and estimation in hearing the causes and controuersies that arose amongest the people who sayd Heâ—re now my voyce I will giue thee counsell and God shall be with thee Exod 18 19. When Naaman the Syrian came into the laÌ„d of Israel to be cured of his leprosy and the Prophet bad him Go wash himselfe seuen times in Iordan he turned away in disdaine and displeasure and if he had not hearkned to the aduice of his owne seruants who modestly sayd vnto him Father if the Prophet had commanded thee a great thing wouldest thou not haue done it How much rather then when he sayeth to thee Wash and be cleane hee had departed a leaper as he came 2 Kings 5 13. The like we see in Dauid who receiuing reprochful words for the good deeds that he performed and a churlish answer for the kindnes which hee expected was fully in his fully bent and determined to haue bene reuenged on Nabal his whole house for that iniury but by the aduice and counsell of wise Abigail inferiour to him in regard of his sex and condition he was staied from that enterprize so that he sayd Blessed be the Lord GOD of Israel who sent thee this day blessed be thy counsell blessed be thou which hast kept me this day from comming to shed bloud 1 Sam. 25 33. So then we are not to despise the counsell of those that are put in subiection vnder our feete The child is sometimes mâ—de able to aduise his father the seruaÌ„t may sometimes see more then his master the wise may somtimes giue good counsel to her husband and it is no dispraise or disparagement for theÌ„ to hearken to their inferiours but they ought to receyue it as a message brought vnto them from God yea if an enemy should perswade vs to that which is good Plut lib. 〈◊〉 â—rat ex 〈…〉 moâ—â— pâ—â—s we ought to make this benefit and aduantage of him as to hearken to our owne profit This serueth to reproue all those that being lifted vp in a proud conceyt of their own wisedom against whom the Prophet Esay denounceth an heauy woe saying Woe vnto them that are wise in their own eyes and prudent in their owne sight do scorne and contemne that either themselues or any otheâ— shold learne any thing of their inferiors Wee see this and heare it by lamentable experience in
purpose of the Moabites and Midianites was to draw the people into sinne and by sinne to bring vpon them the iudgements of almighty God No doubt they had heard how God had wasted and destroyed them in the Wildernesse as we reade in Numb chap. 14. verse 29 and theyr carkasses were consumed by diuers and sundry plagues that did breake in vpon them by the violence of fire by the edge of the bountifull yea prodigall euen to waste their wealth and to consume their substance rather then bee disappointed of their enterprize Therefore it standeth vs vpon to looke warily to our selues and to haue an eye vnto them that they do not sodainly surprize vs work our confusion This is the vse which Christ teacheth vs. Mat. 10 16. I send you as Sheepe in the midst of Wolues bee ye therefore wise as Serpents and innocent as Doues This is to be marked of vs and to be practised by vs. Our enemies are not simple and sottish that they should be contemned but deepe in counsell prudent in enterprizing wary in proceeding politicke in preuenting and sodaine in executing what they haue deuised They are for the most part wiser in their generations then the children of light We are light of credit ready to beleeue new reconciled frends forward to trust faire promises apt to rest on shews and pretences of a good meaning This hath bred greater mischeefe to the Church then open violence Their subtilty hath cut deeper and preuayled further then the sword If we then shall bee found sleeping when they are watchfull or carelesse when they are prepared or naked when they are armed or secure when they are busily employed we must look for no pitty at their hands where we finde no piety but consider that the mercies of the wicked are tokens of their cruelty and their bowels of compassion are the wayes of destruction Prouerb 12 10. Vse 3 Lastly it is our duty to pray vnto God to be deliuered from such vngodly and vnreasonable men If once we fall into theyr snares we must neuer look to escape We must watch and pray that we fall not into the trappes and traines which they make dayly to surprize vs. Hence it is that the Apostle saith 2 Thess 3 2. Pray for vs that the word of the Lord may haue a free passage and that we may be deliuered from vnreasonable euill men for all men haue not faith We are not able to free and deliuer our selues nor match our aduersaries in deepe deuices who make conscience of nothing Al our hope and trust must be in God who wil catch the wise in their own craft and confound them in their owne deuices Hee will turne them into the pit which they haue digged and take theÌ„ in the snares which they haue prepared for others As they regard not to fill vp the measure of their iniquity and adde sin vnto sinne so God will bring their workes to light fill the cup of vengeance vnto them to drink Let vs therefore abstaine from their wayes not giue liberty vnto our selues to follow them in euill no not a little but call vpon God in the dayes of our trouble who will deliuer vs out of our distresse Ps 50 15. This we see practised by the Israelites when they were vexed sore tormented by the Ammonites they cried vnto the Lord saying We haue sinned against thee euen because we haue forsaken our owne God and haue serued Baalim do thou vnto vs whatsoeuer pleaseth thee onely we pray thee deliuer vs this day Iudges 10 10 15. When Dauid after his numbering of the people had the choice giuen vnto him of three iudgments whether he would haue brought vpon him the want of bread or the sword of the enemy or the plague of pestilence hee sayde I am in a wonderfull streight let vs fall now into the hand of the Lord for his mercies are great and let mee not fall into the hand of man as 2 Sam 24. verse 14. When one tolde Iehoshaphat that a great multitude came against him out of Aram he set himselfe to seeke the Lord he asked counsel of him he proclaimed a fast he acknowledgeth his own weaknes he dependeth vpon Gods power prayeth to be deliuerd from them that sought his destruction 2 Chr. 20 6. When Hezekiah saw the enemy come to besiedge Ierusalem and perceiued his purpose to fight against it he put on sackcloth and came into the house of the Lord God 2 King 19 14 15. hee receyued the blasphemous Letters of the King of Ashur reuiling the Lord defying his people and disgracing them both hee spread them before the Lord and prayed earnestly vnto him to saue them out of the hands of their enemies thâ—t all the kingdomes of the earth mighâ— know that the Lord is onely God So it standeth vs vpon to flye vnto God to call vpon him to preserue vs from our enemies and then it shall come to passe that hee which was an arme of defence vnto them will be our helper in due time euen in affliction who neuer faileth those that put their trust in him The people ate and bowed downe to their gods Heere wee see another sinne of the Israelites layde before vs they fall from one euill into another from the breach of the first Table into the breach of the second Such as made no conscience to eate meate in the Idols Temple and to bow downe to strange gods no maruel if they followed strange flesh and fel into the sinne of fornication From hence ariseth this truth Doctrine Such as are impure in religion are vnrighteous in conuersation That all such as are impure and corrupt in the worship of God are commonly lewde in their outward dealing and loose in their behauiour toward men Spirituall and bodily fornication doe vsually goe together Idolatry and Adultery do ordinarily follow one another as in this place we see the people sacrificed vnto their gods and committed whoredome This the Prophet Hosea expresseth at large chap. 4 1 2 There is no knowledge of God in the land And what followeth heereof By swearing lying and by killing and stealing whoring they breake out and blood toucheth blood Thus the Prophet or rather the Lord by the Prophet vpbraydeth the people Ieremy 5 7 7 9 10. How should I spare thee for this Thy children haue forsaken me and sworne by them that are no goddes though I fed them to the full yet they committed adultery and assembled themselues by companies in the harlots houses The Apostle Paul declareth that the Heathen which knew not God were full of all vnrighteousnesse fornication wickednesse couetousnesse maliciousnesse enuy murther debate deceite they were slanderers of men haters of God dooers of wrong inuenters of euill things disobeyers of parents breakers of Couenants destitute of naturall affections and voide of all mercy Rom. 1 29 And the same Apostle writing to the Ephesians chap. 4 18. This
of Promise Moses continued in feruent prayer Exo. 17 13 when hee held vp his hands Israel preuailed when he let his hands fall downe the Amalekites preuailed Thus were the Amalekites discomfited more by the prayer of Moses then by the sword of Ioshua If this exercise were carefully vsed and taken vp our warres would prosper better then commonly they do and many mischeefs that we fall into wold be preuented If we did duly consider the calamities and vncertaine end of war we would be more carefull to craue assistance of God to be with vs when we go to warre Many of our poore brethren haue seene with their eyes the burning of their villages the beating downe of their holdes the battering of their Castles the sacking of their Cities the besiedging of their townes the desolation of their houses Temples They haue heard ouer al their country and coasts the sorrowfull sighes and sobs of such as lamented the pittifull howling and shriking of vnhappy mothers bewailing their children the dolefull complaint of the heauie wiues mourning for their husbands and the greeuous cries of all men on all sides If this miserable face of all confusion that war bringeth with it were set before our eies it wold make vs cast downe our selues vnder the most mighty hand of God and call vpon his name to be with vs when we go out to battell Vse 3 Thirdly it followeth that the stratagems of warre are not vnlawfull It is lawfull to vse subtilty and policy to lay snares and baites to intrap and circumuent the enemy In all actions of war or of peace wee must deale wisely and warily When wee liue in peace quietnes it is required of vs to walke not onely in a lawfull but in a wise course but much more in war wher the enemy is watchful the snares are subtle and the danger is great This appeareth euidently both because God commandeth it and the godly practise it When God sent Ioshua to destroy Ai and to take the spoile thereof for a prey he willed him to lye in waite against the City on the backside thereof Iosh 8 2. Abraham intending to recouer Lot out of the hands of those that had taken him captiue did not fight with them in a pitched field and display his banners in the open day but diuided his company smote them by night Genes 14 15. When the Israelites went out against the children of Beniamin they set men to lye in waite round about Gibeah which drew them from the City destroyed them by this policy Iudg. 20 ver 29. When Dauid asked counsel of the Lord whether he should go against the Philistines hee answered Thou shalt not go vp but turne about behinde them and come vpon them ouer the Mulberry trees and when thou hearest the noise of one going in the toppes of the mulberry trees 1 Sam. 5 23. then remoue for then shall the Lord go out before thee to smite the hoast of the Philistines We may therefore hide our purposes from our enemies we may assault them at vnawares wee may bring them to be carelesse and make shew of one thing but do another True it is wee are to keepe promises to all euen to our enemies we must not lye vnto them but keepe the couenants and conditions which wee haue made with them We must not promise to saue thē and then destroy them we must not agree to receiue them into protection and afterwards worke their confusion Notwithstanding we are not bound to make knowne to them what soeuer we speake or doe but are to conceale our intents to the end the victory may be obtained Christ himselfe doeth hide many things from the vngodly which he reuealeth to his children Math. 13 11. Thus he teacheth Mat. 7 6. That holy things are not to be giuen to dogs nor pearles to be cast vnto Swine In like manner it is not vnlawful for vs to hide our meanings from our aduersaries All things are not to be made knowne to all men The Captaine doth not by and by acquaint his soldiers whom he leadeth into the field with all his purposer much lesse should he open his drifts and deuices to his enemies Fourthly seeing war is a lawful ordinance Vse 4 of God it teacheth vs to vse it lawfully to behaue our selues purely when we go vnto it So soone as war is proclaimed and the Trumpet sounded all Lawes for the most part keep silence and equity is buried there is no mean or measure obserued euery man thinketh hee may do what he list Hence it is that the Lord giueth these precepts to his people Deut 23 9 10 11. When thou goest out with an hoast against thine enemies then keepe thy selfe from euery wicked thing If any among you be vncleane by that which commeth vnto him by night he shall go out of the hoast and not come into the hoast again but at euening hee shall wash himselfe with water and when the Sun is gone downe he shall come into the hoast againe c. The Lord thy God walketh in the middest of the Campe to deliuer thee and to giue thee thine enemies before thee therefore let thine hoast bee holy that hee see no filthy thing in thee and turne away from thee Where Moses teacheth that we must not beare our selues in warre as if all things were lawfull nor giue our selues a lawlesse liberty to be caried head-long into all wickednesse When we are come into the field and there stand against the enemy we must not think we haue a pardon purchased to fall into all outrage and villany For whose are the battels that we fight Who is it that goeth in and out with our armies who is it that giueth the victory If wee looke for any blessing from God we must haue the more care to serue him faithfully and to depend vpon him religiously VVe must fight vnder his banner we must take him for our Captaine If he be the Leader and Commander to rule the whole hoast he will not haue lewde ruffians and dissolute persons to bee of his band Prophane and vngodly men shall not be ranged in his Army The Lord will be the greatest enemy vnto such and they haue far more cause to stand in feare of him then of all their enemies besides So long as there was one wicked wretch in the hoast of Israel vnreformed and vnpunished they could not obtaine any victory but were vanquished by the enemy Iosh chapt 7. verse 11 how much lesse hope haue wee to preuaile when as the whole Campe shal be nothing else but a band of rebelles and an hoast of Conspirators against God and all godlinesse When Ioshua and the people of Israel should passe ouer Iordan into the land of Promise and were to fight with the inhabitants thereof Iosh 3 5. they are commaunded to sanctifie themselues for to morrow the Lord would do wonders among them Thus doth Samuel exhort the house of Israel to put away their
sorted out sufficient in shew that thereby hope assurance may arise to counteruayle the contrary part Eccl. 4 9 10 11 12. Luke 14 31. Iudg. 20 17. and 7 2 7 2. Chron. 14 8 9 10 11. Secondly for order that by warlike policy euery man may be fitted to stand in his place 2 Sam. 10.9 10 11. and 18 1 2 3. 1 Kings 22 14 15 in regard whereof it is fit requisite that men be trayned at home before they go to fight abroad 1 Sam. 17 33. 2 Sam. 10 9. 2 Chron. 14 10 that military discipline be not broken to the destruction of the whole army 1 Sam. 11 11 and 30 16 17 one such souldier is worth an hundred others that are vntaught and vntrayned This serueth to reprooue sundry abuses Vse 1 First of such as send not out a iust hoast or sufficient forces but sparingly now some and then others whereby the people are smitten downe with the sword and made a prey to the enemies 2 Sam. 11 15 17. Secondly against eyther raw or desperate souldiers that couetously or proudly and presumptuously go to battell against the enemy in a tumultuous and confused manner as if they went rather to the spoyle victory then to the battell This is a wilfull tempting of God and a making of themselues guilty of theyr owne death and of many others Thirdly this reproueth the carelesnesse and negligence of such as are Gouernors in gathering mustering men and in prouiding armour and furniture when the cause is instant and requireth haste 2 Sam. 20 4 5. If in any other earthly thing the Prouerbe taketh place in this that delay is dangerous Fourthly it meeteth most iustly with the murmuring of retchlesse people at the labors and charges of often mustering and are vnwilling to bestow one penny for the safety of the state of the kingdome of the Church of our Cities and Townes nay of theyr wiues and children and theyr owne goods Iudg. 5 16 17. and 21 9 10. 1 Sam. 13 8 and 11 7. Lastly this serueth for comfort vnto vs when these meanes are vsed and affoorded when we see them taken in hand carefully and religiously 2 Chron. 14 8. Whē all things are ordered aright and sufficient forces leuied who should not be ready and willing to go foorth For as the want of men and munition and all kinde of prouision taketh away the heart and slaketh the courage of such as are to fight and aduenture theyr liues so on the other side the hauing of all things fitte and necessary giueth comfort 2. Chron. 14 8. Neuerthelesse wee must take heed that we do not relye vpon them and put our trust in them for no man is saued by the multitude of an hoast how great and strong soeuer it be 2 Chron. 13 8 13. Esay 2 22 and 3 1 2 3 and an horse though prepared for the battell is a vaine thing to saue a man forasmuch as an army are men and not God and theyr horses are flesh not spirit Esay chapter 31 verse 3. Againe the army heere spoken of is not onely gathered together but it is sent out Doctrine An army leuied and prepared must be sent out First it is furnished and prepared and then employed The Doctrine An army assembled must go forth in a seasonable time if the cause remaine and continue for which it was gathered Iosh 11 7. 1 Sam. 18 5 27. The Reasons First because it is not the Reason 1 sight but the vse not the hauing but the employing of men of warre that hurteth the enemy 2 Kings 19 32. It is not the hauing of a sword that sufficeth but the drawing of it out against the enemy that profiteth Secondly otherwise it argueth want of wisedome or courage or constancy or all these vpon the distrust of the cause or force Iudg. 9 36 37 38 Thirdly it giueth edge to the enemy to prouide meanes of preuenting by a more speedy resolution if they go not foorth being prepared 2 Sam. 20 6. whereas it is the part of a wise and politike Captaine to take heede hee do nothing to hearten the enemy or discourage his souldiers This serueth to reproue those that in a brauado Vse 1 make much preparation but are nothing at all for execution such are they that go not out at all or go out too late hauing too credulous hearts to beleeue that the enemy will not come or not come as yet 2 Sam 20 6. Secondly it reproueth such as refuse to go or to be sent out Some had rather be hanged before theyr doores then be employed in the Princes seruice Others hide themselues or hyre others or make friends or excuses of insufficiency because they would not performe this businesse and would slippe theyr heads out of the coller Numb 16 12 13 14. Lastly it serueth to warne such as are mustered and haue giuen theyr names to prepare thēselues and to think seriously of the matter that they are to bee employed in a weighty businesse that so they may be ready to fight the Lords battels 2 Chron 20 ver 15. for theyr Prince Country wife and children Neh. 4 14. In the next place marke that Moses spake vnto some of the people Arme your selues vnto the warre At the commandement of Moses the people must arme but before hee command they may not put on armour The Doctrine Doctrine An army must be sent forth by lawfull authoritie A lawfull army must be gathered and sent out by publike authority 2. Chron. 14 9. The grounds heereof for first publike enemies must be resisted by authority power of the publike Magistrate 1 Sam. 11 7. Secondly Reason 1 the Magistrate beareth not the sword in vaine 1 Sam. 8 20. Thirdly they intrude into the seate of Iustice that take this vpon them without authority nay they sit downe in the place of God Numb 16 11. But it may be obiected Obiect that the examples of Abraham who armed 318 men and pursued the Kings and of Sampson proue the contrary for what warrant had they I answer they had both sufficient warrant and authority Answ Sampson was one of the Iudges chosen of God to saue his people and he was stirred vp and guided by an extraordinary spirit to smite them hip and thigh with a great slaughter Iudg. 14 ver 19. And touching Abraham hee was no priuate man nor subiect to any other Potentate but a free Prince and at his owne command Againe he did no more then as if a man should defend him and his against a theefe and resist violence with violence by the sword The vses remaine Vse 1 It is the duty of the Magistrate when intelligence is giuen of enemies and of theyr approch or preparation not to be secure or to suffer them to take the start but he must take order against them 2 Chron. 20 1 2 3 that he suffer not the Lords enemies to preuayle or to escape 1 Sam. 15 3 9 35. It is a great
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
people are numbred and ordered exactly and exquisitely Moses proceedeth to the numbring of the Leuiticall Tribe which onely remaineth vnnumbred This is done two waies first simply being considered in themselues without reference and relation to others secondly comparatiuely being compared with the first borne in whose place and roome they succeeded The simple enumeration is two-fold first generall in these words and then particular in those that follow The generall numbring hath two parts the commandement and the execution of it The commandement is amplified by the author of it The Lord spake vnto Moses then by the place in the wildernesse of Sinai there it was giuen for as yet they were not gone from the Mount where the Law was giuen Thirdly by the manner number them by their families after the house of their fathers Lastly the persons to be numbred euery male from a moneth old and vpward The obedience of Moses is in the 16 verse where he is commended by the manner of it he did it according to the word of the Lord in all points as hee was commanded The particular numbring being set downe in the verses that follow we are to reserue to his proper place In this diuision two questions arise vpon the different order obserued in the numbring of this Tribe Questions answered compared with the numbring of the former Tribes which are to be decided For heere Moses is commanded to number all the males from a moneth old and aboue but he did before number the other Tribes from twenty yeares old and aboue Numb 1 3. chap. 1 3. Wherefore first of all the question may be asked why the Leuites are not numbred as the rest are from twenty yeare old but from a moneth old Secondly why they were not numbred as well so soone as they were borne and brought foorth into the world as when they were a moneth old Wherefore we are to enquire why they were numbred so soone and then why no sooner Touching the first to wit why they were Question 1 numbred from one moneth and vpward and not at twenty yeares old and vpward as the rest were it was done for three causes First of all the Leuites were numbred at a moneth old because at that age they were fit to be presented before the Lord and offered vnto him Luke 2. Secondly another cause of taking their number according to these young yeares was to bring the number of this Tribe vnto an equall proportion with the other Tribes for at this God aymed as we shall see afterward whereas if the number had beene taken onely from twenty yeare vpward it should neuer haue beene knowne what number there was of the first borne and so the recompence and satisfaction would haue beene altogether vncertaine and vniust This sheweth both that the Tribe of Leui was in comparison few in number euen the least of all the rest and that by this gracious dealing and mercifull fauour of God the people ought to be inclined more quietly patiently willingly and cheerefully to pay the taxe and tribute that was laid vpon them for the ouerplus among themselues Thirdly they are numbred at that age because it was not necessary they should be fit for the warres whom GOD had exempted from such seruice which was one difference betweene the Leuites and the other Tribes They were numbred at twenty yeares olde because then they were holden and iudged fit to goe out to warre as among vs and in our Common-wealth the State thinkes it fit to haue all warned from sixteene to threescore yeares as able men to beare armes and to serue their Prince and to fight for their country Whereas the Leuites had nothing to do with handling the sword and putting on armour and following the warres they were to attend on holy things and to minister in the Tabernacle they are made word-men not sword men they are fishers of men not fighters with men and albeit they walke in the flesh yet they do not warre after the flesh 2 Cor. 10 3. Touching the second question to witte Question 2 wherefore they were not numbred before the moneth was expired This was done because all the male children by the ceremoniall law were vnpure and vncleane for the space of one moneth Leuiticus 12 verse 4. as also all the maid-children were vncleane threescore and sixe dayes Leuiticus 12 verse 5. At what time the mother brought vnto the Priest a lambe of a yeare olde for a sinne-offering who offered it before the LORD and made an Attonement for her Leuiticus 12 verse 6 7. So then as the male children were vncleane an whole moneth so after that space of time limited and determined they ought to be purified True it is they did belong vnto GOD at all times for vnto such pertained the Kingdome of Heauen from the beginning he had euermore a right vnto them who had saide vnto Abraham I will bee thy GOD and the GOD of thy seede Gen. 17. Notwithstanding they could not be presented vnto him because they were holden as vncleane according to that law that continued for a season for that cause God would haue those onely reckned in this account which were a moneth olde This did put them in minde as also it teacheth vs that we are all by nature sinners and vncleane We are conceiued and borne in sinne and from that which is vncleane who can bring that is cleane Our naturall estate is notably described by the Prophet Ezekiel chap. 16. vnder the similitude of a wretched infant polluted in his blood There is not one that doth good no not one so that euery mouth is stopped and all the world become guilty before God Verse 15. Number the children of Leui after the house of their c. Heere is set downe a commandement directed to Moses and a commendation of Moses who was faithfull in the house of God as a seruant A seruant will do nothing before he know the minde of his master and when he knoweth his will he is ready to accomplish it The house is the Church the master of it is God the Stewards of it are the Teachers who rule in this house at the appointment of God and none of them durst presume to do any thing therein without his direction so it is said in this place of Moses that he followed not his own deuice but did all things as the mouth of God directed him We learne from hence that the word of Doctrine 1 God is able to informe the Church generally 〈◊〉 our actiâ—s must be â—â—rected by â—e word of â—od and euery man particularly in all things pertaining to this life and to direct them both what they are to do and what they are not to do Whatsoeuer falleth out into the parts of mans life must receiue warrant from the will and word of God This doth the Prophet Dauid teach in many places of the Psalmes By them thy seruant is warned â—sal 19 11 â—9 9
web so fine that it cannot be espied they speake peaceably to their neighbour with their mouthes but in heart they lie in waite Secondly beware of such enemies and beleeue Vse 2 them not take heed of them and flye from them Mar. 13 ver 21 22 23. They haue smoothe words but malice lodgeth and lurketh in their hearts Where the water runneth stillest there it is most deepe and dangerous Prou. 26 24 25. The examples are infinite of such as haue beene ouertaken by them They that haue good hearts are not easily brought to suspect another to be euill and while they iudge others to be like to themselues they are often taken in their nets Thirdly we must not be simple and sottish Vse 3 which haue to do with such deceitfull workmen that watch and ward for aduantage It is our duty to entreate God to preserue vs from them that we may not be drawn away by theÌ„ to do as they do Psal 28 3. Abel was too simple for so cunning an enemy as Caine so was Abner and Amasa for Ioab they paid deerely for it Lastly woe vnto all such they shall in the Vse 4 end be ouertaken in their owne waies shall fall into the pit which they haue digged for others They may hide their counsels from men but cannot from the all-seeing eyes of God We see this in Caine Ioab Absolon Iudas and others The Lord shall cut off all flattering lippes and the tongue that speaketh proud things Psalm 12 â— and 7 15 16. Prou. 26 2â— Let such therefore consider betimes the fruite of their leasing and know that it will be bitternesse in the latter ende They flatter others and themselues but the Lord will not flatter them but shall finde them out in their sinnes They told them and saide Wee came vnto the Land c. Wee saw before that there were twelue chosen that went to search the Land yet among them all onely two deale faithfully and truely the rest were treacherous hollow-hearâ—ed hypocrites Doctrine The greatest paâ—t are often times the worst The doctrine arising from this comparison of them is this that the greatest part are for the most part the worst the fewest the best Luke 17 11. Gen. â— 5 6 8. God looked vpon the earth and behold it was corrupt for all flesh had corrupted his way vpon the earth verse 12. Caines stocke multiplied whiles Adam remained childlesse Gen. 4 25. Many enter into the broad way few into the streight gate Mat. 7 1â— 14. WheÌ„ the sinne of the Sodomites cryed to heauen for vengeance and all the people both young and old from euery quarter wrought villany onely Lot and his daughters were found in the City that ioyned not with them Gen. 19 4 16. In the daies of Michaiah Ieremy Eliah Elisha were hundreds of false Prophets though the children of Israel were as the sand of the sea Esay 1 9. yet but a remnant should be saued though many be called yet few are chosen Math. 20 16. The seed of the word falleth into sundry sorts of ground yet one onely is the good ground Ten leapers were clensed as they were going to shew themselues to the Priest but one only returned backe to giue God thanks Luke 17 17 18 and 13 23 â—4 For first God will haue his seruants prooued Reason 1 and tried in the falling away of multitudes on the right hand on the left whether they will cleaue vnto him and his truth or not It is small commendation to continue in the faith when others stand for so do many hypocrites but to hold out when others giue ouer their hold is the tryâ—ll of a true Disciple Ioh. 6 66 67 1 Cor. 11 19. Secondly men are for the most part addicted to follow the multitude to run in great heapes one after another one giueth euill example vnto another Gen. 6. as we see in the men of the old world Thirdly sinne is very pleasant and delightfull to the flesh it is most consonant and agreeable to our corrupt nature but grace and piety are repugnant to the flesh and we striue against it what we can Gal. 5 17. Lastly we heard before the ordinance and decree of God which must in time take place that hee which calleth many hath elected out of that number but a few Mat. 19 Mark 10 31. 30. The net of the Gospel being cast into the sea gathereth together good and bad but the bad are afterward cast away as vnprofitable as reffuse and reprobate stuffe This serueth to conuince the Church of Vse 1 Rome and the defenders of the Romish religion that make vniuersality the multitude a marke and note of Gods church wheras the lesser number is rather the truer note For otherwise we might iustifie the old world against Noah his family the Sodomites against Lot and his house Paul complained that at his first answering no man assisted him but left him alone yet he had the truth on his side 2 Tim. 4 16. and the Apostle Iohn saith Wee know that we are of God and the whole world lyeth in wickednesse 1 Iohn 5 19. And if this were a sure note we might iustifie the religion of the Turkes Sarazens which spreadeth the wings of their superstition much farther theÌ„ all popery doth and occupieth a greater part of the world But such as professe the truth of God truely are the true Church whether they bee many or few whether they be in one part of the world or in many and such as do not professe the true faith are no true Church whether they bee neere or farther off whether in one place or dispersed farther abroad A multitude cannot make any religion to be true nor fewnesse to be false The reasons which they bring to make the multitude to be a marke of the Church Popish reasons to make the multitude a marke of the Church make nothing to the purpose but to mark out their owne weaknesse seruing rather for pomp and shew then for any weight and substance as Psal 2 8. I will giue thee the heathen for thine inheritance and the vtmost parts of the earth for thy possession and Psal 72 8. He shall haue dominion from sea to sea and from the Riuer vnto the ends of the earth so Luke 24 47 Christ foretelleth that the Gospel should be preached among all Nations beginning at Ierusalem I answer it were no hard matter to produce an hundred such testimonies and all nothing to the purpose or point in hand For the drift and scope of them is no other then to make a difference of the Church vnder the law and in the time of the Gospel at the first it was shut vp within a narrow compasse corner of the earth but afterward it was enlarged For whereas before the coming of the Messiah the bankes of the Church were the bounds of Iudea vnder the Gospel they should be no longer pent vp in so