they fall to be past feeling and cannot repent The Apostle declareth in the Epistle to the Romanes That such as regarded not to know God hee gaue them vp to their hearts lust vnto all vncleannesse and punished one sinne with another Rom 1.28 For the sinne that followeth is a punishment which went before God forsaketh them with his grace that forsake him by their sinnes and when once God leaueth them the diuell findeth them Whensoeuer God departeth out of any person the vncleane spirit taketh possession for the house is empty swept and garnished and made ready to entertaine him Math. 12 44. This is it which the Prophet declareth concerning the secret iudgment of God vpon sinners that make shipwracke of faith and of a good conscience My people would not heare my voyce and Israel would none of me so I gaue them vp vnto the hardnesse of their heart and they haue walked in their owne counsels Psal 81 11 12. Where hee sheweth that seeing they would not be reclaimed and reformed hee laide the bridle in their owne neckes and suffered them to run their full swinge into all wickednesse In like manner the Apostle describing the sins of the Iewes that hated the Gospel stoned the Prophets persecuted the Saints and crucified the Lord of life sheweth that they had filled vp the measure of their sinnes and that the wrath of God was come on them to the vttermost 1. Thess 2 19. Reason 3 Thirdly sinne is fitly resembled to the fretting of a canker and to the vncleannesse of a leprosie both which goe forward and make no stay vntill the whole body be infected and euery member endangered This is the similitude which the Apostle vseth Their word shal fret as a canker 2. Tim. 2.17 of which sort is Hymeneus and Philetus For as one serpent engendreth another so doth one sinne conceiue and bring forth another It is like vnto the beast that is said to grow so long as it liueth So then lay these things together both that God forsaketh such as make no conscience of sinne and that sinne is likened to the conceiuing of the wombe to the eating of a canker and to the filthinesse of a leprosie wee may conclude that sin being entertained knoweth not stay but rolleth as a stone vntill it come to the Vse 1 bottome Now let vs handle the vses First consider from hence how dangerous it is to giue entertainment vnto sinne at the beginning which groweth to more perfection euery day we cannot stop this streame when we will it goeth beyond the strength of our nature God leaueth vs further to our selues when we begin to leaue his wayes We see this in the example of Cain he was reproued of God checked for his hatred against his brother admonished to repent but he harkened not to the voyce of the Lord but hardened his heart and shed innocent blood euen the blood of his brother Gen. 4 8. This appeareth in Iudas hee entertained couetousnesse in his heart from couetousnesse hee fell to plot with the Pharisies from plotting he proceeded to practising and in the end hee brake out into treason against his Lord and Master and ceased not till hee brake his owne necke Math. 26 15. The like we may say of Saul and trace out his falling from God step by step and the more he continued 1. Sam. 16 14. the more did the Spirit of GOD forsake him so that his hidden corruption brake out into open rebellion against God open persecution against Dauid and open desperation against himself and his owne soule Thus it falleth out with such as sinne against their conscience Some grow to be very diuels incarnate that do euery day giue strength vnto their corruption and adde drunkennesse vnto thirst who being past feeling giue themselues to wantonnesse to worke all vncleannes with greedinesse Some are like bruite beasts that are led onely by sensuality carnall and naturall men which haue nothing in them of the Spirit of God Iude 10. Continuance in sinne bringeth hardnesse of heart Such are in greatest danger and see it not they are in the midst of the fire and feele it not they taste deeply of the iudgment of God and regard it not Lay before them the grieuousnesse of sinne beseech them with bitter teares exhort them by the tender mercies of God denounce all the plagues punishments and iudgments of hell offer vnto them the sweet promises of the Gospel entreate them by the death of Christ and the dearest blood that he shed for them all these they tread vnder their feet and neglect them as things of no price sinne hath bewitched their hearts Sathan hath blinded their eyes and God hath giuen them vp into a reprobate sence For as among all the blessings that God bestoweth vpon the sonnes of men in this world a soft and tender heart is one of the greatest which is soone checked controuled soone made to bleed and raised to repentance and amendement of life Ezek. 11 19 so there can be no greater curse and malediction laide vpon any man then to haue a stony and stiff-necked a rebellious and yron heart which heapeth and hoardeth vp euery day vengeance against it selfe What an heauy punishment was this vpon Pharaoh when his heart was hardened Moses and Aaron came vnto him they laide before him the word of God they wrought miracles in the land of Egypt they called vpon him to let the people go he was visited with lice he was feared with thunders he was plagued with frogges he was tryed with darknesse he was punished with the death of the first borne yet could not all these enter into his heart nor pierce his conscience that was seared with an hot yron so that he proceeded in euill vntill he and his whole hoste were drowned in the red sea Heereunto accordeth that which the Prophet Ieremy sayth Can the blacke Moore change his skinne or the leopard his spots Then may ye also doe good that are accustomed to doe euill Ier. 13 23. Seeing therefore such as beginne to sinne can haue do stay of themselues we must needs confesse it to be very dangerous and hurtfull to our soules For all such as breake out into this sinne are like to those that runne downe a steepe hill that when they are going haue no power to make any stay or stop vntill they come vnto the lower end Thus it is with those that haue giuen the onset vpon sinne they do as it wer open the flood gates of impiety which are not againe easily shut vp but the violence of the streame beareth all things before it For howsoeuer sinne at the first be entertained of men with some dislike and not without some strugling and striuing against it yet in processe of time and by continuance in sinne they grow shamelesse euen to haue an whores forehead that they cannot nor wil not be ashamed though the Sunne the heauen the earth and men beare witnesse against them they
it far Pro. 22 15. So is it with al those that are stubborne and refractory they esteeme words as winde they neuer lay them to their hearts they must be brought low by strong hand and they must feele the smart of their sinnes before they will be humbled We see this in Pharaoh and his people they had oftentimes heard Moses and Aaron speake vnto them in the Name of the Lord Exod. 5 1 8 1 9 1 13 10 3. But what did all this worke in him but as so many hard strokes vpō the anuill which make it harder so Pharaoh hardened his heart and would not let the people go Exo. 8 15 so that God is constrained to enter into iudgement with him and he that would not giue eare to the word was constrained to giue place to the waters for he and his host were drowned in the red sea Thus was it also oftentimes with the Israelites that refused misused the Prophets they euer brought vpon their heads some iudgement or other 33. And your children shall wander in the wildernesse forty yeares and beare your whoredomes vntill your carcases be wasted in the wildernesse 34. After the number of the daies in which ye searched the Land euen forty daies each day for a year shall ye beare your iniquities euen forty years and ye shall know c. In these words Moses farther describeth the sentence of God against these rebels the punishment rested not only vpon their own persons but slowed downe to their children like a violent tempest that first falleth vpon the Mountaines and after descendeth into the vallies Note heere first of all how God dealeth with these mutiners and with their off-spring The spies had bin 40. daies in searching the Land and for their wickednesse they shall wāder 40. yeares in the wildernesse a yeare for a day A dram of sin hath a pound of sorrow A day of pleasure hath a yeare of paine Doctrine Obserue from this Sinne and the punishment of sinne are proportionable Gen. 19 5 24. that in iudging and punishing of sinnes God oftentimes punisheth in proportion so that the iudgement is answerable to the sinne Of what kinde the sinne is of the same kinde is the punishment Gen. 42 21. God sent vpon Sodome a punishment like to the nature of their sin they burned in vnclean and vnnaturall lust one toward another and the Lord sent fire from heauen to burne them vp The people in the wildernesse with their viperous and venemous tongues spake against God and Moses his seruant and the Lord sent venemous and fiery serpents to sting and to bite them Numb 21 5 6. So Dauid sinned greatly in numbring of the people through the pride of his heart and vaine glory in his owne greatnesse God could haue punished him many other waies but he meeteth with him in the same kinde he diminisheth the number of his people exceedingly by the pestilence in whose strength he much trusted The reasons follow First God hath many waies to punish sin Reason 1 yet it pleaseth him to send his punishments according to our sinnes thereby to strike vs with inward remorse and to worke a deeper impression in the conscience For when he punisheth after this manner rather then after any other the iudgement it selfe doth more effectually force the sufferer to acknowledge Gods iustice in plaguing of him in that sort This we see in Adoni-bezek who was serued himselfe as he had serued others he had cut off the thumbes and great toes of threescore and ten kings which gathered their meat vnder his table the Israelites serued him with the same sauce they also cut off his thumbes and his great toes this measure repaied vnto him caused him to say As I haue done so God hath requited me Iudg. 1 7. The punishment presenteth the sinne as it were visibly before his face and when God dealeth thus with a man it oftentimes bringeth him to thinke of those sinnes which otherwise he would neuer haue remembred so that thereby he may iustly acknowledge that it is iustly come vpon him Secondly this maketh men not onely to Reason 2 iustifie God whose iudgements are alwaies iust but maketh thē also to iudge themselues and thereby they oftentimes preuent the more heauy iudgments of God He doth it for their good iudgeth no mā twice 1 Cor. 11 31. if he be wise to iudge himself Thirdly God hath giuen a law Reason 3 by y◠law he requireth a proportionable punishment for sinne Leuit. 24 19. This course will the Lord take who is the supreme Magistrate so often as it pleaseth him albeit he do not tie himselfe to that law Vse 1 This serueth to warrant vs that wee may lawfully expect iudgement from God in proportion vpon men for their sinnes For that which hath bin may be and that which the Lord hath done he will certainely do it againe so that we may promise and perswade our selues that they shall in the end be paid home to the full with due proportion of punishment according to their sinnes In the destruction of Ierusalem we reade that the enemies came vpon them the same day that they put Christ our Sauiour to death euen then I say came the sword vpon them and recompenced them in the same manner by putting them to death How many are there which haue sometimes beene seruants though now they are masters and beene faithlesse to their masters what hath followed haue they escaped nay hath not God met with them in the same manner by giuing to them faithlesse seruants deceiuers purloiners and theeues that haue wasted and spoiled their goods as they in former time did their masters How many in our daies haue bene stubborne and disobedient against their parents in their youth neuer doing them reuerence nor yeelding to them any obedience mocking at their age and other infirmities Haue not these monsters bene punished Yes God hath paid them home with the like and sent them dissolute children disobedient such as grow weary of them and thinke they liue too long minding their patrimony more then regarding their parents How many are there that haue abused and wronged their former wiues and hath not God vsually plagued them in the same sort in giuing them a second into their bosome which hath embraced the bosome of strangers and dealt wickedly and falsely with them 2 Sam. 12 11. Iob 31 9 10. God could haue met with thē by other means and punished them a thousand other waies but it pleaseth him to make his punishments answerable and carrying a likenesse with the sinne for which it is inflicted so that they are punished by that thing by which they haue sinned against God Couetous persons which get their goods by fraud and oppression are themselues or their heires many times oppressed and deceiued and brought to beggery Gluttony surfetting and drunkennesse are oftentimes punished with dropsies and many grosse and corrupt humors distempering their bodies and bringing
infinite in wisedome and knowledge and infinite in grace and mercy doth so order dispose gouerne all things by his ouer-ruling and ouer-reaching hand that neyther a Sparrow lighteth vpon the ground nor an haire falleth from our head without his appointment This reason is vsed by Christ our Sauiour Mat. 6 26. where perswading vs to lay aside all carking caring for worldly things and to rest wholly vpon God he doth cheefly beat vpon this point groundeth his reason vpon Gods prouidence who cloatheth the Lillies feedeth the Rauens and ministreth food to all liuing creatures Lastly no man hath so meane an estate and condition but he may gaine some glory to Reason 4 God in it yea all that befalleth vnto vs is for the best the calling wherein we liue howsoeuer it may seeme to vs euill and full of misery is vnto vs most good and profitable seeing as it is alotted alowed vnto vs of God so if we be found faithfull in it we may glorifie his great Name in it so that we may conclude with the Prophet The lines are fallen vnto me in pleasant places yea I haue a goodly heritage Though our estate be not best considered in it selfe yet it is best to vs and we ought to praise the Name of God for that which we haue and not murmure for that which wee haue not to content our selues with things present and not desire the things that are absent considering the dealing of God in mercy and compassion toward vs withholding nothing he knoweth to be good for vs. The vses of this doctrine are to be knowne of vs that we may reape benefit by this benefit Vse 1 of contentation First it reproueth those that are neuer satisfied with the mammon of this world but so set their hearts vpon the earth that the more they deuoure the more they desire like men vnsatiable as the graue or the barren wombe that neuer saith It is enough Pro. 30 14 15 They are like the leane kine of Pharaoh when they had eateÌ„ vp the fat ones themselues were in neuer the better liking or like the dropsie-man who the more he drinketh the more he calleth for drinke or like the horse-leech that euer cryeth out Bring bring The wise man telleth vs there is no end of couetousnes he that is infected with it coueteth greedily all the day long but the righteous giveth spareth not Pro. 21 26. And in the booke of Ecclesiastes Hee that loueth siluer shall not be satisfied with siluer Eccl. 5 10. nor he that loueth aboundance with encrease this is also vanity An example hereof we haue in Ahab King of Israel he had the wealth and riches of a Kingdome and yet he greedily and vnsatiably coueteth after Naboths vineyard 1 Kin. 21 3â— vexing his heart more for that little which he had not then taking ioy in all the aboundance superfluity which he had which cost poore Naboth both his life and his liuing So the rich man in the Gospel had filled his house but not his heart and therefore resolueth to enlarge his barnes Luke 12. â— and to make them answerable if it were possible to his minde which was a foolish conceit it being altogether vnpossible to finde a proportion betweene that which is finite that which is infinite For when he had builded more added more to that and multiplied more to that he had added and filled them also full to the top yet that would not haue satisfied him because the capacity of his hart was far greater and as the fruites of the earth had encreased the hart would still haue swelled like the surges of the sea more and more and neuer made any end These are they which place their felicity in the aboundance of riches and put their trust in their wealth Such are called and accounted by the Apostle worshippers of images Col. 3 5. The couetous man can neuer be satisfied albeit his coffers be filled the more hee heapeth together the more he hopeth after Those treasures which while they were onely desired seemed great to them that desired them when once they are purchased and possessed are lightly esteemed and other which yet they want are coueted Salomon saith Hell and destruction are neuer full so the eyes of man are neuer satisfied Prou. 27 20. And as all Riuers runne vnto the sea â— 1 7 8. yet the sea is not full so riches haste vnto the couetous yet the couetous man is neuer full How wretched is their estate that are euermore pressed pinched with hunger and thirst and cannot be satisfied So is it with those that are sicke of this sicknesse of couetousnesse for all discontented persons want that they haue as well as that they haue not as fast as money encreaseth the loue of it encreaseth so that the richer they are the poorer indeed they are Sufficiency standeth not in abundance of the things possessed but when the concupiscence of the heart is limited If our vnsatiable desires be confined within the compasse of contentment we shall finde sufficiency in the meanest estate Thus we may bee rich in the middest of pouerty and it shall be truely saide of vs which the Spirit speaketh to the Angel of the Church of Smyrna I know thy pouerty but thou art rich Reuel 2 verse 9. He onely is rich who groweth rich toward heauen and setteth his mind on Eternity considering â—â—mbros ad â—â—plic epist â— 3 10. that godlinesse is great gaine with contentation 1 Tim. 6 6. Vse 2 If we liue according to nature we shall neuer be poore if according to opinion wee shall neuer be rich if according to godlines we shall euer be content Nature desireth but a little opinion is euermore vnsatiable godlines directeth vs to set our affections aboue where is all happinesse and contentation Secondly we learne from this truth to deriue and diduct another as it were a streame from the fountaine to wit to acknowledge it to be the will and heauenly pleasure of God to make some low and poore in this world and to set them in places inferiour to others It is not his ordinance that al should be alike or that all should be aloft or that all should be rich True it is it lyeth in his power to make them so who is the soueraigne Lord of heauen and earth hath all treasures at his commandement to bestow them as pleaseth him but he hath variably disposed his blessings in great wisedome to one he giueth much to another he giueth little to one great riches to another he sendeth pouerty and want In a great house and noble family all seruants are not equall neither haue they all one office neither haue they all one wages but one receiueth more another lesse according to the different place wherein they are set The Church of God is a great house there are many seruants and many offices in it some are placed ouer others and some appointed
the Psalmist pronounceth that people blessed Psal 144 â— whose God is the Lord so we may truely affirme on the contrary Cursed is that soule that hath not the Lord for his God So theÌ„ the excoÌ„municate are contemptible persons and as it were outcasts the shame of men and the contempt of the people They are the sonnes of the earth and may worthily blush to haue any of Gods seruants looke vpon them They may wander vp and down in the night times like Owles that hate the light but may be ashamed to come out of their houses in the day It were happy for theÌ„ if no man did know them or did speak of theÌ„ wheras now they are neuer remembred without a brand of reproch All men point at them in the streetes and are ready to hisse them out of their sight No man regardeth them that regard not the Lord and his law Secondly the sentence that is pronounced on earth is ratified in heauen These men think and perswade themselues that they haue to do onely with men and so shake it off and set lightly by it that it might not fit in their conscience but being iustly pronounced against them in the Consistory of men it is strongly confirmed in the highest Court of Heauen as Christ testifieth Mat. 18 1â— 19 20 What soeuer yee shall binde on earth shall be bound in heauen Let no man therfore diminish his sin and lessen his disobedience as if it were done onely vnto men or published onely by the Minister forasmuch as the Lord verifieth the sentence pronounced by him For Christ Iesus is the Author of it 1 Corinth chap. 5 ver 4. the Corinthians beeing charged to put out from among them him that had offended must do it in the Name that is by the commandement of CHRIST It is no deuice inuention of man for then it it might be eyther contemned or lesse esteemed but it is the sentence of the great Iudge more fearefull then the message of death instituted of him for the recouery of such as are fallen and hee will make all his ordinances auaileable and sufficient to accomplish his wil. The end of it is not to make him that was our friend to become an enemy him that was our brother to become an aliant him that was in the couenant to become a stranger to the couenant but the vse of it rather is when a man is become an enemy to reconcile him vnto vs and when he hath made himselfe a stranger from the couenant and Church of God to call him backe to an holy communion with vs. For the Ministery of the word and the discipline of the Church doe tend to the saluation of men as we noted before If the Ministery of the Gospel fall out to be the sauour of death vnto death it is not the proper effect of the Gospel the fault is in them that perish and are of old ordained to destruction 2 Cor. 2 15 16. So then this censure shall not be without his effect one way or other but shall worke either the destruction of the impenitent or the saluation of the penitent Seeing therefore God himselfe ratifieth this solemne sentence we should stand in feare of it take heed we contemne it not Let it moue vs vnto repentance being assured that it shall not be in vaine Is not the prisoner afraid of the sentence of the Iudge and when that is published doth hee not cry out for mercy When the Lyon roareth do not the beasts of the forrest tremble Let vs not therefore bee more senselesse then the Oxe and Asse then the Horse and Mule that are without vnderstanding but tremble vnder the mighty hand of Gods chastisement as the childe vnder the rod considering that when the Minister pronounceth the sentence on earth God denounceth iudgement from heauen and threatneth to performe it to the vtmost Thirdly the excommunicate are barred from the Word and Sacraments and from the praiers of the Church The word can do them no good the sacraments would do them hurt we cannot ioyne with them in praier nothing will preuaile with them We cannot blesse them salute them in the Name of the Lord. We passe by them without acknowledging any fellowship or brotherhood with them neither doe they which goe by say The blessing of the Lord be vpon you â— 29 8. we blesse you in the Name of the Lord. They are swine that must be kept from the food that God hath prepared and prouided for his children Who doth not account the state of Nebuchadnezzar most wretched and lamentable when for his pride and presumption against God he was driuen from the company of men â— 4 25 33 â—d 5 20. and did eate grasse as Oxen He that before was fed with the fattest and finest of the wheat when his heart was lifted vp and his minde hardned had his glory taken from him and was deposed from his kingly throne But the conditioÌ„ of these beasts is worse they want the food of eternall life and are fed with huskes they are not suffred to sit at the Lords Table nor to be in company with his people They are as runnagates and fugitiues from the face of God as Caine. They are possessed in a fearefull manner with Satan as Iudas The Spirit of God is departed from them and an euill spirit is vpon them and vexeth them as Saul Their hearts are hardned and they are turned into stones as Pharaoh They are stinking chanels and filthy sinkes and are swept away like dung as the house of Ieroboam They are most prophane and haue solde their birthright as Esau They say in their hearts there is no God like the foolish atheists They pray not vnto God and if they should their praiers are not acceptable but abhominable All that they doe is reiected and despised so long as they continue in this estate If these things were duely considered as hitherto they haue beene opened vnto vs and that they had eyes to see them they might be all-sufficient to breake their stony and steely hearts in peeces and to enforce them not to remaine one houre in this condition But behold yet greater things and more fearefull then these Fourthly our Sauiour teacheth that they are to be called and accounted as the heathens and Publicanes Mat. 18 17. We see then what we must account of them no otherwise then Christ hath taught vs though they were our wiues or our husbands or our children or our seruants or our kinsfolkes or our friends they haue their names giuen vnto them they are no better then the heathen and the Publicanes Hee speaketh in these wordes according to those times as if it were said to vs for our better vnderstanding Let him be to thee no longer a Christian brother let him be no part nor member of the Church account him no faithfull person but as a Turke or Sarazin Wee glory in the name of Christians but such are not to be
who threatned the Apostles streitly and commanded them not to speak henceforth nor teach any more in the Name of Iesus This is the beginning and first degree of the Church-censures The second proceedeth farther and that is suspension which taketh place when the former taketh no place Suspension is a punishment inflicted wherby the offenders are for a time barred from the Lords Supper This is not a separation from all the holy things but from some only which howsoeuer those of the separation that are fledde from vs scoffe at and deride yet it hath good warrant and sure foundation out of the word And as it is an higher censure then admonition so it is lower then excommunication Of this the Apostle seemeth to speake 2 Thess 3 14. If any man obey not our word by this Epistle note that man and haue no company with him that he may be ashamed yet count him not as an enemy but admonish him as a brother The person excommunicated must be counted as an heathen and a Publicane the party suspended as a brother these two to bee accounted as an heathen yet respected as a brother cannot well agree together This was shaddowed out in the booke of Leuiticus by the ceremonial law chap. 13. where the Priest is commanded to iudge of the plague of leprosie if at the first the leprosie did not appeare manifestly by such signes as are there described he should shut him vp seauen dayes and at the seauenth day he should looke vpon him againe and if as yet it did not appeare plainely and euidently what it was hee was to shut him vp seuen daies more and afterward should pronounce him cleane or vncleane according as he should finde by the tokens and arguments prescribed in the word of GOD euen so in iudging of the spiritual leprosie the like wisedome or rather greater is to bee vsed by the Gouernors of the Church vnder the Gospel If a brother should bee vehemently and publikely suspected to haue committed some notorious crime to the dishonour of God to the wounding of his owne conscience and to the scandall of the Church and thereupon the Church-Gouernors after citation of him should enter into the examining of the matter and at the first finde onely great presumption or some cause of suspition or probable coniecture but no plaine or manifest proofe against him it is meete they take farther time for more certaine triall of the matter and in the meane season suspend him from the vse of the Sacrament but not froÌ„ hearing the word vntill it may farther appeare and better be gathered if it be possible whether he be guilty or not guilty and charge the faithfull to haue no fellowship with him that he may bee ashamed The third censure is excommunication which is a separation from al holy things and the priuiledges of the Church casting out of their publike communion and priuate fellowship such members as openly offend by some greeuous crime Gen. 17. â—â— Ezr. 10 8 Math. 18 â—â— 1 Cor. â— â—â— because to their sinne they adde the obstinate contempt of the admonitions giuen vnto them to the end themselues may be ashamed and others warned feared by their example and kept from the like infection We are forbidden to eate and drinke with such if they be knowne to be so and to keepe company with them familiarly as their friends fellowes and companions for this were to be one with him that is as an heathen and Publican and deliuered vp to Satan Seeing then this censure is so full of horrour and terror being vsed according to the word of God it followeth that they which do not reuerence and regard it are desperate sinners of whom we can haue little or no hope so long as they continue without the publike meanes of saluation They are as it were the forlorne hope and neere vnto destruction while they lightly esteeme this sword drawne out against them or do make a sport at it or are not humbled by it or seek not to be absolued from it They that are thus minded stand not in feare of God or the diuell they regard neither heauen nor hell neither saluation nor damnation They are vnder Gods wrath and yet feele it not they dwell in the suburbes of hell and yet know it not Satan hath set vp his throne in their hearts and yet they see it not they are shut out of heauen and yet they mourne not for it they are captiues and bondslaues vnder sinne and yet they haue no desire to be restored into the liberties of the sons of God nor any care to haue their liues reformed They cast vp a sauour in the nostrils of God men which annoyeth the house with the lothsome and filthy stench of it Such as are hotly pursued by enemies and flye to some Citty for succour or sanctuary if the gates bee shut against them they are left as a prey to the mercy of others that are mercilesse God hideth those that be his in his Tabernacle and keepeth them safe as it were vnder his wings but these are deliuered vp to the diuell who gouerneth them and worketh in them yet alas they are not afraid to serue such a master God hath left them and forsaken them who haue left and forsaken him and euen shut vp heauen gates against theÌ„ as it were with strong bars which were enough to astonish them if they had any life of Gods Spirit in them notwithstanding all this cannot enter into their dead hearts God giue them grace if they doe belong vnto him to thinke vpon these things and seriously to consider of them in their hearts while the acceptable time is if not he will glorifie his great Name in their confusion as he did in the destruction of Pharaoh Exod. 9.16 And we that heare these things this day must performe these foure things First we must mourne for them as for the losse of a member though themselues do not and pray for them earnestly to him that hath the hearts of all men in his owne hands that he would open their blind eyes albeit they cannot pray for themselues Secondly we must beware and looke to our selues that we come not into that estate Happy is he whom other mens harmes can make watchfull Thirdly we must take heed we be not a meanes to harden them in their sinnes but seeke to reclaime and recouer them While they stand in this desperate estate we must haue no delight in them but shunne them and auoide them What greater meanes can there be to mooue such to repentance then for them to marke how euery one shunneth them and separateth himselfe from them and accounteth them as Turkes and Pagans and no better The incestuous person that was at Corinth being thus censured and deliuered for a time vnto the power of the diuell then which what could be more feareful being I say thus thrust out of the Church and banished from the liberties of it and abandoned of
iudgement he will execute vengeance on his enemies and will reward them that hate him If a king heare of another coming against him with an huge and mighty host and consider that he is not able to encounter with him hand to hand while he is yet afarre off he sendeth embassage desiring conditions of peace Luke 14 32. This wisedome ought to be in vs. Let no man thinke to preuaile get the vpper hand by standing out against him He that continueth an enemy vnto him is an enemy to himselfe nay to his owne soule It is sinne that maketh this separation betweene God and vs Esay 59 2. We rise vp against him we rebell against the Lord 2 Chron. 13 6 and then the Lord riseth vp against vs. We cannot prosper so long as wee prouoke him with an high hand Let vs therefore repent vs of our euill waies How we may haue peace with God and turne vnto him assuring our selues that then he will turne vnto vs. Let vs humble our selues vnder his mighty hand and he will lift vs vp Let vs confesse our sinnes vnto him and we shall finde mercy for he is iust and mercifull to forgiue vs our sins There is no peace to be obtained but vnder these three conditions repentance humility and confession these as a trumpet sound the retreate of his iudgements they are as peace-makers betweene God and vs and are as a strong threefold cord which is not easily broken whereby his hands are after a sort bound from pouring wrath and vengeance vpon vs. Let thine enemies be scattered and them that hate thee flie before thee Marke in these words the title that he giueth to those that were ready to hinder their approch vnto Canaan hee saith not Let our enemies and them that hate vs be scattered but let thine enemies and them that hate thee c. Neuerthelesse if he had so praied the praier had beene lawfull but his words are more powerfull and effectuall whereby we see that the Churches enemies he calleth Gods enemies and sheweth that they hated not onely the godly but God himselfe So then the doctrine Doctrinâ— is this that the enemies of the Church in generall The eâ—eâ—â— of the châ—â—â— are the eâ—â—mies of 〈◊〉 or of any his faithfull seruants in particular are indeed and in truth the enemies of God himselfe Howsoeuer they may in the blindnes of their harts perswade themselues that notwithstanding their hatred to Gods deare children they may be the good friends of God yet they do but deceiue themselues for they are accounted his vtter enemies and such as inwardly hate him as Exod. 15 verses 6 7. speaking of the drowning of Pharaoh and his host in the redde sea Moses singeth that the Lord ouerthrew them that rose vp against him he saith not they rose vp against Israel And Deborah speaking of the destruction of Sisera Iudg. 5 verse 31 saith So let all thine enemies O Lord perish Thus the Prophet alluding to the common prayer of Moses in this place beginneth the 68. Psalme in this manner Let God arise let his enemies bee scattered let them also that hate him flie before him The like we see Psalm 83 2 3. Deut 32 It is plaine therefore that the enemies of the godly are Gods enemies though if they were asked the question they would vtterly deny it thinke themselues vniustly charged with it For first God is entred into a league and couenant with them to haue the same friends and the same enemies as if he should say Reason as Iehoshaphat said to the Kings of Israel 1 King â— 2 King 3 I am as thou art my people as thy people and my horses as thy horses This appeareth in the Couenant which God made with Abraham Gen. 12 3. I will blesse them that blesse thee and curse them that curse thee and his he verifieth in all that imbrace the faith of Abraham Secondly wherefore are the vngodly persecuters enemies to Gods children or what hath the righteous done and why do they set themselues against them is it not for the Lords sake is it not for his truth and religion True it is they may haue and indeed haue other colours and pretences but religion is the cause of all the true feare of God as Psal 44 22 38 20. Rom. 8 36. as it is noted of Caine that he was of that euill one and slew his brother because his owne workes were euill his brothers good 1 Iohn 3 12. Woe therfore vnto them that set themselues against Gods people for they fight against Vse 1 God and he will fight against them for those that are his If they cannot preuaile against him for what is an arm of flesh to the Almighty then certainely not against the Church So long as God standeth the Church shall stand vpright the gates of hell cannot preuail against it Mat. 16. Zach. 2 Deut. â—â— Psal 17 Hence it is that the Prophet saith He that toucheth you toucheth the apple of his eie We may therefore conclude as a principle not to be gainsaid the sure and certaine destruction of all the enemies of the Church in asmuch as he will thrust through the loynes of them that set themselues against his sanctuary They may for a time prosper preuaile but in the end they shall be confounded and come to ruine Let them in time consider in what case they stand They thinke they haue to deale only with men ouer whom they may insult at their pleasure through their might and greatnesse but they shall find they haue to doe with God who is able to vphold his seruants O that they could consider this Vse 2 Secondly we may truely inferre the woful estate of those that defend not the cause of God and his children that do not stand with them but stand still as newters and looke on as idle beholders and suffer them to be borne down and trampled vnder the feet of proud men as myre in the street such as shrinke backe from them for feare of danger that may befall theÌ„selues For such as forsake the faithfull in their iust defence do in the height of their sin and in the pride of their hearts forsake the Lord himselfe and renounce him This made Dauid say 〈◊〉 50.51 RemeÌ„ber Lord the reproch of thy seruants how I doe beare in my bosom the reproch of all the mighty people wherewith thine enemies haue reproched O Lord wherewith they haue reproched the footesteps of thine Annointed As he bare the reproches of his enemies which were Gods enemies in his bosome so he prayeth that God would recompence their sin into their boâ—ome Therfore it is that Deborah saith Curse ye Meroz curse ye bitterly the inhabitants thereof 〈◊〉 23. because they came not out to the help of the Lord to the help of the Lord against the mighty They did not ioyne with the enemies of God yet they are cursed because they sate
darkenesse of the night the distance of the place the weaknesse of the sight the excellency of the obiect and the infirmitie of olde age Psal 139 7 8. but nothing can hinder the light of his eye no darkenesse no distance no age Reason 2 Secondly he is infinite in nature he cannot be excluded out of any place wee may shut out the company of men and haply the light of the Sunne but it is impossible to shut out him that is euermore present in euerie place euen as the light is present to those that walk abroad at noon day whether they open their eies or shut them whether they see it or not so the Lord is present to all men though hee be not seene of al yet they cannot go from his presence If then he cannot be farre from euery one of vs it will follow from hence that he must needs know all our workes and words Reason 3 Thirdly he is omniscient hee knoweth all things nothing can be hid from him Prou. Reason 4 15 11. Fourthly he iudgeth all things and all men according to their workes It is his office to be the iudge of all the world Gen. 18.25 therefore he heareth knoweth and vnderstandeth all things 2 Cor. 5 10. otherwise he cannot do righteous iudgement Hee will not proceede vpon the bare and naked information of others or by vncertaine gesse and coniecture but hee iudgeth according to his owne knowledge which is euer certaine and neuer doubtfull Euery iust iudge proceedeth vpon a knowne and manifest cause Vse 1 We inferre from hence that it is in vain for any man to be high conceited of himself like the proud Pharisee seeing God knoweth his estate and condition more truly and throughly then himselfe Miriam and Aaron in this place holde themselues as great Prophets as Moses but GOD knew the pride of their hearts and the vanity of their words He knoweth what each man thinketh in his heart speaketh with his tongue In vaine do any highly esteeme of themselues and ouer-value their owne worthines seeing they are so well knowne within and without to God as he valueth of them so they are indeede and not otherwise If a man know one good thing in himselfe the Lord knoweth ten euill things in him that are sufficient to make him vile abhominable in his sight Of the proâ— Pharisie in the Gospelâ— The hypocriticall Pharisie in the Gospell knew a few things in himselfe which he thought and prized to bee exceeding good but alas the Lord that seeeth not as man seeth knew for these seeming good things many inherent euils that made him hatefull to God The church of Laodicea was very greatly conceited of it selfe saying I am rich and increased in goods and haue need of nothing but the Lord heard this and knew that it was wretched and miserable and poore blind and naked Reu. 3.17 It is not so with men as they value themselues but as God valueth theÌ„ for he knoweth all things yea those things in them by them which they know not or see not in themselues There are three errors which did deceiue the Pharisie in esteeming of himself at too high a price which deceiue also many thousaÌ„ds in the world as well as him The first is his error of comparison Three 〈◊〉 which did â—ceâ—â—e the pharisie in comparing himselfe with another person which was to behold his face in a false glasse For he thought he had found out a man worse then himselfe and this made him come boldly and confidently to God with these words Lord I thanke thee that I am not as other men nor as this Publican Lu. 18.11 This comparison was that wherein he was greatly deceiued he thought himselfe iust and that he must needs be singular good because one stood by him and many others liued with him whom hee thought to be worse then himselfe A second cause of his error was his freedome from some grosse sins of the second Table which he iudged others to be guilty of I am not an extortioner vniust or an adulterer therefore he thought he must needs be a right honest and iust man His third errour sprang from his performance of some duties of religion to God I fast twice in the weeke I pay tythe of all I possesse thereupon he perswaded himselfe that he was truely religious and holy in Gods sight These were his fond conceits and all of them erroneous because he went away condemned by Christ notwithstanding all these gay and glorious workes verse 14. These things touch vs also neerely who are carried away with the same deceitfull pretences For first we also lay the foundation of godlinesse vpon a comparison if we can find out any worse then our selues we take our selues to be simply good men as a wise historian saide of the Popes that the bounty or goodnes of the Pope is praised Guic lib. 1â— when hee exceedeth not the malignity of other men This course will vtterly deceiue vs for when the Lord shal come to iudgment he wil not iudge by coÌ„parisons what we are to such a one but according to his law thogh he find vs better then some other men yet wil he enter into iudgement with vs because hee findeth vs to be worse then we ought to bee by his word wherby we must be iudged at the last day Io 12 48. The second errour deceiuing the Pharisee and others in our age is because they are free from some grosse sinnes and therefore take themselues to bee iust and vpright men if they can make it good that they be no vsurers no vncleane persons no drunkards no murtherers oh then they are as honest perfect men as the best of them all but God wil not saue vs for some euils which we want but condemne vs for those which we haue For though thou want these thou maist abound in other Lastly they thinke if they performe some duties of the first Table which sauour of religion they are in very good case if they can say I heare often I pray often I receiue the Lords Supper they go away with this strong fond conceit that they are to bee holden religious persons This therefore cannot serue our turnes for this we may doe and yet bee proud hypocrites We may pray yet without any feeling zeale or good affection We may heare and yet practise nothing but liue in disobedience We may reuerence the Minister and entertaine him in our houses and yet reforme no sinne that he reproueth We may come to the Lords Table and yet come as Iudas did and goe away as he did that is without a sound heart and a right faith So that we may say of such as Christ himselfe doth Luke 16 verse 15. Ye are they that iustifie your selues before men but God knoweth your hearts for that which is highly esteemed amongst men is abhomination in the sight of God The Lord knoweth how we pray how we heare
good master will not turne out of his dores an olde seruant that hath beene faithfull to him but keepe him for the seruice hee hath done him in his youth and some will doe as much to their very dogge when hee is growne olde Much more then ought it to be so with the Minister hee should not bee turned out to the wide world but reape the fruit that hee hath sowne in his youth Others while they are in poore and low estate preach diligently but when they are once growne warme and haue feathered their nests and haue caught that for which they fished can bee content to holde their peace and hang vp their nets and say nothing at all These lye vnder a fearefull curse ◠16 Woe vnto them because they preach not the Gospel These men grow rich themselues but it is to be feared they make a poore people The flocke hath fedde them to the full but they will not feed the flocke but suffer them to remaine empty Secondly this teacheth what loue ought Vse 2 to be betweene the Minister and the people seeing there is so much required of one toward another If there bee true loue on the Ministers part toward the people it cannot be that he should giue ouer but rather spend his strength and his time onely for the good of those that are committed to his charge This made the Prophet Esay answer the Lord Esay 6.8 and 8.18 Heere am I send me When he heard the voyce of the Lord saying Whom shall I send and who will go for me Behold I and the children whom the Lord hath giuen me So doth Christ charge Peter as he loued him to feede his sheepe and his lambes Ioh. 21.15 On the other side it is a great discouragement to the Minister if hee finde not some loue againe from the people answerable in some sort to his care and diligence Neuerthelesse if he finde no fruits of loue from them it shall not excuse him if hee hold his peace forasmuch as God will giue him his reward vpon whom he is to depend Lastly great comfort should arise from Vse 3 hence to euery faithfull Minister and make him conscionable in his calling to know that God requireth of him to perseuere in teaching and therefore he must neuer giue ouer to speake in the Name of God Such as lay their hand vpon the plough and looke backe are vnfit for the kingdome of God Luke 9.62 As then it is said of euery Christian man that if hee be faithfull vnto the death hee shall receiue the crowne of life Reuel 2.10 so it is true of euery Christian Minister if hee bee faithfull in preaching the Gospel vnto the death hee shall receiue an incorruptible crowne of glory not otherwise The prophet Ieremy would haue ceassed crying and haue holden his peace but the word was as fire within him that it could not bee smothered and suppressed but the flame of it brake out We haue no promise except wee continue Let no man therfore faint and waxe weary let no man giue ouer but hold out constantly to the end 20 And the Lord spake vnto Moses and vnto Aaron saying 21 Separate your selues from among this congregation that I may consume them in a moment 22 And they fell vpon their faces and saide O God the God of the spirits of all flesh hath not one man onely sinned and wilt thou be wroth with all the Congregation 26 And he spake vnto the Congregation saying Depart I pray you from the tents of these wicked men and touch nothing of theirs lest ye perish in all their sinnes Now doth the Lord take the cause into his owne hand and reuealeth to Moses what hee will doe that he would vtterly destroy these conspirators and al that belonged vnto them Touching the prayer of Moses and Aaron who humbled themselues so soone as they heard the threatning of God it teacheth that Gods children haue soft and tender hearts if they heare the sound of Gods threatning behind them for it is as the cracke of a terrible thunder like to rent the hard rockes in sunder whereas the vngodly are senselesse and feele nothing albeit the threatning doe concerne themselues see more of this before chap. 14. Againe Behold the loue of God to the faithfull behold how in this destruction God prouideth for the safety of his seruants hee could doe nothing till they were departed and separated from the wicked The like we see in Gods dealing toward Lot hee being mercifull vnto him Gen. 19.16 for the Angels professe that they could doe nothing till he were gone v. 22. and chap. 18.32 We see then how the vngodly doe fare the better for the company of the godly for why were these seditious persons spared so long but because many good men were among them and so soone as they were departed from them the earth opened and swallowed some of them and a fire came from heauen and consumed others When the Sodomites were taken prisoners and carried away as captiues they were rescued and deliuered but it was for Lots sake because he was among them So then wicked men may thanke the godly for their deliuerance 2 King 3.13 14. Iob 22.30 Act. 27.24 And why doth God spare this wicked world Doubtlesse it is for his childrens sake but when once the number of them is accomplished then will he raine down fire and brimstone vpon the reprobate Now from this commandement of God giuen to Moses and by Moses to the people for the separating of themselues from the Synagogue and departing from the assembly of these sinfull men Doctrine we learne that they which haue society and familiarity with incurable and incorrigible persons Such as haue society with wicked persons shal be partakers of their punishment whē God commeth to iudge and punish shal be partakers of their punishment Gen. 14.12 The Sodomites had much good in that Lot was among thē but Lot had no good by his being among the Sodomites They were freed from captiuity because they had him in their company but he was led captiue by the enemies because he had them in his company The Scripture is plentifull in this point Pr. 9.6 and 4.14.15 Act. 2.40 Re. 18.4 Reason 1 The reasons are first because either they commit the same sinnes with them or els they are drawne after a sort to consent vnto them if not in word or deed yet at least by their silence and then it will follow in equity that they which consent with offenders shall also haue one punishment with them So it is with God in this case they that partake with other men in their sinnes shall also partake with them in the punishment For as there is an euill in word so there is an euill in silence Secondly all vnnecessary society is a countenancing Reason 2 and a confirming of them in their euil and consequently it keepeth them from a sight of their sins from turning vnto God
the field to be tried like the fresh-water soldier that dreameth of victory before the battell Abraham then knew that he loued the Lord indeed with al his heart when he had sealed it vp with forsaking his country fathers house And God commanded him to offer vp his son to proue his faith So he humbled the Israelites and made them hungry Genesis 22 1. Heb. 11 27. Deut. 8 16. to teach and to proue them that hee might do them good at the latter end Reason 2 Secondly in respect of their enemies he will also try them whether they will shew pitie or not God hath made the needy and oppressed his treasurers and offereth those men as Obiects and occasions to open their bowels of compassion If they shut their eies and stop their eares from the cry of the poor that are in trouble they are made without excuse and themselues shall cry in the day of affliction when they shall not be heard Thus he tried the heart of Pharoah Exod. 3 18. when the Israelites put vp a supplication vnto him to let them go 3. daies iourney into the wildernesse to offer sacrifice Thus he tried the rich glutton when hee sent distressed Lazarus to his gate shewing what was the liberality of one by the pouertie of another Reason 3 Thirdly in respect of the Church of God that should acknowledge God to be the Author of euery good gift and should flye vnto him in their miseries who hath the hearts of all men in his own hand to dispose of them as seemeth good in his diuine wisedome Hee turned the heart of Esau to fauour Iacob who came against him with a band of men Let vs first of all come into the presence of GOD humbling our selues before him confessing our sinnes acknowledging our vnworthinesse of the least of his mercies and praying him to turne the hearts of our enemies to fauour vs according to the promise of his owne mouth who hath said that wheÌ„ the waies of a man please God Prou 16 7. he will make euen his enemies to bee at peace with him Thus hauing reconciled our selues to God let vs not doubt but that bee which brought water out of the hard Rock wil mollifie the stony harts of our greatest aduersaries wil make them instruments of our greatest good This we see practised by Nehemiah Nehem. 2 4 5 who prayed vnto God to giue him fauour in the sight of that heathen king and hee obtained his request The vses are these First seeing it pleases God Vse 1 to make his owne people to creep and crouch to his and their enemies we see it is lawfull in our necessitous estate to craue almes releefe of our enemies and those that hate vs to helpe vs for our needfull sustentation This condemneth the nicenesse and scruple of those that hold it vnlawfull to buy and sell to deale and Trafficke with the enemies of the Church or to be any way indebted or beholding vnto them But as we are commaÌ„ded to do good to them that are without and are debters to all men that are our owne flesh and are inioyned to succour theÌ„ in their necessities so far as we do not maintaine and helpe them against Christ so is it fitting our profession when God denieth other meanes to aske releefe and refreshing of them otherwise we tempt God in despising such meanes as he openeth vnto vs for our good Let vs not disdaine or refuse to take at the hands of men but withall acknowledge it to come from God the cheefe giuer whosoeuer be the instrument 1 Kings 1â— as Eliah receiued meat of the Rauens both morning and euening Secondly let vs neuer promise any certainty Vse 2 or assurance of the things of this life For as the Kings daughter is saide to be all glorious within so the comelinesse beauty Psalme â— and happinesse of the Church standeth not in meate nor drinke but in righteousnesse of life Rom. 14 â— peace of conscience ioy in the holy Ghost in the louing countenance of the Lord towards his seruants For the things that are seene are temporall but the things which are not seene are eternal So Salomon sayeth Riches remaine not alwaies 2 Corin. â— Prou 27 â— and 23 â— nor the Crown from generation to generation And againe Trauell not much to be rich but cease from thy wisedome wilt thou cast thine eyes vpon nothing For riches taketh her to her wings as an Eagle and flyeth into the heauen And indeed this is the cause why men beare want and pouerty so impatiently because they promise immortality vnto themselues make an act of perpetuity and wholly toyle and moyle for the mucke of this world They dreame sweetly of dwelling for euer vpon the earth and make their mony and riches the god of their refuge Iob 31 â— 1 21. If Iob had made gold his hope had sayd to the wedge of gold Thou art my confidence he could neuer haue spoken this in the patience of his soule The Lord hath giuen and the Lord hath taken away blessed be the name of the Lord. 1 Tim. â— Therfore the Apostle teacheth that if we haue food rayment we ought therewith to be content For we brought nothing into the world and it is certaine we can carry nothing out Wherfore let vs often and seriously enter into the meditation of the poore and low estate of the church driuen many times into a corner and constrained to seeke helpe of others thereby to teach our selues the vncertainty and slippery state of all humane things Lastly take this low estate patiently whensoeuer Vse 3 such extremities do befall vs as the lot that God hath appointed vs. â—or 10 13. Let vs consider that no tentation hath ouertaken vs but such as appertaineth to man and God is faithfull which wil not suffer vs to be tempted aboue that wee are able but will euen giue the issue with the tentation that we may be able to beare it 〈◊〉 12 11. â—6 Indeed euery affliction for the present is greeuous and not ioyous but afterward it bringeth the quiet fruite of righteousnes vnto them that are thereby exercised So then we must know that we haue neede of patience that after we haue done the will of God we may receiue the promise And without this heauenly grace considering the present or eminent calamities of the Church we shall neuer be able to holde out our profession vnto the end We shall neuer apprehend the loue of God in our sufferings but be alwaies grudging repining and rebelling against the will of GOD. This made the Apostle to say â—p 4 11. I haue learned in whatsoeuer estate I am therewith to bee content Let vs not therefore in our necessities and calamities fret and fume rage and bee angry against God but pray for this patience the silence of the heart which is much set by of God For albeit the affliction
burthen vpon their consciences pressing them downe that they are found vow-breakers and haue broken their faith and promise made to God Let vs all remember that wee haue vowed to God our selues Deut. 23 21. and take heed we performe that which we haue vowed lest it bee imputed vnto vs for sinne Lastly it followeth from hence that such Vse 4 speciall and peculiar vowes as we haue made vpon particular occasions as euery one hath had cause in time of warre sicknesse necessity trouble and danger we must be carefull to keep and to pay our due and debt vnto God If wee feele our selues slacke and slothfull to good duties we may stirre vp our selues and binde ourselues by some earnest and faithfull promise to God If we be inclined to any vice we are to doe the like If a man haue fallen into whoredome and fornication hee may 2 Cor. 7.11 to bridle and halter his lusts vow neuer to delight in the harlots company If we haue fallen into drunkennesse wee may vow fasting and abstinence yea the abstaining from all hateful houses of drunkennesse being allurements prouocations to the same The oppressor may vow restitution and mercy to the poore Luke 19.8 Dan. 4.24 to stir vp his affection the better to performe it Now in al these we must beware and take heed that we be not rash in the words of our mouth nor hasty to vtter a promise before the most high What a reproach and blemish is it in such as will readily promise much to men and yet performe at leisure little or nothing Doe not all despise such persons But the fault and offence is more grieuous when there is a set and solemne promise made to God and not performed So then we that require true honest and iust dealing toward our selues and promises to be kept to our selues by a day haue wee done the like to God our Lord Let vs enter into our selues and examine our hearts a litle Wee are ready in sicknesse in want in great affliction and aduersity to vow and solemnely to promise if God deliuer vs to glorifie him to be thankeful and obedient vnto him to enter into repentance and amendment of life When a man hath loosely and lewdly spent his time in drunkennes riotousnes idlenes wantonnes enuy hatred contempt of God and his word if God strike him with greeuous sicknes that he feareth death as the messenger sent of God to seize vpon him then doth he tremble then doth he desire that God wold haue mercy vpon him and then doth he make vowes If God restore me to health againe and giue me life I will neuer bee the man I haue beene I haue beene giuen to drunkennesse I will neuer haunt the Ale-house I haue led a naughty life I haue dishonoured God and despised his word I will hereafter obey his voyce and attend to his word I haue hated the children of God I wil hereafter shew my loue to them renouncing my sinnes and liuing to Gods glory Oh what goodly promises are these and how well were it if men did so indeed and how were it to be wished that as they haue opened their mouth vnto the Lord so they would doe according as they haue promised But when God hath heard their prayers and restored them to health marke and yee shall finde that for the most part so soone as they are recouered and are able to craule out of the dores they returne againe to their former wayes 2 Pet. 2.22 as the dog to his vomite and the Sow that was washed to her wallowing in the myre What shall we say of these men Nay what may we not say of them Are they not couenant breakers and greeuous offenders against God They are like vnto Pharaoh King of Egypt when the hand of God was heauy vpon him and his people Exo. 9.27.35 then he humbled himselfe hee confessed the righteousnesse of God the wiâ—kednesse of his people and the heinousnesse of his sinnes Then Moses and Aaron must bee sent for in all haste to pray for him whom hee before despised in his heart and scorned in his talke yet so soone as the plague was ceassed and the hand of God remooued hee hardened his heart and would not let the children of Israel goe But hee dallyed so long with the iudgements of God Exod. 15.19 that he deceiued himselfe and in the end was drowned in the red Sea as the Flye that playeth with the candle vntill she be burned and consumed in the flame So when men haue beene terrified with the hand of God haue confessed with teares their vngodly behauiour and haue promised and vowed to God if he would restore them newnesse of life and repentance from dead workes and yet being restored and recouered being as vile in sinne as loose in life as beastly in behauiour as they were beforr God hath in iustice striken them againe for their vnthankfulnesse so as they haue dyed in fury and frenzy without any appearance of grace or assurance of mercy or remorse of conscience or acknowledgement of sinne or crauing of pardon or hope of forgiuenesse or signe of sorow or ioy of heart or consolation of spirit or purpose of amendment Matt. 27.3.4 but are wholly possessed with a shame of sinne and guilt of conscience and feare of iudgement and the flashings of hell fire Doth not this shew that Gods wrath is heauy against such vnfaithfull persons as breake their oath and falsifie their promise made vnto the Eternall who alwayes keepeth couenant with vs and will not alter the word that is gone out of his mouth Psal 50. â— O consider this ye that forget God lest he teare you in pieces and there be none that can deliuer you Contrariwise to conclude let vs follow the example of Dauid Psal 66.13 14. I will goe into thine house with burnt offerings and will pay thee may vowes which my lippes haue promised and my mouth hath spoken in mine affliction Verse 3. And the Lord heard the voyce of Israel Here is the fruit and effect of their prayer and humiliation shewing also the lawfulnesse and approbation of their vow God accepteth and respecteth them in their distresses From hence we doe learne that God heareth and granteth the prayers of his children Doctriâ— God heaâ— and granâ— the Prayâ— of his châ—dren For howsoeuer sometimes hee deferreth to heare and hearken to their prayers to exercise their faith to kindle their zeale in prayer to teach them whence good things proceed to sharpen their hunger to make them highly to esteeme the graces long begged and to proue them by delay yet in the end God heareth and helpeth he granteth and giueth the things which they aske according vnto his will This the Prophet declareth Esay 65.24 Before they call I will answer and while they speake I will heare And Psal 120.1 I called vpon the Lord in my trouble and he heard me And againe Psal 145.18 19.
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
Reason 2 Secondly of all sacrifices this is the chiefe and principall and groweth in the Garden of God as one of the Cedars in Lebanon eminent aboue the rest of the Trees of the Forrest It excelleth and surmounteth all the rest in respect of the enduring and continuance of it in respect of the vse and end of it and in respect of our vnwillingnesse and vntowardnes to performe it First touching the lasting of it it was in Paradice before the fall it was before the flood it was before the Law vnder the Law vnder the Gospel and shall hold to the end of the world It is performed of men and Angels in heauen and earth it shall neuer end no not when other exercises of our religion shall ceasse The Scripture shall haue an end preaching shall ceasse prayer shall faile the sacraments shall fade we shall haue no need of these things but the sweete singing of Gods eternall praises shall neuer ceasse The blessed Saints and all the hoast of heauen shall giue praise and power honour and glory to him that sitteth vpon the Throne and vnto the Lambe for euermore Reuel 5 13 and 11 17. Againe it is the end both of the works of Reason 3 God and of the other exercises of religion It is the end of our election for he hath predestinated vs to the praise and glory of his grace wherwith he hath made vs freely accepted in his beloued Eph. 1 5 6. It is the end of our creation for he hath made all things to his owne glory euen the wicked for the day of wrath Prou. 16 4. It is the ende of our redemption for the holy man blesseth the Lord God of Israel for visiting and redeeming his people who would send vs deliuerance from our enemies and from the hands of all that hate vs that wee should serue him without feare all the daies of our life in holinesse and righteousnesse before him Luke 1 68 74 75. And the Apostle teacheth this Eph. 1 3 7. Blessed bee God euen the Father of our Lord Iesus Christ by whom we haue redemption through his blood euen the forgiuenesse of our sinnes according to his rich grace It is the end of our iustification for we are iustified freely by grace that no man shold boast in himselfe But he which reioyceth should reioyce in the Lord. 1 Cor 1 31. It is the end of our sanctification of our saluation and of our glorification to returne all glory praise vnto God that sanctifieth and saueth vs will glorifie vs in soule and body And as it is the end of these works of God so likewise all the exercises of our religion are directed and referred vnto it as to the principall marke they aime at A cheefe part of Gods seruice is praier But why doe we pray vnto him but that obtaining our requests hauing experience of his mercies wee may giue him the praise According to the saying of the Prophet I will heare thee and thou shalt glorifie me Psal 50 15. Wherefore do we heare his word but that receiuing increase of knowledge and the gift of faith we may giue thanks to God Wherfore are we partakers of the Sacraments but that finding and feeling comfort by them we might returne the greater glory to God the author of them Lastly the vnwillingnesse of our corrupt Reason 4 nature to do this duty manifestly proueth the worthinesse and excellency of this exercise We are willing enough to pray for the gift but we are not so ready to praise the giuer we are forward and feruent in asking but cold dull in thanksgiuing In time of sicknesse and dangers wee are large in promises and protestations but being deliuered we are backeward in performing We are full of desiring the things wee want but wee are emptie of praises when God hath heard vs and so lose the fruite of that good which he hath sent vs. Seeing therefore the offering to God the sacrifice of praise is a principall part of his seruice and standing directly with his will it standeth vs in hand to confesse before the Lord his louing kindnes and his wonderful workes before the sonnes of men Psal 107 8. Vse 1 Now let vs come to the Vses First forget not his mercies and goodnesse toward vs. We are ready to remember our owne wants and our mouth with our desire is inlarged to pray for health in sicknesse for deliuerance in danger and for comfort in heauinesse but when light is risen in darkenesse and ioy to the vpright in heart wee forget the hand that lifted vs vp and that our helpe is in the name of the Lord which hath made heauen and earth This vse the Prophet Dauid maketh Psal 103.1.2 My soule praise thou the Lord and all that is within me praise his holye name My soule praise thou the Lord and forget not all his benefits This also Moses vrgeth to the people when they were compassed about on euery side with the mercies of God Deut. 6 10 11 12. 8 10 11. When they should possesse Cities that they builded not houses full of all manner goods which they filled not Welles which they digged not Vineyards and Oliue trees which they planted not when they haue eaten and are full then he willeth them to beware lest they forget the Lord their GOD that brought them out of the Land of Egypt from the house of bondage Why is it that he willeth theÌ„ especially to take heede to themselues when their bellies are filled when their cattle is increased when their substance is multiplyed and when their possessions are inlarged Surely because if euer wee forget God it is when we are full If euer wee despise his lawes and commandements it is in the time of plenty abundance euen then when we are most of al bound to serue him When he hath beene on our side and made an hedge round about vs then wee stand in a slippery place readie to haue our hearts puffed vp our minds hardned in pride and to forget God and his goodnesse as Pharaohs chiefe Butler did forget Ioseph Gen. 40 23. The more loue is bestowed vpon vs the lesse duty is performed vnto him whereby satan goeth about to take away all the graces of God from vs. In 2 King 20 8 13. Hezekia was deliuered from a deadly sicknesse and went vp to the house of the Lord to magnifie his mercy for his recouery yet see how soone after he was ouertaken with vnthankfulnesse and lost the comfort of his deliuerance â—â—â—on 32 â—5 and receiued heauy tydinges that his posterity should be carried away captiues into Babel He thought that in his prosperitie He should neuer be moued This is taught vs also in the curing of the ten lepers mentioned by the Euangelist Luke 17.15 16 17 18. of the which one only returned back and with a loud voice praised God and gaue him thanks and Iesus answered saying Are there not ten cleansed but where are the
mad and franticke immediately after their reproaches and indignities shewed against the seruants of God and ran vp and downe iustifying those in words whom they had condemned in deed And scarce any of them escaped but the hand of GOD was strongly and strangely vpon them all before they dyed To tell vs and teach vs this trueth that the persecutors of the Church defiled with the blood of the Saints shall not alway escape vnpunished albeit for a time they doe preuaile The Reasons are these First because God Reason 1 is true in all his words iust in all his works He is a most righteous Iudge who will take his owne cause into his hands and be glorified in the confusion of his aduersaries It cannot therefore be that they should escape seeing GOD so tendereth them their blood is precious in his sight Matth. 23 35. Not one drop of it shall fal to the ground vnreuenged he hath said Psal 105 35. Touch not mine annointed do my Prophets no harm He hath put all their teares in his bottle such as touch them to do them hurt do touch the apple of his own eye Yea whatsoeuer iniuries wroÌ„gs oppressions and indignities are offered vnto them he accounteth them as done vnto himselfe This our Sauiour testified from heauen when Paul made hauocke of the Church and breathed out threatnings against the Saints saying Saul Saul why persecutest thou me Actes 9 4. They haue not to do onely with men they fight against God and therefore shall not preuaile This reason is vrged by the Apostle 2 Th. 1.6 7. It is a righteous thing with God to recompence tribulation to them that trouble you to you which are troubled rest with vs when the Lord Iesus shall shew himselfe from heauen with his mighty Angels Againe he is a gracious God and merciful Reason 2 to his people therefore in his good time hee will punish their enemies and those that hate them He is as pittifull toward his children as he is iust against all their aduersaries This the Prophet expressely handleth at large Psalme 136 1â— 16 17 18. c. He ouerthrew Pharao his hoast in the red sea for his mercy endureth for euer which smote great Kings for his mercie endureth for euer and slew mighty Kinges for his mercy endureth for euer as Sihon King of the Amorites for his mercy endureth for euer and Og the King of Bashan for his mercy endureth for euer And gaue their Land for an heritage for his mercie endureth for euer euen an heritage vnto Israel his seruant for his mercy endureth for euer It remaineth to make vse and application of this Doctrine First it is a great comfort to the Church to consider how God is mindfull of vs in our distresses he doth not forget our afflictions he seeth the iniuries that are offered vnto vs as he surely saw the trouble of his people in Egypt and therefore we ought not to sinke downe in our miseries No chastising indeed for the present time seemeth to bee ioyous but greeuous but afterward it bringeth the quiet fruite of righteousnesse to them that are thereby exercised Heb. 12 11. So that in the midst of them we must reioyce Knowing that tribulation bringeth foorth patience and patience experience and experience hope and hope maketh not ashamed because the loue of God is shed abroad in our hearts by the holy Ghost which is giuen vnto vs. Rom. 5 3 4 5. Albeit hee make vs runne through fire and water hee will in the ende bring vs to a sweete place of rest Let vs not therefore be dismayed for tribulation all that will liue godly in Christ Iesus must suffer persecution Let vs not be ashamed of the Gospel of Christ Which is the power of God to saluation vnto all that beleeue Let vs waite for the day of our deliuerance assuring our selues that albeit the enemies of Gods people and Religion band themselues and assemble together against the Lord and against his Christ yet in the end he shall crush them with a Scepter of Iron â—m 2 2 9. and breake them in peeces like a Potters vessell not leaue so great iniquity vnpunished Thus doth Moses comfort the people Exod. 14. Feare ye not stand still and behold the saluation of the Lord which he will shew to you this day for the Egiptians whom ye haue seene this day ye shall neuer see them againe the Lord will fight for you therefore hold you your peace He will harden the hearts of the Egiptians and will get him honour vpon Pharaoh and vpon all his hoast and vpon all his Chariots and vpon his Horsemen to shew his power in theÌ„ and to declare his Name throughout all the world Thus doth God comfort Abraham Gen. 15 by foretelling that the same Nation which should deale so churlishly and cruelly with his posterity should not alway escape vnpunished but in the end he would recompence them according to their desarts Know for a surety that thy seed shall bee a Stranger in a Land that is not theirs foure hundreth years and shall serue theÌ„ and they shall intreate theÌ„ euill notwithstanding the Nation whom they shall serue I will iudge and afterward shall they come foorth with great substance Gen. 15 13 14. As if the Lord should haue said vnto him I would not haue thee dismayed and discouraged O Abraham by these heauy tydings which I haue told thee that thy children shall be strangers in a strange Land and not onely strangers but be made seruants and bondslaues and not onely made slaues but be euilly and despitefully handled thus God by a Rhetoricall Gradation seemeth to augment his sorrowes rather I would haue thee strengthen thy faith against this tentation comfort thy heart with this cogitation that I will in the end punish that barbarous Nation and bring vpon it all those euils which it hath brought vpon thy posterity when they haue filled to the full the measure of their sins The truth of this promise is set downe in the booke of Exodus from the seuenth chapter to the fifteenth which we may reade and in reading consider that God is true in all his promises and Prophesies and will accomplish whatsoeuer he hath spoken for the confusion and destruction of his enemies Let vs therefore comfort our selues and comfort one another in these things that God will arise and his enemies shall be scattered Secondly let vs refraine anger and reuenge Vse 2 toward such as deale euilly with vs. It is the nature of flesh and blood to rise in choler to desire reuenge and not to put vp wrongs and iniuries We must be more then a lumpe of flesh if we will be the children of God We see that Stephen when he was stoned prayed for his persecutors Lord lay not this sinne to their charge Acts 7 60. The like wee see in Christ our Sauiour toward those that crucified him The consideration of this truth that God
they would not enter into their fieldes they would not meddle with their vineyards they would not drinke of their water freely yet see with what a terror and trembling they were stricken at the approch of the Israelites neere their borders And this was the heauy hand of God vpon them as Moses declareth Deut. 2. This day will I begin to send thy feare and thy dread vpon all people vnder the whol heauen which shall heare thy fame and shall tremble and quake before thee Heereby we learne for our instruction That the enemies of God and his people are many times afraid where no true cause of any feare is Doctrine Euil men fear where no feare is Euill men are often afrayd of the people of God that faine would liue in peace So Saul liued in continual feare of Dauid 1 Sam. 18 15 29 he was vexed disquieted in heart and neuer in rest although hee weâ—e harmlesse though he sought peace and ensued after it yea the more Dauid prospered the more Saul feared him So did Pharaoh and the Egyptians feare the Israelites when they began to multiply and increase in abundance Exod. 1.12 Thus Herod feared Iohn knowing that he was a iust and holy man reuerencing him greatly hearing him gladly doing many things at his preaching Mark 6 20. Thus the high Priest feared the Apostles and the officers of the people Acts 5 26. WheÌ„ Herod and the rest of Ierusalem heard of the birth of a new King they were greatly troubled and perplexed in mind Mat 2.3 Al these things confirme the truth of this doctrine verifie the saying of the wise man The wicked flye when none pursueth but the righteous are bold as a Lion Prou. 28 1. Reason 1 The Reasons are these First because an euill man carrieth in his owne bosome a conscience for sinne which striketh and accuseth him which citeth and summoneth him before the barre of Gods iudgement seate Albeit no man can bee deposed against him albeit none can giue sentence and iudgement against him yet hee carrieth that about him which is instead of all Mala mens Tert. 〈…〉 1. sc 2. malus animus as the Poet sayth An euill minde an euill meaning an euill conscience arraigning him at the Tribunall of the eternall Iudge who shall giue to euery one according to his workes It shall serue as plaintiffe witnesse iudge and executioner against him This is confirmed vnto vs by many examples in the word of God When Cain had slaine his owne brother shed his innocent bloode which cryed for vengeance vnto heauen the reuenging hand of God pursued him Gen. 4 10 12 17. liuing as a runnagate and vagabond vpon the earth and fearing the sight of euery creature to bee armed against him he began to build a City to hide his head to yeelde him comfort to prouide for his safety and to defend him from iniury but there also the iustice of God ouertooke him the vengeance of his hand followd him and he was driuen from that enterprize The like we see in Belteshazzer Dan. 5.56 when there appeared fingers of a mans hand which wrote ouer against the Candlesticke vpon the plaister of the wall of the Kings Palace albeit hee knew not the substance and signification of the miracle whether it fore-shewed good or euill yet he carryed his witnesse with him that could not be bribed or corrupted so that his countenance was changed his thoughts were troubled the ioynts of his loynes were loosed and his knees smote one agaynst the other This terror of conscience the Lord fortold as the punishment of sinne Leu. 26 17 36 37. and Deuteronomy 28. verses 65 66 67. Againe no maruel if the wicked be oftentimes Reason 2 smitten with feare as with the spirit of giddynesse because they want the shielde of Fayth and the helmet of Hope which are as two strong Anchors to hold the shippe that it be not shaken in peeces with the stormes or dashed on rockes or drowned in the water or swallowed in quicke-sands A liuely fayth in the Sonne of God is the mother of all true comfort the peace of the soule the life of good workes the key of heauen for beeing iustified by Fayth Rom. 5 1. We haue peace toward God through our Lord Iesus Christ and reioyce vnder the hope of the glory of God Wee haue not receiued the spirit of bondage to feare againe but we haue receiued the spirit of adoption whereby we cry Abba Father Ro. 8 15. We haue boldnesse against the day of Iudgment there is no feare in loue but perfect loue casteth out feare for feare hath painfulnesse and he that feareth is not perfect in loue 1 Iohn 4 17 18. The stronger our faith is the lesse is our feare as one increaseth the other decreaseth If our faith bee little our feare is great as our Sauiour sheweth in the example of his disciples tossed with a tempest on the sea crying vnto Christ saying Master saue vs we perish Mat. 8 25 26. who saide vnto them Why are yee fearefull O ye of little Faith Now let vs come to the Vses If this be the Vse 1 nature of the wicked that he carrieth about with him a troubled and trembling conscience then a wicked man is a very coward faint-hearted being afraide of euery thing True it is there are many who neyther feare God nor the diuell who seeme to be valiant to aduenture their flesh and to expose themselues to desperate dangers in fighting and quarrelling as the manner of sundry Ruffians and swashbucklers is who feare not to meete any man in the field at any weapon and for euery crosse word are ready to giue the stab yet bring these ventrous and foole hardy fellowes to encounter hand to hand with the enemies of our soules to wrastle against spirituall wickednesses in high places and to striue as for life and death against pride prophanenesse against concupiscence of the flesh and contempt of the word against idle games of euill report against our lustes and sins which fight against our owne soules we shall see no childe so weake and willing to turn his heeles as these Ruffian-like spirits who albeit they walke with long blades by their sides or long poles on their neckes and iet vp and downe as â—ords of the earth ready alwayes to lay the hand vpon the dagger and to pick a quarrell at euery word yet they haue not the hand or the heart to strike one stroke to conquer sin and the tyrany of the diuell in themselues but yeeld themselues like slaues and captiues to do his will and are led away to destruction as an Oxe to the slaughter Notwithstanding this is true valour and manhoode to wound more and more the corruption of the old man He is stronger that conquereth himself then he that winneth a City Prou. 16 32. He is a better man of his hands that ouercommeth his own concupiscence then he that hath the vpper hand
partly by dissembling hypocrites and partly by cunning Papists Hence it is that the Church is oppressed and groneth vnder the burden of sundry corrupt customes and iniurious prescriptions to the decay of religion and hinderance of the true worship of God If these meÌ„ had onely cut off the lap of our garments 1 Sam. 24.5 6 it were reason they should haue some remorse for it and it were wel with them if their harts would smite them for it But they haue serued vs as the Ammonites serued the messengers of Dauid whom he sent to comfort the King who shaued off halfe theyr beards and cut off their garments in the middle 2 Sam. 10 4. Of whom we may say as Paul said sometimes of the Iewes Thou that abhorrest Idols committest thou sacriledge Rom. 2 22. That is thou hatest the false gods and yet thou spoylest the true God which seemeth to bee much worse then the worshipping of Images and the giuing of our selues to the sinne of Idolatry Thus we offer to the Lord the lame and the sicke the torne and the blinde which if it were offered vnto thy Prince would hee accept it at thy hands be content with thee Mal. 1 8 9 13 14. yet we thinke him deeply indebted vnto vs. Thus do we spoyle the Lord of hosts in his Tithes and Offerings yet the Idolaters will not spoyle their gods as wee haue spoyled and doe spoyle the true God Mal. 3 8. Thus oftentimes it fareth better in this world with those which prophesie errors and speake flattering thinges which dawbe with vntempered Morter and preach of wine and of strong drinke theÌ„ with such as are found faithfull witnesses of the truth denouncing the iudgements of God and dealing faithfully with his people Whilst the true Prophets of God are hid in Caues and fed with bread and water to sustaine their feeble soules and faint liues foure hundred Prophets of the Groues are fed to the full and fare deliciously euery dat at Iezebels Table 1 Kings 18 13 19. Whiles Mâ—chaiah is clapt vp in the Prison house 1 Kin. 2â— and fed with the bread of affliction c. the false Prophets walked at liberty were richly prouided for tasted of the best and did eate the portion of the Kings meat Whilst Ieremy the true Prophet of the Lord is put in the court of the prison Ier. 37 1â— 38 6. hath giuen him daily a morsell of bread out of the Bakers street and is cast into the Dungeon where was no water but myre where he stucke fast the false Prophets insult ouer him and liue in al pleasure abundance Whilst Daniel and his companions feed vpon Pulse and haue water giuen them to drinke Dan. 1 1â— the Priests of Bel with their wiues children made merry with the meate allotted to the Idoll But howsoeuer this hath euer bene the lot and portion of the Prophets and Apostles and of other seruants of God and the recompence of their labours who spend their vitall spirits and waste their strength to speake to an vnthankful people let vs notwithstanding the disgraces and indignities offered vnto vs go forward in our callings looking for our wages and reward at the hands of GOD in whose seruice we are imployed and who hath promised That they which are wise shall shine as the brightnesse of the Firmament c. Dan. 12. Thus the Apostle exhorteth the Elders to feed the flocke of God which dependeth vpon them assuring themselues That when the chiefe Shepheard shall appeare they shall receiue an incorruptible crowne of glory 1 Pet. 5 3 4. Verse 39. So Balaam went with Balak He tooke Balaam and brought him vp into the high places of Baal that thence he might see the vtmost part of the people After the communication followeth a description of theyr actions they prepare for theyr coniuration they offer sacrifices and going into the Chappell of Baal they take a view of the vtmost part of the people of God God hath set himselfe against Balaam he had forbidden him to curse his people the sword was drawne out against him for his disobedience and he promised to submit himselfe vnto the good pleasure of God All this was knowne also to Balak that set him on worke and payeth him his wages yet see here how they proceed and goe forward in theyr wicked course and cannot be stopped hindered from it From hence we learne that howsoeuer the vngodly be checked reproued of God Doctriâ— The wicâ—â— reproueâ— continuâ— sinne yet they continue in theyr vngodlinesse howsoeuer they bee crossed and contradicted they hold on their course in sinne which they haue begunne This appeareth in the example of Cain albeit he were admonished and reprooued of God for his wrath and malice against his brother 〈◊〉 6 8. â— yet he runneth forward and neuer ceaseth till he had killed him This is seene likewise euidently in the example of the olde world when the Lord saw that the wickednesse of man was great in the earth and all the imaginations of the thoughts of his heart were onely euill continually he stirred vp Noah a Preacher of righteousnes and gaue them an hundred and twenty yeeres to repent yet they sinned still corrupting their wayes and defiling the earth with their cruelty they did eate and drinke and gaue themselues vnto all excesse till the flood came and swept them all away Hereunto commeth the practise of Pharaoh Exod. 6 34. what could the Lord haue done vnto him that he did not He sent Moses and Aaron to speake vnto him he brought sundry plagues vpon him hee corrected him by diuers and sharpe afflictions yet he waxed obstinate and hardned his heart more and more to his owne destruction This is that which the Apostle Paul teacheth 2 Tim. 3 1 2 3. This know that in the last dayes shall come perillous times for men shall be louers of their owne selues couetous boasters proud cursed speakers disobedient to parents vnthankefull vnholy c. So that it appeareth to be an euident trueth that the wicked are so obstinate and hardned in their euill that by no meanes they can bee brought from it Pro. 27 22. And if thou shouldest braâ— a foole in a mortar among wheate brayed with a pestle yet will not his foolishnes depart from him Reason 1 The Reasons to strengthen and confirme this truth to our consciences are to be considered First sin is as the Gangrene or Canker iâ— fretteth and cateth further and further the hand infecteth the arme and the foot the leg vnlesse the part that is infected bee cut off at the beginning as the Apostle teacheth 2 Tim. 2 16 17. Stay prophane and vaine bablings for they shall increase vnto more vngodlines their word shall fret as a canker of which sort are Hymeneus and Philetus So the Apostle Iames resembleth and compareth sin to child-bearing for the fruitfulnesse of it Iam. 1 15 When lust hath conceiued it
Abel in Saul toward Dauid in the Scribes and Pharisies toward Christ in Haman and his sonnes toward Israel in the chiefe Priests toward Paul Albeit they be ouermamastered their counsels detected their purposes defeated and themselues be disappointed that they may see how they fight not against men but against God yet their diligence is vnweariable and their rage vnspeakable This truth will further appeare vnto vs by Reason sundry reasons drawn from the person of God and from the conditions of the enemies of the Church God seeth the wickednesse of their hearts heareth the groanes afflictions of his elect yet he suffereth the vngodly to whet their tongues sharpen their swords against them to the end hee may gaine glory to his great Name in the confusion destruction of them Pharaoh contriued sundry plots fetching deuices to subuert the Church in Egypt some secret some open Exo. 1.17 9 16. Rom 9.17 He commanded the midwiues to stifle strangle the young infants comming out of their mothers wombe which are the spawn fry of Religion the hope of the succeeding Church When this diuellish deuice was discouered and disappointed because the midwiues feared God did not as the King charged them but preserued aliue the men children then he attempteth another way commanding by publique edict to drown and destroy their children afterward vexeth them by making bricks and carrying burdens Thus he proceedeth from one euill to another God setteth him vp as a marke and appointed him to shew his power in him and to declare his Name throughout all the world Thus GOD draweth good out of euil and manifesteth his owne glory in confounding the malice of mischieuous enemies Secondly the enemies of the Church run Reason 2 on in malicious courses to vndermine the good estate of the Church because they are led by the spirit of the diuell as his vassals and slaues to do his will Why did Cain burst with enuy against his brother hanging down his head drawing his weapon Because he was led by that euil one the prince god of the vngodly 2. Cor. 4 4 who blindeth their minds worketh in their hearts holdeth them in ful power possession The greatest deuouring beasts in the wildernesse alwayes keepe their courses recourses Psal 104 2◠12 23. either wearinesse constraineth them to cease or the light of the Sunne affrighteth them whereby the silly prey getteth some respite and refreshing But Satan the Prince of this world is neuer at rest he is euer greedy and neuer weary alwayes plotting practising catching destroying and deuouring The light of the day and darkenesse of the night are both alike to him Iob 1 7. Who compasseth the whole earth and walketh in it too and fro 1 Pet. 5.8 like a ramping and roaring Lyon seeking whom hee may surprize and subuert The end of one tentation is the beginning of another Hee will neuer make peace with vs vnlesse wee deliuer our soules vnto him in hostage Nahash the Ammonite is noted of extreme cruelty that would no otherwise make a couenant with the men of Iabesh Gilead but on this condition that he might thrust out all their right eyes and bring the shame vpon all Israel 1. Sam. 11. But Satan as he is more mighty so is he more malicious he will haue both eyes and hands he wil haue both head and heart hee will haue possession both of soule and body And therefore no maruaile if the sonnes of Belial bee stamped with his Image and resemble him in an vnweariable desire of mischiefe plotting and performing day and night one mischieuous attempt or other against the children of GOD. Vse 1 Let vs now carefully apply this doctrine to our vses First consider from hence the cause of the confusion of the enemies of the Gospel and of the godly They deuise crafty counsels and conspiracies against the faithful but withall they worke out their owne death and destruction and ouerthrow themselues in their malice mischiefe For of al such the Prophet saith Psal 7 15 16. He hath made a pit digged it for another and is fallen himselfe into the pit that he made his mischiefe shall returne vpon his owne head and his cruelty shall fall vpon his owne pate The hatred of the vngodly goeth before and the iudgements of God follow immediately after who hath prepared him deadly weapons will ordain his arrowes for them that persecute his seruants This the Prophet pronounceth against y◠enemies of the Church Esai 8 9 10. Gather together on heapes ye shall be broken in pieces gird your selues and ye shall be broken in pieces take counsell together yet it shall be brought to nought pronounce a Decree yet it shall not stand for God is with vs Behold the horrible down-fall of Haman an Arch-enemy of the people of God 〈◊〉 7 9 10. raised vp from the highest degree of honor and dignity who thought it too little to lay hands on Mordecai alone but sought to destroy all the Iewes that were throughout the whole kingdome he fell into the lowest step of shame reproach was hanged on the tree that hee had prepared for Mordecai The aduancement of the wicked is but for a momēt their destruction commeth suddainly according to the saying of the Prophet Dauid Psa 37 35 36 58 6 7 8 in Iob 20.4 Thus we see that the malice of the wicked turneth to their own calamity and confusion so that when they haue raked ransacked all the corners of their heart to contriue meanes to ouer-throw the Church they shall find by woful experience that God hath many moe meanes and wayes to turne their owne deuices to their owne destruction Secondly see hereby Gods almighty power Vse 2 and abundant kindnesse in sauing and preseruing the Church among so many enemies as it were a little flocke of sheepe among so many wolues For we may behold a part of his chastisements vpon his Church by setting them in the world as in a wildernesse and that among the wicked as it were among so many beasts whereby their faith is tried their obedience manifested and their patience proued so wee see his maruailous mercy in their deliuerance from them as out of the denne of Lyons inasmuch as we know to our endlesse comfort that notwithstanding all the pollicies and practices of the diuelish and damned crew of most spiteful and desperate enemies yet God holdeth vp the heads of his people that they are not drowned like the Arke that floated on the waters Reu. 12 15. Howsoeuer the serpent cast out of his mouth water after the woman like a floud that he might cause her to bee carried away of the floud Let vs therfore confesse before the Lord his louing kindnesse and acknowledge surely that saluation is of the Lord and not of our selues of his mercy and not of our own merit This the Prophet professeth at large Psal 114 1
seeing GOD hath threatned to turne them to our curse and confusion so that wherein soeuer hath beene our wickednesse therein also shall be our woe our malice shall turne to our owne mischiefe our vncleannesse shall fall out to be our owne vndoing This the wiseman teacheth that because of the whoorish woman a man is brought to a morsell of bread and such an one will hunt for the precious life of a man Pro. 6 26. So such as delight to follow drunkennes it turneth to their destructiō for the very creatures grone trauel as it were in paine to be deliuered from this bondage of corruption in which they are after a sort holden for a time and do cry out vnto God for vengeance against them according to the saying of Salomon Prou. 23 29 30. To whom is woe to whom is sorrow to whom is strife to whō is murmuring to whom are wounds without cause and to whom is the rednesse of the eyes Euen to them that tarry long at the wine to them that goe and seeke mixt wine Wherefore let vs vse the creatures of God aright that they may be seruiceable and comfortable vnto vs and that they may helpe to further and encrease our blessednesse which they will do if they bee well vsed This our Sauiour teacheth his Disciples Math. chap. 13 16. Blessed are your eyes for they see and your eares for they heare Euery gift and creature of God that thou abusest shall further thy condemnation and bring vppon thy head his iust iudgement Euery instrument of thy body and power of thy soule that thou hast abused to sinne shall encrease thy woe and torment as appeareth in the example of the rich man Verse 22. And he looked on the Kenites and said Strong is thy dwelling place and put thy nest in the rocke neuerthelesse the Kenite shall be spoiled c. In these words going before we heard of Balaams prophesie against the Amalekites Heere Moses setteth downe his prophecy against the Kenites which is the sixt in number and the third among those that are denounced against the vnbeleeuers and idolatrous nations Concerning the Kenites wee haue spoken sufficiently before which were the posterity of Iethro the father in law of Moses and these dwelled among the Amalekites before they departed from them as appeareth 1. Sam. 15 16 so that they obtained mercy and were not destroyed because they shewed mercy vnto the children of Israel when they came vp from Egypt The scope of this prophecie is to declare that howsoeuer these Kenites thought they dwelled safely and had their seat as it were a nest made in a strong rocke that might be assaulted but not subdued besieged but not ouercome yet when they promised to themselues the surest peace and greatest security destruction should come suddainly like a whirlewinde and carry them away Doctrine The iudgments of God many times come suddenly From hence we learne that the iudgments of GOD vpon secure and sinfull persons doe many times come suddainly Howsoeuer the Lord bee a God of patience and beareth with the vessels of wrath appointed to destruction yet when men think themselues free and farre from all danger iudgement lighteth on them encreased by the speedinesse of the execution This wee see in sundry examples of Gods proceedings against the vngodly The Egyptians that pursued after the Israelites to the midst of the sea were suddenly drowned the waters couered them their chariots failed them the Lord fought against them Exod. 14 26. Whiles Balteshazzar made his feasts dranke wine in all excesse and praised his gods of gold and siluer at the same houre appeared fingers of a mans hand writing on the plaster of the wall foretelling his finall confusion which immediatly after followed Dan. 5 5 30. When Pharaoh refused to let the people go as God commanded and Moses required of him had bin scourged by many plagues he his Princes his people and whole land yet they hardened their hearts and walked stubburnly against him suddainly at midnight the Lord smote all the first borne in the land of Egypt from the first borne of Pharaoh that sate on his throne vnto the first borne of the captiue that was in prison all the first borne of beasts Exod. 12 29. Thus Christ describeth his second comming that it shall be suddaine speedy and at vnawares Math. 24 37. So in Lots time They were giuen to lust of the flesh to pride of life to fulnesse of bread to abundance of idlenesse to contempt of the poore Ezek. 16 49 these were the chiefe and capitall sinnes of the Sodomites others followed and accompanied them and behold suddainly the Lord rained downe fire and brimstone from heauen which was their portion and consumed them Gen. 19 24. Such shall the comming of Christ to iudgment be when men say peace peace safety safety and thinke not of any danger suddaine destruction shall come vpon them as a thiefe in the night c. 1. Thess 5 2 3. Reason 1 The reasons for further confirmation of this truth do follow For first God is the mighty Iehouah that knoweth all the wayes and workes of his enemies which labour in the fire and conspire in vaine against God his people Howsoeuer the vngodly think him to be weake and to want strength or to bee farre from them not to see their dealings yet by wofull experience they shall finde the power of his hand This is the reason vrged by Moses in his song declaring that they sanke as a stone and were consumed as stubble hee giueth this reason The Lord is a man of warre his Name is Iehouah Exod. 15 3. The world hath had many worthies men of warre excelling in might glorious in victories but the Lord passeth them all whose Name is eternall and almighty able to execute all his iudgments at his owne pleasure His power is not limited stinted there is no power on earth but that which is receiued of him who bringeth all his purposes to passe and his counsels take effect Secondly the vngodly are of a dead heart Reason 2 and despise the warning giuen vnto them of God they haue no desire or affection to any thing but the pleasures and profits of this life This is the reason why the flood was brought vpon the old world and wherefore destruction shal come vpon this old world at the comming of Christ because albeit they were warned by the preaching of Noah yet they were drowned in the delights of the flesh and neuer turned to the Lord till the flood came Mat. 24. Deadnesse of heart contempt of the word are feareful sinnes in the former age in these times wherein we liue Such men make but a mocke in their hearts of all that God promiseth or threatneth saying to themselues where is the promise of his comming 2 Pet. 3 and thereupon oppresse their brethren rage against God and his people vse outragious leud dealings follow euery
life Alas saith one how hard are these times we suffer pouerty penury and great misery O woful and wretched times saith another the plague is in such a place it is come neere our dwellings we may looke for it euery day to sweepe vs away how shall we do in these extremities or whither shall wee turne our heads from these troubles Neuerthelesse we must know that a man may be free from all these distresses yet liue in the greatest dangers We may haue peace and plenty we may enioy health and liberty we may abound in riches prosperity yet be possessed and compassed about with a thousand plagues more fearfull What times are most dangerous more deadly and more dangerous then the pestilence sword and famine which trouble vs so much and bring vs to our wits end Let vs take heed of our corrupt iudgement of the times and learne more to feare men that liue in prosperity then such as sinke down into aduersity inasmuch as their tentations are more strong effectuall Prosperity ease peace and riches haue turned through our corruption to be the pests and poison of the Church This the wise man teacheth Prou. 1 32. Ease slayeth thee foolish and the prosperity of fooles destroyeth them It is therefore a great mercy of God when he teacheth his children to stand vpright in this slippery way and that they make them not their bane which are giuen them as a blessing Hee setteth before their eies the dayly changes of all things vnder the Sunne and assureth them that nothing continueth in one estate hee frameth them to the contempt of the worlde and setleth their hearts to desire no more then their most wise and prouident Father thinketh meete for them He teacheth them that the most beautifull flowers do fade and lose the glory which for a time they had They see riches to bee vncertaine and deceiâ—full healâ—h to bee changeable our friends and acquaintance subiect to death and al humane things to be transitory vain and soon flitting away By al these meditations it pleaseth God to stay vp his people that they fall not from him in their prosperity Secondly it should teach vs to vse patience Vse 2 vnder the crosse and wisely to beare al the afflictions that God seeth good to lay vpon vs. We see by experience that peace and plenty haue done the Church more harme then wars and bloudy persecutions not that Gods blessings are hurtful and pernicious of themselues but by reason of our corrupt nature which is ready to turne his blessings into curses and his great mercies into so many plagues This wee see in the example of the Sodomites they dwelled in a fruitful soyle like the garden of Eden which God planted and therein placed our first parents but they became exceeding sinners and abused the blessings of God to their owne confusion Gen. 13 10. How farre prosperity abundance make vs to forget God consider in the examples of Nebuchadnezzar Herod Dan. 4 27. Acts 12.22 Haman and sundry others Iob feared that his sonnes in their feasting and banquetting had blasphemed God Iob 1 5. It appeareth in the parable of the rich man that made a feast sent out his messengers to inuite his guests Luke 14 19. that they refused to come and pretended sundry excuses one had hyred a farme another had bought fiue yoke of oxen another had married a wife he could not come wherby our Sauiour sheweth what causes commonly they are that withdraw and withhold mens minds from obeying Gods word embracing the Gospell to wit the cares of the world the commodities of this life the deceitfulnes of riches the pleasures of the flesh the study of earthly things these were such ranke thornes that they choaked all heauenly meditations hindred the growth of spirituall graces these brought a fogginesse vpon the soule and wrought in them a forgetfulnes of God Wherfore let vs not murmure and repine vnder the crosse but stoope down vnder his mighty hand who sendeth his correction for our good that we should not perish and be condemned with the world Heb 12 7. Psal 119 71. 1 Cor. 11 31. He doth not take pleasure and pastime in punishing of vs but as a louing father he respecteth onely our benefit Hee hath many wayes to deliuer vs promiseth that our afflictions shall not bee aboue our strength but haue a good end and an happy yssue We must be content with the Lords doings and know that he will sanctifie the afflictions of our bodies to the comfort of our soules whilest those that flow in earthly blessings and abound in outward prosperity do forget God that made them and runne on in the pride of their hearts to vnthankfulnesse against God Vse 3 Thirdly let vs not be deceiued with sinfull pleasures when the baite is offered and the net pitched before vs to take vs with the hooke and to catch vs in the snare but bee carefull to reiect and refuse whatsoeuer tempteth vs vnto euill Pleasures are of two sorts some are simply vnlawfull and not to be vsed at all being directly contrary to the word of God Such are the pleasures that carnall men take in eating till they surfet and in drinking till they are drunken such are the pleasures that whoremongers take in adultery fornication and vncleannesse Others are of themselues indifferent and in their owne Nature neyther good nor euill but according as they are vsed as hunting hawking and other lawfull recreations and euen these when they take vp all our thoughts and thrust out better things out of the doores are called thorns in the parable of the Sower as wel as vnlawfull pleasures Luk. 8 14. There is nothing doeth so much choake the word of God as the pleasures of the flesh nothing causeth vs so soone to forget it nothing maketh vs so soon weary and loath to heare it as the desire to follow and pursue after our delights so that it standeth vs vpon to cut them vp and to pull them out of the ground of our hearts We see men wil not suffer briars and bushes to spring vp where their corne shold grow much more it is required of vs to rid our hearts of all occasions and allurements vnto sinne The Faith of Moses is commended that hee refused to be called the sonne of Pharaohs daughter Heb. 11 24 25 and chose rather to suffer aduersity with the people of God then to inioy the pleasures of sin for a season esteeming the rebuke of Christ greater riches then the treasures of Egypt for hee had respect vnto the recompence of the reward Let vs therefore shake off al pleasures of sinne not onely such as are in themselues vngodly and vnlawfull but all other whatsoeuer when they become clogs and incumberances vnto vs and hinder vs in the duties of our callings Many indeed are drawn and driuen from the word by trouble and persecution Prosperity is more dangerous
Corne yet suffereth the poore to famish for want of food deserueth iustly the curse of God and man Prou. 11 26. Wheras blessing shall be vpon the head of him that selleth it In like manner the Ministers that are rich in grace and well stored with knowledge who seeke nothing but to ingrosse more into their hands but will part from nothing at all haue cause to feare to be accursed of God man whereas they shall be blessed praised in the gate that make others partakers of their store Wherefore let all such consider the commandement of God to preach the word oftentimes repeated and vrged to the Prophets Es 58 1. Motiues to perswade the Ministers to diligence in their Calling and to the Apostles and other Ministers of the word Math. 28 19. If then we regard what the Lord saith vnto vs we must hearken to his voyce Secondly hereby we testifie our loue to Christ who hath deerely loued vs Iohn 21 15. God hath so loued vs that he spared not his onely begotten Sonne but gaue him to the death for vs and therefore wee are most vnthankfull wretches if we doe not loue him againe but we cannot testifie our loue to him more then by feeding his Sheepe and his Lambes Thirdly we haue committed to our charge the price of the blood of Christ the soules of mē which he bought at a deare rate Acts 20 28. Fourthly the Ministery of the word is the ordinary meanes ordayned for the building planting the enlarging strengthening the vpholding and continuing of the Church of God 1 Pet. 1 ver 23 25. Fiftly there is a gracious promise of a very great reward made vnto those men that are faithfull and gaine soules to their master for they shall shine as the Starres for euer and euer Dan. chap. 12. verse 3 and when the great sheepheard of the sheepe appeareth they shall appeare with him in glory 1 Peter chap. 5. verse 4. and be made heires of al their masters riches Mat. chap. 24 verses 45 46 1 Tim. 4 16. 2 Tim. 4 7 8. Sixtly all such as are negligent watchmen haue a fearefull woe denounced against them because while they feede themselues vnto the full they suffer the flocke to starue Ezek. 34 2. 1 Cor. 9.16 Seuenthly such as haue gifts and doe not vse them haue them in Gods iust iudgment taken from them Matth. 25 28 Zach. 11 17. For as such as vse and employ the talent that God hath giuen them haue his gifts increased in a plentifull measure so they that burie theyr knowledge and zeale and neuer bring them forth they are so weakned and wasted in them that in the end they vanish away as smoke and come to nothing as is too too euident in many of our times Lastly they bring destruction and damnation vpon themselues and the people Ezech. 34 8 10. Matth. 25 10. 9 And the Lord spake vnto Moses saying 10 Speake vnto the children of Israel and say vnto them when ye bee come ouer Iordan into the land of Canaan 11 Then yee shall appoint you Cities to bee Cities of refuge for you that the Man-slayer may flee thither which killeth any person at vnawares 12 And they shall be vnto you Citties for refuge from the auenger that the man-slayer dye not c. 13 And of these c. 14 Yee shall giue three Cities on this side Iordan and three Cities shall yee giue in the land of Canaan c. 15 These six Cities shall be for refuge The commandement of God touching the setting apart of Cities for the Leuites hath before bene considered in general now he speaketh in particular of the Cities of refuge taken out of the former Cities wherein wee see the number of them the end wherefore they were appointed and the places where they are to be taken Of murther voluntarily and wilfully committed Moses speaketh in the words following such persons must be pulled from the Altar Deut. 19 and put to death but when blood is shed at vnawares there is libertie to flye to one of these Cities of refuge Whereby we see that there is difference between sinne and sinne betweene such as are committed ignorantly and those that are done voluntarily And therefore wee may conclude from hence that all sinnes are not equall Touching the auenger of blood we shal speak more afterward howbeit here we see that he which had killed another at vnawares was in danger to be pursued ouer-taken and slaine by the next of kinne as wel as he that had shed mans blood wilfully True it is God alloweth not that the kinsman of him that is slaine should take away the life of him that was guilty but such was the malice and corruption of men that they would be ready to adde murther to murther that blood should touch blood vnlesse some place of safety had beene prouided This teacheth vs Doctrine All men by nature are prone to reuenge That howsoeuer God hath made vs keepers of the liues one of another yet by nature we thirst after reuenge and are neuer quiet vntill it bee satisfied Heereunto come the many precepts which God giueth to forbid reuenge which hee would neuer so often repeate were it not that hee knoweth the inclination of our hearts Deutero chap. 32 35. Rom. 12 17 19 and 1 29 31. 1 Thes 2 15 16. Prous 12 10. Such an one was Cain Iudas Saul Herod Pharaoh yea such are all persecuters and all heretikes And not onely men vnregenerate are of an hatefull and malicious disposition but such as otherwise haue receyued the spirit of adoption and the grace of sanctification do yet carry about them the body of sinne and the corruptions of the olde Adam as we see in the brethren of Ioseph who for enuy sold him into Egypt Gen. 37 28. Acts 7 ver 9. And in Dauid otherwise a man after Gods heart for when hee had receyued euill words for his good deedes at the hands of Nabal 1 Sam. 25 22. he sware God do so more also to the enemies of Dauid If I leaue any aliue of all that pertaine to him by the morning light and so hee prepared himselfe his men for present and speedy reuenge And no maruell seeing the nature of man Reason 1 is prone to all euill and all the imaginations of his heart are onely euill continually Gen. 6 verse 5. and 8. verse 21. For malice aboue other things is a naturall fruite of the flesh delighting and pleasing our corruption Galat. 5 21. Iames 4 5. Hence it is that we are sayd to serue our lustes and diuers pleasures liuing in maliciousnesse and enuy hateful hating one another Tit. 3 3. Secondly by nature satan getteth the possession of vs who hath bene a fierce dragon a mercilesse Lyon a cruell murtherer from the beginning Iohn 8 44. Our Sauiour remembereth vnto the Iewes why they were a murtherous generation and telleth them They were of their father the diuell And