of God For Iohn describing the state of glory after this life saith I saw no Temple therein for the Lord God Almighty Re. 21 22 23 24 25 26 2â— and the Lambe are the Temple of it and this City hath no need of the Sunne neither of the Moone to shine in it for the glory of God did light it and the Lambe is the light of it Happy are they that enter into this city where God is the Temple where God is the Sun where God is the Moone where God is all the light thereof and all the glory and defence therof It is a glorious thing in this life to be Kings and Princes and to sit vpon the throne of maiesty but when they shall inherite the kingdome of heauen they shall lay downe all earthly pompe and magnificence receiuing so great glory in that glorious city that the glory which they had as kings and Princes shall vanish away as the light of a candle at the shining of the Sunne The glory of the least of Gods Saints is so excellent that Salomon in all his glory was neuer arayed nor aduanced like one of these The end of all this is to teach vs that we ought to be euen rauished with an earnest and longing desire to dwel in this heauenly tabernacle and to labor to haue our hearts purged from an euill conscience knowing that no vncleane thing shall enter into it â—â—uel 21.27 neither whatsoeuer worketh abominations and lies Euery one will seeme desirous to dwell in the Lords Tabernacle and to come to heauen but they are loath to leaue their sinnes But let vs not deceiue our selues neither let vs sooth and flatter our selues in our euils if we follow our vngodly wayes with greedinesse and will not forsake our wickednesse we shall haue the doore of Gods kingdome shut against vs. 18 The standard of the Campe of Ephraim shall be toward the West according to their armies and the Captaine ouer the sonnes of Ephraim shall be Elishama the sonne of Ammihud 19 And the hoste and the number of them were forty thousand and fiue hundreth 20 And by him shall be the tribe of Manasseh and the Captaine ouer the sonnes of Manasseh shall be Gamliel the sonne of Pedahzur 21 And his hoste and the number of them were two and thirty thousand and two hundreth 22 And the tribe of Beniamin and the Captaine ouer the sonnes of Beniamin shall be Abidan the sonne of Gideoni 23 And his hoste and the number of them were fiue and thirty thousand and foure hundreth 24 All the number of the Campe of Ephraim were an hundred and eight thousand and one hundreth according to their Armies and they shall goe in the third place We haue heard before how the Tabernacle of the Congregation was placed in the midst of the hoste and compassed about both in front and flanke standing strong in battelled in their aray ready to receiue a shocke if any enemies should offer to enter vpon them In these words is laid before vs the third company of this mighty Army the principall whereof was Ephraim and his Partizans are Manasseh and Beniamin appointed to march vnder his Ensigne and to be after a sort ranged vnder his colours It is not vnknowne to any that are meanely conuersant in the holy Scriptures that Ioseph and Beniamin were the onely children of Rahel the true and beloued wife of Iacob and that both Manasseh and Ephraim were the children of Ioseph and that the elder was Manasseh the yonger Ephraim who notwithstanding hath the first place of honour and preheminence assigned vnto him and Manasseh the first borne is compelled to be his vnderling What could Ephraim claime aboue his brother or what had Manasseh done to be put behinde It pleaseth God oftentimes to make the first last and the last first to thrust downe the elder into the place of the yonger and to aduance the yonger into the seate of the elder This appeareth in many places of the Booke of Genesis and is so ordinary and common as it need not to be set downe To insist onely vpon the present example we reade that when Ioseph brought his two children before his sicke father Gene. 48.14.18.20 Iacob stretched out his right hand and laide it on Ephraims head and his left hand vpon Manassehs head directing his hands of purpose neither could be drawne to remooue them but blessed them that day and said In thee Israel shal blesse and say God make thee as Ephraim and as Manasseh and he set Ephraim before Manasseh Thus Gods iudgement is oftentimes contrary to mans and he preferreth that which man despiseth A notable example whereof we haue in Samuel when hee was sent to anoynt Dauid King and had the eldest sonne of Ishai before him he said 1 Sam. 16.6 Surely the Lords anoynted is before him but the Lord said vnto Samuel Looke not on his countenance nor on the height of his stature because I haue refused him for God seeth not as man seeth for man looketh on the outward appearance but the Lord beholdeth the heart Samuel was an holy Prophet of God yet he faileth in binding Gods grace to the ordinary course of nature Doctrine 5 We learne from hence God bestoweth his gifts and graces freely to whom hee pleaseth that God bestoweth his gifts freely both when he will and where he will and to whom he will He giueth as a bountifull and gracious father the graces of election adoption iustification sanctification and all other his benefites of his free loue and fauour He lifteth vp whom he will he passeth by he forsaketh he putteth and pulleth downe whom he pleaseth Some gifts are temporall and some eternall some earthly and other heauenly and of both sorts it may be truely said Who separateth thee 1 Cor. 4.7 and what hast thou that thou hast not receiued if thou hast receiued it why reioycest thou as though thou hadst not receiued it This is set downe in the song of Hannah The Lord maketh poore 1 Sam. 2.7.8 and maketh rich he bringeth low and exalteth he raiseth vp the poore out of the dust lifteth vp the begger from the dunghil to set them among Princes and to make them inherit the seat of glory This appeareth most plainly and euidently in the gifts of God Our whole saluation is of Gods free grace belonging to a better life and accompanying saluation The free grace of god in Christ is the fountaine from whence saluatioÌ„ floweth yea it is the beginning continuance ending of our saluation The truth hereof may be made plain by the particular rehearsall of the seuerall parts thereof if we consider our election redemption calling faith iustification regeneration loue good workes remission of sinnes and perseuerance in good things vnto the end No man can be saued and obtaine eternall life except he be predestinated and elected thereunto before the foundation of the world for the kingdome of
the wicked into sheards like a potters vessel Psal 2 9. We see how men admire the proud and haughty of the world and esteeme the vngodly as the great Magnificoes that may not be contemned or controlled the poorest and meanest Saint of God shal in time to come be their Iudge sit with Christ vpon the bench in glory when they shall stand as their vassals at the barre and bee iudged as most wretched caitiffes and malefactors and receiue their wages according to their works Then they shal say with horror of conscience We fooles thought their life madnes their end without honor but now they are counted among the children of God and haue theyr portion among his Saints Hence it is that the Apostle reprooueth the Corinthians that abased and abused their dignity that did bring their causes to be tryed and iudged before the wicked Do ye not know that the Saints shal iudge the world If then the world shall be iudged by you are ye vnworthy to iudge the smallest matters c 1 Cor. 6. verses 2 3. This is a great honour vouchsafed to the faithfull no earthly honor can be compared vnto it all temporall glorie hath not so much as a shew or shadow of it On the other side great shall be the dishonor and disgrace the shame and contempt that shall be poured out vpon the vngodly Dan. 12 2. They haue heere the riches of the world the pleasures of this life the praise of men they are feared of some and flattered of others but when this glory shall passe away as the wind and flye as an arrow that is shotte at a marke then they shall be arraigned as euill doeâ—s and euery seruant of God shall treade them vnder their feete Then they shall be separated from the presence of God Then they shall see all the godly whom they haue scorned and derided receyued into the kingdome of heauen and themselues shut out of the doores Then they shall haue the continuall fellowship of the diuell and of his angels in hell fire where shal be weeping and gnashing of teeth Vse 2 Secondly we must all be carefull to walke worthy of so great a calling We must bee as spirituall Kings to rule and beare sway ouer our thoughts wils and affections ouermastering them as much as may be proclaiming continuall warre against our corrupt natures against the diuell and against the world And verily he that can beare rule ouer his owne heart is a true king indeede and shall surely reigne for euermore with Christ in the life to come Reuelat. 1 6. He that hath beaten downe the kingdome of sinne and sathan and receyued some measure of grace to reign ouer himselfe hath performed a greater and more glorious work then he that hath subdued a kingdome For all these enemies of our saluation be horrible hideous monsters and fearfull Serpents Their sting is deadly their poyson is mortall It is an hard labour to pull out their sting and take away their poison from them But they which are caried away with the swinge of their corruptions as with a violent streame hauing blindnes ignorance to reign in their minds rebellion in their wils and loosenesse in their whole life are not spirituall kings but base slaues and bondmen The strong man sathan keepeth the hold of theyr hearts Luke 11 21. and as Lord and King setteth vp his scepter there Wherefore my brethren in respect of this our high calling wee must make conscience of euery sinne We heard before that we are made the iudges of the world It is a shame for a Iudge to be a Theefe that sitteth in iudgement to condemne a theefe so is it a shame for vs to be giuen to wickednesse that must iudge the wicked world when the iust shall appeare A Iudge must take heede of those sinnes in himselfe which he must condemne in others lest it be sayd vnto him Thou which teachest another teachest thou not thy selfe Rom. 2 21 22. This is that vse which the Apostle maketh to the Thessalonians chap. 1 10 11 after he had shewed that at the comming of the Lord Iesus in might and maiesty he would bee glorious in his Saints made maruellous in them that beleeue hee intreateth that God would make them to walke worthy of their calling And surely if we haue any the least sparke of grace or any feeling of our naturall condition when we were the children of wrath and the fire-brands of hell it could not but work in vs a maruellous loue vnto God a desire to please him and a delight to bring foorth the fruites of righteousnes Thirdly our victory in Christ offereth comfort Vse 3 vnto vs in all troubles tentations pouerty and in death it selfe We are to arme our selues with this power of Christ agaynst all terrors and feares that seeke to dismay vs. We are in Christ appoynted Kings and Iudges ouer those that trouble vs conquerours ouer sathan and death Our feare then is already past let vs lift vp our heads and bee of good comfort This is that which the Apostle is bold to put vs in mind of 1 Cor. 15 56 57. O death where is thy sting O graue where is thy victory Now thankes be vnto God who hath giuen vs the victory through our Lord Iesus Christ We shall not neede to feare the day of iudgement for then our redemption draweth nere We shall not neede to be affrayd of the comming of the Iudge for he shal be our Sauiour Howsoeuer therefore we seeme base vnto the world and of vile account in the eyes of carnall men whose portion is in this life yet wee are indeed aduanced into the highest honour about him receyuing by our communion and fellowshippe with him a communication of his kingly power and glory to subdue vnder vs the diuell and his angels For if wee fight with him and vnder his banner wee cannot lose the field but shall bee assured to reigne with him They then are deceyued that think them the scum and off-scouring of the world This should also perswade all carelesse and backward persons to embrace true Religion and giue it the cheefe seat in theyr hearts forasmuch as it maketh them of the vesselles of wrath and vassals of sathan glorious Kings and triumphant Conquerors ouer the powers of darknes Furthermore it should encourage the Ministers of the Gospel and make them glad to labour in preaching the Word and in winning soules vnto God being set apart by Gods mercies to consecrate men Kings and Priests vnto him which is a great priuiledge For they haue mighty weapons giuen them by their captaine Christ to wit the power of his Spirit and the vigor of his mighty word which causeth them to preuayle Therefore the Lord sayth by his Prophet Hosea chap. 6 5. I haue cut downe this people by the Prophets slaine them by the words of my mouth And the Apostle teacheth 2 Cor. 10 5 6 That the weapons
seruants of corruption but the Lords freemen Let them reioyce and bee glad because their names are written in heauen Christ willeth the seuenty Disciples to reioyce in this and not so much that the diuels were subdued vnto them Luke 10. so ought it to be with vs we should finde no ioy or coÌ„fort in our riches treasures and in our store and aboundance of earthly things in comparison of those vnspeakable benefits which we receiue from Christ and enioy by Christ If we had all things without him they might delight the eye and outward man but they could not comfort the heart nor refresh the weary soule Math. 16 26. For what is a man profited if hee shall gaine the whole world and lose his owne soule Or what shall a man giue in exchange for his soule Let vs then learne heereby what true comfort is and wherein it consisteth there is no comfort without Christ he is the substance of the Gospel and there is no glad tydings can come to the soule where he is not Verses 9 10. And euery offering of all the holy things of the children of Israel which they bring vnto the Priest shall bee his euery mans hallowed things c. In these last words of this diuision we haue the application or conclusion of the former law amplified by an argument of the like God had appointed in his Law that the Priests should receiue the oblations and hallowed things to sustaine them Leuit. 10 12. Now euen as these things belong vnto them so God appointeth that such things as are stollen and haue no owner or heire aliue shall be brought to them in case the persons be dead or not knowne to whom they might of right belong Thus doth God prouide for the maintenance of them that serued him We learne from hence that the Ministers of the Church that labour therein Doctrine The Miniâ—â—â— of the châ—â—â— ought to be maintained ought to be maintained of the Church I will not handle in this place whether tithes be due by a diuine right or not but rather come to the equity of it that in the time of the Gospel the Pastours of the Church ought to liue of the Gospel For if in time of the Law the Priests that serued at the Altar had a plentifull allowance as it were a liberall dyet as wee haue shewed before forasmuch as they had benefit by the sacrifices and oblations by first fruites and tenths and such like then it followeth necessarily that the Ministers of the new Testament should haue also a good reward and recompence for their paines and labours And it followeth not by equall comparison but from the lesse to the greater seeing their office is greater the least in the kingdom of heauen being greater then Iohn Baptist Math. 11.11 and therefore the hire of their labor ought not to be lesse To this purpose speaketh the Lord by the ministery of Moses in many places of the Law In the booke of Genesis wheÌ„ Abraham returned from the slaughter of the Kings Gen. 14. â—â— Heb. 7 4 he gaue him tithes of all the spoiles that he had taken in warre God had dispersed the Leuites among all the Tribes and assigned theÌ„ Cities to inhabite in all their quarters to the intent that sound doctrine should be taught throughout the whole Country They had no inheritance alotted and assigned vnto them God promiseth to become their portion and therefore the people ought not to defraud them Deut 12 12. The Leuite was euer to be with them that was within their gates He assigned also to Aaron and his sonnes a worthy portion so that none that serued at the Altar had any want To this purpose the Apostle speaketh to the Galatians chapter 6 verse 6. Let him that is taught in the word communicate vnto him that teacheth in all good things This precept the Apostle giueth to them that are taught toward their teachers wherein he layeth downe these particulars first that the Ministers are to be maintained Secondly they are to be prouided for at the costs and charges of the Churches Thirdly that they are to be sustained honestly liberally and bountifully to the end the mouth of the oxe that treadeth out the corne might appeare not to be muzled The elders that rule wel ought to haue double honour giuen vnto them 1. Tim. 5.18 Not that all ought to be giuen into the Ministers hands that they should abound and others want that they should liue richly or riotously others beggerly as hypocrites dealt among the Pharisies and as it is now in the Church of Rome where they deuoure widows houses and vnder a colour of this commandement haue drawne dry the treasures of Princes and eaten vp the fatte of the land as their Abbies and Monasteries euery where testifie so that they haue builded them pallaces and castles like Princes of the spoiles of other men but the Apostles meaning is that they ought to haue an honest pension and contribution giuen vnto them not abounding in superfluity but contenting themselues with a sufficiency according to the rule of the Apostle Hauing food and rayment let them bee content Reason 1 This trueth is farther confirmed vnto vs by the force of reasons as it were by strong cordes that cannot be broken First the Apostle writing to the Corinthians handleth this argument at large where he setteth downe sundry similitudes which serue fitly and notably to illustrate the same as it were so many lights brought forth to open and discouer the nature of things that are darke and doubtfull The souldier that goeth forth to battell â—or 9.7 fighteth not at his owne costs but hath his pay and wages of his Captaine that hath called him The Planter that planteth trees eateth of the labour of his hands and tasteth of the fruit of the things he hath set and grafted The Shepheard that feedeth a flocke eateth of the milke of the flocke The sower that goeth out to sow reapeth that which he hath sowed and gathereth it into the barne The Ministers of the Gospel are the Lords souldiers to fight his battels against sinne and Satan by the two-edged sword of the word they are the chariots and horsemen of Israel King 2.12 â— 13.14 they plant as gardiners they sow as husbandmen they feed as sheepheards and therefore they all ought to haue a recompense for their labours and maintenance for their persons answerable or agreeable to the worke that is in their hands Reason 2 Secondly such as are taught and instructed by the Ministers are debters vnto them All honest men are bound to pay their debtes or else they are no better then theeues There is a mutuall band and coniunction betweene the Minister and the people and either of them oweth a necessary duty vnto the other It is a part of naturall equity that when we haue receiued a benefit we should recompence our benefactors They that haue receiued much are bound to
〈◊〉 35 â—â— and hearkened not to the words of Necho which were of the mouth of God The like we may consider oftentimes in the booke of Daniel when Nebuchadnezzar had dreamed a dreame which was not humane but diuine neyther of a naturall cause but of a supernaturall wherewith his spirit was troubled Daniel saide vnto him Dan. 2 28. There is a God in heauen that reuealeth secrets and sheweth the King what shall be in the latter daies The Reasons are euident First to set downe his great loue and fauour to his Children 〈◊〉 1. For as God did shew himselfe in sundry manners and speake by liuely voyce to the vngodly so in all the manifestations of himselfe vnto theÌ„ he had respect and reference to his Church as appeareth in the former examples Heerein therefore appeareth the wonderfull loue of God to his chosen people who hath the harts of all men in his owne hands and turneth theÌ„ about as pleaseth him This is that reason which the Prophet pointeth vnto Psal 105 13 14 15 where speaking of Abraham his posterity he saith Albeit they were few in number yea very few and strangers in the Land and walked about from Nation to Nation from one Kingdome to another people yet suffered he no man to do them wrong but reprooued Kings for their sakes saying Touch not mine annointed and doe my Prophets no harme Secondly it pleaseth God to make himselfe and his great Name knowne out of the limits and circuit of the Church 〈◊〉 2. to constraine euen the wicked to cleere him in his proceedings to acknowledge his iudgements to bee iust and righteous to giue sentence against themselues For God is holy in all his wayes and pure in all his works hee causeth their owne consciences to be witnesses against theÌ„ to accuse and to conuince them inasmuch as they become vnthankfull 〈◊〉 â— 2â— and do not glorifie him as God who is worthy of all glory and neuer leaueth himselfe without witnesse Acts 14 17. no not among the Infidels Thirdly he declareth and reuealeth himselfe Reason 3 to Infidels not because they be worthy but because by the mouth of the very Infidels he will strengthen and confirme his children True it is the cheefe and principall meanes which he vseth is to teach them by his seruants the Prophets and Apostles by Pastours and Teachers which he hath set in his church but he will also vse the tongues of prophane men to his owne glory comfort of his children This we see euidently shewed Iudg. 7 13. When Gideon came to the outside of the hoast of the enemies Behold a man told a dream vnto his neighbour and said Behold I dreamed a dreame and loe a cake of Barly-bread tumbled from aboue into the hoast of Midian and came vnto a Tent and smote it that it fell downe was ouerturned and his fellow answered This is nothing else saue the sword of Gideon for into his hand hath God deliuered Midian and all his host When Gideon heard the dreame deliuered and the interpretation opened he worshipped and returned into the hoast of Israel and saide Vp for the Lord hath deliuered into your hand the hoast of Midian Whereby we see that God made knowne his purpose to these vnbeleeuers for the strengthening of Gideons weake faith and the enabling of him to the worke whereunto he was appointed The vses follow First confesse from this Vse 1 dealing of God not onely that hee is great in â—ion and high aboue all the people but â—hat his Name is great glorious among his enemies He reigneth as King Psal 120.2 1 not onely ouer his Church but ouer all creatures and he maketh them to acknowledge his greatnesse stoop downe vnder his hand â—his we see in the Prophet Daniel chap. 6 26 27 by the decree that Darius wrote vnto all the people nations and languages that dwell in all the world I make a decree that in all the Dominions of my kingdome men tremble and feare the God of Daniel for hee is the liuing God and remaineth for euer and his kingdome shall not perish and his Dominion shall be euerlasting he refuseth and he deliuereth he worketh signes and wonders in Heauen and in Earth who hath deliuered Daniel from the power of the Lyons The like confession Nebuchadnezzar maketh before chap. 3 32 33. I thought it good to declare the signes wonders that the high God hath wrought toward me How great are his signs and how mighty are his wonders His kingdome is an euerlasting kingdome and his Dominion is from generation to generation Secondly we see that God leaueth not men Vse 2 with out excuse because hee maketh knowne his truth vnto them they haue some meanes or other offered vnto them to teach them to acknowledge God and to glorifie him whom they haue acknowledged Rom. 1.20.24 So Christ our Sauiour speaketh to the obstinate Iewes Iohn chapter fifteene verse 22. If I had not come and spoken vnto them they should not haue had sinne but now haue they no cloke nor colour for their sinne Thus was Pilate the Iudge of Iewry conuinced in his owne conscience of wrongfull iudgement against Christ beeing warned of his wife to whom God had reuealed his innocency that he was a iust man as a Lambe vnspotted and vndefiled For the Euangelist Matthew testifieth that when Pilate was set downe on the iudgement seate his wife sent to him saying Haue thou nothing to do with that iust man for I haue suffered many things this day in a dreame by reason of him Mat. 27 19. This was no meere humane or naturall dreame Eccles 5 2. arising from multitude of busines or proceeding froÌ„ an euil constitution of the body or euill digestion of meate or such like ordinary causes as daily befall vs but it was diuine from the speciall instinct of God and the inspiration of the Almighty For as God the Father diuers wayes approued the innocency of Christ that it might appeare he dyed not for his owne offences but for ours for our redemption so did God send terror and trouble vpon the Iudges wife in the night season to discouer his hypocrisie make him without excuse altogether in condemning the Innocent that all the water in the wide sea was not able to wash away the guilt of his sinne much lesse the water he called for to wash his hands before the multitude when he saide I am innocent of the blood of this iust man looke you to it Math. 27 24. The staine of sinne soyleth the soule and defileth the conscience cannot be washed away with water which onely putteth away the filth of the flesh and clenseth the body but cannot enter any further Thirdly seeing God hath shewed and manifested Vse 3 himselfe to wicked men vnworthy of his fauour we may be certaine and well assured that he will neuer leaue his owne children destitute of instruction that call vpon his
Word and Sacraments hee will haue his Ministers also vnder the Gospel sufficiently prouided not onely of sustenance and maintenance but also of houses and habitations fit for them that they might waite vpon their office without disturbance or distraction This teacheth vs Doctrine The ministers must be proâ—ided of all things necessary for them that the Ministers of the church must be prouided of food rayment of houses and dwellings and of all things necessary for theÌ„ This is proued at large in this place heere it is commanded in the booke of Ioshua it is performed and executed as wee may reade in Chap. 2.1 2 3 4 c. where we see particularly what Cities euery tribe gaue as the Lord commanded by the hand of Moses The like we see in the prophesies of Ezekiel Chapter 45. verses 1 2 3 4 c. that when the Messiah is exhibited and the Gospel preached throughout the world the Land shall bee otherwise diuided so that part of it shal be assigned to the house of the Lord part shall belong vnto the Priests and to the Leuites verse 4 and 5. shewing thereby that the Ministers of the Gospel must bee maintayned By the law of nature euery man was bound to giue something for the furtherance of Gods seruice of such temporall goods as GOD had giuen him Gen. 14. verse 18. and 28. verses 20 22. Leuit. 27. verse 30 Numb 18. ver 28 Deut. 14. verses 28 29. 2 Chron 31. verses 4 5. It is noted touching the zeale of good king Hezekiah when hee had appoynted the courses of the Priests and Leuites euery man according to his seruice hee commaunded the people to giue the portion to the Priests and Leuites and by and by they brought in aboundance the first fruites of Corne and Wine and oyle and Honey and of all the encrease of the fielde and the Tythe of all things brought they in aboundantly Neyther doth this belong onely vnto the Reason 1 times of the Law but likewise of the Gospel For the ministery of the Gospel is much more glorious then of the Law and the calling of the Ministers of Iesus Christ is greater then of those that serued at the Altar for as Iohn was farre greater then any of the Prophets that went before him so hee that is least in the kingdome of heauen is greater then hee as Matth. chap. 11. verse 11. If then the Leuites were so bountifully and liberally dealt withall whose seruice was to take end at the exhibiting of the Messiah then much more ought they whose ministery and seruice must stand and continue for the perfecting of the Saints for the worke of the Ministery and for the edifying of the body of Christ till wee all come in the vnity of the fayth vnto a perfect man vnto the measure of the stature of the fulnes of Christ Eph. 4 12 13. Secondly that they may attend to the holy things of God be no way disturbed For seeing the Apostle giueth it in charge that they must giue attendaÌ„ce to reading to exhortation to doctrine 1. Tim. 4 13. how can they watch ouer the flock and giue themselues to these duties except they haue prouision made for them accordingly or how can they prepare a Table wel furnisht for the people in the church when they haue nothing to set on their tables in their owne houses Or deale bread vnto the hungry when they are hungry themselues or how can they fil the people with the food of the soule when the people suffer them to bee empty and to want the food of the body Lastly it is required of the Ministers that they should be giuen to hospitality as well as to teach 1 Tim. 3 2. the Apostle ioyneth both these together But how shall they shew worke of charity when they haue not to supply their owne necessity Or how shall they entertaine strangers when they are not able to maintaine their owne families Or how should they doe this good vnto the Church when they themselues want it in theyr owne priuate houses Vse 1 The Vses remaine First this reproueth the corrupt dealing of wretched and miserable people who detaine from the Ministers their liuelyhood whereby they should help themselues and releeue others The Popish sort thinke nothing too good for their priests and shauelings but we haue those that thinke euery thing too good for Gods faithfull Ministers their maintenance is too stately their diet too dainty their apparrel too costly their houses too lofty they could be content they were put to earne their liuing with the spade and shouell They will not willingly affoord them any thing and they thinke it well saued which is purloyned from them They are accounted the best husbands that can most cunningly and craftily go beyond them and such as can thrust a new custome though it were neuer heard of before vpon them to defeate and defraud them of that which is due vnto them doth account himselfe to leaue his land in the best state to prouide exceeding well for his posterity and to rid his demeanes of a very great bondage In former times tythes were counted as a debt to the Minister now it is helde a bondage or slauery to pay them And yet these are they that cry out with open mouth against the cruelty and couetousnes of the Clergy like Iudah that exclaimed against the incontinency of Tamar when himself was guilty of no lesse crime Gen. 38. Secondly it reproueth such Patrons as enrich themselues with the liuings of the Church who present other to the place but retaine to themselues a share out of the same These doe bestow the benefice but they keepe the benefite neuer considering that it is a snare to the man who deuoureth that which is holye and after vowes to enquire Prou. 20 25. Now that is to be accounted holy which is dedicated to holy vses whether it be to the worshippe of God to the maintenance of the Ministers to the furtherance of schooles and good learning or to the releefe of the poore and therefore the abolishing or diminishing of these is condemned as sacriledge against God Deut. 23 23. Their forefathers were liberall in furthering the worship of Images nay of the diuel himself imagining it to be the seruice of the true God they spared not to enrich those that were seducers and ringleaders to eternall damnation thogh they were also vnlearned and vngodly vnfit for that calling yet somwhat they gaue them out of baptizings and the other counterfet sacraments out of burials trentals masses months minds euery thing yeelded some see and stipend whereby they grew rich in the world whereas the children of these grudge to giue any thing to their learned and godly pastors which God hath in mercy bestowed as a speciall gift vpon the Church but giue theÌ„ cause to complaine of their wants of meere things necessary The Prophet Malachi is not afraid to pronounce that such vnconscionable dealing
rule ouer him but all the Laity in respect of the Cleargy are as sheepe to the Shepheard Therefore the Ministers of the Church may not be iudged or censured of Lay men I answere Answer this whole argument is figuratiue and therefore cannot be demonstratiue by the rules of their owne Schoole A figuratiue speech cannot conclude necessarily but onely probably If we take the word sheepe and sheepheard in their proper signification the sheepe being brutish and vnreasonable cannot iudge the their sheepeheard But if the words be taken metaphorically or by way of similitude the Magistrate is not a sheepe in all things but onely in Spirituall things belonging to doctrine and faith and a good conscience wherein the Ministers are Sheepeheards If we speake of Ciuill things and prouiding that all things be done decently and orderly in the Church the Magistrates are sheepeheards of the people and all the Cleargy are his sheepe because they are citizens and subiects of his city and Soueraignty As then the Magistrate cannot prescribe to the Minister what doctrine he shall teach so it were pride and presumption for the Minister to set downe rules to tie the Magistrate to his lure in the duties of his calling for then the sheep indeed should iudge their Pastor Thirdly Obiect 3 it seemeth absurd that an earthly Iudge should take and punish the seruants of the chiefest and highest Iudge and those men that are consecrated vnto him I answere Answer an earthly Iudge that sitteth vpon an earthly bench is also the seruant of the most High GOD the Minister of the heauenly Iudge Rom. 13.4 2 Chron. 19.5.6 and the Lieutenant of the Almighty exercising the iudgement not of man but of God It belongeth to his office to iudge others that are Gods seruants so farre as they are subiect to him as sheepe to their sheepeheard by the Law of God and man If one of the Cleargy breake the Law of God and of the kingdom wherein they liue by committing murther theft periury false witnesse-bearing or such like he is punished not as the seruant of God but as the seruant of sinne and an offender against the Common-wealth Against those supposed reasons we oppose the authority of Gods word that subiecteth all persons to the power of the Magistrate Let euery soule bee subiect Rom. 13.1 Ti. 3.1 1 Pet. 2.13.14 put them in remembrance that they bee subiect to the principalities and powers and that they be obedient and ready to euery good worke therefore submit your selues vnto all manner ordinance of man for the Lords sake whether it bee vnto the king as vnto the superiour or vnto gouernours as vnto them that are sent of him for the punishment of euill doers and for the praise of them that do well We heard before that Christ requireth obedience and as he commanded it to others so he practised it himselfe for he was subiect to his parents Luk. 2.51 Matth. 17.27 and to the Magistrates he payed polle money for himselfe and for Peter not vsing the priuiledge he had and the liberty he might vse for offence sake lest another emboldened by his example should vse the pretence of liberty that indeed he had not Paul also teacheth subiectioÌ„ both by word and deed by his doctrine practise For he was subiect to the Magistrates and vsed their authority for his safety when hee appealed from the malicious Pharises vnto Caesar Act. 26.32 Chrysost homil in Roman Bernard eptst 42. Thus we see what Christ did what the Apostles did what the Christians did they exempted not themselues from the secular power but whether they were Apostles or Euangelists or Prophets they submitted themselues and claimed no freedome from their iurisdiction wherefore they are led by another spirit that broach and practise a contrary doctrine The third res proofe Thirdly they are reproued that are seditious persons and moue rebellion and insurrection against Princes who alwaies or for the most part are mette with all in this life and receiue according to their deseruings Of such persons Iezabel spake truely 2 King 9.31 Had Zimri peace that slew his master as if she should haue said Can any Rebell or Traitor or any that riseth against his superior and Soueraigne prosper and haue good successe For Zâ—mri a Captaine of the hoste conspired against Elah the son of Baasha king of Israel smote him that he dyed vsurped the kingdom But the time of his reigne the continuance of his sitting on the throne could not be numbred nor reckoned by yeres 1 King 16.9.15.18 nor by months nor by weeks he reigned onely seuen dayes and then being hardly besieged he was constrained to burne himselfe and the kings house with fire so that as he came to his kingdome by vsurpation and held it a while by effusion of blood so he ended his dayes in desperation Reade to this purpose 2 Kin. 15. where we haue set before vs the examples of Shallum 2. King 15.10.13.25.30 who coÌ„spiring against Zachariah the son of the second Ieroboam and smiting him in the sight of the people and reigning in his stead did not long enioy his kingdome but sate in his throne the space of a moneth and then himselfe was slaine so he found according to his works so that as he spared not to shed blood so his blood was not spared Likewise the example of Pekah who conspired against Pekahiah and smote him in Samaria in the place of the kings palace but did he escape for this treason and end his daies in peace No as he did euil in the sight of the Lord and departed not from the sinnes of Ieroboam the sonne of Nebal so Hoshea wrought treason against him smote him and slew him and paid him home in his owne kind So in the former Chapter we see that when the seruants of Ioash king of Iudah wroght treason against their master slew him his sonne did not suffer their hoare heads to go downe to the graue in peace but so soone as the kingdome was confirmed in his hand he slew his seruants which had killed the king his father 2 Kin 14 5. Thus it appeareth that a discontented head a muttering spirit and a seditious mind are dangerous and bring a iust reward of rebellion vpon their heads that are the contriuers of it so that they fall into the pit of confusion that they made for others This is the ende of rebellion and such recompence haue Rebels against Princes Hence it is that such pernitious persons being the common plagues of kingdomes and Common-wealths are hated of God and man odious to euery one yea euen to those that vsed them to serue their owne turnes in disloyal and wicked actions Plutarch in the life of Romulus so that albeit they loue treason well yet they hate the Traitor For he that betrayeth his Prince his countrey and kindred into their hands to whom he is not tyed
with such neere and necessary bands will not keepe his faith entire to them but betray them also when occasion and opportunity shall serue The Law of God saith Exod. 22.28 Thou shalt not raile vpon the Iudges neither speake euill of the Ruler of thy people If he be guilty of punishment that raileth and reuileth them what punishment and reuenge is sufficient for him that seeketh after their life and plotteth after their death we haue a notable example of a loyall heart in Dauid toward Saul who albeit he were elected and annointed King and were persecuted and pursued of Saul yet he would not lay violent hands vpon his person nor seeke to depriue him of his kingdom The Lord said hee keepe me from doing that thing to my master the Lords Annointed 1 Sam 24.7 and 26.9.10 to lay mine hand vpon him for who can lay his hand on the Lords Annointed and be guiltlesse As the Lord liueth either the Lord shall smite him or his day shall come to die or he shall descend into battell and perish the Lord keepe me from laying mine hand vpon the Lords Annointed This was the protestation of Dauid but it is a word of direction to all that Princes persons should be inuiolable as sacred and sent of God whether they be good or euill whether they be iust or vniust whether godly or vngodly It is not vnknowne what manner of king Nebuchadnezzar was euen hee that tooke Ierusalem namely a great oppressor robber cruell tyrant yet the Prophet Ezekiel affirmeth that God gaue him the land of Egypt Ezek. 29.18.19 Dan. 2.37 and 4.14 for the reward of his worke and for the wages of his army wherewith he had serued him and Daniel declareth that God changeth the times and seasons he taketh away kings he setteth vppe kings that liuing men may know that the most High hath power ouer the kingdome of men and giueth it to whomsoeuer he wâ—ll and appointeth ouer it the most abiect among men And in the second Chapter he saith O king thou art a king of kings for the God of heauen hath giuen thee a kingdome power and strength and glory Who could bee a greater tyrant then Pharaoh who could enact more barbarous and bloody decrees then hee did Or what people could be in greater misery or endure harder bondage and slauery then the children of Israel in the land of Egypt Exod. 2.23 3.7.17 5 7. Yet they performed obedience they neuer prepared or prouided to resist the king they neuer took vp armes their only weapons were supplication to God to man Let vs consider a litle what the Lord himselfe saieth by the mouth of the Prophet Ieremy â—rremy 27 â—6 7 8 9 10 â—1 I haue made the earth the man and the beast that are vpon the ground by my great power and by my out-stretched arme and haue giuen it vnto whom it pleased it me But now I haue giuen all these Lands into the hands of Nebuchadnezzar my seruant and the beasts of the field haue I also giuen him to serue him And all Nations shall serue him and his sonne and his sonnes sonne vntill the very time of his Land come also and the Nation Kingdome which will not serue the same Nebuchadnezzar King of Babel and that will not put their necke vnder the yoke of the King of Babel the same Nation will I visite saith the Lord with the sword famine and pestilence wherefore serue the King of Babel and liue Out of these words we obserue these three points who it is that diuideth bestoweth kingdomes to whom he giueth them and what end remaineth for those that resist them Hee that setteth the Crowne vpon the heads of men is God all power is from him for promotion commeth not from the East nor from the West hee setteth vp and he pulleth downe at his owne pleasure He giueth the same sometimes to euill men and these he maketh his seruants to serue his prouidence and to do his will which he hath to be done by them And therefore such as oppose themselues against them doe set themselues against God and all that resist shall receiue to themselues condemnation â—om 13 2 Hee will haue Tyrants to bee obeyed and honoured because they are lifted vp to the seat of honour and throne of maiesty by his hand Vse 2 Secondly we learne that it is a great blessing to haue good and godly Princes set ouer vs to rule vs in iustice peace and righteousnesse â—say 32 2. â—am 4 20. They are a couering against the heate the breath of our nostrils an hiding place froÌ„ the winde and a refuge from the tempest as riuers of waters in a drie Land as the shaddow of a great Rock in a weary Land Where they are wanting the Sunne is as it were pulled out of the Firmament and all things are left in miserable darknesse the weake are a prey to the strong and mighty as the lesser fish are deuoured of the greater and euery one doeth that which seemeth good in his owne eyes Hence it is that the Queene of Sheba seeing the power and magnificence of Salomon whom GOD had set vpon the Throne of his father Dauid Kin. 10 8. saide Happy are thy men happy are these thy seruants which stand euer before thee and heare thy w sedome To this purpose speaketh the wise man Eccl. 10 16 17. Woe to thee O Land when thy King is a Childe and thy Princes eate in the morning Blessed art thou O Land when thy King is the sonne of Nobles and thy Princes eate in time for strength and not for drunkennesse Wee must therefore acknowledge it as a great blessing and mercy vpon a Land when he giueth faithfull Magistrates wise Kings wise Counsellers wise Nobles wise Iudges wise Iustices wise Officers to gouerne the State to sway the Common-wealth Blessed are such Rulers nay blessed are the people that are vnder such Rulers and blessed is that gouernment and policy so well and wisely ordered It is a token of Gods heauy iudgement vpoÌ„ a kingdome when he taketh away the Ouerseers of it It is a token of the ruine of an house when the shores and staies that vnderpropped it are remoued When the Tree is pulled vp by the rootes the branches must needs dye the leaues wither and the fruite fall away When the feete of a man faile that beare vp the rest of the body he cannot but fall and when the breath of his nostrils is stopped hee is gone Psal 104 29. quickly returneth to the dust out of which he was taken Our Rulers and Magistrates are as the props pillars that keep the house vpright they are as the roote of the Tree that giueth life and sendeth foorth sappe and iuice into all partes and corners of the Land which are as the body of this tree they are as the heads that is the choisest parts of the Common-wealth and yet
Samaria were deuoured of Lyons he commanded that one of the Priests which had been brought from thence 2 Ki. 17 26 27. should be carried thether to teach them the manner of the God of the Country so that the superstitious King thought it his duty to see them instructed in the truth A notable example of a godly and religious care this way is in Iehosaphat who 2 Chron. 17 6 7 8 9 10. so soone as hee had taken away the high places and the groues out of Iudah hee sent out sundry of the Leuites that they should teach in the Cities and they taught in Iudah and had the booke of the Law of the LORD with them and went about throughout all the Cities of Iudah and taught the people This is the foundation and stay of all Kingdomes to giue entertainment to the word of God this maketh a wise King and a wise people So long as Magistrates countenance the truth and Preachers of it they secure theyr owne estates and are blessed of God which ought to bee an encouragement vnto them not to bee slacke or slothfull in spreading abroad the Gospell of Christ Lastly because it were troublesome and tedious to go about to rehearse all their duties we breefely number vp the rest It is their duty therefore to be good examples of piety and godlinesse of life to the people and to prouide for them al things necessary for the body to aske counsell of the mouth of the Lord in theyr weighty affaires that is the ministery of the word and to yeeld obedience vnto it to exhort their inferiors in time of publike calamities to earnest repentance and to expresse the same by prayer and fasting to know the cause throughly before they proceed to giue sentence to punish euill dooers and defend the innocent and to establish such positiue lawes as are necessary for the maintenance of order and decency in the Common-wealth Vse 4 Lastly seeing Magistrates are necessary for the Church and Common-wealth it putteth those that are vnder them in minde of theyr duties partly in regard of themselues partly in regard of the Magistrates and partly in respect of God Touching themselues they must know they be no burdens to the Common-wealth nor superfluous parts that may be spared they are as the head or heart of the body or as the eye in the head all depend vpon their welfare so all depend vpon the Kings and Princes welfare If he be vpholden the Common-wealth standeth if he be vnregarded the Common-wealth falleth He is as necessary as the Sunne in the Firmament yea as fire and water and breathing without which we cannot liue If we iudge otherwise of this ordinance of God we are deceiued wrong both them and our selues Againe we learne that their life and continuance is greatly to bee desired of Gods seruants It is the part and duty of all Subiects to craue their safety and protection that they may safe-guard and protect both Church and Common-wealth Yea Rulers themselues in regard of this end which ought daily to bee before their eies may desire of God to lengthen their daies and to continue their happy reigne that together with the Saints they may do seruice to God in his Church in this respect I say they may desire life not so much aiming at their owne priuate good for in that respect it were better to bee dissolued to be with the Lord as respecting the generall vtility of their people What greater glory what higher honour can they haue then this to be the stay and defence of the church that otherwise were like to decay and goe to ruine and to continue the seuerall parts of it in well-doing That good King Hezekiah foreseeing by the word of the Lord the miserable estate of the Church that should bee after his death and considering with great anguish of heart the wofull effects that were like to follow he turned himselfe in his bed to the wall and wept and was greeued to depart hence Esay 38 18 ◠saying The graue cannot confesse thee death cannot praise thee they that go downe into the pit cannot hope for thy truth but the liuing the liuing he shall confesse thee as I do this day the father to the children shall declare thy truth He desired of God to liue and prayed vnto God to prolong his daies not to lift vp himselfe aboue his brethren not to glory in the smoke of lofty titles not to tyrannize ouer the people not to command the things that are vniust or to punish such as do not deserue it but to do good to the Church and to set foorth Gods praise Death indeede which bringeth the dissolution of nature is a welcome guest to them that are the Lords all the godly do make themselues ready to receiue him to meete and entertaine him and so Kings Princes among the rest howbeit in this respect that the Church may bee benefited by them it is no matter of impiety to desire a longer continuance among Gods people much more then is it the duty of such as are vnder them and gouerned by them to desire their continuance as the daies of heauen and as the course of the Sunne to bee Nurses to the godly This was wont to be a common salutation vsed of the people toward theyr Princes not onely of the Infidels but by the faithfull seruants of God Dan. 2 4 and 6 21 and 3 9 and 5 10. When the King came to visite Daniel being cast into the den of Lyons the Prophet so soone as hee heard him saide O King liue for euer that is GOD grant vnto thee a long life Last of all whensoeuer we haue a wise and worthy a godly and religious Prince giuen to vs it is our duty to be thankfull If the Lord grant vnto a Land a prudent and prouident Prince to reigne ouer thē whose heart is bent to seeke the Lord and to serue the GOD of his fathers the people that breathe vnder his shadow must praise the holy name of God It is their duty to pray that princes may be such and to commend them to God with all faithfulnesse For if they must pray for others much more for them When Salomon was annointed with oyle taken out of the Sanctuary they blew the Trumpet and all the people said God saue King Salomon 1 King 1 39 So the Apostle writing to Timothy exhorteth that first of all supplications prayers intercessions and giuing of thankes be made for all men For Kings and for all that are in authority 1 Tim. 2 1 2 3 that wee may leade a quiet and a peaceable life in all godlinesse and honesty for this is good and acceptable in the sight of God our Sauiour Now as we are to pray for them so wee are to praise God for them wee are not to forget the least blessings nor to be vnmindfull of smaller benefits and therefore we are much more bound to be thankfull
for the greater among which this is one of the greatest The Prophet praying for the prosperous estate of the Kingdom of Salomon saith Giue thy iudgements to the King O God Psal 72 1 2. and thy righteousnesse vnto the Kings sonne Then shall he iudge thy people in righteousnesse and thy poore with equity This duty belongeth to vs and this ought to bee our prayer and petition and as God hath blessed vs with a gracious Prince his hopefull issue contrary to the expectation of many male-contents and hollow-hearted enemies of vs and our Religion so we are often to cal to remembrance the ioyfull and happy time when GOD in his great goodnesse brought him to this Kingdome and to sitte vpon the Throne lineally descended vnto him so that we may say with the Psalmist Psal 118 23 24. This was the Lords doing it is maruellous in our eyes this is the day which the Lord hath made let vs reioyce be glad in it Heereby did God allay the bitternesse of sorrow worthily conceiued for the decease of our late Soueraigne so that the setting as it were of the Moone was recompenced with the bright shining of the Sunne and the closing of the eyes as it were shutting the windowes of declining age with a greater perfection of age of sexe of gifts and many other prerogatiues Thus doth one and the same day minister matter and occasion both of sorrow and of gladnesse The 24. day of March Anno Domini 1603. of discomfort yet of comfort of weeping yet of reioycing as a medicine composed of contrary ingredients so that we may say sing with the Poet Iamque dies nisi fallor adest quē semper acerbū Semper honorandum sic dij voluistis habebo Virgil. Eneid lib. 3. Hunc ego Getulis agerem si Syrtibus exul Argolicoue mari deprensus vrbe Mycenae Annua vota tamen solennesque ordine pompas Exequerer strueremqque suis altaria donis That is This this day euer-dolefull shall and euer ioyfull be Yea merry-sad and bitter sweet thus God did it decree If I were cast among the Moores and liued a captiue slaue Yet yearely vowes and duties due the Altars high should haue Thus may we and a great deale more iustly say of the day aboue named which is heauy and yet happy threatning a storme and yet shining cleerely Who did not greatly feare and whose hearts were not full of perplexed thoughts to consider what dangers were likely to fall vpon our heads when God should call vnto himselfe Queene Elizabeth and gather her vnto her Fathers But behold Gods great prouidence dealing in mercy toward vs who shut vp the mouth of the Lyons and put vp the sword of the enemy and quenched the violence of the fire so that no noyse no tumult no crying was heard in our streetes no sacking of Cities no tumbling of garments in blood was seene no alarme of battell was discerned of any not a dog lifted vp his tongue Esay 9 5. but all things were submisse and quiet Thus God brought King Iames vnto the kingdome with a traine of all estates degrees callings companies and conditions with Oliue branches of peace in their hands sinesudore sanguine that is without sweating and blood-shedding No man lost his goods no man lost his life no Babilonish cōfusion followed but euery one held his owne with greater certainty and security then before whereat the enemies of our peace and religion fret and rage and gnash their teeth for anger and are like to burst for enuy seeing their expectation is frustated all theyr hopes are defeated Yea Lord disappoint them more and more cast them into the pit which they haue digged and rowle the stone vpon themselues which they haue stirred let them be consumed and confounded in theyr owne deuices and taste of the fruite of theyr owne malice let their eyes looke for a day of comfort and refreshing vntill they fall out of their heads according to that saying Rusticus expectat dum defluat amnis Horat. lib. 1. Epist 2. at ille Labitur labetur in omne volubilis aeuum That is They wait vntill the Riuer waxeth dry But he doth runne and shall eternally So then to vse the words of the Prophet Esay ch 5 24. As the flame of fire deuoureth the stubble as the chaffe is consumed of the flame so their roote shall be as rottennesse and their bud shall rise vp like dust because they haue cast off the Law of the Lord of Hostes and contemned the word of the holy one of Israel On the other side let vs acknowledge it to be our duty to render humble and hearty thankes to GOD for his goodnesse toward vs in deliuering vs from the dangers that did hang ouer vs in frustrating the policies of the vngodly in continuing among vs the Gospell of peace in maintaining concord and vnity among vs all these by placing our dread Soueraigne ouer vs and thereby remouing a thousand calamities that threatned shipwracke and finall desolation Let vs not now grow secure but oftentimes remember the benefits that wee haue receiued It is noted that when Salomon was set vpon the seat of Dauid his father 1 Kin. 1 48. the people came vp after him yea they piped with pipes and reioyced with great ioy so that the earth rang with the sound of them So when Hiram King of Tyrus heard the words of Salomon he reioyced greatly and saide 1 Kin. 5 7. Blessed be the Lord this day which hath giuen vnto Dauid a wise sonne ouer this mighty people Likewise when the Queene of Sheba saw the glory of Salomon and knew it to bee a chiefe signe of Gods fauour to haue godly and wise Rulers sit in the Throne of iustice and iudgement she brake foorth not onely into an admiration of his wisedome and his seruants happinesse but also into an open thanksgiuing Blessed be the Lord thy God which loueth thee to set thee on the Throne of Israel 1 Kin. 10 9. because the Lord loued Israel for euer and made thee King to doe equity and righteousnesse These are good examples for vs to follow and teach vs what we ought to doe when God blesseth vs with an vpright Dauid with a wise Salomon with a zealous Hezekiah with a religious Iosiah with a reforming Iehosaphat it is our duty to returne praise and glory to God and withall to pray heartily for the prosperous and happy continuance of such among vs that they may liue long vpon earth to promote his glory to aduance the Gospell to establish peace plenty and prosperity among their people 10. On the South-side shall bee the standard of the hoast of Reuben according to their armies and the Captaine ouer the sonnes of Reuben shall be Elizur the sonne of Shedeur 11. And his hoast and the number thereof were sixe and forty thousand and fiue hundreth 12. And by him shall the
family which was the Church of God not onely Isaac the sonne of promise in whose seede the nations of the earth should bee blessed but Ismael that was borne after the flesh that mocked his brother persecuted him that was borne after the spirit and in the end was cast out of the Church Gen. 21.9 10. Gen. 21.9.10 Gal. 4.30 Gal. 3.30 And as it was with the father so was it with the son for we see this in the children of Isaac who stroue and struggled within the wombe of their mother Gen. 25.22 and when the time of her deliuerance came she brought foorth not only Iacob Gen. 32.24 who afterward was sirnamed Israel obtaining a farre more honourable name then all the Affricani or Germanici or Asiatici among the Romanes whose praise was wholly from the earth and a blast of the mouthes of mortall man whereas he wrastled with God in Peniel and preuailed but also prophane Esau Heb. 12 16. so branded as it were in the forehead by a marke of yron by the Spirit of God who sold his birth-right for a messe of pottage For the children being not yet borne neither hauing done any good or euil that the purpose of God according to the election might stand not of workes but of him that calleth It was said vnto her Iacob haue I loued but Esau haue I hated Rom. 9.11.13 Rom. 9.11.13 Samuel was a man that feared God exceedingly and gouerned the people vprightly so that he appealed to the people and to the consciences of all men to witnesse his innocency and integrity what wrong he had done them whose oxe he had taken and whose asse he had taken or at whose hand he had receiued any bribe to blinde his eyes 1 Sam. 12.3 1 Sam. 12.3 Yet when hee was old and made his sonnes iudges ouer Israel they walked not in his wayes but turned aside after lucre they tooke bribes and peruerted iudgement 1 Sam. 8.3 1 Sam. 8.3 Dauid was a man after Gods owne heart yet he had not onely Salomon that was beloued of God 2. Sam. 13.14 and 15.16 1 Kin. 1.5 but also incestuous Amnon ambicious Absolon and trecherous Adonijah the first defiled his owne sister and wrought folly in Israel the other two rebelled against their father and sought to take away the kingdome from him The like we might say of Eli who sate vpon a seat by a post of the Temple and by his residence on his charge and daily attendance to giue answeres to the people that came vnto him gaue testimony of his godlinesse yet his sonnes were the sonnes of Belial and knew not the Lord 1 Sam. 2.12 1 Sam. 2.12 To conclude for the examples that might be brought to this purpose are infinite who was more Godly then Iosiah who remembred his creator in the dayes of his youth and reformed religion betimes in his kingdome yet his children followed not the wayes of their father but did euill in the sight of the Lord according to all that their wicked forefathers had done 2 King 23.32 37. 2 King 23. Iere. 22.18 Iere. 22.18 To all these testimonies of Scripture if we adde also the testimony of common experience of all ages and times and places and persons we may gather that all the children of the faithfull haue not beene alwayes continued vnder the covenant of God nor followed the steppes of their faithfull parents to be like vnto them Now because this is a point diligently to Reason 1 be marked of vs let vs consider the reasons whereby it may be better confirmed vnto vs. First to shew the election of God which is the highest steppe of our saluation to stand vpon the free wil and purpose of God and not vpon ordinary succession or naturall generation or any causes in our owne selues to the end that all both parents and children should confesse that such as haue receiued this power and prerogatiue to beleeue in the Name of Christ Iesus are borne not of blood nor of the will of the flesh nor of the will of man but of God Ioh. 1.13 Ioh. 1.13 This reason is noted concerning Iacob Rom. 9.11 that the purpose of God might stand according to election not of any workes but by him that calleth this was it that made difference betweene him and his brother Secondly that the best seruants of God Reason 2 may acknowledge that they can by no means conuey to their posterity the graces of God the gifts of sanctification repentance from dead workes which themselues haue receiued from God by supernaturall meanes and not by naturall they begetting naturally children of wrath as well as other men euen sinfull children tainted and defiled with originall corruption Adam begate Seth in his owne image that is in his naturall inclination to euil Gen. 5.3 Gen. 5.3 Hence it is that Dauid acknowledgeth he was shapen in iniquity and that in sinne his mother did conceiue him Psal 51. Psal 51. So then as the corne that is purged from the chaffe and made cleane bringeth vp corne againe together with the chaffe and as the father that is circumcised begetteth children that are vncircumcised so such parents as are sanctified themselues cannot leaue to their issue any sanctifying graces which must come onely from aboue from the Father of lights Reason 3 Thirdly God hath a purpose to shew his iustice in the destruction of the stubborne and disobedient as he doth his mercy in the saluation of those that are godly and obedient This is the reason rendred by the Spirit of God that albeit the sonnes of Eli were reproued by their father yet they hearkened not vnto his voyce because the Lord would slay them 1 Sam. 2.25 â— Sam. 2.25 God is determined to glorifie himselfe and his great Name in their destruction as they resolued and setled themselues their whole liues to dishonour him to their confusion Reason 4 Lastly the children euen of faithfull and godly parents doe oftentimes want the good meanes of a godly education and therefore no maruell if their hearts not being ploughed vp doe bring forth cockle and darnell in stead of good corne For the children of God doe themselues through humane frailty and infirmity sometimes faile in the performance of this duty They cocker them and are too choice and nice ouer them they dare not offend them or speake a word against them which ouerweening and suffering of them to haue their will too much God punisheth in their children whereof we haue a worthy example in Dauid toward Adonijah who exalted himselfe against his father saying I will be king and he prepared him chariots and horsemen and fifty men to runne before him The occasion of this presumption and rebellion is noted to be thus King 1.6 His father had not displeased him at any time in saying Why hast thou done so He failed toward him more then Eli did toward his sons for he said
sinne that is their offering strange fire with strange fire we shall speake afterward in the fift Chapter Heere we will obserue that this fact of theis may seeme in the eyes of many to be a small offence and not to deserue so heauy a censure and so grieuous a punishment For it may be said in defence or them either that they had a good intent and meaning though they missed in the manner or that this fire which they offered would serue to burne the incense as well as any other and what skilleth it by what fire it be done But all these are Doctrine 3 vaine pretences forasmuch as God had commanded the contrary a Gods worâ—â—ip we must â—ot be led â—our owne â—euices but â—y God diâ—ection We learne from hence that nothing in matter or forme concerning the worship of God or the administration of the Sacraments ought to be added or altered or detracted but all must be done as God hath determined and directed Our owne dreames and deuises must not sway vs in the matters of God but it is his will and word that must will and gouerne vs. The Lord himselfe challengeth and defendeth his authority in laying downe the maner and way of his own seruice not leauing it to the liberty of any creature men or Angels to intermeddle with it forasmuch as he will haue all things done as himselfe hath prescribed He is well pleased and contented that men shall make Lawes and statutes for humane matters concerning their temporall estates in this world as shall be fittest for the places where they rule and for the persons whom they rule as touching treasons murthers thefts oppressions slanders routs riots and such disorders but for the diuine worship how God shall be serued we must leaue it vnto him he onely can prescribe what must be done he onely will appoint what must be left vndone It is true the strange fire that Nadab and Abihu tooke was as well able to burne the incense as that which burned euermore vpon the altar and yet because God had not sanctified it for that purpose they were fearefully and dreadfully deuoured with fire from God When God instituted the Passeouer in remembrance of his mercifull deliuerance in passing ouer the houses of the Israelites when the first borne of the Egyptians were destroyed Exod. 12.3 the whole order is set downe both for the matter and manner of celebrating and solemnizing that ordinance hee instructeth what they shall take what ceremonies they shall vse what gesture they shall obserue and what he will haue them not to do Moses doth many times in the booke of the Law giue this direction Deuter. 4.2 Deut. 4.2 and 12.8.32 Ye shall not adde vnto the word which I command you neither shall you diminish ought from it that ye may keepe the commandements of the Lord your God which I command you and in the 12. Chapter ye shall not doe after after all the things that we doe heere this day euery man whatsoeuer is right in his owne eyes and afterward What thing soeuer I command you obserue and doe it thou shalt not adde thereto nor diminish from it On the contrary we see how Saul was punished with the losse of his kingdome because hee would offer sacrifice contrary to the expresse will of God made knowne vnto him 1 Sam. 15.23 The like might bee saide of Ieroboams two golden calues erected at Dan and Bethel without warrant and worshipped without warrant it was the ouerthrow of himselfe and his posterity 1 Kings 14.7 c. For this cause the Apostle speaking of the institution of the Lords Supper saith 1 Corin. 11. 1 Cor. 11.23 I receiued of the Lord that which also I deliuered vnto you that the Lord the same night in which he was betrayed tooke bread c. whereby it appeareth that it is no small matter it is no toy or trifle to worship GOD otherwise then he in his word appointeth vnto vs considering the saying of the wise man Adde not thou vnto his words Prou. 30.6 lest hee reprooue thee and thou be found a lyar This crosseth mans deuises which are Reason 1 bolde to steppe vp in Gods place and therefore let vs see the reasons First God will be acknowledged to be the only Law-giuer the king of his Church and the onely Prophet to instruct it in the will of God This is that which the Apostle Iames witnesseth Iam. 4.12 chap. 4. There is one Law-giuer who is able to saue and to destroy that can cast body and soule into hell fire Matth. 10. He is the master of the house that must set downe orders for the gouernement of his house None can make a Law in the kingdome but by authority of the king none can alter it being made but the king So is it in the Church none can appoint any word any Sacrament any worship but God himselfe none can reuerse any institution without him So that additions or detractions or alterations or any mixtures whatsoeuer are so many abuses of the Sacraments of the word and of the worship of God Reason 2 Secondly there is promise of blessing to them that serue him with a perfect heart and there is threatning of most heauy curses and iudgements to come vpon their soules that worship him after the commandements and precepts of men Our Sauiour chargeth his disciples to obserue all things whatsoeuer he commandeth them Matth. 28.20 and then he addeth Loe I am with you to the ende of the world Matth. 28.20 It appeareth in many places of the booke of Iudges the Israelites are deliuered ouer to their aduersaries for transgressing in this kind Iudg 2.12.14.15 2. Chron. 26.18 19. euen for worshipping him after other waies then he had appointed There is a fearefull denuntiation in the shutting vp of the Reuelation against all that shall dare either to adde or detract any thing in the holy things of God Reuel 22.18 19. I testifie vnto euery man that heareth the wordes of the Prophesie of this Booke If any man shall adde vnto these things God shall adde vnto him the plagues that are written in this Booke and if any man shall take away from the words of the Booke of this Prophesie God shall take away his part out of the Booke of life and out of the holy Citie and from the things which are written in this Booke Wherefore it is no small matter to follow the priuate willes of men in the worship of God and not to suffer our selues to be guided and directed by his word and commandement Obiection This may seeme to tye vp the desires of man too strictly and therefore his wisedome that he hath by nature Ministreth many obiections against this trueth to which wee are to giue answere as briefly as we can First the question may be asked whether Princes haue not power to make lawes in the Church haue they nothing to doe with the Church may they
in heauen that not one of these little ones should perish Mat. 18 14. He commandeth that not one of these little ones should perish Mat. 18 10. He maketh vs to lye downe in greene pastures he leadeth vs beside the stil water he restoreth our soules and leadeth vs in the paths of righteousnesse for his names sake Psal 23 2 3. Iacob that fed the sheepe of his father in law testifieth touching his care that the drought consumed him in the day Gen. 31.40 and the frost pinched him in the night and sleepe departed from his eyes so that whatsoeuer was torne of beasts or stollen of theeues was required at his hands he bare the losse of it Much more then will the Lord care for the sheepe of his pasture his rod and his staffe shall comfort them and although they walke through the valley of the shadow of death they shall feare no euill Will a king regard onely the chiefe Cities and most populous places of his kingdome and suffer the rest to liue as they list without lawes good orders Or will the master of an house looke to some in his family and not to all If then God be our King if he be our Master he will looke to all his subiects and seruants whatsoeuer they be that they shall haue their meate in due season Secondly such is the grace and goodnesse of God that he would haue all his people Reason 2 come to knowledge Such as know not his will are none of his seruants If then he require the vnderstanding knowledge of his wayes not onely of rich men of great men of learned men and of the Ministers but of all the people of what calling and condition soeuer they be how meane and simple soeuer they be we must hereof conclude that he hath ordained that all of them should haue the meanes of knowledge and saluation offered vnto them and published among them To this purpose the Apostle saith He will that all men shall be saued and come vnto the acknowledgement of the truth 1 Tim. 2 4. And Peter in his second Epistle chap. 3. teacheth that The Lord is not slacke concerning his promise as some men count slacknesse but is long suffering to vs ward 2 Pet. 3 9. not willing that any should perish but that all should come to repentance This is that which the Prophet Ezekiel setteth downe chap. 18 11 23 32 and 33. Haue I any pleasure at all that the wicked should dye saith the Lord and not that he should returne from his waies and liue Thirdly the word of God was penned for all estates degrees and conditions of men It Reason 3 serueth as eye-salue to cleere the eyes of all persons and to make the simple wise Psal 19 7. and 119 99 100. It cleanseth the way of the yong man if he take heed thereunto with all diligence Psal 119 9. The booke of the Prouerbes of Salomon the sonne of Dauid King of Israel was written to giue subtilty to the simple and to the young man knowledge and discretion Prou. 1 4. The Apostle Iohn 1 Iohn 2 13. wrote to the Fathers because they had knowne him that is from the beginning he wrote vnto young men because they haue ouercome the wicked one he wrote to little children because they haue knowne the Father If then the word do serue for all sorts and sexes and ages whatsoeuer it followeth that all must be taught from the greatest to the least from the highest to the lowest Fourthly all persons whatsoeuer they be haue soules to saue simple persons small congregations Reason 4 little assemblies as well as others that are many in number We consist not only of bodies we must not onely prouide for this present life but we haue also soules to saue and must prepare for the life to come We shall all giue an account of the things that we haue done in this life whether they be good or euill forasmuch as the Lord will reward euery man according to his workes Rom. 2.6 The day of our particular death and the day of the generall iudgement are both of them dayes of reckoning and account and as the soule is most precious so the account to be giuen for it is very great and therefore from these premises we may necessarily deduct this conclusion that it is the will and pleasure of God that euery place and person should be carefully instructed Vse 1 It remaineth therfore that we come to the vses and as from a good tree gather such fruit as groweth from thence First we learne that it is Gods ordinance and appointment that euery congregation should haue a learned Minister to teach them the true religion and feare of God It is not ynough that there be a setled standing Ministery in one place or corner of the land or in euery great citie but he will haue his people in all places whether great or small to be cared and prouided for euery Church haue a sufficient Minister to instruct euery member of it Hence it is that the Euangelist declareth Acts 14.23 that the Apostles Paul and Barnabas ordained Elders by election in euery Church and then they commended them to the Lord in whom they beleeued And in the Epistle to Titus Paul saith vnto him Chap. 1. verse 5. For this cause left I thee in Creta that thou shouldest continue to redresse things that remaine and shouldest ordaine Elders in euery Citie as I appointed thee By euery Church and euery citie in those places we must vnderstand that wheresoeuer there is a body of people gathered together fit for a Congregation there ought a Minister to bee chosen appointed and set ouer the same For whersoeuer a Church is planted and a distinct congregation established there is an absolute necessity of a setled Ministery as we haue shewed before in the beginning of this Chapter so that it is altogether vnpossible that without it religion should prosper or continue The Lord had no sooner giuen his law concerning the erecting of the Tabernacle but Aaron his sons were annointed and the whole tribe sanctified to the office of the Ministery to attend on holy things to teach the people to offer sacrifices to performe such duties as were required of them He knoweth that euery man standeth in as great neede of food for the soule aa he doth of nourishment for the body and that as the body decayeth without sustenance so the soule famisheth and pineth away without the bread of life Wheresoeuer the Ministery of the word is wanting there wanteth one of Gods ordinances one of his speciall blessings Wee see by common and continuall experience when the corne is blasted and the haruest of the field is perished and the labour of the husbandman is destroyed what crying lamentation is made how much more ought we to be greeued to see the famine of the word brought vpon vs and thousands perish thorough want of this ordinance of God
whensoeuer any euen of the lowest that pertaine vnto their flocke when the tradesman the Shoomaker the Weauer the Husbandman when the seruant the poore soule that hath scarce what to eate or what to drinke or what to put on shal resort vnto them for comfort or counsell then is there place especially for this grace of humblenesse and lowlinesse of mind they must make much of such as come vnto them and beare themselues familiarly and plainely toward them entertaining them with all gentlenesse and giuing them encouragement with all patience in hearing of them and in bearing with their wants and imperfections But many there are that take themselues to be such profound doctours such learned Clearkes such deepe Diuines and iolly fellowes that they thinke it were a great disparagement vnto them to bestow their labour and learning among such sottes They say I could be content to take greater paines to teach Gentlemen and those that are more ciuill but these rudesbies and Russet coates who can abide to liue withall who can endure to spend his dayes among Clownes and clouted shooes Thus they deale with Gops people thus they speake of Gods people for whom Christ dyed Thus they account of those that hunger and thirst after knowledge thus they bewray the pride of their owne hearts and testifie against themselues the little loue they beare to the sheepe to the sheepfold and to the sheepeheard of the sheepe Let them steppe but one steppe forward and then they will plainely discouer their owne hypocrisie and euidently shew that they differ little or nothing from the Papists themselues For they to discourage simple people from reading the Scriptures Ceâ—sâ— Câ—â—â— â— 13. call them dogges and swine to whom holy things are not to be deliuered and to that purpose alleadge the words of Christ Matth 7.6 Giue not that which is holy vnto the dogges neither cast yee your pearles before swine lest they trample them vnder their feet and turne againe and rent you so these men account them as clownes and Coridons and cast out what words of contempt they can against them they bid them follow the plough taile get them into their shops and busie themselues in their trades as though conference and communication with them were in no sort to be admitted or as though they had no soules to saue so that in short time peraduenture these high minded men will esteeme them as dogs and swine also which ought not to treade in the LORDS courts These are farre from the minde and example of Christ who being equall with God made himself of no reputation and took vpon him the forme of a seruant he vouchsafed to conferre with rude and simple men hee taught men and women high and low rich and poore he refused none He taught indeed in the Temple and in great cities and in populous assemblies but he disdained not to teach also in their villages and townes and to instruct plaine countreymen and had oftentimes more comfort of his labours among such then among men of greater callings In like manner we that are called to this office and haue our speciall and particular place of teaching assigned vnto vs ought to know that we must be no chusers When the Lord of the haruest hath sent vs into his field the chiefe Shepheard of the sheepe hath set vs ouer his flocke and the housholder hath hired vs to labour in his vineyard it is our dutie to follow the example of our Lord and Master and to apply our selues in our charges that we may discharge them faithfully zealously carefully and diligently Let vs not dislike our places in the countrey which we haue taken because the people are few or rude or simple or poore or of meane conceit and vnderstanding in them These men will doe nothing in secret but seeke to be famous and to be knowen openly they affect honours and promotions they resort to great places and solemne assemblies and desire to preach in the Vniuersities at the Court at Pauls at the Spittle or to be heard of great men and noble personages and in the meane season absent themselues from their owne cure of soules which are like to perish for whom they must giue account and come to their reckoning and so disdaine to haue any dealing with such as are simple as if they were too good and the people too base Let vs seek to shake off this high conceit of our selues and take heed of a scornfull and disdainefull heart which naturally accompanieth all and especially those of great giftes of high places We see this in Christs owne disciples notwithstanding his owne example of humility daily before their eies euen when he was preaching most seriously and earnestly vnto them of his death and departure of his Crosse and Passion of loue and humility Luke 22.22 23. they began to striue for superiority contend which of them should be accounted the greatest Thirdly we haue warrant and direction Vse 3 from hence to desire most earnestly that the kingdome of God may flourish euery where Christ our Sauiour teacheth vs to pray that his kingdome may come Matth. 6.10 and so to be erected in the hearts of men It was an holy affection in Moses to desire that all the Lords people were Prophets Num. 11.29 so ought we to craue that Gods word might be established among all men and made manifest to all people of the world This vse consisteth of many branches Branches of this vse First it is our duty to bewaile such places and persons as lie in darkenesse and ignorance and consequently in the shadow of death Christ had compassion of such and his bowels yearned within him Such as haue not the light of the Gospel shining among them are said to sit in darkenesse and to liue in the region of death Matth. 4.16 There are many places of the land many thousand poore desolate soules that lie in great ignorance and haue no knowledge of the wayes of God dwelling in them The fields are ouergrown with bryars and nettles which should bee white vnto the haruest Ioh. 4.35 The diuell smileth at it and reioyceth to behold the desolations of the Church because it is the exalting of his throne and the setting vp of his kingdome He is the king of the world as Christ is of the Church and his scepter is ignorance as the scepter of Christs kingdome is his word And therefore when the seat of wickenesse is ouerthrowne by preaching of the Gospel we may see Satan as lightning fall downe from heauen Luke 10.18 If then we can behold the ruines of the Church and the destruction of many of our brethren through want of knowledge and yet are not grieued at it nor lament for it we haue not the affection in vs of Christ the head neither the grace of compassion that ought to be in vs toward our fellow members Secondly we are bound to desire that wheresoeuer there is a candlesticke there
of highest descent that euer liued vpon the earth who was not onely of the linage and stocke of Dauid and heire vnto the Crowne Kingdome but the sonne of the eternall God yet he disdained not to serue but vouchsafed to minister in this office and hath giuen example to all posterity that none should account themselues vnworthy of it or it vnworthy of theÌ„ forasmuch as the Gospel began to be preached of him Heb. 2 3 who is the brightnesse of glory and the expresse image of his person and vpholdeth all things by the word of his power Heb. 1 3. Seeing then Princes and Peeres and noble men yea such as haue bene of the Kings blood haue imployed themselues to the Lords seruice seeing sundry of these among both Pagans and Papists haue exercised this function seeing some of the elect Angels were Preachers of the Gospel what a slander and reproch is it for vs that are dust and ashes and wormes of the earth and no better that are called Christians and would be accounted great professers who in so great want of labourers and haruest men to reape downe the corne do bestow our youth rather any way then this that is the best way It is incredible what great good such might do in the church O what a furtherance would it be to true religion and a notable meanes to gaine many soules to God! For how many be there that contemne the Ministery of the word and consequently the word it selfe because for the most part they are meane and poore men that are the Ministers and Preachers of it Euen as when the professers of the truth consist of the lowest sort it hindreth the faith of diuers to consider that none of the rich or of the Rulers beleeue in him but the people that are accursed Iohn 7 4â— so is it in the Ministery also When such as are ignorant of true religion cast their eyes vpon the poore condition of the teachers of it and behold the worshipfull and noble shun it and shake it from their shoulders they are offended and grow into hatred and contempt of the Calling and regard not such as haue taken it vpon them Whereas if the men of great places would stoope downe vnto it if this may be accounted a stooping downe and as well preach Christ as beleeue in him it might be a forcible and effectuall meanes to further and foster true religion Is it not a comfort to all godly parents to see their children well bestowed Can we haue them better bestowed then to serue the Lord and to labour in his haruest and to be made Rulers or Stewards in his house Is there any thing we should reioyce more to see then our sons put in trust with the price of the blood of Christ and by preaching to win many soules and send them to heauen How do men seeke to shroud themselues vnder the cloth of noble men and are glad of places and offices vnder them like to Zebedees childreÌ„ that would sit at the right hand and at the left hand of Christ in his Kingdome But the Ministers are the seruants of the most High they serue the King of Kings and the Lord of Lords then which what seruice can be more holy or honourable The Prophet Haggai complaineth chap. 1 4 that the whole people from the highest to the lowest neglected the building of the Temple and followed their owne profits plesures Is it time for you O ye to dwel in your sieled houses and his house lye waste And therefore he threatneth in the words following to punish those greeuously that were so retchlesse and carelesse for the helping forward of this building Let Zerobabel and Iehoshua with the remnant of the people diligently consider this point and meditate seriously vpon these things And let all haue a tender regard to imploy and set apart some of theirs to worke in the Lords vineyard as painfull labourers True it is some goe about by pilling and polling to bring the Church to beggery and slauery but this ought not to discourage any from seruing in this calling nor to withdraw any of his children froÌ„ preaching of the word The earth is the Lords and the fulnesse thereof Psal 24 1. All the siluer and gold in the world is at his commandement Hag. 2 8. He will neuer leaue nor forsake those that be his He will pay good wages to all that are his seruants They shall be sure of their pay that reape his corne and beare the burden of the work and the heat of the day He hath the hearts of all Princes and Potentates in his owne hand He moued the mindes of pagan and heathen Kings to contribute things necessary for the repairing of the materiall Temple as appeareth in the bookes of Ezra and Nehemiah â—zra 3 7. â—eh 2 8. and therefore he will not suffer such to lack which labour in his spirituall Temple vnder godly and christian Princes Seeing then we ought to make a great account and haue a reuerent estimation of the Preachers of the word and esteeme the Calling giuen them an honorable office inasmuch as Christ the euerlasting Son of the Father the wisest the worthiest the noblest the notablest person beyond all comparison of all that euer were or shall be or are in heauen or earth hath taken vp the office of a Preacher Priest and Prophet to teach the people and to pray for them let vs also further this worke by all the meanes we can and let the Ministers comfort themselues in this their holy vocation hauing a multitude of such excellent predecessors as it were a cloud of witnesses going before them to be examples to encourage them and let vs not be discouraged by the taunts opprobious termes of the vngodly to dislike and forsake our function or to be ashamed of it or to thinke scorne to labour in it howsoeuer many scorne at it as too meane and base a thing for themselues For albeit the Ministery aboue all other callings is most subiect to the contempt and disgrace of prophane and godlesse men yet let vs be assured that as it is in it selfe in regard of the ordinance of God as also of the benefit of it vnto mankinde a worthy and excellent calling so they that enter into it shall be honoured of all those which are the children of God Let vs tread those disgraces contumelies vnder our feete and be so farre from being dismaied at them that rather we ought to account our selues happy for them Mat. 5 11 12. Seeing we are thereby made conformable not onely to the Prophets and Apostles of Christ but to our Sauiour himselfe and shall in the end be like vnto him in glory and eternall life Yea we are assured that in the middest of al disgracings and defacings of vs we are the sweet sauour of God not only in them that are saued but in them also that perish â— cor 2 15 16 And albeit we
vnder others and euery one should continue in his state and standing without breaking the bounds limited vnto him If he be cursed of God and man Deut. 27 17. that remoueth his neighbours Land-marke much more are they to be reproued that exalt themselues beyond their callings like the seruants that breake from their masters The Elements keepe their places and the whole frame of heauen earth stand by the appointment of him that set them and set forth the glory of God therein so ought it to be with vs Psal 19 1. we haue our places assigned vnto vs. In euery estate whether we want or abound whether we be full or empty wee should be content Philip. 4. and not wittingly murmure against God or enuiously grudge against our brother or fradulently purloyne away his goods For first of all may not the Lord of all doe with his owne what he will Math. 20 verse 15. Or is our eye euill and our hand false because his eye is good and his hand liberall and bountifull Or who are we that thus dispute with him Is it not enough to bee of the Kings houshold but wee must also climbe higher and seeke to be of his priuie counsell Or is it not sufficient to be seruants in the family but we must also be Stewards ouer others Is it not foolishnesse and extreme madnesse to refuse to enter into the kingdome of Heauen because we may not bee chusers of our owne way as if a seruant should scorne to doe his masters seruice except he may waite vpō him in a better coate then his fellowes We were wont to say in a common Prouerbe that beggers must be no chusers we are all of vs poore beggers and liue by almes for albeit others beg of vs yet we all stand at the gate of Gods mercy and beg our bread of him saying Math. 6 11. Giue vs this day and this day our daily bread We cannot liue one houre without him nay in him we liue and moue and haue our being Acts 17 28. If he stop our breath we are gone and therefore we must depend on him Againe it is the preseruing of humane societies common-wealths that some should be superiors and some inferiors some should honour and some be honoured some rich 1 Sam. 2 7. and some poore some weake and some be strong some learned and some vnlearned some noble and some vnnoble without this no pollicy can stand No man must thinke the condition wherein he is placed more vnfit for him then for another nor imagine that hee hath deserued better then another at GODS hand to bee preferred before him nor surmise that hee hath any thing which hee hath not receiued nor iudge by ouervaluing himselfe and his owne worth that he hath merited much more then he enioyeth 1 Cor. 12 18. We see how it is with vs in our naturall bodies euery part is not an head or an hart or an eye we haue also hands and feete and these are necessary in their places Some members are more excellent and some lesse excellent but none can be spared Such then as lift themselues vp aboue their brethren and disdaine the places appointed for them because they are not high enough do carry about them euen in their owne bodies a sufficient witnesse against themselues Thirdly the Lord thus dealeth to manifest the glory of his wisedome and power he will cast downe those whom hee purposeth to aduance and many times afflict them with pouerty whom he meaneth to enrich with endlesse glory The Apostle Iames calleth vs to the consideration of this point ch 2 5. Hearken my beloued brethren hath not God chosen the poore of this world rich in faith and heires of the kingdome which hee hath promised to them that loue him It is a generall rule set downe by Christ our Sauiour in the Gospel whosoeuer lifteth vp himselfe shall be cast downe and he that humbleth himselfe shall be exalted Thus he dealt with Ioseph with Dauid with Moses with Hannah and diuers others yea with his owne Sonne Luke 24 to whose image we must be like who must suffer many things at the hands of sinners before he entred into his glory and the liker we are made to him the more happy are we Fourthly let vs consider that we are heere as it were in a prison or pilgrimage in a place of bondage or banishment This world was not made to be our heauen or Paradise where we should haue ioy without sorrow pleasure without paine abundance without want health without sicknesse riches without pouerty and happinesse without misery We are heere as pilgrims and strangers when wee come into our Country and enter into that City Heb. 11 10. the builder and maker whereof is God we shall rest from our labours and receiue an incorruptible crowne of glory It were too great couetousnesse to desire two heauens one in earth another aboue the earth one in this life another after this life Our Sauiour speaketh vnto vs as vnto his children Feare not little flocke for it is your Fathers good pleasure to giue you the Kingdome Luke 12 32. We are not now at home but from home neyther can we obtaine any thing heere that can make vs happy we are like to vanity and our daies are as a shaddow that vanisheth away We sigh and are burdened because we would be in our owne habitation This world and all things in it shall haue an end and there is no trust in it Fiftly it is Gods will to prooue our patience how we will beare affliction and take vp our crosse following him as becommeth the good Disciples of Christ Not thereby to gaine any knowledge vnto himselfe but to bring vs to the knowledg of our selues Hence it is that the Apostle Iames Iames 1◠Rom. 5 4. saith The trying of your faith worketh patience and patience experience and experience hope and hope maketh not ashamed We thinke our selues strong before wee come to the battell but what our courage is cannot be knowne vntill the field be fought If wee haue resisted the enemy in the face and not giuen backe when we haue beene assaulted we haue sealed vp to our own soules what we can suffer for Christs sake knowing that which the same Apostle saith afterward Blessed is the man that endureth tentation for when he is tryed Iames 1 12 he shall receiue the crowne of life which the Lord hath promised to them that loue him Lastly let vs set before vs the example of Christ who being the naturall Sonne of God Lord of heauen and earth the heire apparent of Gods glorious kingdome took vpon him the forme of a seruant humbled himselfe Phil. 2.7 and became obedient vnto death euen the death of the Crosse As his birth was so was his life and as his life was so was his death He was conceiued of a poore Virgin he was borne in a stable he was wrapped in swadling clothes
dominions to whom he pleaseth This is highly to abuse this high censure as they doe also other ordinances of God What is more comfortable then the Supper of the Lord yet they haue horribly and shamefully prophaned it nay they haue altogether abolished it and brought it to nothing by the abominable idoll of the Masse which they haue set vp in stead thereof Suppose this man of sinne had iurisdiction and authority to excommunicate for sinne yet from whence had he right to apply it to the deposition of kings and alienation of subiects and other temporall matters but from him that is the authour of sinne to wit the diuell Lib. 1. de Consider It was well said of Bernard to the Bishop of Rome Your power standeth in censuring crimes not in taking away possessions but a kingdome is a possession and therefore his power extendeth not vnto it Besides the committing of any heinous crime is not a sufficient cause to depriue them of their Crownes and Scepters When a priuate person is censured with excommunication according to the merit of his offence hee loseth not his substance he forfeiteth not either house or land he loseth no part or parcel of his possessions neither is there any cause why he should neither was there euer any such claimed or challenged or practised or assayed What then is the nature of this censure changed when the Bull roareth against Princes shal it take froÌ„ him his possession which it doth not from any other The law of God saith Thou shalt iudge the small as well as the great and not respect persons in iudgement Deut. 1.17 But according to the corrupt proceedings in their courts it were better to bee a priuate man then a Prince To ascend a step higher that we may pull downe the pride of Rome a step lower is it otherwise in the degrees of honour and dignity whereunto men are aduanced then with priuate persons when a Knight is excommunicated is he disgraded of his knight-hood hath he his spurs smitten off with a knife hard by the heeles hath he his coate of armes torne from his body Stowes Annal. in the reigne of Edw. 4. and other ornaments and ensignes of renowne and worship taken from him â—r doth the noble man forfeit his nobility lose his Barony or of a Baron is he made no Baron This was neuer attempted or heard off The lightning that descended from the Vatican neuer touched either the priuate mans possession or the noble mans honour how then should it goe worse with the king himselfe then with al his subiects that he should lose his royalty and not the Baron his Barony Moreouer it is the Apostles rule That God iudgeth those that are without the Church cannot giue sentence against such as are not of the Church 1 Cor. 5.12 13. as we noted before Some are in the Church and some are out of the Church The Church is the house and Citie of God the faithfull are his houshold seruants they liue and abide vnder his roofe they eat of his meate and therfore happy is their condition Such as are not of the Church are not of his house and therefore must perish as all they were drowned that entred not into the Arke and as all perished in the sacking of Iericho that were not in Rahabs house and therefore their condition is wofull and miserable as Reuel 22.15 These shall not goe vnpunished God shall enter into iudgement with them the Church hath nothing to doe with them God will proceed against them so that they shall not escape let vs therefore remit them to his seate of iustice But the Church of Rome holdeth that we are heretiks schismatikes and I wot not what else and so out of the bosome of the Church For so many as do not submit themselues to the Popes supremacy him they adiudge and condeme of heresie If then we be none of the Church they cannot smite vs with their censures nor thunder against vs with their excommunications wherby notwithstanding they haue especially raised vp their state to the top of greatnesse and haue laid such a burden vpon their heads that in time is likely to breake their neckes Excommunication then being a cutting off from the Church of such as are of the Church it cannot touch vs euen in their own iudgment whom they teach in all their bookes of Controuersies to be out of the Church Furthermore this is such a censure as neuer any of the Apostles nor their successors practised to meddle with such as were heathen Pagans or to touch their persons or to take away their possessions This is a barre or blocke that lyeth in the way to hinder the conuersion of kings that are Gentiles For who among them would willingly embrace the Christian religion who being before an absolute Prince should by his embracing the faith and receiuing the Gospel put his head vnder the Popes girdle and offer his necke to be led vp and downe in a string at the discretion of his good lord and master and be a king no long then it pleased him He shall make his estate much worse then 〈◊〉 his people as if the Church were a tender mother to priuate men but a step mother vnto Princes Againe God hath prouided by this ordinance that none should be censured but he only that hath committed the fault and that such as haue not offended should not be punished and chastened The kingdome is an inheritance and admitteth a successour of the same line If the father be dethroned and depriued of his kingdome and it be giuen away to another or left to him that can seaze vpon it the sonne cannot reigne by succession from his father albeit he be innocent he shall not inherite the kingdome albeit he be in no fault at all so that the son must beare the iniquitie of the father contrary to the Law of God Deut. 24.16 and the practise of the godly 2 Kings 14.6 The Prophet Ezekiel handleth this at large chap. 18. ver 20. The righteousnesse of the righteous shall be vpon him and the wickednesse of the wicked shall be vpon himselfe What iustice then is this to strike the innocent with the guilty and to binde them together as it were into one bundle It was well said of Abraham in his prayer to God Gen. 18.24 25. Peraduenture there be fifty righteous within the citie wilt thou also destroy and not spare the place for the fifty righteous that are therein That be farre from thee to doe after this maner to slay the righteous with the wicked and that the righteous should be as the wicked that be farre from thee shall not the Iudge of all the world doe right If this be farre from God it ought also to be far from the Church of God If the iudge of all the world will doe right shall he that holdeth himselfe to be the head of all the Church delight to doe open wrong But these
their sins in order before them he exhorteth them to repentance saying vnto them Now brethen Acts 3 1◠I wote that through ignorance ye did it as did also your rulers All sinne is committed either of infirmity or of obstinacy either of setled purpose or of frailty either of knowledge or of ignorance and howsoeuer it be committed it cannot be excused Luk. 12 47.4◠because the seruant that knew his Lords will and prepared not himselfe neither did according to his will shall be beaten with many stripes but he that knew not and did commit things worthy of stripes shall be beaten with few stripes c. Heb. 6.9 Now the Apostle iudgeth and perswadeth himselfe the best things of them that they sinned of ignorance rather then of malice And in the 26 Chapter of the same booke Paul that he might winne Agrippa the king to the kingdome of God and perswade him to become a Christian saith vnto him O king Agrippa beleeuest thou the Prophets Acts 26.27 I know that thou beleeuest It was vncertaine whether hee would beleeue or not and therefore by this rhetoricall communication he iudgeth the best that he beleeued All these testimonies serue to moue vs to the practise of this duty that when things are doubtfull and may bee diuersly taken we ought to expound them with the most fauourable construction and friendly interpretation and gentle mitigation This point is farther to bee strengthened Reason 1 vnto vs by the force of reason First of all it is a signe of charity not to stretch things to the vttermost as contrariwise it betokeneth little loue and much malice when wee open our mouthes to speake all manner of euill of our brethren Hence it is that the wise man saith Prou. 10.12 Hatred stirreth vp strife but loue couereth all sinnes And the Apostle teacheth as much of charity 1 Corinth 13 5 6. It doth not behaue it selfe vnseemely it seeketh not her owne it is not easily prouoked it thinketh no euill it reioyceth not in iniquity but reioyceth in the truth If then there be any true charity in vs to seeke the good or desire the good of our brethren we ought to testifie it by this euen by iudging of their mindes and meanings of their words and actions according to this rule Secondly it is the rule of common equity Reason 2 which nature it selfe teacheth that as we wish to be dealt withall and to bee done vnto so ought we to do deale toward others Now there is none of vs all that would willingly be expounded wrongfully and censured vncharitably but craue to haue all things taken in the better part Wee would not haue our words altered wrested corrupted stretched and strained beyond our meaning as cloath vpon the tainters aboue measure and therefore we ought so to behaue our selues toward others This doth Christ our Sauiour deliuer to his disciples Matth. 7.12 All things whatsoeuer ye would that men should doe to you doe ye euen so to them for this is the Law and the Prophets We are in this case so to deale with others as we desire that others should deale with vs so that as the former reason was grounded vpon charity◠this is grounded vpon equitie Reason 3 Thirdly it is a signe or fruit of heauenly wisedome giuen vnto vs of God which teacheth vs how to carry our selues in our callings one toward another This doth the Apostle Iames lay before vs in his Epistle chap. 3.17 The wisedome that is from aboue is first pure then peaceable gentle and easie to be entreated full of mercy and good fruits without partiality and without hypocrisie If then we bee ready alwayes to iudge the best to speake the best and to thinke the best of things that are doubtfull we shall shew our selues to haue the grace of heauenly wisedome which is a perfect guide to direct vs in the parts of our life On the other side to carry our selues strangely and vncharitably toward our brethren is the note of a man caryed away with that wisedome which is earthly sensuall and diuelish which is bred beneath in the earth sauoureth of our corrupt nature and is taught vnto vs by no other master then the diuell Vse 1 Let vs make vse of this point to our selues First it teacheth that to be whisperers and takers of all in the euill part is a testimony of an euill conscience and a token of an euil man He that is a good man himselfe doth hardly thinke others to be euill he that hath a sound heart and is a true Israelite in whom is no guile doth not easily suspect others to be hypocrits and dissemblers Such as come into the Lords courts and present themselues before him in conscience of their duety in reuerence of his Maiestie and for their encrease in true piety are with much adoe drawn to beleeue that others draw nigh vnto God with their mouth and honour him with their lips 〈◊〉 15.8 and that their hearts are farre from him Such as labour aboue all things to approoue themselues before God the searcher of all hearts and to do that which they doe in godly sincerity cannot lightly be perswaded that others are so carnall as to doe all to be seene of men 〈◊〉 6. ◠and to please themselues with the foolish praise of mortall men Contrariwise such as are prophane in heart loose in life filthy in talke and euery way carnall in conuersation doe iudge the same of others and measure them by the deceitfull rule of their owne actions This is noted as a capitall euill by the Apostle Rom. 1.29 where he ioyneth together maliciousnesse enuy murther debate deceit malignity whisperers backebyters haters of God despitefull such as are without naturall affection vnplacable and vnmercifull and sheweth that such are full of all vnrighteousnesse Whisperers What whisperers are are they that by close and secret accusations raise suspicions and surmises and sow the seedes of strife and contention whence is reaped too plentifull a crop of malice and mischiefe They set friends together by the eares and oftentimes as with a violent winde ouerthrow whole houses and cities and turne them into dust and ashes assuring our selues that where enuying and strife is Iam. 3.16 there is confusion and euery euill worke Whatsoeuer they heare of others they are ready to cary to others with a swift foot and a corrupt tongue and a malicious heart to kindle the coales of hatred among men They liue by the fallings out of others and thriue by iarres as the carrion crowes doe vpon the carcasse If they know any occasion of anger to arise they are at hand to turne it into wrath and malice and to make the parties thereby to be farther from reconciliation like to Achitophel when Dauid and Absalom were vp in armes who by his diuellish policy deuised a meanes to cut off al hope of reconcilement and of vniting them together againe 2 Sam. 16.21 Or they
had many Iewels and much raiment so that they were enriched and the Egyptians spoyled This was a reward and recompence of their seruice They found fauour in the sight of God although they were euilly intreated at the hands of men Vse 2 Secondly seeing God is mercifull aboue our hope we haue heereby great comfort in prayer to cal vpoh him in the day of trouble being assured that hee will heare vs and that we shall obtaine more then wee desired and finde more then we asked Are we slandered and reuiled as the case was of the suspected wife in this place Do we heare euill reports cast out against vs let vs not bee greeued at it nor returne like for like but rather call vppon him that knoweth the secrets of all hearts let vs craue of him to make our innocencie knowne as the seruants of God from time to time haue done who haue receyued more then euer they asked of him Dauid prayed thus vnto God Psal 7 3. O Lord my God if I haue done this if there be iniquity in my hands if I haue rewarded euill vnto him that was at peace with mee c. Verse 8. Let the enemie persecute my soule and take it c. Iudge me O Lord according to my righteousnesse and according to my integrity that is in mee Hee desired no more then to be esteemed as hee was and to haue the truth of his heart manifested but GOD granted more then that Hee heard his prayer and hee obtained that which hee prayed not for Did hee euer aske of God a Kingdome Did hee craue that God would make him King of Israel and yet GOD gaue the Kingdome vnto him Are wee in want and would haue his blessings We shall finde no want in him who is more ready to heare vs then wee are to speake His eares are often open while our mouthes are shut If we desire one mercie at his hands hee is readye to grant two vnto vs. How oftentimes did Abraham pray for the Sodomites that the Citie might haue beene spared Yet he gaue ouer and ceased begging before God gaue ouer granting his requests Gen. 18. Euen as he that seeketh one pearle findeth sometimes more then hee sought so is it with all the faithfull The graces of God are all of them Iewelles of wonderfull price If a man sell all that he hath to get one of them it is no deere purchase and if a man depart from any of his sauing graces albeit hee should procure to himselfe by it the possession of a kingdom his losse were a thousand times greater then his gains Math. 16 2â— For what should it profit a man to gaine the whole world and then lose his owne soule Or what shall a man giue for the recompence of his soule On the other side our Sauiour teacheth Mat. 13 44 45. That the kingdome of heauen is like vnto a treasure hid in the Field which when a man hath founde hee hideth it and for ioy thereof departeth and selleth all that he hath and buyeth that field Againe The kingdome of heauen is like to a Merchant man which seeketh good Pearles who hauing found a pearle of great price went and sold all that he had bought it Let vs all from hence be encouraged to the exercise of prayer and be bold to be euer begging of him If a subiect had this encouragement at the hand of his Prince that if he were obedient vnto him he would giue him whatsoeuer hee should aske and a great deale more hee should be sure to want no suters but must be faine to assigne many to receiue their petitions Or if there were any Prince knowne to bee so gracious that when any of his Liege-people should aske any thing of him he wold of his princely bounty and magnificence lade him with benefites more then hee desired it were incredible to thinke in what flocks and multitudes they would resort vnto him Ther is no Prince to be compared with GOD he hath all treasures in his owne hande and his treasury can neuer be drawne dry his coffers can neuer be made empty and his hand is neuer weary of bestowing Hee giueth liberally to all that aske of him And hee reproacheth no man Iam. 1 5. We ask little receiue much we aske spirituall blessings and receiue both spirituall and temporall we aske of him Our daily bread 〈◊〉 â—6 11. and we obtaine of him more then bread we craue of him things for our necessitie and we haue giuen vnto vs for our christian delight and pleasure There is none of vs all that doe truely beleeue but we haue a gracious and blessed experience of this truth If we be not altogither brutish and blockish or without feeling and marking of Gods dealing toward vs wee must needs confesse that the benefits of God and his goodnesse towards vs hath surmounted our hope and gone beyond our expectation which ought to giue vs much encouragement to come vnto him and to approach to the throne of his grace This wee noted before in the prayer of Hannah she prayed to God and asked a son of him but God gaue her many sonnes This is that which Dauid spareth not to confesse at large Psal 21 2 3 4. Thou hast giuen him his hearts desire and hast not denied him the request of his lippes for thou diddest preuent him with liberall blessings and diddest set a crowne of pure Gold vpon his head he asked of thee life and thou gauest him a long life for euer and euer The sauour of God was bestowed vpon him before hee prayed and farre beyond that which hee prayed for The like mercie we see extended toward Salomon after the death of his Father when the gouernement of a great people lay vpon his shoulders he prayed vnto God and asked of him nothing but a wise and vnderstanding heart 〈◊〉 3 9 11 to be able to rule that people and to goe in and out before them and to discerne betweene good and bad but the Lord was so exceeding well pleased with it that he saide vnto him Because thou hast asked this thing and hast not asked for thy selfe long life neither hast asked riches for thy selfe nor hast asked the life of thine enemies but hast asked for thy selfe vnderstanding to heare Iudgement Behold I haue done according to thy wordes Loe I haue giuen thee a wise and an vnderstanding heart so that there hath beene none like thee before thee neyther after thee shall arise the like vnto thee And I haue also giuen thee that which thou hast not asked both riches and honour so that among the Kings there shall be none like vnto thee all thy dayes Great therefore is our sinne if hauing so wide a gate set open before vs and such a clowd of witnesses compassing vs about wee doe yet hang backe and doe not poure out our meditations before him This experience of Gods fauour was the cheefe cause that the faithfull haue beene
4.8 â—â—m 4.16 â—or 3.9.10 〈◊〉 12.3 â—or 3.8.10 euen a greater measure of glory after a faithful discharge of the duty when the great Shepheard of the sheepe shall appeare in glory It is not therefore to bee maruelled at that Paul euery where magnifieth the grace of God who had chosen him to be a master-builder in his house to lay the foundation thereof more precious then the gold of Opâ—ir or then siluer tryed in a furnace of earth purified seuen times 〈◊〉 12.6 Now if the calling be in it selfe honourable ought it not then to be honored and how shall it be honored if they that be in the calling be not maintained and what shold their maintenance be but as it may be agreeable to their place they hold And if the maintenance must hold correspondence with the honour of the Ministery wee doubt not to affirme and auouch that the recompence of the labours of such as are painful and faithfull in this calling ought to be very bountifull and liberall Our Sauiour saith of this calling â—â—k 10.16 He that heareth you heareth me and he that despiseth you despiseth me and he that despiseth me despiseth him that sent me Hee hath committed vnto them the keyes of the kingdome of heauen â—â—tth 16.19 Tel mee if thou were desirous to see one of the kings houses glistering with much gold and shining with pearles and precious stones and at length shouldest finde one that carryed the keyes who being intreated should forthwith vnlocke the doores and bring thee euen into the kings priuie chamber wouldest thou not make much of him and honour him aboue others The Ministers of God are they that keepe the keyes of the gates of heauen they haue power from Christ and vnder Christ to open the dores ought we not therefore to loue theÌ„ Chrysost hom 2. in 1. Thessal to reuerence them to honor them This made the Thessalonians receiue the Apostles doctrine 1 Thess 2.13 not as the word of man but as the word of God and he beareth the Galatians witnesse Gal. 4.15 that if it had beene possible they would haue plucked out their owne eyes and haue giuen them to him Our Sauiour telleth his Apostles Matth. 18.18 that whatsoeuer they shall bind on earth shall be bound in heauen and whatsoeuer they shall loose on earth shall bee loosed in heauen Did not Pilate thinke himselfe aduanced to great honour that he could say Knowest thou not that I haue power to crucifie thee Ioh. 19.10 and haue power to release thee If a Prince should impart to any of his subiects this authority that as high Marshall he should haue power to put in prison whomsoeuer he would and againe to release them and let them goe Chrysost de sacerd lib. 3. toto sere lib. 1. he would be thought happy and worthy of honour in all mens iudgments It hath pleased the God of heauen earth to bestow a Ministeriall power to giue authority subordinate vnder his to the preachers of the Gospel to forgiue sins and to retaine sinnes saying Ioh. 20.23 Whosesoeuer sinnes ye remit they are remitted vnto them and whose-soeuer sinnes ye retaine they are retained As Eliah by his earnest prayer 1 King 17.1 Luk. 4.25 Iam. 5.17 did shut the heauens that it could not raine vpon the earth and againe by his prayers opened the windowes of heauen that the earth did drinke in the raine and brought forth herbes meete for the vse of man So the Ministers by their earnest preaching doe open the kingdome of heauen to all beleeuers and do shut the doore against all impenitent sinners and by the power of the Lord Iesus Christ 1 Cor. 5.4 doe commit such to perpetuall imprisonment and doe deliuer them to Satan for the destruction of the flesh if haply by this meanes the spirit may be saued in the day of the Lord. This power doe the Ministers execute vpon earth which the Angels themselues do not nor cannot exercise in heauen To what end haue we spoken all this touching the power and authority of the Ministers Surely from thence to infer that their maintenance ought to be answerable to their Ministery and to shew that if wee withhold from them their due we withhold from God whose deputies they are deny him his right for all the tithe of the land Leuit. 27.30 whether of the seede of the land or of the fruit of the tree is the Lords it is holy vnto the Lord and consequently we hinder the worship of God and thereby as much as lyeth in vs destroy the soules of many thousaÌ„ds which otherwise might come to repentance acknowledging of the truth Remember therefore these two Principles See more of Tithes in the 18. chapter which both ioyne in one that the tythe of the land is the Lords verse 30. and that the tenth shall bee wholly vnto the Lord verse 32. As then we doe tender the continuance of the worshippe of God so we should render to the Minister his due maintenance that he may receiue comfort and encouragement in the worke of the Lord and thereby make it manifest that we are ready to bring to God the best sacrifice we haue and so to serue him in the best manner Thirdly acknowledge from hence that it Vse 3 is our duty to honor God with al our substaÌ„ce and that wee can no way so well imploy our goods as when God is honoured and glorified by them The wise man saith Pro. 3 9. Prou. 3.9 Honor the Lord with thy substance and with the first fruites of thine increase And we heard before that Abel brought to God of the fattest sheep he had Exod 23.19 and 34.26 he offered vnto him the best Gen. 4. he offered a better sacrifice and also a greater sacrifice then Cain Heb. 11 4. He spared for no cost he brought not the worst he had or what came first to hand thinking that whatsoeuer he brought was good enough for the Lordes seruice and to be consumed with fire but he gaue the best hee had and would haue giuen better if he could Whosoeuer doth to the vttermost the best he can doth make it plain he would do better if he could From this practise of Abel had the Law his foundation that was afterwards written that nothing which was lean or lame Deut 15.21 Leuiti 22.20 or maimed or mishapen or blinde or any way blemished should be offered to the Lord. If any ask how this belongeth vnto vs. I answer the Ceremony is ended in Christ howbeit the equity remaineth and bindeth vs for euer Now then if the question be further demanded how this Law reacheth to vs and how we may honor him with our first fruites and riches I answer by giuing to him the best in euerie kinde that we haue This consisteth in many particular branches and teacheth vs diuers particular duties First of all here is offered that to
and 3 6. 2 King 13 14. Neh. 2 5 Ester 5 4 8. 2 Sa. 24 3. 1 Sam. 25 24 c. Thus haue Gods children by the light of the word and the vngodly by the light of nature performed this duty And no maruell because superiours beare Gods image to inferiours are to them not by mans inuention or vsurpation but by the ordinance of God in Gods stead as Moses made Ruler and Gouernor was to Aaron Exod. 4 16. He shall be to thee in stead of a mouth and thou shalt be to him in stead of God Againe we haue the expresse law commandement of God binding the consciences of al Exod. 20 12. Psalm 82 6. Lastly they are sâ—t ouer inferiours not for their owne glory but for their good 1 Tim. 2 2. Rom. 13 4. He is the Minister of God to thee for good Vse 1 This principle offereth these vses first a reproofe of those that are so farre from yeelding them reuerence that they reiect their authority and cast off their yoke froÌ„ their necks they mutter at theÌ„ their commandements they reuile them and vse vnreuerent speaches to them and of them both before their faces and behind their backes which ought not to be Hence it is that Moses saith Exod. 22 28. Thou shalt not reuile the Gods nor curse the Ruler of thy people And Eccl. 10 20. Curse not the king no not in thy thought and curse not the rich in thy bed-chamber c. And the Apostle willeth Titus to exhort seruants to be obedient to their owne masters and to please them well in all things not answering againe Tit. 2 9. It falleth out for the most part that they haue least honour at their hands of whom they ought to haue greatest Fathers and masters haue many times more honour out of their owne doores then they haue within them of other mens seruants and children then they haue of their owne For as Christ saith A Prophet is not without honour but in his owne country among his owne kinne and in his owne house so is it for the most part with all parents and masters Mark 6 4. Secondly if this duty be to be performed vnto men much more must we hold it to bee due vnto God If reuerence and obedience be due to mortall men who haue the image of God vpon them and that darkly obscurely how much more may God iustly chalenge these duties who hath giuen power and authority vnto men Iohn 19 11. Hence it is that God saith by the Prophet If I bee a father where is mine honour and if I be a master where is my feare Mal. 1 6 8. If ye offer the lame and the sicke is it not euill Offer it now vnto thy Gouernour will he be pleased with thee or accept thy person Numb 12 verse 14 Heb. 12 verses 9 10. Lastly it belongeth to all superiours so to carry themselues that they may procure and deserue reuerence do not iustly bring contempt vpon themselues For this cause doth Paul teach Timothy to flye youthfull lusts 2 Tim. 2 22 and to beware that he giue not occasioÌ„ to make others despise his youth 1 Tim. 4 12. which he shall do if he be an example to the beleeuers in word in conuersation in charity in spirit in faith and in purity Forbid them Heere we see what Ioshua would haue Moses do he counselleth him to restraine them A young man young counsell The Doctrine from hence is Doctrine Young men are ordinarily rash in iudging of others that young men are commonly and ordinarily rash in iudging others yea more rash then elder men consequently more apt to iudge amisse and to giue euill counsell sentence of such things as are well done Such were Rehoboams green heads they gaue greene counsell and such as cost him the losse of the greatest part of his kingdome 1 Kings 12 verses 8 13 14. Grauity and sobriety are commended in elder men Titus 2 1 2. but young men follow the vanity of their young yeares Eccl. 11 9 10. The reasons are plaine First age yeares Reason 1 bring experience and ripenesse of iudgment and so wisedome Youth is as greene timber age as that which is seasoned Iob 32 7. I said Daies should speake and multitude of yeares should teach wisedome Againe their affections being hotter and stronger are more vnconstant and vnbrideled ready to runne into extremities as vntamed heiffers not vsed to the yoke Lastly they put farre from them the euill day they thinke themselues priuiledged by their age and make account they haue time enough hereafter to enter into better courses They liue for the most part as if they had made a couenant with death and with hell and are lesse carefull to be kept and guided within the compasse of Gods lawes Forasmuch as sentence is not executed speedily against an euill worke Eccl. 8 11. their hearts are fully set in them to do euill The vses First this teacheth vs not to rest Vse 1 in the iudgement nor to follow the counsell of yong men except they haue old mens gifts and graces in them For touching gifts it is true which Elihu testifieth Iob 32 9. Great men are not alwaies wise neither do the aged vnderstand iudgement Old men may be yong in gifts and young men may bee old in gifts Secondly let young men suffer their elders to speake before them especially in censuring things that are strange It is a point of wisedome for all especially for young men to suspect their owne iudgement and sentence concerning others their persons their gifts and their actions Thirdly it reproueth those that set vp in the Church promote to the office of teaching such as are young in yeares and gifts and not yet seasoned to build vp others but are light wanton rash not graue discreete and sober Adde vnto these such as aduance those that are planted newly conuerted to the truth of the Gospel before there be sufficient triall made of the soundnesse of their religion and the sincerity of their conuersation Paul teacheth Timothy that the Minister must not be a nouice or one newly come to the faith 1 Tim. 3 6. lest beeing lifted vp with pride he fall into the condemnation of the diuell It is a fault among vs that we many times giue too easie accesse to the Pulpit to such as beare themselues as conuerts among vs I meane such as haue beene fugitiues and forsaken our Church and returne home againe oftentimes worse then they went out and liue scandalously to the dishonour of God and the offence of many Such ought to bee thoroughly tried and proued let them liue in the place of common christians before they bee trusted with the place of Captaines and let them thereby purchase to themselues a good degree to farther promotion Lastly seeing rashnesse and vnaduisednesse are specially incident to youth let them learn to season their yeares with the word of God
this is the end that God aimeth at Reason 3 in all his threatnings not the destruction of them that are threatned but their amendment Ezek. 18 23. Haue I any pleasure at all that the wicked should die saith the Lord God and not that he should returne from his waies and liue and ch 33 11. Why will ye die O house of Israel The vses First consider that in the greatest Vse 1 and most fearefâ—ll threatnings of Gods heauy iudgements theâ—e is comfort remaining and hope of grace and mercy to be found there is life in death and health in sicknesse if we can change and amend Thus do the Princes of Iudah profite by the threatnings of the Prophet when he had threatned desolation of the Lords house and the destruction of the whole Land for which the Priests and people would haue put him to death they pleaded the practise example of good Hezekiah for the comfort of themselues and the people of his time and thereby stirred vp themselues to feare the Lord and to turne from their euill waies Ier. 26.18 The place is worthy to be considered where the Princes shew that Ieremy did no more theÌ„ Micah had done before him yet Hezekiah and all Iudah did not put him to death but feared the Lord and besought him of mercy and the Lord repented him of the euill which he had pronounced against them But it may be obiected Obiectioâ— If God threaten one thing and doth another it may seeme his will is changeable and that he hath two wils I answer Answer the will of God is one and the same as God is one but it is distinguished into that which is secret reuealed as the Church is sometimes visible and sometimes inuisible yet but one Church The secret will is of things hidden with himselfe and not manifested in the word The reuealed is of things made knowne in the Scripture Deut. 29 29. and by daily experience The secret is without condition the reuealed with condition and therefore for the most part it is ioyned with exhortation admonition instruction and reprehension But no man is exhorted and admonished to doe his secret will because no man can resist it the reprobate and diuels themselues are subiect vnto it and must performe it Rom. 9.19 Vse 2 Secondly it is the duty of the Ministers to propound the threatnings of GOD with such conditions prouoking and perswading all men to repentance and amendment of life offering grace and mercy to the humble and broken hearted 〈◊〉 1 4 14. â—2 3 Esa â— 16. They are to preach not onely the law but likewise with the law the Gospel And thus they are said both to bind and loose both to retaine sins and to forgiue For as Eliah by his earnest and zealous prayer did both shut vp the heauens 〈◊〉 4.25 Iam. â— 18. and open the windowes of heauen so that it gaue raine and the earth brought forth her fruit so the Ministers of God by their earnest zealous preaching do shut vp the kingdome of heauen against all obstinate persons â—â—th 16.19 and also open the heauens to such as are penitent To propound the threatnings of God without condition is to bring men to despaire and to take from them all hope of mercy and forgiuenesse Thirdly it is the duty of the people whensoeuer Vse 3 they heare the theatnings of God to stirre vp themselues to repentance thereby to preuent his wrath and to stay his iudgements Let vs take heed we doe not rush on as the horse in the day of battell 〈◊〉 12.11 12. to our destruction And thus haue the seruants of God vnderstood his threatnings and accounted them as a Sermon of repentance as we heard before of Hezekiah king of Iudah and all Iudah with him when Micah the Morashite prophesied saying 〈◊〉 26.18 Thus saith the Lord of hostes Sion shall bee plowed like a field Ierusalem shall become heaps they fell not into desperation neither concluded an impossibility of obtaining pardon and the continuance of the Temple of the citie and of the whole kingdome but besought the Lord and feared his Name the Lord repented him of the plague which he had denounced against them And no maruell that this godly king conceiued the meaning of the threatning in that manner for so did the King of Niniueh an heathen and idolatrous king vnderstand the threatning of Ionah no otherwise Who can tell if God will turne and repent 〈◊〉 3 9. turne away from his fierce anger that we perish not Thus also did Hezekiah before named vnderstand the message sent to him from God by Esayah when he was sicke vnto death 〈◊〉 3â— 1.2 Set thine house in order for thou shalt die and not liue and therefore he turned his face to the wall and prayed to the Lord of life Let vs make this vse of the Ministery of the word and of all the threatnings contained therein to bee stirred vp to repentance and obedience lest we be destroyed If there be no change in vs let vs looke for a change from God and he will neuer change his threatnings except we change our liues and conuersations Vse 4 Fourthly seeing the threatnings of God suppose a condition we must also know how we ought to vnderstand his promises to wit with a condition The threatnings of GOD haue a condition of repentance the promises haue a condition of faith and obedience Esay 1.19 God hath made many mercifull promises vnto vs in his holy word howbeit he hath no otherwise bound himselfe vnto vs then wee will acknowledge our selues bound in duty to serue him We must not only consider what God promised to vs but withall remember what he requireth of vs. Hence it is that the Prophet saith I will speake suddenly concerning a nation and concerning a kingdome to built it and to plant it Ier 18.9 10. but if it doe euill in my sight that it obey not my voyce then will I repent of the good wherewith I saide I will benefite them He hath promised to loue vs but he requireth at our hands to loue him againe He hath promised to forgiue vs our trespasses but he chargeth vs to forgiue them that trespasse against vs. He hath promised to be a Father vnto vs but he looketh for at our hands that we walke before him as obedient children Lastly if God threaten and no repentance Vse 5 followeth then certainely the threatnings pronounced will come to pâ—sse God threateneth not in vaine he terrifieth not without cause If we doe not preuent them they will preuent vs and take vs away suddenly See the fearefull examples of the flood of Sodome of the destruction of the ten tribes of Ierusalem and of the Iewes of the seuen Churches of Asia and other Churches planted by the Apostles supplanted in the wrath of God all assure vs of the truth of this point Consider our owne wayes in our hearts We liue where wee
of wiar to draw blood in many places True it is he was not striken with this raging pestilence neuerthelesse he was diuersly punished with it with greefe and sorrow with horrour feare with losse of his subiects of his honor Pro. 14 28 The vses First this serueth as an admonition Vse 1 to all parents to teach theÌ„ that if they loue their sons they must leaue their sins and walke in a carefull obedience to the law of God If they doe not remember his commandements it shall come to passe that he will not remember their children for good but for euill If theÌ„ there be no loue in vs either toward God or our selues yet for the childrens sake of our body and for our posterity that come after vs we should labour to forsake our sins For his iudgements shall not end in vs but follow vs at the heeles and fall vpon such as are neere vs and belong vnto vs. God will take vengeance of the children for the sins of the parents although they haue in themselues enough to worke out their owne destruction yea thogh they haue no more in them but originall sinne Many loue their children better then themselues and desire their good more then their owne If we would indeed shew our loue to them we must walke in obedience vnto God To say we loue them dearely and yet to liue prophanely is vtterly to deceiue our selues To commit wickednesse with greedinesse is not the way to shew our loue to them or to procure their safety but rather to make them partakers with vs in the punishment Many children may now say to their parents as Zipporah said to Moses for as she said Exod. 4 26. Thou art a bloody husband to me in like manner may many children say to their parents Yee are indeede bloody parents vnto vs because they haue brought the curse of God both vpon themselues and vpon their posterity Alasse do men marry wiues to bring forth children to Satan to be cast into the fire of Gods wrath Is there no care in you O fathers no loue in you O mothers to your owne children the fruite of your owne bodies If there be any sparke of piety nay of pitty and compassion in vs let vs shew it in this by forsaking of our sinnes and by reforming of our liues whatsoeuer is amis in vs and by giuing vnto them a good example of life otherwise most certainely we shal finde the wrath of God extended euen to our houses and little ones he will forget to shew mercy vnto them but in great wrath heauy displeasure will he remember them Let not these things be forgotten but remembred grauen in our hearts to wit that wicked parents are the greatest enemies to their children We cannot abide that others should intreate them euilly when in the meane season none do more hurt them and misuse them theÌ„ our selues Vse 2 Secondly it reproueth those parents that imagine by fraud and oppression wrongful iniurious dealing to set vp their children and enrich their posterity and get to themselues great names whereas this is the ready way to bring the curse of God vpon their names vpon their substance vpon their houses vpon their children vpon their labours and vpon all their posterity Such couetous practises whatsoeuer their pretences be cannot build vp their houses which they might easily know if they did beleeue the word which teacheth that God is an auenger of all such things 1. Thess â— 2 11.12 4 6. And the Prophet telleth vs that the stone shall cry out of the wall and the beame out of the timber shall answer it woe to him that buildeth a Towne with blood c. This woe fell vpon Ahab that ruined his house as it doth many great houses in our daies Vse 3 Thirdly this warneth vs that therefore we should not sleepe securely in sin because God by and by punisheth it one way or other The wicked are often seene in great power spreading themselues like the greene bay tree Psal 37 35 and they go vnpunished for a while Ps 73. Iob 21. but looke vpon their posterity and you shall see GOD meeteth with them in his good time yea often when they are dead and rotten Euill doing is alwaies attended with euill successe in themselues or in those that are theirs â—otable â—cment of 〈◊〉 We see tyrants and bloody persecutors flourish and prosper for a time howbeit if not in their owne persons yet in the second or third descent they haue beene buried vnder the ruines of those buildings of which the mortar had beene tempered with innocent blood We noted this before in the person of Ahab after he had shed the blood of Naboth the true seruant of God and of his children who I pray you could do greater hurt to his owne house then himselfe Did not hee in a manner pull it downe with his owne hands for therefore was the kingdome taken away and remoued from his house and his seuenty children were all slaine with the edge of the sword 1 Kings 21 21. Behold I will bring euill vpon thee and will take away thy posterity c. Thus was it with Ieroboam who made Israel to sin God swept him away and all his stocke as dung from the face of the earth 1 King 14.10 It behoueth therefore Princes and subiects to pray one for another forasmuch as GOD taketh occasion by the sinne of one man to punish another This duty should also be performed of fathers and children of masters and their families lest God cast them together in one iudgement Lastly children ought not in all things to Vse 4 follow the example of their parents It is no iust defence or good excuse before GOD to say our parents did so If they haue bin wicked swearers and blasphemers contemners of the word of the Sabbaths of God we must not follow them in their sins lest we reape the fruite of that which they haue sowne Wherefore children must not walke in the wicked waies of their fathers but rather bee humbled and craue pardon and forgiuenesse euen for their sins which they after a sort haue bequeathed as a legacy vnto them so that their children inherite their sinnes as well as their substance because they send forth an euill sauour which bringeth downe the curse of God vpon them as Dan. 9 8 16 where Daniel doth not onely confesse his owne sin and of others that then liued but he is wonderfully cast downe for the sins of their predecessors For our sins for the iniquities of our fathers Ierusalem and thy people are become a reproch to all that are about vs. And the Lord promiseth on the other side that he which seeth his fathers sins is humbled for them and doth not the like shall not be punished for them Ezek. 18.14 but shal finde God mercifull vnto him but whosoeuer seeth the wickednesse of his fathers and iustifieth them by word or practise
Alâ—est 11 â—catech 15 in 2 Thes by most of the Ancients Lastly the conditions and qualities of Antichrist do bewray the same also Now hee is plainly described by the Apostle 2 Thess 2 4. yea so plainly as if then hee had bene alreadie come and reuealed to the world He is saide to bee an aduersary opposed to Christ yet not professed but disguised for vnder the maske and vizard of hypocrisie he oppugneth Christ and his truth and denieth the Lord Iesus to be that Christ annointed to be the only King the onely Priest and the onely Prophet of the church in all which the byshop of Rome will haue a share and communicateth them to others This high priest is no better then an apostate a star falne from heauen he lifteth vp himselfe aboue all that is called God that is all to whom the name of God is communicated and sitteth in the temple of God as god Fourthly a perfect papist that is such a one as acknowledgeth the Councell of Trent and is obedient to the doctrine of the Iesuites caÌ„not be a good subiect neither obey for conscience sake for he beleeueth the Popes sentence in excommunication to be good nay to be Gods sentence hee obeyes so long as pleaseth the pope and his instruments he keepeth not promise or oath with heretikes he receiueth pardons to free from loyalty and allegeance harboureth Seminaries looketh for a golden day practiseth the most diuellish deuices to establish popery entertaineth conference with his Princes sworne enemies and maintaineth that this proud prelate may depose Princes by his priestly power Lastly it is daÌ„gerous to Prince and State to permit them forasmuch as hereby they haue meanes to work and wreak their malice Recusants will conuerse with Iesuites most freely and Iesuites shall not bee kept to any good termes and behauior whereby the secrets of the land are disclosed home-bred foes are encreased good subiects are discoraged and meanes affoorded to hollow-hearted enemies to forecast and to fortify themselues Vse 2 Secondly this serueth to reproue diuers sorts that erre in practise offend against this rule And first of all such as seek reuenge and therby shew themselues far from true loue To reuenge wrongs is proper to God we must not intrude vpon his office neither vsurp his right Deu. 32 35. Ro. 12 19. Heb. 10 30. Psal 94 1. Pro. 14 29. If we practise this wee worke wickednes against him and prouoke him to work reuenge vpon our selues Is it a small offence for any subiect to vsurp the office of the Prince or of the Iudge in giuing sentence vpon any Such vsurpers are such persons against GOD. Againe it serueth to rebuke such as will not forgiue how can such perswade themselues to be members of the church and one body with their brethreÌ„ while they refuse to be one with them These doe make an heauy law against themselues Mat. 6 14 15. 18 22. 5 44. 1 Pet. 3 8. Thirdly such as haue no feeling of the troubles calamities of their brethren Heb. 13 3. much more such as adde affliction to the afflicted The captiuate Iews complain against the insolency and cruelty of the Caldeans Ps 137 3. they required of them in scorn and derision to sing in their hearing one of the songs of Sion and made themselues merry when they saw them heauie hearted The enemies of God and his people are vnmerciful haue no pitty Esay 47 6. God reprooueth for this Psal 102 19. Lastly all members of the church should liue Vse 3 in all loue peace and concord one with another Gen. 13. considering we are brethren and auoid all dissention and discord As in the naturall body we see how one member is readie to aid affect another and stand for the good of another so should it be in the mysticall body all should be vnited together As the subiects of one Prince that belong to one kingdome are subiect to the same lawes bound to maintaine mutuall peace one with another so if God be our king and rule in our harts by his word and Spirit and if wee belong to his kingdome wee must imbrace one another in loue Ephes 4 3. and endeuor to keepe the vnity of the Spirit in the bond of peace We must do nothing through strife and vainglory Phil. 2.3 1 Cor. 1 10. We must all speake the same things that there be no diuision among vs. Hatred is a fruit of the flesh Gal. 5 20. Galath 6 2. On the other side to walk in loue is to walk in the spirit and it is a fruite of the gospell 1 Cor. 13.1 14 1. If we haue neuer so excellent gifts all remaine vnprofitable without this Now The way to try whether the loue of the brethren be in vs. the way to trie whether this be in vs toward the brethren is to examine it by these foure rules First Christian loue must not begin for any worldly respects nor end for wordly respects and considerations but principally must be for and in God Carnal loue is begun for carnall respects and therefore soon withereth away We must loue our brethren principally because they are the sons of God and members of Christ Ioh. 20 17. They are his brethren and he accounteth them so and therefore if God be our Father and Christ our brother they also must be our brethreÌ„ This is expressed by the Apostle 1 Iohn 5 1. Euerie one that loueth him that begate loueth him also which is begotten that is whosoeuer loueth God the Father loueth also the sonnes of God Secondly true Christian loue must not bee outward in shew onely but inward in the heart 1 Iohn 3 18. To loue in shew is the loue of Caine toward Abel Thirdly wee must loue those that are our enemies and hate vs for if we loue them onely that loue vs what singular thing do we or what reward haue wee Math. 5 46 47. Lastly Christian loue must not be onely in time of prosperity but is chiefely tried in aduersity when most neede is This rule is set downe by the Apostle Iohn Whosoeuer hath this worlds goods and seeth his Brother haue need and shutteth vp his compassion from him how dwelleth the loue of God in him 1 Iohn 3 17. And Salomon sheweth that a friend loueth at all times and a brother is borne for aduersitie Prou. 17 7. In time of peace and plenty euery one will seeme a friend but not in miserie The poore is hated euen of his owne neighbour but the rich hath many friends Prouerbes chap. 14. verse 20. howbeit in time of neede is the true friend tried These rules must serue for our instruction wee must loue all those that are the sonnes of God by grace and adoption wee must loue al those that are the brethren of Christ by faith sanctification wee must loue them inwardly in truth and in heart wee must loue our enemies and not onely in
what not shall all be barred therefore from the heauenly Manna which is sweeter then the hony and the hony comb more to be desired then great heapes of riches which is much more profitable then is the finding of great spoiles The Scripture is a notable part of our spirituall armour Ephes 6 17. able to offend and to wound our enemy If a Captaine should go into the field with his souldiers and suffer them to carry with them no weapons but such as should serue to defend their owne bodies and forbid them such armour as should any way hurt their enemies if hee should permit them the shield but not the sword or allow them a Corslet but not the speare would he not bee thought and that iustly and worthily to betray thē into the enemies hand But thus it is with the Popish captains that must or at least will be accounted the onely masters of Israel they allow to the people after a sort the girdle of truth the brest plate of righteousnesse the shield of faith and the rest to defend themselues but touching the sword The two edged sword of the word Heb. 4 12 wherewith Christ our Sauiour resisted and we after his example must resist the deuill Matth. 4 4. they forbid them to gird that about their loynes as if it were like Saules armour 1 Sam. 17 39. which Dauid could not go withall because he had not proued it whereas indeede it is like Dauids sling the stone which he slang that smote the Philistine in the forehead and caused him to fall vpon his face to the earth verse 49. and therefore what doe they but treacherously betray the people of God and leade them naked into the field to be vtterly spoiled and so to fall before their enemies Secondly it confuteth those amongst our selues that say what neede so much teaching and preaching There are some that thinke themselues to bee wise men much wiser then their fellowes that sticke not to speake thus but this their wisedome is no better then foolishnes with God 1 Cor. 1.23 The preaching of the crosse I confesse is accounted no better then foolishnes but it is to them that perish whereas to them that are saued it is the power of God It is accounted a state-policie now adayes to defend litle preaching and lesse hearing But ignorance can vphold no kingdom True religion is the stay and pillar of a State Religion and the knowledge of it is the pillar and stay of a State and Common-wealth the want of it is the cause of tumults rebellions insurrections and seditions What was the cause of the rebellion in the North in the dayes of our late Soueraign of blessed memory was it any other then want of knowledge and of Preachers to plant knowledge in the hearts of the people but blessed be God they haue since bene better stored and that hath broght better quietnesse in those parts And what is the cause of the often risings rebellions and treasons in the kingdome of Ireland at this day but because they remain either Atheists or Popish or sottish wanting the meanes of knowledge to instruct and informe them better True Religion is a bulwarke and a Castle of defence to any kingdome the very chariots and horsemen of Israel 2 King 2.12 and godlinesse hath the promises of this life and of the life to come 1 Tim. 4 8. Wherefore they are prophane speeches of ignorant people or of idle teachers going about to maintain their ignorance and idlenesse who think that a sermon in a quarter is sufficient either for the Minister to preach or the people to heare If you marke or would examine what the people are that liue vnder such and for the most part you shall see they know nothing But the Minister must preach in season and out of season the duller the scholler is he should haue his lesson the more often repeated Such for the most part are the people slow in hearing dull in conceiuing weake in remembring bearing away what they haue heard Some there are who not onely are ignorant but defend their ignorance and thinke men neede not haue any knowledge in the Scriptures nor trouble themselues any way about it These doe imagine that it belongeth onely to the Ministers and other lerned men to know the Scriptures And it is fit hee should haue more knowledge then a priuate man because hee is appointed of God to teach the people but this exempteth not the people from it For take this as a certaine principle that the poorest simplest person must haue as much knowledge for matters of saluation as the Minister hath or els he shall neuer be saued Vse 3 Lastly let all men know men and women children and seruants that in their seueral places they are bound to exercise themselues in the Scriptures and daily to meditate in them that so thereby they may come to knowledg for without knowledge in the word it is vnpossible for any to bee saued The way for a man to get his liuing by his trade is not to exercise himselfe in it once in a weeke or to imploy himselfe to it once in a quarter but hee must vse it dayly and diligently or else he shall neuer liue by it or thriue in it So may I say in this case a man that hath a desire to be saued and to liue heereafter in a better life it is not sufficient for him to reade the Scriptures and to meditate in them now and then or when he hath nothing else to doe and to keepe himselfe from idlenesse but hee must obserue a constant and continual course in the searching and reading of them that by them he may come to knowledge by knowledge to faith by faith to obedience and by obedience to saluation Ignorance shall excuse no man at the day of iudgement He that knoweth not his Masters will shall be beaten Luke 12 48. Hosea 4 1 3. If we thinke to pleade for our selues and to alledge in our defence that we followed our callings to erne our liuings to maintaine our families it shal not serue our turnes this will not bee taken for currant payment Our particular and our generall calling agree well together God hath not ioyned them in euery man Our particular calling is to follow our businesse our generall calling is to know the Scriptures the one doth not abrogate the other inasmuch as God hath commanded them both what God hath coupled together no man shall put asunder Math. 19 6. CHAP. XVI 1 NOw Korah the sonne of Izhar the sonne of Kohath the sonne of Leui and Dathan and Abiram the sonnes of Eliah and On the sonne of Peleth sonnes of Reuben took men 2 And they rose vp before Moses with certaine of the children of Israel 250. Princes of the assembly famous in the Congregation men of renowne 3 And they gathered themselues together against Moses and against Aaron and said vnto them Ye take too much
be in a combustion Thirdly as rebellion is an heape of manie sinnes so it ruineth many persons and therefore they iustly deserue first of all to be buried in those ruines themselues and to fall into the pit which they digged for another The life of one Prince is of more value then of many others Therefore the people suffered not Dauid to goe in person against Absolon but saide vnto him If wee flye away they will not care for vs neither if halfe of vs dye will they care for vs but now thou art worth tenne thousand of vs as 2. Samuel chap. 18. verse 3. And againe when Ishbi-benob which was of the sonnes of the gyants was like to haue slaine Dauid with the sword had he not beene presently succoured by Abishai who smote the Philistim and killed him his men sware vnto him saying 2. Sam. 21 17 Thou shalt go no more out with vs to battell that thou quench not the light of Israel The King is the Sunne and shield of the Land he is the light of Israel take him away and all is left in miserable and vncomfortable darkenesse Many mens liues depend vpon his life and the safety of thousands vpon his safetie Princes are the Fathers of the Country more dangerous for the subiect to kill one of them then for the childe to kill the Father as much more as the ruine of the commonwealth consisting of innumerable thousands of houses is worse then the fal of one particular and priuate house As then the Captaine of an hoast is worth many souldiers and the Gouernour of a ship many common passengers and Marriners so is the Head of the kingdome more of valew then many subiects Though many souldiers haue fallen in battell yet often the victory hath beene gotten sildome or neuer when the Generall falleth 1 Kings 22 35 36. And to this purpose wee may well apply that which is written though spoken to another end I will smite the Sheepheard and the sheepe of the Flocke shall bee scattered abroad Matth. 26 verse 31. Fourthly such as conspire against Princes haue bene punished oftentimes in their house in their lands in offices in death in buriall in name and in posterity For who knoweth not the custome obserued euen from the beginning as we may see also in holy Scripture Ester 8 1. 2 Sam. 16 4. 1 Kings 2.16 Ier. 22 8. Prou. 10 7. All dignities and preferments are taken away from such greeuous torments and tortures are laide vpon them a violent death is prepared for them an honourable buriall is denied vnto them their blood is stayned and tainted and the children vnborn feele the smart of it Vse 1 This putteth vs in minde of sundrie duties due to Kings and Princes First we must stand in feare of them they carry not the sword in vain Rom. 13.4 Iob 19 29. It is not put into their hands for a shew for he is the minister of God to take vengeance on him that doth euill Therefore Salomon saith The wrath of a King is as the Messenger of death Prouer. 16 14. and like the roaring of a Lyon chap. 19 12. We must therefore feare the sword of Caesar and therefore haue Princes the sword of iustice born before them that the beholding thereof might put all persons in remembrance of this dutie Plutar. in 〈◊〉 Romes Among the heathen the Romane kings Dictators Pretors and Consuls had their Rods and Axes euermore carried before them to breed a terror of their authority in all that see them A good subiect as one saith feareth blame as much as paine and reproch as much as death The good subiect hath alwayes one eye vpon the sharpnesse of this sword that he doth not prouoke it and the other vpon the heynousnesse of this offence that hee neuer commit it This feare is the best porter at the Princes gate it serueth notably to keepe all traitors and rebels out of the kings Court and treachery out of the peoples heart It is as a bridle that curbeth all disobedience where it is not there is an easie entrance for traitors and treasons like the horse which hauing the bridle pulled out of his mouth rusheth forward into the battaile without order and gouernment Hence it is that Salomon ioyneth the feare of God and the fear of the King together Prou. 24 21. where the feare of GOD is which is the beginning of wisedome there will follow the feare of superiour powers ordained of God Another duty is to honour Princes whom Vse 2 God hath first honoured Rom. 13 7. Giue honor to whom ye owe honor So Exod. 20 12. and 22 28. 1 Pet. 2 17. Ester would not presume into the presence of the great King vntill hee held out his golden Scepter Chap. 5 1 2. Ioab though hee were Captaine of the hoast gaue Dauid the honour of the victorie 2 Sa. 12 27. Nathan the Prophet and Zadok the Priest made obeysance before Dauid with their faces to the ground 1 Kings 1 23. And Bathsheba the Queene bowed her face to the earth and did reuerence to the King and saide Let my Lord King Dauid liue for euer v. 31. Euery soule is bound to yeeld this honour if they would be honoured of God Thirdly we are to performe obedience Vse 3 whereunto a way is made by the former For if wee truely honour them wee will readily obey them euen for Conscience sake This is a dutie yeelded by the Childe vnto the Father by the Seruant to the Maister much more then ought it to bee yeelded by the Subiect vnto his Soueraigne as in Titus chapter 3. verse 1. and in the 1. Peter chapt 2. verse 13. This must bee performed readily sincerely and heartily Obiect But it may bee sayde That some are euill Princes wicked men contrary to God whence springeth all goodnesse are such to bee obeyed I answer Answer It skilleth not what their persons bee the full security and therefore it is iust with God to make vs feele his iudgements in our owne persons 41 And on the morrow all the Congregation of the children of Israel murmured against Moses and against Aaron saying Ye haue killed the people of the Lord. 42 And it came to passe when the Congregation was gathered against Moses and against Aaron that they looked toward the Tabernacle of the Congregation and behold the Cloud couered it and the glory of the Lord appeared 43. And Moses and Aaron came c. 44 And the Lord spake vnto Moses saying c. 45 Get you vp from this Congregation c. In these words to the ende of the chapter we see another murmuring the day after the former The earth that had opened her mouth was scarse closed and the fire that was kindled was scarse quenched when they fell to a fresh conspiracy This is the nature of wicked men they are neuer at rest like the sea that is euer troubled Esay 57 20. This is the nature of sinne if it be not by and
poore cripple remained for the space of thirty eight yeares in wofull taking because he had no maÌ„ when the water was troubled by descending of the Angel to put him into the poole Iohn 5 5 6. so is it with those that cannot come to the water of life brought by the Angels of the Churches they cannot bee cured of their diseases They are in a most pittifull case that want bread to sustaine life they must needs in short time famish because they haue no food Amos 8.11 It is often to bee considered of vs what the Prophet Hosea teacheth chap. 9 6. The daies of visitation are come the daies of recompence are come Israel shall know it And why so the answer is The Prophet is a foole the spirituall man is mad It is very vncomfortable to bee in a wide house in a darke night where is no light at all and yet much worke to be done and no meanes to giue direction such is their condition that want Teachers who are the light of the house and the salt of the earth without which we rot and putrifie in sinne like flesh vnsalted and vnseasoned Fourthly woe to the foolish Prophets that Vse 4 prophesie out of their owne hearts follow their owne spirit and haue seene nothing Ezek 13 4 5. These cannot assure themselues to be the Lords watchmen These Prophets are like the foxes in the Desert they haue not gone vp into the gappes neither made vp the hedge for the house of Israel to stand in the battell in the day of the Lord. Where the Prophet setteth downe sundry true notes of false teachers how we should know them First they teach themselues and not the truth of God they are wise out of their owne wits not out of Gods word they are ready to speake for theÌ„selues not in the cause of God The true Pastours bring the word of GOD that sent them Iohn 7 16 17 18. 2 Pet. 1 21 22. Such then as broach new doctrine which they neuer learned out of the word nor receiued from God are without question false teachers Secondly they are like hungry foxes that lie in waite for their prey giuen to couetousnesse and seeking after their owne gaine they will transgresse for a peece of bread These intend nothing but filthy lucre loue the wages of iniquity as Balaam did 2 Pet. 2 3 13 14 15. Iude ver 12 16. Such a one was Iudas Thirdly they neuer go vp to the breach nor make vp the hedge for the City or Vineyard of God they care not though the enemy spoile the one and root vp the other they neuer make intercession for the people they rebuke not they exhort not they threaten not rather they proclaim peace promise liberty for euery one to do what he list 1 Pet. 2 19. Vse 5 Lastly the people must performe to their Ministers such duties as are answerable vnto their care First they must make good vse of the Ministery desiring truly to be gathered to the Church by the effectuall working thereof Acts 2 37 38 47 16 30. We haue shewed before chap. 3 that the most florishing commonwelths are nothing except this be among them Secondly it behoueth vs to reioyce in seeing or hearing of any approoued man and faithfull Teacher brought into the Ministery of the word and the seruice of the Church by an ordinary and lawfull calling Lu. 1 14 15. 16 17. on the other side to be greeued wheÌ„ such are taken out of the Church and the vse of them denied Acts 20 37 38. or such kept out that haue worthy gifts desire to be imploied But we see commonly men are glad to see such brought into the Church as will speake of wine and strong drinke Mic. 2 11. such as will vse them well in tithes such as will not trouble them long in teaching such as will feast them often at his table Lastly they must expresse their hearty loue to their Ministers againe recompencing loue for loue and labouring to do them good whom they see to be so needfull for theÌ„ euen as necessary as the Physition in time of sicknesse as the Captaine in time of war as the reapers in time of haruest Woe therefore shall bee to those that account them worthlesse needlesse fruitlesse Ver. 47 48. He put on incense and made an attonement for the people and stood betweene the liuing and the dead c. Obserue againe another point that Moses and Aaron aduentured their owne liues in the time of this plague for the good of the people they made supplication for them because they were the people of God the posterity of faithfull Abraham and were committed to their charge ouersight and because the enemies both the Egyptians and the Canaanites should not blaspheme the Name of God and triumph in their destruction Hence it is that Aaron as he was appointed and commanded â—trine did put incense in his censer force of 〈◊〉 is exâ—ng gâ—eat and made an attonement for the people Wee learne hereby that the force efficacy and necessity of praier to God is very great to obtaine any blessing or to remoue any iudgmeÌ„t 1 Chron. 21 17. Phil. 1 4. 1 Thess 5 17. Thus did Moses often preuaile Exod. 17 and 32. Luke 21 ver 36. Ioash acknowledged that the praiers of Elisha an holy Prophet of god stood his kingdome in more stead then all the horses and chariots of Israel could do 2 King 13 14. The reasons First it is a fruite of faith and a testimony Reason 1 to our owne hearts that we do beleeue It is the praier of faith that saueth Iames 5 ver 15. But where there is no calling vpon the Name of God by praier there can be no faith in God at all These cannot preuaile with God nor obtaine any thing at his hands Secondly whatsoeuer we receiue froÌ„ God Reason 2 we must receiue it by praier For what is it that praier cannot obtaine whatsoeuer wee aske we receiue Math. 7.7 Our wants therefore beeing great the necessity of this duty must needs be great also Thirdly it is a part of our spirituall armour Reason 3 or at least that which giueth vs strength to vse the armour appointed to euery Christian Eph. 6 16. without which all the rest wil serue vs in little stead First this reprooueth such as thinke it to Vse 1 be needlesse to be performed to God because he knoweth whereof we haue need and need not to be put in minde thereof It had beene a very needlesse thing for Moses and Aaron to bee so earnest for the people to runne in with all haste and to stand betweene the liuing and the dead if praier had beene needlesse or bootelesse It is true hee knoweth whereof we are made and it is true he needeth no remembrancer or informer to put him in minde of what hee hath forgotten howbeit this ought rather to stirre vs vp to praier as we see Math. 6 verses
day What shall become of swearers blasphemers prophaners of the Sabbath whoremongers drunkards oppressers vnmercifull men and other like The Lord indeed will try the righteous in his furnace but the wicked and him that loueth iniquity doth his soule hate vpon the wicked he shall raine snares fire and brimstone 〈◊〉 5 5. and stormy tempest this is the portion of their cup. Indeed he lifteth vp his haÌ„d to strike the faithfull that are his friends 〈◊〉 â— â—4 but he will crush his aduersaries with a scepter of yron and breake them in pieces like a potters vessell Indeed he will iudge the iust man for his sinnes in this life 〈◊〉 â— 23 but he will wound the head of his enemies and the hairy pate of him that walketh in his sinnes Indeed the Lord will chastice his Church with the rods of men yet his louing kindnesse will he neuer take from them but he will correct his enemies with scourges of wyre and his little finger shall bee heauier on the reprobate then his loynes on his owne people Tremble at this all ye vngodly and know that assured iudgement is reserued for you at the great day of the Lords generall Assizes when ye must plead guilty or not guilty at his barre when the register booke of all your actions shal be brought forth and when you shal wish the mountaines to fall vpon you and couer you from the presence of him that sitteth vpon the throne Turne therefore vnto him returne I say betimes lest the Lord ouerturne you If his wrath be kindled yea but a little Psal 2.12 blessed are all they that trust in him This is the difference betweene a wise man and a foole Prou. 27.12 and 17 10. A wise man seeth the plague and hideth himselfe but a foole runneth on and is punished A reproofe entreth more into him that hath vnderstanding then an hundred stripes into a foole 14 Then Moses sent messengers from Kadesh vnto the king of Edom saying Thus saith thy brother Israel Thou knowest all the trouble that hath hapned vnto vs. 15 How our fathers went downe into Egypt a long time where the Egyptians handled vs euill and our fathers 16 But when we cryed vnto the Lord he heard our voyce and sent an Angel and hath brought vs out of Egypt and behold we are in Kadesh a city in thine vtmost border 17 I pray thee let vs passe through thy countrey wee will not goe through the fields nor the vineyards neither will we drinke the water of the wels we will goe by the kings way we wil walke we wil not turne either to the right hand or to the left vntill we haue passed thy border 18 And Edom answered him Thou shalt not passe by me lest I come out with the sword against thee 19 Then the children of Israel said vnto him We will go vpon the high way and if we shall drinke thy water I and my cattell I will then pay for it I will onely without any harme goe through on my feete 20 He answered againe Thou shalt not passe through then Edom came out against him with much people and with a mighty power 21 Thus Edom refused to giue Israel passage through his border wherefore Israel turned away from him Hitherto of the murmuring of the people pretended against Moses but indeed intended and practised against God Now followeth the second part of the Chapter touching Israels purpose to passe toward the land of Canaan by the countrey of the Edomites wherein consider two things First the solemne ambassage of Moses to the king of Edom. Secondly the shamefull and inhumane denyall of the Edomites Touching the first hauing walked vp and downe thirty eight yeeres and wandred in the wildernes from place to place forward and backeward from nation to nation from one kingdome to another people being now come neere to the land they request passage and safe conduct through the countrey of Edom vnder honest and equall conditions of abstaining from all iniuries and keeping the kings high way craue their friendship and fauour in respect of their neere kindred and aliance vnto them both of them descending of Isaac whose sonnes were Iacob called also Israel and Esau called also Edom. Besides they shew what trauels and troubles they had sustained what euils they had suffered what oppression they had endured of the cruell Egyptians appealing to their owne consciences touching the truth of these things whereof they could in no sort bee ignorant saying Thou knowest all the trouble that hath happened vnto vs. But because such as are themselues in prosperity sildome respect the miseries and distresses of others and the afflicted are for the most part destitute of all helpes and forsaken of all friends they put them in mind of the mercies of God assisting them in troubles hearing their prayers 1 Cor. 10 9. and sending his Angel that is Iesus Christ as it is expounded by the Apostle for their deliuerance out of Egypt And lest they should seeme to request and require much of others but promise nothing for themselues as those that lay heauy burthens and greeuous to bee borne vpon others but wil not touch them with their litle finger they couenant and condition with them on their parts to deale vprightly and iustly being as ready to abstaine from working iniury as to craue the duties of humanity So then to effect their purpose of passing thorough Edom and to perswade them to graunt their request they alleadge foure reasons First in respect of the person of the Edomites Secondly in respect of the person of the Israelites Thirdly in respect of the person of God Fourthly in respect of the manner of their passage perambulation through them Touching the Edomites they claime the kinred of consanguinity Touching themselues they pleade their own misery Touching God they publish and proclaime his mercy Touching their iourney and the maner of it they promise equity and honest dealing Thus they omit nothing that might serue to perswade the Edomites to pitty and to procure their owne safty Reason 1 The first reason drawne from the right of brotherhood is included in these words Thus saith thy brother Israel The Israelites came of Iacob who was also called Israel because hee had power with God Gen 25.25 Gen. 32.28 The Edomites came of Esau who was also named Edom both of the rednesse wherewith hee was borne and of the red pottage which he desired and preferred before the birthright These two therefore were naturall brethren begotten of the same father borne of the same mother lying at the same time in the same womb as if the Israelites should say May it please you to consider that wee are not aliants and strangers one to another we descend of two brethren Iacob and Esau you of one we of the other as two branches displaying themselues from one stocke we had one common father and mother Isaac and Rebeccha we are of one family and
we endure bee greeuous for the measure manifold for the number strange for the manner and long for the continuance yet if we put on the armour of a Christian it shall worke in vs experience of Gods mercy and bring forth hope of a full deliuerance which maketh not ashamed Verse 14. Thus saith thy Brother Israel Hitherto of the request sent by Moses deliuered by the Ambassadors and consented vnto by the whole congregation now we are to mark the reasons vsed to stirre vp the hearts of the Edomites The first is drawne from their nerenesse of blood and kindred in the flesh We are your Brethren Now if wee be Brethren then helpe vs But we are Brethren therefore helpe vs. The word Brother is taken in Scripture sundry waies 〈◊〉 in 〈◊〉 First for such as are brethren by birth as Cain Abel Iacob Esau Secondly by affinity which come of one family as branches of one roote â—s 13 8. â— 12. and streames issuing out of one fountaine so Abraham and Lot were brethren and the kinsmen of Christ are called his brethren Thirdly by Country Nation thus all the Iewes are called Brethren one to another Deut. 17.15 Rom. 9 1. Fourthly by profession thus all Christians are accounted Brethren being of the same religion and profession Now in this place it is taken in the second sence for such as were of the same kindred stocke as if they should say Wee are all the seed of Abraham we haue Abraham and Isaac to our father Thus we see they alledge their alliance communion of the same blood descending long agoe by many generations from one father Obserue here first of al the maner of their reasoning If we be Brethren of one kindred deny vs not this fauour but suffer vs to passe Where we see the strength of this reason how that to perswade some kindnes they plead some kindred Doctrine The consideration of our communion one with another must draw vs to the duties of loue one to another and beseech them by the amiable name of a Brother From hence wee learne that the consideration of our nerenesse and coniunction of blood must vrge and inforce from vs all duties of loue and brotherly kindnesse Howsoeuer we are to do good to all yet our Communion in blood should be a forcible meanes to moue vs to al duties of humanity This moued Abraham to take away the heate of contention kindled betweene his Heardmen and the Heardmen of Lot Genesis 13 8 Exodus 2 13. Let not vs I pray thee striue for we are Brethren The like we see pressed by Moses to the Israelites striuing together to the dishonor of God to the slander of their profession and to the opening of the mouthes of the enemies Sirs ye are Brethren Acts 7 26. why then do ye wrong one another This consideration was so strong that it preuailed with Laban toward Iacob saying Though thou be my brother sholdst thou therefore serue me for nought Genes 29 15. I will giue thee wages So Dauid vpon this ground expecteth kindnesse and reprooueth the Tribe of Iudah for their negligence in bringing him vnto his house Yee are my Brethren 2 Sam. 19 11 12. my bones and flesh are ye wherefore then are yee the last that bring the King againe The Reasons follow First the communion Reason 1 and fellowship of the same nature ought to moue vs to be bountifull and beneficiall vnto men because we must do to others as we wish and would that others should do vnto vs. Let vs put the case suppose we were in distresse would we not be glad to receiue good at the hands of others and would we not thinke it a duty belonging vnto them as men to releeue succor vs as men Euen so ought we in like case to doe and deale with them according to the rule of the Law and the exhortation of Christ Matth. 7 11. Whatsoeuer ye would that men should doe vnto you do ye euen the same vnto them for this is the Law and the Prophets Secondly the flesh of one is as the flesh of an Reason 2 other all the world was made of one flesh so that we are as it were parts and members one of another We see in the members of our body how one is helpful and seruiceable to another when one is pained the rest are troubled when one is honored the rest reioyce So should it be in the generall communion and coniunction of mankind This is that which the Israelites affirm being oppressed by their brethreÌ„ Our flesh is as the flesh of our brethren our sons as their sons Nehem. 5 5. and therefore in this consideration they looked for the duties of kindnes and fruits of humanity to come from them The Vse of this Doctrine is first of all to reprooue those that breake these bands and Vse 1 cast these cords from them wherewith the Lord hath tyed vs one to another For where many times shall you finde lesse familiaritie and friendship one with another then among those that are most neerely linked and allied one to another Their often iarres and most deadly dissentions proclaime to their open shame that they are voide not onely of true piety but of all due humanity What a reproch is it yea what a blot and blemish that the husband setteth himselfe against the wife and the wife against the husband the father falleth out with the son and the son with the father the mother caÌ„not liue peaceably with the daughter nor the daughter with the mother the mother in law with the daughter in law nor the daughter in law with the mother in law and that the loue of brethren and sisters is so geason among vs Great is the force and strength of Nature in all such as are not wholly without naturall affections as we see in Dauid albeit he had a godlesse and vngracious childe aspiring in the pride of his heart to vsurpe the kingdome and driuing his father out of Ierusalem yet when he was slaine in the battel the King was moued and mourned saying O my sonne Absolon my sonne my sonne Absolon would God I had dyed for thee O Absolon my son my son 2 Sam. 18 33. The like we see in the true mother to her childe whose bowels yerned within her when Salomon called for a sword to diuide it 1 Kings 3 26. The like force of loue could not be dissembled in Ioseph toward his brethren Gen. 45 1 1. and 33 4. but he turned from them his heart melted toward them Yea cruell Esau when he saw his brother a farre off though he had threatned to kill him yet he ran to meete him and imbraced him hee kissed him and wept vpon him And yet wee now see by lamentable experience that euery toy trifle maketh debate not onely betweene deerest friends but betweene neerest Kinsfolkes that they can neuer be reconciled And as no
brethreÌ„ that are Christians by profession Saints by calling heyres by faith sons by adoption partakers of the same grace with vs yea as we see the gifts of God more cleerly to shine and more manifestly to multiply in them so our loue must encrease toward them As they goe forward or backward encrease or decrease as we see them zealous or cold or luke-warme so must our inward loue proceed or stay grow or slake toward them alwaies where God sheweth forth the abundance of his loue shed into their hearts we must most wisely bestow our loue according to his example which the nearer we follow the more conformable we are to God wherein standeth our happinesse Vse 3 Lastly it reproueth such as are vnappeasable and will neuer forgiue and forget the iniuries that are done vnto them Assuredly such shall finde iudgement without mercy as shew no mercy Who is there among vs that doth not daily euen with the ayre draw in the mercy of God It is his mercy that we are not all consumed If then hauing our selues receiued so great mercy we can returne in way of thankfulnesse no compassion to others we make a law against our selues and as it were stop and shut vp the spring of grace from flowing vnto vs. â—er 2 13. This the Apostle Iames teacheth There shall be iudgment mercilesse to him that sheweth no mercy and mercy reioyceth against iudgement It standeth vs all therefore vpon not to rest in the bare and naked name of the sonnes of God but labour in the truth of the inner parts and in sincerity of our hearts to be like to him practising the exhortatioÌ„ of the Apostle 〈◊〉 12 13. As the elect of God holy and beloued put on tender mercy kindnesse humblenes of minde meeknesse long-suffering forbearing one another and forgiuing one another c. There is no saluation without pardon and remission of sin Would we then haue saluation Do we desire forgiuenesse at the hand of God The meanes to assure vs that we haue attained it 〈◊〉 4 31 32. is to put away wrath all maliciousnesse and to be courteous tender-hearted one to another forgiuing one another if we desire to feele any true comfort to our own soules in the forgiuenesse of our owne sinnes When we cried vnto the Lord he heard our voice The truth of the former reason 〈◊〉 of 〈◊〉 setteth downe the loue of God to his people hearing their prayers sending his Angel and bringing them out of Egypt The doctrine out of these words considered in themselues is this Doctrine God loueth his people God loueth and fauoureth his owne people Howsoeuer they be hated of the world because they are not of the world but are chosen out of the world yet he setteth theÌ„ as a seale on his hart Cant 8 6 5 2. and as a signet on his arme Heereunto come the amiable and louely titles that Christ giueth to his Church calling it knocking vnto it saying Open vnto me my Sister my Loue my Doue my vndefiled for my head is full of dew and my lockes with the drops of the night So the Prophet expresseth his loue in the Psalme toward his people Albeit they were few in number yea Psal 105 12 13 14 15. very few and strangers in the Land and walked about from Nation to Nation from one Kingdome to another people yet suffered he no man to do theÌ„ harm but reproued Kings for their sakes saying Touch not mine annointed and do my Prophets no harme So Moses testifieth the same Deu. 7 6 7 8. The Lord thy God hath chosen thee to bee a precious people vnto himselfe aboue all people that are vpon the earth The Lord did not set his loue vpon you nor chuse you because ye were moe in number then any people for ye were the fewest of all people but because the lord loued you and would keepe the oath which hee had sworne vnto your fathers Ioshua 24 3. Psalm 78 70. Mathew 4 18 Luke 23.43 Acts 9 15. Thus God in great mercy brought Abraham from his Country tooke Dauid from the sheepfolds chose Peter and Andrew from their nets called Mathew from the custome conuerted the theefe vpon the crosse and turned Paul from a persecutour to be an Apostle beeing oftentimes found of them that sought not after him by all which testimonies and examples it appeareth that God doth shew himselfe good and gracious vnto his people The reasons are First because they are his Reason 1 sonnes and daughters This is an argument of great loue a testimony that he will not forsake vs for euer We are not onely the seruants and friends of God but the sonnes of God the spouse of Christ Indeed Christ is the naturall Son of God and the eldest brother by whom we are adopted to be the sons of God This reason the Apostle propoundeth 1 Iohn 3 1. Behold what loue the Father hath giuen to vs that we should be called the sonnes of God for this cause the world knoweth you not because it knoweth not him Great is the affection of feruent loue that parents beare toward their children no heart of any can wel expresse it but he that hath bin a father himselfe to feele it Others may well speake of it but they are not able to comprehend it And yet all their loue is a cold frozen loue yea it is no loue indeed yea it is no better then hatred in comparison of the loue that the Father of heauen and earth beareth to his children whose loue to vs is wonderfull passing the loue of men and women This the Prophet teacheth Can a woman forget her child and not haue compassion on the sonne of her wombe though they should forget yet will not I forget thee Es 49 15. Likewise Christ saith Mat. 7 9 10. What man is there among you which if his son aske him bread would giue him a stone Or if he aske fish will he giue him a serpent If ye then which are euill can giue to your children good gifts how much more shal your Father which is in heauen giue good things to them that aske him Reason 2 Againe he hath sent his Sonne into the world who came from the bosome of his Father and tooke our nature vpon him he endured the infirmities of our nature the shame of the crosse the wrath of his Father to bring vs into his fauour He was punished we are pardoned he was charged with our sinnes we are discharged from our sinnes he was crucified we are acquitted he was condemned we are iustified Thus the Apostle Iohn reasoneth Heerein was the loue of God made manifest among vs 1 Ioh. 4 9 10. because God sent his onely begotten Sonne into this world that we might liue through him Heerein is that loue not that we loued God but that hee loued vs and sent his Sonne to be a reconciliation for our sins The naturall
or in the publicke ioy of the Church do mourne cannot in truth perswade their owne hearts that they haue anie part or portion in the body of Christ Wherefore whensoeuer God taketh away any principall stay of Church or Common-wealth we haue cause of mourning and humbling our selues vnder Gods iudgement When the husbandman layeth his Axe to the root of the tree or vndermineth the ground about it we can not doubt but he meaneth the felling and falling of it Or when wee see a Gardiner take away the hedge or wall of his garden Esay 5 5 6. plucke vp by the roots the cheefest choisest plants disfigure the ornaments and beauty of it and lay it open for the beasts to enter we may gather hee mindeth not to continue but deface the Garden Or when a Carpenter pulleth downe the master-peeces and postes that doth hold vp the whole frame and layeth the foundation euen with the ground wee may coniecture by these meanes that he meaneth to remoue the building to another place So when we see the euident footsteps of Gods wrath and begin to discerne the fire of his iealousie breaking out by the smoake beginning to appeare in taking away seruiceable men as plaÌ„ts of his own garden as pillars of his own house and as branches of the Tree which his right hand hath planted we must lay it to our hearts as tokens going before destruction This our Sauiour handleth Matth. 42 32 33. speaking of the signes going before his glorious appearance at the end of the world Learne the Parable of the Figge tree when her bough is yet tender and it putteth foorth leaues yee know that Summer is neere so likewise yee when ye see all these things know that the kingdome of God is nere euen at the doore And now beloued behold and consider lift vp your eies and looke how God hath dealt with vs and marke whether his dealings toward vs be not tokens of his anger and fore-runners of his iudgements Hath hee not taken from vs a most worthy Prince our late Soueraigne who by the course of nature might haue liued longer Of whom wee may truly say as Dauid did 2 Sam. 1 24. Ye daughters of Israel weepe for Queene Elizabeth who clothed you with Scarlet and pleasures and hanged Ornaments of Gold vpon your apparrell P. oâ— 31 2â— Or else as Salomon doth speaking of a good woman Many daughters haue done vertuously but thou surmountest them all She opened the house of the Lord in the first yeere of her reigne as good K. Hezekiah did shee called backe the reuerent Ministers fled out of the land as Eliah into the wildernesse through the tyranny of Iezabel she brought in the pure worship of God cast out the Romish abhominations set forth the seruice of God in a knowne tongue repealed the bloody acts of the persecutors and therefore she thus honouring God and aduancing his Gospel he likewise exalted her Throne on high as the Throne of Salomon 2. Samuel 2 ver 30. so that she shined in her time in the world as if all the firmament thereof had bin but one starre and as if in all the cope compasse of heaueÌ„ there had shined none but she This starre is now set and gone downe which should go neere vnto vs and pierce vs to the quicke and make vs seeing a great Prince is fallen in Israel neuer to forget the great works which the Lord did among vs by her happy hand Besides hath not the Lord taken from vs many lights out of the Vniuersity whence flowed many comfortable streames that watered the Garden of God many out of Cities and particular Churches wherby the Church hath receiued a deepe and dangerous wound and yet we seeme to haue feared consciences and to be past feeling When the vitall parts begin to faile or to languish the life of the body is in hazard While the disease or distemperature is in the outward parts farre from the head or the heart there is hope of health and recouery but when the liuely parts begin to waste and consume by little and little it is a signe of the decay of life and of the approch of death Howsoeuer therefore the greatest part neuer lay these things to their hearts nor interprete them as present tokens of imminent danger and iudgement yet we that haue learned better things ought to consider that as they are taken away from the euill to come â— 57 1 2. â—gs 22 20 rest quietly in the graue as in a bed euen so they haue left vs behinde for the euill to come Vse 3 Lastly it is our duty to pray to God to stay his hand to shew mercy to his Church and to poure out the full Viall of his vengeance vpon his enemies that know him not Psal 79 6. Ieremy 10 25 and vpon the Nations that call not vpon his Name This the Prophet practiseth Psalm 74 2 19 20 21 22. Thinke vpon thy Congregation which thou hast possessed of old and on thine inheritance which thou hast redeemed and on this Mount Sion wherein thou hast dwelled We see how he putteth God in minde of his Couenant and entreateth him to strike through the loynes of his enemies to their destruction to maintaine his own cause and to spare his people the sheepe of his own Pasture the dwelling place of his own Name and the Congregation of his poore afflicted ones So when in like manner we behold the hand of God vpon his owne Sanctuary to begin iudgement at his owne house let vs call vpon him to consider whereof wee are made and to remember that we are but dust This did the Prophet Habakkuk when God threatened to enter into iudgment with his church O Lord I haue heard thy voice and was afraid O Lord reuiue thy worke in the midst of thy people in wrath remember mercy Hab. 3 2. Where hee teacheth that whensoeuer wee heare of the threatnings and iudgements of God we must pray him to repaire and restore the state of the Church which is ready to perish who is able to heale the wound that his owne right hand hath made True it is the great sinnes of this Land do cry out against vs may iustly prouoke him to make hauocke of all yet let vs call for mercy at his hands and stay the course of our sinnes that so he may stay the stroke of his iudgements CHAP. XXI IN this Chapter â—e diuition â—â—es chapter we are to obserue four principall pointes First the battaile fought betweene Arad King of the Canaanites the Israelites Secondly another murmuring of the people the last recorded in this Booke which God punisheth with fiery serpents cureth them with a brazen serpent Thirdly their happy proceeding in their journey toward the Land of promise where God gaue them water and brought them to the borders of the Amorites Lastly the victories which Israel obtained on Sihon King of the Amorites and Og the
sinners he maketh them eyther in their sleepe to dreame of it or in frenzy to raue vpon it or in sickenesse to confesse it or vnawares to disclose it or in anguish of the minde to voyde it and vomit it vp verifying the words of the Prophet Esay chap. 66 24. Their worme shall not dye but alwayes gnaw vpon them with continuall torment As also Marke 9 44. Thus is Gods iudgement vpon them that they should feare all things who will not feare him that made all things If a man had all the pleasures treasures that heart could desire or delight in yet can they giue him no true comfort and contentment when the conscience is guilty of horrible sinnes These terrors are those Furies which the Poets faine Cicer. pro. Ros Amori Orat. in Pisonem which neuer suffer offenders to be at rest as we haue seene in the examples of Cain Belteshazzer Saul Absolon Iudas and others The noyse of the Thunder-claps Psal 29 3 4 5 7. which is the voyce of God hath so danted the vildest Atheists that they haue couered their heads hidden them selues vnder their beddes and beene ready to creepe into euery hole Thus wee see how the vngodly are punished in this life how they are arraigned as Malefactors at the barre how they lye confounded in themselues and how the testimony of euery mans conscience proclaymeth and cryeth out Psalme 58 11. Verily there is fruite for the righteous doubtlesse there is a God that iudgeth in the earth So that they shall sooner pull their hearts out of their breasts then God out of their minds And albeit the conscience of carnal men that neuer truly repented of their sinnes seemeth to be at rest yet it is as a wilde and sauage beast which lyeth asleepe seemeth tame and gentle but beeing raysed and rouzed vp flyeth in a mans face and snarleth at him Iosephs bretheren were not much troubled for their vice and villany in selling their brother at the present time but long afterward when they were afflicted with extreme famine and distressed in Egypt they remember the iniquity which they had committed and the cruelty which they had shewed and not truely repented of Genesis chap. 42. verse 21. Let vs therfore striue by all meanes alwaies endeauor to keepe a good conscience toward God and man and take heede how wee breake out into open sinnes prouoking God vnto anger wounding our owne soules offending our brethren diminishing the graces of God lessening our assurance of his fauour and greeuing the Spirit of God by whom we are sealed vnto the day of our redemption Verse 4. Therefore Moab said vnto the Elders of Midian Now shall this multitude lick vp all round about vs as an Oxe licketh vp the grasse of the field c. Hitherto of the occasion of the proceedings of the Moabites now wee are come to the plottings and conspiracies of the enemies of the Church the Moabites ioyning and combining themselues with the Midianites men as wicked as themselues See heere how the aduersaries of Israel associate themselues to destroy the Church though differing in Nation in Religion in Tongues in gods and Idolles among themselues not because Israel had offended but beecause they thirst after blood 〈◊〉 of 〈◊〉 â—â—rch â—â—â—ga 〈◊〉 themâ—â—â—â—â—yne â—her a◠〈…〉 Heereby wee learne this Doctrine that the enemies of the true Church howsoeuer they differ in iudgement and affection yet they are ready to ioyne and iumpe together against the children of God Notwithstanding the differences and diuisions amongst the enemies of God and his trueth they can ioyne hand in hand together to oppresse the Church This is noted in diuerse and sundry practises of the wicked in all ages of the Church The wicked Midianites Amalekites with those of the East not inhabiting in the land of Canaan but both Nations dwelling beyond the Riuer differing much in theyr courses and conuersations and seruing vaine gods and Idolles assaulted Israel came into their land to destroy it as is witnessed in the booke of Iudges chapt 6 3. So against Iehoshaphat a godly King that sought the Lord God of his father and walked in his Commandements Came the children of Moab and the children of Ammon and the inhabitants of Mount Seir to battell 2 Chron. 20.1 2 23. This likewise the Prophet Dauid teacheth declareth Psal 83 5 6 7 8. They haue consulted together in heart and haue made a league against thee the Tabernacles of Edom and the Ishmaelits Moab and the Agarims Gebal and Ammon c. Where hee noteth out the multitudes of the enemies which the Church had albeit at iarres among themselues and fighting sundry battels one against another yet notwithstanding consent conspire together to destroy Gods chosen This also is plentifully taught by many examples in the New Testament As Mat. 22 15 16. when the Pharisies had taken counsell against Christ how they might entangle him in his talke they sent vnto him their disciples with the Herodians So Herod and Pilate Luk. 23 12. agreeing like Cats and Dogges were made friends together and pleasure one another which had beene enemies one to the other to the end they might make a mocke of Christ Thus the hatred of godlinesse ioyneth the wicked together This is it which the Apostles confessed in theyr prayer Actes 4 25 26. 6 9 10 Why did the Gentiles rage and the people imagine vaine things The kings of the earth assembled and the rulers came together against the Lord and against his Christ for doubtlesse against thine holy sonne Iesus whom thou hast annointed both Herod and Pontius Pilat with the Gentiles and the people of Israel gathered themselues together Moreouer when the Apostle disputed against the idolatry of the Athenians Act. 17 18. then certaine Philosophers of the Epicures and of the Stoicks banded themselues together against him albeit they were two contrary sects that neuer agreed and consented one strict in opinion the other loose in conuersation one placed their happinesse in vertue the other in pleasure making a mock of all Religion We see this true by common continuall experience Looke vpon the enemies of the truth there is no loue or liking among them one of another they dare not trust or beleeue one another yet they strike hands ioyne together against the faithfull like to Sampsons Foxes Iudg. 15 4. who albeit they looke seueral wayes with their heads yet they ioyne tayle to tayle to burne vp the haruest vineyard of the Lord. The Reasons are euident For albeit they be Reason 1 separated one from another and often spoile each other yet they vnite theÌ„selues in league together because they feare the faithfull and the decay of their owne kingdome They perswade themselues that the rising vppe and flourishing of the Church will be the pressing downe and frustrating of all their hope expectation This appeareth in the booke of Ester when Mordecai was honored of the king for his faithfull
themselues to base courses to follow Faires and Markets pitching vp their standings and selling pins and poynts like Pedlers and pettie Chapmen would not all men thinke it a great reproach and hâ—gh disgrace to their estate being royally descended and borne to a Kingdome Wee are the sonnes and daughters of almighty God the King of kings and Lord of lords and it is his pleasure to appoint vs heyres vnto a Kingdom Luke 12 32. We are a chosen generation a royal Priesthood Reu. 1 6. an holy nation 1 Pet. 2 9. a people set at liberty that we should shew forth the vertues of him that hath called vs out of darknesse into this maruellous light Shall we then being Kings children and borne to inherit a kingdome not of this world but of the worlde to come so much debase our selues as alwayes to looke downward and go poring and stooping to the earth like bruite beastes and not cast our eyes vpward like men made after the likenesse and similitude of God Let vs seeke those things which are aboue Col. 3 ver 1 2. wher Christ sitteth at the right hand of God let vs set our affections on things which are altogether aboue and not on things which are heere beneath vpon the earth It is vnfit for our calling and holy profession euermore to haue our hand on our halfe-peny making gaine to be godlinesse and our belly our god wholly minding earthly transitory things Let our conuersation be in heauen Phil. 3 20 and from thence looke for a Sauiour to chaÌ„ge our fraile and mortall bodies and to make them like to his glorious body wee are free denizens of that City made without hands whose builder and maker is God therefore let vs not spend all our dayes in vanity and waste our yeeres in folly Math. 6 25 33. nor be excessiuely carefull what to eate or what to put on but haue our conuersation without couetousnesse and first of all seek the kingdome of God and his righteousnes Verse 20. Forasmuch as men are come to call thee rise vp and go with them These words containe an ironicall concession not a plaine approbation a figuratiue tanting not a simple allowing of his iourny or a giuing of him liberty to depart As if the Lord should haue sayd If being warned of mee thou wilt take no warning but art resolued what to do and standest firme in thine heart to be gone goe too proceed in thy purpose and walke in the waies of thine heart but know that thou makest hast to thine owne confusion and that all thine endeuors shall turne to thy destruction Thus we see God reproueth him by a tant because hee rested not in the will of God before deliuered vnto him and vttered in a plain maner Thus when as men receiue not the loue of the truth that they may be saued God sendeth them strong delusions that they might be seduced and deceiued Heereby we learne That all reprouing of sinne and of sinners by way of tanting 〈◊〉 â—â—â—ing 〈◊〉 arâ—â— in 〈◊〉 vnâ—â— is not vnlawful and vnbeseeming the profession of godlinesse All iestâ—ng and mocking are not forbidden to bee vsed practised of the godly This we see by the example of the Lord himselfe Iudg. 10 14. Goe and cry vnto the gods which yee haue chosen let them saue you in the time of your tribulation Thus Moses speaketh to the people Deut. 32 37 38. Where are their gods their mighty gods in whom they trusted Let them rise vp and help you let them be your refuge The like we see in Iob vexed vniustly and censured rashly by his friends when he sayth Iob 12 12. Indeede because that yee are the people onely wisedome must dye with you So the Prophet Esay speaketh to the enemies of the Church Esay 8 9. Gather together on heapes O ye people and ye shal be broken in pieces gâ—rd your selues take counsell together pronounce a decree yet it shal not stand Thus the Prophet dealeth with Amaziah 2 Chron. 25 7 8. Let not the army of Israel goe with thee for the Lord is not with Israel if not go thou out make thy selfe strong to the battell but God shall make thee fall downe before the enemy for GOD hath power to helpe and to cast downe And if we would farther see the warrant of this practise in reprouing we haue examples of it in Christ our Sauiour when he sayd to Iudas That thou doest do quickly Iohn 13 27. And when hee spake to his disciples Matth. 26 45. Sleepe henceforth take your rest behold the houre is at hand and the son of man is giuen into the hands of sinners Al which examples in the olde and new Testament of God of the Prophets of Christ and other holy men serue to teach vs that all reproouing of sinne by sharpe tants is not vnlawfull and vnwarrantable The Reasons iustifying this practise are Reason 1 First to make Idolaters and wicked men to see their sinnes and the greatnesse of them to moue them to repentance and to come out of them to bring them to bee ashamed of theyr offences and so to mooue them to turne vnto God This the Prophet Esay vrgeth chap. 46 6 7. They draw gold out of the bag and weigh siluer in the ballance and hire a Goldsmith to make a god of it and they bow downe and worship it they beare it vpon their shoulders they carry set him in his place so doth he stand and cannot remooue from his place though one cry vnto him yet he cannot answer nor deliuer him out of his tribulation Remember this and be ashamed bring it again to minde O you transgressors This then is one reason why the holy Ghost reproueth and reprocheth in a deriding maner to bring offenders to true wisedom and to open their eies which are blinded that they see nothing Secondly an holy deriding may bee vsed Reason 2 to disgrace and discountenance sin and to set it out in his colours For when it is magnified among the sonnes of men followed with all greedinesse the seruants of God must vncouer and vncase it and lay it open that others may eschew it Thus we see the prophet Eliah dealeth with the Priests of Baal he scoffeth at their simplicity he derideth their folly and in an holy manner triumpheth ouer their vanity when he saith 1 Kings 18 28. Crie a loud for he is a god either he talketh or pursueth his enemies or is in his iourney or it may bee that he sleepeth and must be awaked Where he doth not stirre them vp to their Idolatry and idolatrous worship of Baal nor allow their superstitious prayers but mocketh at their madnesse to disgrace their wickednesse and to reproach their falling from the true God The Vses are to bee considered in the next Vse 1 place First this teacheth that the Minister of the word may in their teaching vse this figure when they deale with an obstinate people and reproue
them as Saul or deny them as Achan or defend them as Cain Therfore if we would finde pardon at the hands of God wee must confesse vnto him as Dauid did weepe for them as Peter did If we vncouer them he will couer them if we condemne our selues hee will iustifie vs. Therefore the Wiseman saith He that hideth his sinnes shall not prosper Prou. 28 but hee that confesseth and forsaketh them shall haue mercy Lastly wee see heereby that sinne endeth Vse not as it beginneth Albeit the foole maketh a mocke of sinne yet when the soule is tormented and the conscience oppressed with desperation and can finde no ease then a man ceaseth not to vtter his secret filthinesse to the shaming of himselfe and to the astonishment of the hearers Let vs not looke for Pharaoh or Saul or Iudas to come out of hell to warne vs. These things are written for our learning wee haue Moses and the Prophets let vs hearken to them When as terrours take hold vpon the soule wee cannot couer sinne any longer Prou. 1 Howsoeuer therefore sinne to the carnall man be sweete vnto the taste and Satan baiteth his hooke with profite on the one side and with pleasure on the other yet afterward it shall prooue more bitter then gall and worme-wood it shall wound the conscience as with a deadly dart and pierce the soule through with many sorrowes For albeit it beginne in sport it shall end in horror and despaire This wee see in the example of Cain Gen. 4 â— My punishment is greater then I can beare So Iudas when hee saw Christ condemned felt an hell in his conscience The money was pleasant and the gaine was sweete vnto him but it was as a two edged sword that woundeth incurably and as the teeth of a Lyon that biteth mortally It seemed vnreasonable to Gehazi that Naaman the Syrian should depaâ—t with so great a benefite by so little a consideration 2 King 5 23 27. And therefore followeth after him for a bribe and reward but with the reward he gained the leprosie that did cleaue vnto him and to his seede This is the deepe subtilty of satan before sin be committed he hideth the deformity of it from the eyes of men he maketh as if it were no sinne or a little and veniall sinne or a little punishment due vnto it or that there shall be time enough hereafter to repent of it hee be commeth a preacher of Gods mercy and pardon he telleth the sinner that God is gracious and mercifull Thus he couereth the greatnesse of sinne and hideth the greeuousnesse of the punishment and concealeth the wrath of God that is drawne vpon vs. But when hee hath once preuailed and ensnared the poore soule that hath swallowed the bait he openeth the eies which before he had darkned he rouzeth vp the conscience which before he had seduced he striketh the heart which before he had hardned hee vncouereth the fire of Gods indignation and iealousie which before hee had smothered Then he maketh sinne appeare as vile and vgly as he can then he layeth it open in his colours then he will make a small sinne appeare the greatest then he setteth forth the iustice of God due to the least sinne and all to bring the person that hath sinned to desperation Wherefore let vs flye from sinne as from the byting of a Serpent that we be not stung therewith to eternall death Knowing that the wages of sin is death Rom 6 23. 36 And when Balak heard that Balaam came hee went out to meete him vnto a Citie of Moab which is in the border of Arnon euen in the vtmost coast 37 Then Balak saide vnto Balaam Did not I send for thee to call thee Wherefore camest thou not vnto mee Am not I able indeede to promote thee vnto honour 38 And Balaam made answer vnto Balak Loe I am come vnto thee and can I now say any thing at all The word that God putteth in my mouth that shall I speake 39 So Balaam went with Balak they came vnto the City of Huzoth 40 Then Balak offered Bullâ—kes and Sheepe and sent therof to Balaam and to the Princes that were with him 41 And on the morrow Balak tooke Balaam and brought him vppe into the high places of Baal that thence hee might see the vtmost part of the people In these words beeing the shutting vp of this Chapter is contained the last branch of Balaams going to curse the people We heard before of the wrath of God against this Wizard who would not be stopped from his desired iourney and therefore the Lord opened the mouth of the dumbe beast to reproue her master and afterward the Angel of God further to discouer the hollownesse and hypocrisie of his heart Heere we are to consider the meeting and comming together of the King and the false Prophet together with the entertainment he findeth at Balaks hands Herein we are to obserue two things First their talke and communication secondly the actions of them both In the first part contayning the speech that passed betweene them we are to marke that the King to honour him the more so soone as hee is aduertised of his approach neere to the borders of his kingdome he goeth out to meete him For no doubt he sent the Princes and messengers of the Moabites backe to go before to giue some notice and bring ioyfull tidings of his comming to their Lord. Therefore the King hearing the message and conceyuing no doubt in his minde the vtter ouerthrow of the Israelites stayed not vntill he came within his dominion but met him in the bounds and limites thereof and brought him home with him to go about his businesse When they are met note in their talke first the question moued by Balak then the answer of Balaam In the question we see that albeit he had basely deiected himselfe and crept lowly into the fauour of the false Prophet honoring him to his own dishonor going out to bring him in and after a sort casting his crowne and dignity vnder his feete yet on the other side hee gloryeth in his owne power and boasteth of his high dignity as if he had all the riches and honor in his owne hand Balaam doth not denie the fauour of the king placing him with his Princes rewarding him with his presents honouring him with his owne presence and sending for him from far but maketh a short answer vnto him truely albeit vnwillingly that albeit he were come at the kings desire and brought by his deserts yet it was not in his owne power what to do he could go no farther then the Rules and Principles of his Art would suffer him hee had called vp the God of the Hebrewes to forsake them and he must of necessity speake that which God should put into his mouth As if hee should say I cannot speake what I would but shall bee constrained to speak that onely which he willeth mee After the
the world to be adopted thorough Iesus Christ according to the good pleasure of his will to the praise of the glory of his grace wherewith he hath made vs freely accepted in his beloued as the Apostle teacheth writing to the Ephesians chap. 1 5 6. 1 Pet. 1 2. Thus the Church is builded vpon the vnmoueable rocke that cannot bee shaken The foundation of God remaineth sure hath this seale The Lord knoweth who are his 2 Tim. 2 19. Now let vs see what vses wee may rightly Vse 1 conclude out of this doctrine thus confirmed First we learne from hence that the opinion of those is condemned that bring in vniuersall grace vniuersall election of euery one vniuersall redemption of euery one and vniuersall vocatiō of euery one to the sauing knowledge of the Gospel For whereas the Church is as it wore the Parke of God impaled in from other waste Land or rather the Paradise of God wherein the wilde beasts of the Forrest may not enter this Doctrine pulleth vp the Pale and taketh away the enclosure laying it in common and ioyning it to the rest of the wildernesse The people of God are the little flocke in respect of the world Luke 12 32. We see frō the beginning of the world there was a difference and distinction betweene the sonnes of God and the sonnes of men Genesis chapter 6 verse 1 betweene the Iewes and the Gentiles betweene the circumcised and the vncircumcised betweene the people of God and those that were no people of his being out of the couenant To some God giueth faith to other he giueth not faith For all haue not faith 1 Thess 3 1. Therefore our Sauiour Christ saith Many are called but few are chosen Math. 20 16 and hee chargeth his Disciples when he sent them out to Preach not to goe into the way of the Gentiles neither to enter into the City of the Samaritanes Math. 10 5. and he sheweth that it is not giuen to euery one to know the mysteries of the kingdome of God Mat. 13 11. So the Apostles in spreading abroad the glad tydings of saluation and working the conuersion of the Nations to whom they were sent to preach the Gospel are commanded to remaine certaine yeares in some Cities because the Lord had much people in those places and when they were entring into other Cities the Spirit suffered them not to publish among them the way of saluation Acts 16 7. Act. 18 10. Vse 2 Secondly we must looke for a full and perfect separation of the Elect from the Reprobate of the sheepe from the goats of the vessels of mercy from the vessels of wrath when the Lord Iesus shall breake the heauens and come to iudge the quicke and the dead Indeed here is some separation made by the fan of his word by the power of the keyes by the fire or furnace of affliction yet still the chaffe is mingled with the wheate the Tares with the Corne bad fish with the good the hypocrites with the faithfull and true beleeuers But when Christ shall come with thousands of his Angels and the heauens be dissolued The bookes shall be opened and things hidden in darknesse shall be disclosed Reuel 20 12. Here a beginning is made but then shall be an absolute perfection and consummation of this separation This is opened vnto vs by the Euangelist Mat. 25 31 32 33. Seeing this separation shall come what manner of men ought we to be in all holinesse of life and conuersation Let vs search and try our owne wayes and turne vnto the Lord with all our hearts that when Christ shal appeare at the great day of the haruest and solemne season of separation we may be found good Corne and not be blowne away by the voyce of his mouth whē he shall blow the chaffe into vnquenchable fire where shall be weeping and gnashing of teeth But if we be not heere separated from the sinnes and corruptions of the wicked whē God separateth the soule and body we shall be separated from the comfortable presence of God we shall remaine with the diuell and his angels for euer neuer to be separated and sundred from them Vse 3 Thirdly this giueth good assurance and comfort vnto them that God will heare their prayers and respect them in their miseries For seeing they are his chiefe treasure Exod. 19 5 6 albeit all the earth be his seeing they are a kingdome of Priests and an holy Nation he will not see them want and stand in need of any thing which hee knoweth to serue for his owne glory and their good This is that vse which Salomon remembreth in his prayer at the dedication of the Temple 1 Kings 8 52 53. Let thine eyes bee open vnto the prayer of thy seruant and vnto the prayer of thy people Israel to hearken vnto them in all that they call for vnto thee for thou didst separate them to thee from among all the people of the earth for an inheritance as thou saidst by the hand of Moses thy seruant when thou broughtst our fathers out of Egipt O Lord God whereby we see that the consideration of the deere account estimation that God hath of his Church separating it to himselfe and calling it out of the world ought to moue vs with boldnesse to draw neere to the throne of grace and to comfort vs with assurance to be heard in our necessities For what can God deny vnto vs that hath giuen vs him selfe Or what can we want that know the loue of God toward vs before wee were Wherefore whensoeuer we are brought into any affliction and stand in need of helpe let vs be mindfull of the mercies of God toward vs and assure our selues that he which hath separated and sanctified vs from our mothers wombe will perfect his owne worke that he hath begun finish it vnto the day of Christ Lastly we must know that it is our duty to Vse flye from all vngodlinesse and worldly lustes and to haue no fellowship with the vngodly nor the vnfruitefull works of darknesse Tit. 2 12. This indeed is pure religion vndefiled to keep our selues vnspotted to the world This the Apostle Paul vrgeth 2 Corin. 6 14 15 16 17 18. Wee know that a little leauen leaueneth the whole lumpe One rotten sheepe infecteth a whole flocke One leaper spreadeth the difease further to the hurt of sundry other Now there is no leauen like to the leauen of sin 1. Cor. 5.6 no infection comparable to the infection of sin no leaprosie so deadly and dangerous as the contagion of sin which bringeth danger and destruction to soule and body Therefore we must not ioyne our selues with the vngodly seeing wee are an holy people to the Lord our God he hath chosen vs to bee a precious people vnto himselfe aboue other people that are vpon the earth Wee are a chosen generation a royall Priesthood an holy nation a people set at liberty that we should shew forth
the vertues of him that hath called vs out of darknesse into his maruailous light Seeing we are washed from the corruptions of the flesh let vs not defile our selues againe seeing wee are called out of the world let vs not returne into the world and seeing we are freed from the thraldome of sinne let vs not sell our selues againe to our owne lustes which fight against the soul We cannot come neere an infectious disease without danger of infection We cannot touch pitch without danger to bee defiled with it The Apostle saith Be not deceiued 1 Cor. â— Euill words corrupt good manners The Wiseman teacheth That hee which walketh with the wise shab be the wiser but a companion of fooles shall be the worser Prou. 13 20. Ionathan by the friendship and familiarity which hee had with Dauid changed his life to better Salomon by the society and coniunction with his idolatrous wiues 〈◊〉 11 4. fell into Idolatry And Rehoboam his sonne by walking with his yong Counsellers and following their aduice became worse If then we would auoid euill we must beware of all occasions No occasion more dangerous then euill company Euery man therefore must take heed to himselfe and beware how he ioyn himselfe in acquaintance with all men indifferently Many that haue bin of a stayed course and an approued life haue ruined themselues by making no choise of their company and haue lost their honour and honesty a Iewell which beeing once lost can neuer be repayred and restored This we see by woful experience confirmed vnto vs in the examples of many young men and maydens who hating euâ—ll and making conscience of sinne in themselues haue fearefully fallen and made shipwracke of all godlinesse and goodnesse through the seducement of others Verse 10 Who can tell the dust of Iacob the number of the fourth part of Israel Heere beginneth the conclusion of this first Prophesie setting downe the infinite multitude of the faithfull compared by an hyperbolicall or excessiue speech to the dust of the earth which cannot be numbred This he speaketh being as it were rauished and astonied at the great number of them according as the Lord had promised long before to Abraham Gen. 15 5. Looke vp now vnto heauen and tell the starres if thou be able to number them and hee saide vnto him So shall thy seed be Thus then this false Prophet is made a Preacher and Publisher of the glory of the Church and of the largenesse of the boundes thereof Heereby we learne That God hath a great infinite people that belong vnto him â—â—â—â—rine â—e Church â—nd with 〈◊〉 chiâ—dreÌ„ Albeit the good Corne be scarce seene when it is mingled with the chaffe yet when it is seuered and brought together it maketh a great heape The number of the elect and chosen people of God which he hath redeemed will in the end glorifie is a great people This appeareth vnto vs in many places of the word The Prophet prophesying of the kingdome of Christ telleth vs that his Dominion shall be from sea to sea and from the Riuer vnto the ends of the Land that all Kings shall worship him and all Nations shall serue him blesse him and be blessed in him Psal 72 8 11 17 19. Christ teacheth vs that many shall come from East and West and shall sit downe with Abraham Isaac and Iacob in the kingdome of heauen He saith that when the laborers were few to put their sickle in the ripe Corne yet God had a great and plentifull haruest to bee gathered into his Barne Math 8 11 and 9.37 And likewise 26 28. at the institution of his last Supper he saith This is my blood of the New Testament that is shed for many for the remission of sinnes This the Apostle sheweth to the Hebrewes chap. 2 10. The Oracle of God answereth euidently at one time when Elias thought he had beene alone that he had reserued to himselfe seuen thousand that neuer bowed their knee to Baal 1 Kings 19 18. This truth was reuealed to Iohn Reuel 7 8 9. So then the Church is stored with many beleeuers and is as a fruitefull mother that aboundeth with many children The Reasons are plaine and euident For Reason 1 first it is a matter of faith and an Article of our Creed to beleeue the Church to bee Catholique And it is Catholique in three respects In respect of time of place and of person Of time because it hath beene in all ages and times since the first promise made to our first Parents in Paradise Heb. chap. 13 verse 8. Reuel chap. 13 verse 8. and shall continue vnto the end of the world Of place because it is gathered from all parts of the earth Acts 10 34 35 wheras before the dayes of Christ our Sauiour it was included within the Territories of Iudea now it is dispersed farre and neere in the time of the new Testament Of persons Gal. 3 28. because it standeth of all estates and degrees of men high and low rich and poore male female Iew and Gentile learned vnlearned wheras before God called and singled out the seed of Abraham to bee his people If then the Church be thus large and spreadeth it selfe to all times to all places and to all persons if it be so generall and vniuersall it must necessarily follow that many are the parts and members of it Secondly we do not maruaile that there are many members of the Church made partakers Reason 2 of the righteousnesse of Christ seeing by one mans disobedience many are made sinners For we are guilty of the sinne and transgression of Adam and we sinned in his sinne When he sinned we sinned are made guilty thereof in the sight of God because albeit we were then vnborne and without a beeing yet we are his seed and posterity and were all in his loynes Through this guiltinesse it is come to passe Eph. 2 3. that we are conceiued in originall sinne hauing all the powers of the soule parts of the body corrupted and the spawne of all sinne is infused into vs and we are there by made the children of wraâ—h as well as others the enemies of God the heyres of hell and condemnation If then the power of Adams fall were so great as to infect corrupt al his posterity then much more shal the righteousnesse of Christ be imputed to many and be able to mâ—ke them partakers of euerlasting life As Adam by naturall propagation hath spread his fault and guiltinesse oâ— his fall to the destruction of many so Christs obedience hath by grace ouerflowed to many who was appointed for the rising againe of many in Israel Luke chapter 2 verse 34. This the Apostle teacheth thus he reasoneth Ro. 5 14 15 18 19. As by one mans disobedience many were made sinners so by the obedience of that one shall many also be made righteous Wherefore seeing the Church is euery way Catholique in
were alwayes in sight of his parents the seruant of his master the souldier of his Captain the subiect of his Prince they would not haue an vnseemly gesture a disordred action how much more doth it stand vs vpon to behaue our selues honestly and in order and to looke to all our wayes that we offend not before the maiesty of God in whose presence we stand When the Minister prayeth and preacheth when the people attend and hearken wee must know that God looketh vpon vs. If any thing bee done vnreuerently and wickedly hee seeth it and beholdeth it when it is committed We cannot hide it from his sight and therfore we should do nothing that may greeue him This is that vse which Moses setteth downe in giuing directions to the people when they went to warre Deut. 23 12 14 That they shold haue a place without the hoast whither they should resort for the necessity of nature and couer their excrements for the Lord thy God saith he walketh in the middest of thy campe to deliuer thee and to giue thee thine enemies before thee therefore thine hoast shal be holy that he see no filthy thing in thee and turne away from thee The truth of this Ceremony leadeth vs as it did them to a farther matter Let vs let the figure passe come to the substance which teacheth that wee must be an holy people to God in soule and bodie and take heede of stayning and defiling our selues And what is it that doth defile vs It is not that which entereth into man but that which commeth out of a man as our Sauiour speaketh of the meates we eate Matth. 15 18. All the euill affections that wee haue within vs are so many stainings of vs before God Euill thoughts murthers adulteries fornications thefts false witnesses slanders are so many infections and as filthy dirt and dung in his sight We must all of vs learne to purge our selues from such foule and filthy corruptions if wee will haue God to rule and be resident amongst vs. If a man bee to receyue any honourable guests or strangers into his house he will haue it swept and kept cleane that he offend not those that he would entertaine It is a great honor vnto vs that God will dwell with vs and rest among vs and vouchsafe so to abase himself as to walke among vs ought not we then to bee carefull how we walke before him and to be wary euery one of vs lest we should displease him Ought we not to behaue our selues with all feare and reuerence seeing he beholdeth vs and eyeth whatsoeuer we do throughout our whole life For as he is come neerer vnto vs Iames 4 8 so vnlesse we draw nere vnto him cleansing our hands and purging our hearts he will withdraw himselfe from vs if we make not our soules and bodyes pure Temples for him to lodge and abide in Hee will dwell with vs vpon no other condition if wee doe not marke and obserue this wee make our soules guilty of driuing GOD away that he should no longer remaine among vs to blesse vs. Lastly we are put in mind by his presence Vse 4 to waite and stay our selues vpon his prouidence in all things depending vpon his protection and deliuerance Stephen a faythful witnes of the truth being perswaded of the presence of Christ stood out to death and boldly maintayned the cause of God against al his aduersaries Acts 7 56. Wee are alwayes in such sort vnder his protection that wee shall not neede to feare that his power will fayle to maintaine and preserue vs. When the Lord Iesus sayde vnto his Disciples Matth. 28 20. Goe into all Nations preach vnto them and baptize them he addeth Loe I am with you vnto the end of the world Whereby hee meant to confirme and strengthen them in all the combats they were to suffer and conflicts which they were to endure in the preaching of the Gospel So Christ appearing vnto Paul and promising his presence to be with him gaue him boldnes to vndergo great dangers and not to account his owne life precious and deere vnto him so long as he might doe seruice vnto God he sayd vnto him Acts 18 9.10 Feare not but speak and hold not thy peace for I am with thee and no man shall lay hands on thee to hurt thee for I haue much people in this City Thus the Lord speaketh to the Prophet Ieremy Bee not afraid of their faces for I am with thee to deliuer thee Here we see the presence of God is made as a reason to strengthen him in the duties of his calling We meete with many dangers and incombrances that assault vs and set vpon vs in the running of our race and finde many enemies that seeke to stop our course such is our weaknes that we shall neuer be able to ouermastet them and to go lustily forward in a resolute and constant course vnlesse we set before our eyes this doctrine that Balaam published as a priuiledge belonging vnto the Church that God is with vs and will neuer forsake vs. Let vs therefore consider Rom. 8 13. If hee be with vs we shall not neede to feare who bee against vs. He will smite our enemies vpon the cheeke bone break the teeth of the wicked He wil scatter theyr counsels and deuices and cast down whatsoeuer riseth vp against our peace And the ioyfull shout of a King is among thē This is the third prerogatiue graunted to the Church which God as king of the Church granteth vnto it being as it were the Scepter of his kingdome the lawes by which it is gouerned For as no kingdom can stand without statutes nor the subiects be gouernd without lawes so it is in Gods kingdom He is the King the church is the kingdome the word is the statute law the diuel al his Instruments are Traytors to this kingdome the faythfull and elect are the natural subiects which willingly yeeld obedience to the word Esay 13 1. This word being the arme of God and the kingdome must be preached to draw the elect into his kingdome This Balaam calleth a ioyfull shout and the Prophet is commanded of God Esay 58 1 to cry alowd and not spare to lifte vp his voice like a Trumpet shewing to the people their sinnes and the house of Iacob their transgressions This teacheth vs that it is a great honor and priuiledge of the Church to haue the ioyfull shout of the word to sound among them Doctrine It is the churches priuiledge to haue the pure vse of the word The Scripture or word of God is a priuiledge belonging properly to the Church the vse thereof When God gaue his Law in Sinai it was giuen onely to Israel as appeareth Deut. 4 1. Exod. 20 11 2. where Moses stirreth vp Israel to hearken to the statutes ordinances that should be deliuered vnto thē So the Prophet speaketh Psal 147 19 20. He sheweth his word
therefore to be esteemed aboue al the glory riches pleasures and profits of this world This made the Prophet Dauid say Many say Lord who will shew vs any good But Lord lift thou vp the light of thy countenance vpon vs thou hast giuen me more ioy of heart then they haue had when their wheat and their wine did abound Psal 4 6 7. Hereunto accordeth the Apostle Phil. 3 20. So then they are conuinced condemned to be prophane beasts possessed with the euill spirit of Esau that will not keepe the Lords Sabbaths nor attend vpon his worship but make that day a time of toyle and trauaile about their worldly businesse and a day to be spent in dancing and dallying in surfetting and drunkennesse in gaming ydlenes thereby making that which is the Lords day by his institution to be to theÌ„ the diuels day by their prophanation The Gospel and al things of a better life are lightly regarded of all such as are giueÌ„ to their profits and pleasures and delight to pamper vp the flesh No Religion could enter into the rich glutton that was clad in purple and fared deliciously euery day Luk. 16 19. The rich man whose ground brought foorth fruites plentiously whose tongue promised to him perpetuity and whose heart bred in him security neuer thought what should become of his soule neuer dreamed of sodaine death neuer minded his owne saluation and therfore God saide vnto him O foole this night will they fetch away thy soule from thee then whose shall those things be which thou hast prouided Luk 12 16. The Apostle Peter maketh it a speciall marke of the prophane beasts in that time 2 Pet. 2 13. that they accounted it their chiefe pleasure to liue deliciously for a season And the Apostle Iude speaking of the like liuers saieth Iude 11. they were feast-hunters filling pampering themselues Of this sort are all drunkards gluttons epicures and belly-gods speake vnto them to embrace the truth to minde heauenly things to consider wherefore they were created and to remember the shortnesse of their life they cannot heare the belly hath no eares They are ready to answer with carnall minded men what will the Gospel aduantage me Why should I be a professor and become a by word of the world What good cometh to a man by hearing the word by reading the Scriptures or by being the childe of God It can get me neyther many in my purse nor cloaths to my backe nor food to my belly nor any other pleasure to my heart I had rather haue the company of good fellowes and a draught of wine or strong drink then to heare the best Sermon that can be preached And heere consider with mee prophane Esau once againe When Iacob demanded of him the sale of his birth-right the said Loe I am almost dead what is then this birthright to me Gen. 25 31. Thus the Atheists speake in the booke of Iob chap. 21 15. Who is the Almighty that we should serue him and what profit should wee haue if we should pray vnto him Such prophane Esaues there be many in the world monsters among the sons of men proud gyants that are at opeÌ„ defiance with God that regard the cup and kan the pot and good fellowship before heauen and heauenly things that prize the most precious pearles of God most basely like Iudas the son of perditioÌ„ that valued Christ at thirty pence so these sell euerlasting life and giue heauen depart froÌ„ saluation some for their whore some for their drinke some for their money and other for other base and beastly pleasures all these shall one day know the price of their folly and confesse with their owne mouthes that they were worse then fooles and mad meÌ„ that euery one is ready to point at with the finger Euery one is ready to sit in iudgement vpon Esau to condemne the prophanenes of his hart because hee regarded more the satsfying of his present lust and moment any pleasure then to be the successor of his father in the Church of God yet of this number there bee infinite thousands in the world that prize the precious treasure of Gods heauenly graces the vse of the Sacraments the frame of Christian Religion the glorious ministery of the Word the hope of a better life and the endlesse ioy of Gods kingdom things more of value then the whole world beside as brutishly basely as euer Esau did his birthright are ready to sell them for euery filthy gaine drudgery pleasure They thinke of no other life then this present and know no other God but Mammon and therefore howsoeuer they haue oftentimes the praise of the world and the commendation to be ciuill honest men they are not onely enemies vnto their soules but to the crosse of Christ 〈◊〉 3 18. and are in the fearfull estate of condemnation Verse 14. Come I will counsell thee such things as this people shall do to thy people in the latter dayes Heere we haue set downe vnto vs the cheefe occasion of that great iudgement which fell vpon the people wherein foure twenty thousand perished as appeareth in the chapt following namely the diuellish counsell of Balaam which hee gaue vnto Balak to draw the people into fornication But it may seeme at the first sight that Balaam speaketh very vnproperly For whereas he sayth I will counsell thee such things as this people shall doe to thy people some may suppose he should rather haue sayde I will counsell thee such things as thou and thy people shall do to the people of Israel Notwithstanding if wee consider the words aright we shall see his meaning to bee so in effect So then if we marke what the people of God should do to them wee shall finde what they shall do to the people of God The Israelites as we see in the seuenteenth Verse Shall smite the coasts of Moab and destroy them subdue them and bring them vnder so was the drift of his counsell to lay a plot and prepare a snare whereby the Israelites shold be weakned and many thousands of them destroyed by the hand of God As if hee should say I know this people whom thou hatest shall waste and weaken thy posterity in time to come but hearken vnto mee and obey my counsell I will shew thee how thou shalt ruine them and compasse theyr destruction and so do vnto them that which they shall do vnto thy people Thus we see the wickednes of Balaams heart to bee exceeding great who when he was restrained from cursing opened his mouth to wicked counsell thereby the children of Israel fell into horrible sinnes and drew vpon themselues heauy punishments â—ctrine 〈◊〉 an horri◠〈◊〉 to giue 〈◊〉 counsell Hereby we learne That to giue euill counsell is a greeuous sinne It is not enough for vs to abstaine from doing euill but wee must beware of this great sinne that we do not counsell any to
commit euill This the Scripture setteth before vs in the sinne of Iezabel who was a furtherer of Ahabs wickednesse when his couetous eye lusted after Nabothes Vineyard she sayde vnto him 1 Kings 2 17. Doest thou sway the Scepter rule the kingdome and manage the State Arise and eate bread I will giue thee the Vineyard and afterward she moued him to go and take possession This is likewise set downe in Prouer. 1 11. where he expresseth the sinne of seducers This also appeareth further in Iosephs brethren plotting his ouerthrow Come let vs slay him and cast him into some pit and wee will say a wicked beast hath deuoured him c. Gen. 37 20. So did Pharaoh counsell and encourage the Egyptians to deale wisely with the Israelites lest they multiply and it come to passe that if there be war they should ioyne themselues with their enemies and get them out of the Land Exod. 1 10. This we see also in Ahithophel who rebelled with Absolon against Dauid and fearing the reconcilement of the sonne to the father and thereby his owne iust confusion for his vniust rebellion he gaue such counsell as if it had bene Oracle thereby to take away all hope of agreement attonement betweene them Go in to thy fathers Concubines which hee hath left to keepe the house and when all Israel shall heare thou art abhorred of thy father the hands of all that are with thee shall bee strong 2 Sam. 16 21. So the high Priests mooued the people to desire that Barrabas might be deliuered rather then Christ Marke 15 11 perswaded Iudas for a summe of mony to betray him gathered themselues in a councell to put him to death and enticed the soldiours with large rewards to noise it abroad that his disciples came by night and stole him away while they slept Mat. 28 12. The Reasons follow And first of all it is to Reason 1 be considered that it is one of the titles of the diuell to be a tempter It is one of his names to note vnto vs his nature for hee is called the Tempter because his continuall study desire hath bene is and will be by al the means hee can to tempt all men hee omitteth no times hee spareth no paines he leaueth no meanes vnassayed to draw men from God to bring them to destruction This the Apostle teacheth 1 Thes 3 5. I sent to know of your faith lest the Tempter had tempted you in any sort So he tempted Euah in the beginning throgh his subtilty to eate of the forbidden fruite and beguiled her through hipocrisie 2 Cor. 11 3. So he tempted Christ to draw him into infidelity to distrust and to presumption and the Euangelist sayeth The Tempter came vnto him Matth. 4 3. Wherefore this being a note and property of the diuell such as craftily seduce others vnto wickednes or holde them backe from godlynes such as keepe men from the loue or practise of Religion and hinder the meanes wherby it is fostered and furthered in them are become tempters and the very children of the diuell The qualities of the diuell are found in them they beare his marke they are stamped with his image and they doe notoriously resemble their father so that we may say truely of such and to such as Christ speaketh to the Iewes Iohn 8 44. Ye are of your father the diuell Thus when Elimas sought to turne away the Deputy from the faith Paul calleth him an enemy to all righteousnesse full of all subtilty and childe of the diuell Acts 13 10. It must needs bee a great sinne that maketh the diuels kinsmen yea diuels incarnate Reason 2 Secondly from euill counsels follow most dangerous effects as filthy puddles from an vncleane fountaine From hence many times proceed idolatry adultery rebellion murther robbery false testimonies and all manner of euill works This might be amplified by sundry examples The daughters of Lot lately deliuered as a small remnant out of the destruction of Sodome the fire whereof was yet scarcely quenched saide one to another Come we will make our father drinke wine and lie with him that we may preserue seed of our father for our father is olde and there is not a mans in the earth to come in vnto vs after the manner of all the earth Gen. 19 32 and from this wicked counsell of the daughter followed horrible incest of the father The like we see in Ionadab a subtle companion who beholding Amnon the Kings sonne become so leane and perceiuing he fell in loue or rather in lust with his sister Tamar saide vnto him Lie downe on thy bed 2 Sam. 13 5. and make thy selfe sicke and when thy father shall come to thee say vnto him I pray thee let my sister Tamar come and giue me meate and let her dresse meat in my sight c. and from this diuellish counsell followed also detestable incest Vse 1 The vses follow First we may gather from hence another truth to be diligently marked namely that mischieuous counsell shall fall out to the greatest mischiefe of the first contriuer and deuiser of it It is as a stone that shall rowle vpon him that first moued stirred it It is as a sword which with the rebounding of the stroke shall returne with great violence to wound him that first did draw it This we see in the history of malicious Haman who thought to haue glutted himselfe satisfied his long thirst with the blood of the Iewes he tooke counsell with his wife and all his friends and they perswaded him to make a tree of fifty cubites high and to speak vnto the King that Mordecai might be hanged theron Ester 5 14. This was the counsell but it became a snare to intrap the counsellor Hee made a pit and digged it and is fallen into the pit which he made Psal 7 15. Daniel by the subtle suggestion of the Rulers of the kingdome and counsellors of the King was cast into the den of Lyons because he was found too faithfull to God but Daniel was deliuered the mouthes of the Lyons were stopped and his accusers by the iust iudgement of God commandement of the King were deuoured by those Lyons Dan. 6 24. This should serue to giue wisedome and warning to al men and to terrifie them from plotting euill deuises from perswading vnto wickednesse God will finde them out in their owne wayes and pay them the wages of their owne works Thus will the Lord be knowne by executing iudgement vpon these tempters and enticers to vngodlinesse Psal 9 18. so that the wicked is snared in the worke of his owne hands and his foote is taken in the same net which he hid for another It is vnpossible as we see in continuall experience that such masters of mischiefe should escape vnpunished Secondly we see they are greatly deceiued Vse 2 and wander wide out of the way that thinke themselues excused and exempted from sinne if they do not execute
Lyra. in Numb cap. 24. Ferus annot in Numb cap. 24. which they vnderstand that Christ shall conuert all Nations and all mankinde to the Catholick faith for Sheth was the son of Adam out of whose loynes the whol world sprang which is a wrested and far-fet interpretation Others passe by it as if they saw it not Anal. Typ in libros histor or as if it were a stranger to them and they to it and therfore will claime no acquaintance of it wherein wee may better praise their wisedome then their knowledge as those which had rather not shoot theyr arrow then misse the marke and stand stil rather then go out of the way Others make these words all one with the former vnderstand them of the subuersion of the Princes of Moab Cal har in lib. Mosis which is without all sap or sence and besides they should set that downe obscurely darkly which before had bene expressed euidently and plainely Or suppose that some Princes among them might bee called by this name which is to wander without a guide to saile without a compasse and to coniecture without ground or warrant Others among which some of the Iewes also are take it to be some towne of the Moabites D Chytr enar rat in Numer which is here specially threatned These interpretations to which we might ioyne sundry others being meere imaginations without reason or fond collections without truth or new conceites without credit are not to be receyued of vs or approued by vs. So then all things beeing duly considered Analy Iun. in Num. we are rather to follow them that vnderstand the words appellatiuely then properly both because such as take them properly Pelarg cöment in lib. Num cap 24. runne into an vnproper and impertinent interpretation and also because the word is so taken in other places of holy Scripture as Esay 24 4. 2 Sam. 10 4 in which places the word Sheth both without any affixe Pagni thesaur ling sanct with his affixe ioyned to it signifyeth the hinder parts Sedes fundamentum nates which the Physitians by an honest and cleane terme do call the fundament and that place which we sit vpon Wherefore by this borrowed and vnproper speech wee may gather not vnproperly that Balaam vnderstood those people that were behinde him or situate at his hinder parts hauing relation to the situation of his body as then it was placed For when he vttered this prophesie hee looked toward the West where hee behelde the Israelites pitching theyr tents beside Iordan and Iericho as we saw before Num. 22 1 so that turning his face towards the Israelites the people of the East must of necessity be behinde him the East and West being two contrary positions of the heauens so that hee which turneth to the one turneth from the other and if the one be before him the other must needs be behinde him So then as hee stood at that time hee might haue called the Israelites the children of his face or fore-parts being then before him as he stoode as hee doth the Ammonites Midianites and other Easterlings the sonnes of his back-parts being then situate behinde him whom afterwards the Israelites subdued Thus much touching the meaning of this hard place in this prophesie touching the accomplishment of this prophesie it was fulfilled doubly first temporally then spiritually first properly then typically Temporally it was begun in Dauid 2 Sam 8 â— who ouercame the Moabites and put them to tribute and figuratiuely finished in Christ who is the true day-starre arising in our hearts and the King of Kings whose Scepter is a Scepter of righteousnes of whose kingdome shall bee none end whose dominion shall be from sea to sea and from the Riuer vnto the end of the Land Psal 72 8. 60 10. Hitherto of the fourth prophesie The next prophesie following is against the Amalekites which is the fift in number The 5 proâ—sie of Balâ—â— but the second that concerneth the Gentiles For his eyes being cast towardes them and their countrey he pronounceth two things of theÌ„ the one past and the other to come and yet one the fore-runner and procurer of the otheâ— They beganne to fall already by the sword of the Israelites as Moses hath declared Exod. 17 19. This word heere vttered shall pursue them and persecute them vnto the death vntill they be vtterly consumed God hath determined by an vnchangeable decree to haue warre with Amalek for euer and vtterly to put out his remembrance from vnder heauen The Amalekites descended of the race of Amalek the Nephew of Esau as it is testified in Gen. 36 12. They were the beginning of the nations that first vexed and assaulted the people of God after they were brought out of the Land of Egypt they were the first enemies that came out against them to stop their way and passage toward the land of Canaan therefore they are commanded to haue warre with them and to destroy them with the edge of the sword according to the word of the Lord Deut. 25 17 18 19. The Amalekites at this time thought nothing lesse then of theyr destruction to come yet the sentence of death is pronounced against them foure hundred yeere before and they cannot escape the danger thereof This was accomplished partly in Saul 1 Sam. 15 7 who put many of them to the mercy of the sword partly and especially in Christ whâ—se glorious kingdom is the vtter ouerthrow and ruine of al the Reprobate Thus much of the fift prophesie against the Amalekites whose Kingdome then flourished The sixt prophesie of Balaam is against the Kenites their next neighbors The 6 proâ—â—sy of Balâ—â— bordering vpon the Amalekites of whom Iethro the father in law of Moses came as appeareth in Iudg. 1 16. 1 Sam. 15 16 which were part of the Midianites by whom we may vnderstand the Midianites themselues one member being put for the whole one principall family being taken for the whole nation These are here described not only by their present estate but also by their future condition Their presente state was peaceable and prosperous and seemed to promise a continuance of their glorie and is therefore compared to a sure nest builded in a strong rocke as in a place of safety defence Touching their future condition he sheweth that notwithstanding their secure dwelling quiet habitation and that they were without feare of danger to bee hurt of the people of God who neuer disturbed their peace nor offered them wrong yet in processe of time destruction likewise should come vpon them when once the fire of warre should bee kindled and breake in amongst them to wit in part 〈◊〉 7 22. when Gideon with three hundred men put to flight a great hoast of them but most especially when the Assyrians and Babylonians carried them captiue out of theyr owne country For when the Assyrians came vp with an army to waste
their eyes and will not see his brightnesse yet remaineth he the light of the world For the Sun shineth in the firmament howsoeuer some are blinde and cannot see and others might see yet make themselues blinde Therefore the Prophet I say saith chap. 60.1 2 19. Arise O Ierusalem be bright for thy light is come and the glory of the Lord is risen vpon thee thou shalt haue no more Sunne to shine by day neither shall the brightnesse of the Moone shine vnto thee for the Lord shall bee thine euerlasting light and the daies of thy sorrow shall be ended When the Sun which is called the eye of the world and is the light of the day riseth vpon vs and commeth toward vs it doth quicken and reioyce vs it causeth life fruite to appeare in those creatures which seemed to be dead dry before so if this Day-starre do truely rise vp in our hearts it will not onely enlighten our vnderstanding but so heate our frozen and dead hearts as that it will put the life of righteousnesse into vs and make vs walke as children of light that need not be ashamed who mark theyr steps and behold theyr wayes Therfore the Apostle speaketh to euery one of vs that considering the season it is now time that we shold arise from sleepe for now is our saluation nearer then when we beleeued it the night is past the day is at hand let vs therefore cast away the works of darknesse and let vs put on the armour of light walking honestly as in the day not in gluttony and drunkennesse not in chambering and wantonnesse not in strife and enuying Rom. 13 11 12. We haue heere a notable direction how to know whether this starre be risen vpon vs or not If he haue wrought these effects fruites in vs if by the bright beames of his Spirit sweet influence of his grace he hath cast out of our mindes the darke clouds of ignorance and blindnesse and caused vs to see what the acceptable will of God is if he haue sanctified vs by the holy Ghost whereby the kingdome of sinne is euery day more and more suppressed and we reformed according to the Image of God to serue him in holinesse true righteousnesse if these things be in some measure in vs we may be well assured that this starre of Iacob hath shined vpon vs. But if these things be not wrought and effected in vs but that wee remaine still in our sinnes and ignorances we haue no part in Christ we haue no portion in this Sunne of righteousnesse He hath neuer entred into our hearts his beames of grace and mercy haue neuer shined vpon vs we are still holden vnder the dominion of darknesse and in the condemnation of him who is the Prince of darknesse to wit the diuell Therefore the Apostle exhorteth all of vs Awake thou that sleepest and stand vp from the dead and Christ shall giue thee light walke circumspectly not as fooles buâ— as wise redeeming the time because the daies are euill Ephes chapt 5 verse 14. And the same Apostle in another place saith If any man bee in Christ hee is a new creature 2 Cor. 5 17. If yee haue heard him and haue beene taught by him cast off the olde man which is corrupt and put on the new man which after God is created vnto righteousnesse and true holinesse Eph 4 21 22. Let vs all remember this truth and no more deceiue our owne soules in perswading our selues to be in Christ when as yet we neuer tasted of his Spirit nor were made partakers of his heauenly graces Verse 20. And when he looked on Amalek he vttered his Parable and saide Amalek was the first of the Nations c. Hitherto wee haue spoken of the Prophesie of Balaam against the Moabites now followeth his prophesie against the Amalekites in these words which is the fift in number and the second among them that concerne the heathen that were not of Israel wherein we haue already seene in what sence the Amalekites are called the first of the Nations not that simply they were first of all people for they came of Esau as Moses witnesseth Gen. 36 16 but because they were the first that fought against Israel after they were come out of the Land of Egypt therfore shold be themselues destroyed In setting downe this practise of the Amalekites Doctrine Warres are of great antiquity we finde it warranted that warres in the world haue beene ancient among men To gather armies and to muster men to battaile is no new deuice but an old and ancient practise among the sonnes of men In the tenth chapter of the booke of Genesis verse 9 Nimrod began to be mighty vpon the earth and is saide to be a mighty hunter before the Lord the beginning of his kingdome was Babel And in the 14 chap. we haue mention of two armies one raised by Chedor-laomer and his confederates the other by the Kings of Sodome and Gomorrha these rebelling the other punishing their rebellion betweene whom was a cruell battel fought This we see in the sonnes of Iacob raising a force against the Sheehemites Gen. 34 25. vnder the conduct of Simeon Leui who were the firebrands of warre and the trumpets of sedition they came vpon them on a sodaine and slew all the maies among them and after this violence offered vnto their persons they spoiled the City We shall not need to stand further vpon this point the books of Ioshua of Iudges the books of the Kings and of the Chronicles together with lamentable experience of all ages and times confirme this to haue beene a common practise among men of olde to raise warre one against another and to try their causes and quarrels by the dint of the sword The Reasons heereof are not hard to finde Reason 1 For first howsoeuer men are carried headlong with rage and reuenge one against another yet the diuell is the bellowes to kindle the coales who was a murtherer and a man-slayer from the beginning as our Sauiour speaketh vnto the Iewes Iohn 8 44. Yee are of your father the diuell and the lustes of your father ye will do he hath bene a murtherer from the beginning and abode not in the truth because there is no truth in him This he declareth to the Church of the Smyrnians That it should come to passe that the diuell shall cast some of them into prison Reu. 2 10 and afterward chap. 12 17 it is saide The dragon was wrath with the woman went and made war with the remnant of her seed which keepe the Commandements of God This is it that Michaiah spake to Ahab Who shall entice Ahab that he may goe and fall at Ramoth Gilead Then there came foorth a spirit and stood before the Lord and saide I will entice him 1 Kings 22 20. Seeing then the diuell is the stirrer of diuision and the kindler of contention between man and man
of Moab had deuised and what Balaam the sonne of Beor answered him that ye may know the righteousnesse of the Lord. Wee haue heard what great preparations were made what charges the King defrayed to bring his purpose to passe and yet preuaileth nothing against the Israelites his onely refuge was patience a cold comfort to rest in his onely reuenge was complaint a weake weapon to fight withall Wee haue heard of Balaams comming to curse the people of his diuinations sacrifices and prophecies his chiefest wages was the Kings wrath a cold contentment his highest honour whereto he was aduanced was to take his heeles and be gone a poore preferment Thus much of the order obserued in these words Touching the doctrines that arise from this diuision wee haue already handled at large such as are heere offered to our considerations When Balaam speaking of great afflictions that shall fall vpon sundry places and people sayth That GOD shall doe this chapter 21 verse 6. he teacheth that GOD is author of all chastenings and punishments there is no euill in the city which hee hath not done Besides hee declareth that GOD rayseth vp one euill man to scourge another chapter 21 verse 25. Lastly hee setteth downe the manner of Gods punishments to be proportionable and answerable to the offences and dealing of men chapter 24 verse 20. GOD punisheth in the same kinde as man sinneth They that tooke away the Empire from others haue the Empire taken from themselues GOD dealt with them as they had dealt with others and caused them to perish with the sword that drew the sword vpon others Now let vs proceede to the handling of other doctrines which may be gathered from hence Verse 14. The shippes also shall come from the coastes of Chittim and subdue Ashur and shall subdue Eber and he also shall come to destruction In these words as we haue declared in setting downe the method and meaning of them Balaam prophesieth of the rising and falling of great Princes and Empires They had their heads lifted vpon high and were aduanced vnto the greatest honour but suddainly they came tumbling downe and all their glory lay in the dust From hence we learne Doctrine Such as are in greatest place of honour many times fall suddainly that great men mighty Princes sometimes in greatest honour suddainly decay come to nothing they are in a moment cast downe and left destitute when they little thinke of it and come to great extremity This we see verified often in fighting great battels such as not long afore were in great pompe in the middest of souldiers men of might and great command hauing strong armies and many chariots are suddenly brought low into great misery flye for their liues and are glad of a poore harbor to saue their liues as we see in Sisera in Saneherib and sundry others Iudg. 4 16. Behold this in proud Haman he gloried in his fauour with the people in his greatnes with the King in his grace with the Queene who had none to the feast but the King and him he repined and was euen consumed with enuie to see one looke vpon him and not doe reuerence vnto him but on the suddaine he lost both honour and life and was hanged himselfe on the gibbet which hee had set vp for Mordecai that spake good for the King Ester 7 10. This wee see in Agag king of the Amalekites he flourished in his kingdome and his people liued securely in their cities but Saul came suddainly vpon them slew the people and tooke the King aliue And when he thought the danger gone he said merrily and pleasantly Truely the bitternesse of death is passed then did Samuel hew him in pieces before the Lord in Gilgal 1. Sam. 15 32. This likewise appeareth in Nebuchadnezzar whom Daniel compareth vnto a great and strong tree the height thereof reached vp vnto heauen the sight thereof to the ends of the earth the boughs thereof were faire and the fruit thereof much it made a shadow vnder it for the beasts of the field and the fowles of the heauen dwelt in the boughes thereof and all flesh fed of it Dan. 4 18.19 who as he walked in the royall palace of Babel and gloried in the worke of his own hand saying Is not this great Babel that I haue built c. while the word was in the kings mouth this voyce came downe from heauen Thy kingdome is departed from thee So they droue him from men they turned him out of his kingom they made him eat grasse as oxen his body was wet with the dew of heauen This sudden alteration in a moment somtimes befalleth the faithfull seruants of God Dauid was made a great man in Israel beloued of the Princes honored of the King aduanced to be his sonne in law of whom they sang by course in their play and said Saul hath slaine his thousand and Dauid his ten thousand 1. Sam. 18 7. but on 〈◊〉 suddaine hee was in exile among the wilde goates and constrained to put his life in hazard in a strange countrey So Iob was one of the greatest and richest men in all the East who in the turning of an hand became one of the lowest and poorest so that they mocked and derided him Iob 30.1 whose fathers hee refused to set with the dogges of his flockes that is with the meanest of his house Reason 1 Neither can wee much maruaile at this change of the place and estates of the sonnes of men confirmed vnto vs by all experience in the examples of Pharaoh Achitophel Saul Sifera Saneherib Herod and of infinite others in the acts and monuments of the Church seeing this falleth not out by chance or fortune but it is the Lords doing and the worke of his right hand This is the reason that Iob expresseth Now I am their song I am their common talke they abhorre me and flie farre from me and spare not to spit in my face because that GOD hath loosed my cord and humbled me Iob 30 9 10. This Hannah in her song toucheth 1. Sam. 2 7.8 Where we see the Lord lifteth vp hee pulleth and putteth downe according to his owne wil and pleasure who maketh the highest tyde to haue the lowest ebbe Reason 2 Secondly as he worketh his owne will so hee will humble and abase the sonnes of men to make them know themselues Wee thinke our selues great men wee will ascend aboue the height of the clouds and exalt our selues aboue the starres wee lift vp our hearts aboue our brethren and will be like the most High so that God is constrained to bring vs downe to the graue lay our honor in the dust that we may know we are but men whose life is but vanity vexation of spirit We should neuer be humble and lowly in our owne eyes vnlesse we saw how God casteth downe the mighty from their seates scattereth the proud in the imagination of their hearts and sendeth the rich
thing for a man to climbe aloft and not consider that the higher he climbeth the greater is his fall to couet the fruite not consider the height of the tree whereon it groweth wee must take heede least while wee labour to attaine vnto the top we fall downe with the boughes that we doe embrace All things are here turned and tossed with vncertainties and nothing continueth in one stay or state There is nothing so sure that is not in danger of his inferiour The Lyon hath beene sometimes the food of small beasts and the rust doth consume the iron Let vs therefore like and looke after better things that doe continue earthly things although we haue them in greatest abundance cannot saue vs in the day of danger let vs not trust in them whose helpe is in vaine Verse 25. Then Balaam rose vp and went and returned to his place Heere is briefly the conclusion set downe as the euent and issue of all the deuices and purposes of Balak and Balaam they rose vp and went their way without doing any thing that they intended And first touching Balaam we haue often noted that the marke which hee aymed at was his wages yet see heere how coueting an euill couetousnes and thirsting after money which he made his god he is deceiued loseth his wages yea and his life too at length as appeareth afterward in this Booke Num 31 8. Doctrine Such as couet after an euill couetousnes are oftentimes deceiued Heereby we learne for our instruction that they which gape after vnlawfull gaine and the deceitful wages of wickednesse are oftentimes deceiued of that which they looke for and finde contrary to their expectation losse instead of gaine and hinderance in stead of aduantage This is confirmed vnto vs by sundry examples in the word of God Looke vppon the example of Achan recorded in the booke of Ioshua he thought to enrich himselfe by the wedge of gold and the Babylonish garment which he had purloyned contrary to the commandment of God who would haue all those destroyed not conuerted to the priuate profit of any but it fell out to his owne destruction and the destruction of those that belonged vnto him Iosh 7 25 The like iudgment came vpon Gehazi he turned after Naaman and tooke of him a bribe to enrich himselfe but the leprosie of Naaman did cleaue vnto him so that his losse was greater then his gaines 2. King 5.27 Ahab rose vp and tooke possession of Naboths vineyard which lay commodiously for him but withall hee purchased the wrath of God the destruction of his person the ruine of his house the losse of his kingdome the vndooing of all his posterity 1. King 21 16. Iudas betrayed his Master Mat. 26 27 and sold him for thirty pence he was carried after his couetousnesse and shed innocent blood euen the blood of the immaculate Lambe of GOD but how he was enriched hereby the Euangelist declareth when he saw that Christ was condemned he repented himselfe and brought againe the thirty peeces of siluer to the high-Priests and Elders saying I haue sinned betraying the innocent blood Hereunto accordeth Salomon in his Prouerbs who saith Hee that is greedy of gaine troubleth his owne house but hee that hateth gifts shall liue Prou. 15 16. Where he teacheth that such as increase their riches by hooke and by crooke they care not how or gaine by wrongfull meanes are the causes and occasions of many euils in their estate and family This appeareth also by that which was spoken to the rich man in the Gospel Luke 12.20 Thou foole this night shall they take away thy soule from thee and then whose shall all these be that thou hast gathered together All which places of Scripture serue directly to prooue that such as are giuen to vnlawfull gaine and get the goods of this life wrongfully are oftentimes deceiued of their hope and expectation which made the Apostle Iude speaking of the matter that now wee haue in hand to call the hire that Balaam sought after The deceitfull wages of Balaam Iude 11. Reason 1 The reasons may easily be discerned of vs if we consider that GOD would haue his wisedome and iustice to appeare in crossing their carking and caring for these transitory things This wee see in all the examples before alledged of Achan Iudas of Gehazi Ahab and of the rich man For God knoweth to deliuer the godly out of tentation and to reserue the vniust vnto the day of iudgment vnder punishment 2. Pet. 2.9 How can it bee therefore that such as fill their houses with the riches of iniquity and with the spoyles of the righteous should prosper and bring a blessing with them when as God which is the God of all righteousnesse and trueth shall set himselfe against them root out the things which they haue wrongfully gotten Reason 2 Secondly euery sinne is deceitfull and profiteth nothing whatsoeuer shew of profit and commodity it make This is set forth vnto vs in the booke of Iob I haue seene the foolish well rooted and suddainly I cursed his habitation his children shall be farre from saluation and they shall be destroyed in the gate and none shall deliuer them Iob 5 3 4. All sinne to the naturall man is sweet and pleasant he findeth it sweet to his taste but it is as sweet meate that hath poyson mingled and tempered with it Iob 20 12 13. And as poyson though it be sweet in the mouth bringeth death and destruction with it when it entreth into the body so it is with sinne it delighteth in the committing but it biteth at the latter ending for God turneth it to destruction Therfore the Apostle saith we should take heed wee be not seduced and deceiued through the deceitfulnesse of sinne Vse 1 The vses are to be thought vpon that wee may apply the doctrine to our selues First we see heere the common Prouerbe truely verified that couetousnes bringeth nothing home So may it be said of all other sinnes of prophanenesse of contempt of the word of abusing the Name of God and his Sabboths of vncleannesse of whoredome of drunkennesse and of all sinfull pleasures whatsoeuer which naturall men make their happinesse and felicity they may delight for a time and please the carnall desires of naturall men but they bring an heauy account and reckning in the end So then we may say to all the men of this world whose portion is in this life as Abner said in one case Knowest thou not that it will be bitternes in the latter end 2. Sam. 2 26. We heard how Naboths vineyard was an eyesore to Ahab and made him enter into vngodly courses and bloody practices he destroyed Naboth and his children hee seemed to haue made his title strong secured his estate but what broght it in the end the vtter ruine of his whole house Euery man can say readily when a man groweth prodigall and spendeth excessiuely and holdeth a right course and
There is no way to turne away his wrath from them and their kingdomes but by turning vnto God and by entreating him to spare them As their places are great so their sinnes are great and many times draw many to follow after them If they would blot out their offences against GOD and call in his iudgments gone out against them they must shew their subiection to him and giue him the reuerence that is due to his holy Name Lastly our trust must not bee in man our Vse 3 confidence must not be in Princes who cannot deliuer their owne soules from the sentence of death nor discharge themselues of the punishment which they haue deserued much lesse can they giue safety and assurance vnto others This is that duty which the Prophet Esay concludeth in the second and third chapters of his Prophecy where threatning that God will take away from Ierusalem and from Iudah the stâ—y and the strength the strong man and the man of warre the Iudge and the Prophet the prudent and the aged the captaine of fifty and the honourable and the counseller and the eloquent man hee sayth Cease from the man whose breath is in his nostrils for wherein is he to be esteemed Esay 2.21 3 1 2 3. Whereby we see that we must not put our trust in weake man nor ralye vppon him to be our defence but put our whole trust in God alone Hee that putteth confidence in him shall be blessed and bee like the tree planted by the riuers side Ier. 17 7 whatsoeuer changes and alterations others do find in the world hee shall continue in a fruitfull and flourishing condition The staying of our selues on mans power ariseth from the forgetfulnesse of our duty toward GOD who hath commanded vs to trust in him with all our heart Prou. 3 5 and hath promised that If we stay vpon him he will giue vs our hearts desire Psal 37 4. This trust we shall attayne vnto if we vse these means the meditation of mans weakenesse that cannot helpe vs the consideration of Gods power that is able to strengthen vs and the experience of his mercy that hath deliuered other of his children from great afflictions If these things as helpes to our faith bee laide vp in our hearts wee shall bee assured to build vpon a good and certaine foundation that shal neuer be remoued Verse 5 Then Moses saide to the Iudges of Israel Euery one slay his men that were ioyned vnto Baal-peor The wrath of God was so fierce against â—hose that sinned that he commanded them to be destroyed To this end wee see Moses as the chiefe Magistrate taketh order that the guilty should not be suffered to Lue but suffer punishment according to their offences From hence ariseth this doctrine Doctrine Magistrates must punish Maiefactors that Magistrats are appointed of God to gouerne mankind in the ciuill affaires of this life to be the hand of GOD for punishing and cutting off the wicked and for the supporting and maintayning of the godly It is the duty of Magistrates to doe Iustice vpon euill doers and to giue comfort and countenance to the faithfull This is it which Dauid promised vnto God when hee should bring him vnto the kingdome and set him vpon the throne I will sing mercy and iudgment vnto thee O Lord will I sing Psal 101 1. This is the charge that hee giueth to Salomon his sonne concerning diuers men as appeareth 1. Kings â— 6 for he telleth him hee should remember the bloud of battell that Ioab shed in peace and therefore not suffer his hoare head to goe downe to the grâ—ue in peace The like direction he giueth him to shew kindnesse vnto the sonnes of Barzillai the Gileadite and to let him be amongst them that eate at his table because they came vnto him when hee fled from Absolom This direction did Salomon precisely follow he slew Ioab Shemei and Adoniah and set vp godly men in the places of such as were remoued from their offices being more able then his father was All the precepts that are giuen vnto them to execute iustice tend directly to this point whosoeuer sheddeth mans blood must not be spared but haâ—e his blood shed by the Magistrate Gen. 9.6 If a man sayth Moses cause any blemish in his neighbour as he hath done so shall it bee done to him breach for breach eye for eye tooth for tooth such a blemish as he hath made in any such shall be repayed to him Leuit. 24 19. These examples and precepts serue to teach vs this truth that the end of Magistrates appointed of God ouer his people is not to rule as they list not to be idle and doe nothing not to tyrannize or to be highly accounted of not to lift vp their hearts or to please themselues in the titles of honour giuen vnto them but to doe good in helping the good and punishing the euill Reason 1 The reasons to enforce this doctrine are to be weighed considered First they haue to these ends and purposes the sword of Iustice committed vnto them not to let it rust in the scabberd but to remooue all such as the land for their outragiousnesse is not able to beare For when they grow obstinate in their sinnes enemies to God plagues to the godly burdens to the earth and an infection to all with whom they liue they must be cut off as rotten members swept away as filthy dung and purged as euill humours out of the body This is it which the Apostle teacheth in his Epistle to the Romanes There is no power but of God and the powers that be are ordained of God he is the Minister of God for thy wealth beareth not the sword for nought for he is the Minister of God to take vengeance on him that doth euill Rom. 13 4. So then they are Gods Lieutenants in his stead the iudgement is Gods and not mans For there is no iniquity with the Lord our God neither respect of persons nor receiuing of reward 2. Chro. 19 7. Deut. 1.16 17 so that it is required of them to heare the controuersies that come be-fore them indifferently to iudge righteously to heate the small as well as the great and not to stand in feare of the faces of men Reason 3 Secondly they are as bulwarks of brasse as wals of defence as maintayners of peace among men For albeit men be of one self same nature yet they cannot abide one another vnlesse they be held in as with a bit and bridle Wolues know one another in the woods the Lyons know one anothet in the forrests so doe other wild and sauage beasts in the fields but men haue such a corrupt and sauage nature that hardly they can loue another or suffer the company one of another vnlesse they had rulers Magistrates set ouer them This the Apostle teacheth He is the Minister of God for thy wealth Rom. 13 4. And the Apostle Peter Hee is sent for
promise not onely to bee his God but also to be the God of his seede This promise doth Peter rehearse to the beleeuing Iewes To you is the promise made and to your children and to all that are a farre off euen as many as the Lord our God shall call Acts 2 39. Baptisme in the new Testament succeedeth circumcision vsed in the old Testament They haue both one and the same promise the same signification the same foundation the same ends But the infants of the Iewes were commanded to be circumcised and therefore infants ought to bee baptized Heereupon the Apostle saith to the Colossians Ye are circumcised in Christ with circumcision made without hands by putting off the sinfull body of the flesh through the circumcision of Câ—rist c. Col 2 11. Lastly vnto infants belongeth the promise of grace the forgiuenesse of sinnes the regeneration of the spirit the imputation of Christs righteousnesse the Kingdome of Heauen and therefore they ought by no meanes to be denyed the outward signe and ceremony which is the least part of the Sacrament If the Holy Ghost clense them shall the Minister deny to wash them with water If the things signified do belong vnto them who shall dare to debarre them of the outward signe Hence it is that our Sauiour commandeth infants to be brought vnto him reproueth the disciples that forbad it embraceth them in his armes commendeth them to his Father and declareth that to such belongeth the Kingdome of Heauen Math 19 Obiect 14. And if any aske the question what profit can possibly come by Baptisme to a childe and suckling that is without knowledge and vnderstanding Answer I answere that the profite is not small but the benefit great if we consider eyther the glory of God or the comfort of the parents or the edification and saluation of the child For hereby God is greatly honoured the parent himselfe is wonderfully comforted and the childe is exceedingly confirmed and encouraged God is glorified in this that he sheweth himselfe true in his promises who hath assured the faithfull that he will shew mercy vnto them to a thousand generations He is not as man that he should lie neyther as the sonne of man that he should deceiue he is found faithfull in all the words that are gone out of his mouth Numb 23 19. Againe the parents are comforted and greatly assured of the loue of God toward themselues that he will neuer leaue them nor forsake them but that his gifts graces toward theÌ„ shal be without repentance Rom. 11 29. For they see not onely that they are beloued of God but also that the loue and grace of God is deriued and conueyed vnto their children wherein they are strengthened by that visible signe vsed in the Sacrament Lastly concerning children they haue a double benefit bestowed vppon them being confirmed in the loue of God and encouraged in the duties of godlinesse For when they call to minde that they so soone obtayne the communion of Christ the partaking of his benefits and the inheritance of eâ—ernall life they are grounded and established in the loue of Christ and assured that hee will continue to loue them vnto the end that began to shew his loue vnto them so soone when they were ignorant of him were not able to enquire after him Iohn 13 1 And when they remember that God so much regarded them and esteemed of them euen from their first comming into the world and while they hanged on their mothers breasts that presently they obtayned fellâ—â—ship in his couenant they are emboldened in all well doing and prouoked to walke in the feare of his Name And seeing he tooke them for his children when thâ—â— through want of knowledge and tendernesse of age were not able to call him father let them remember their Creator and Redeemer in the dayes of their youth and passe the time of their dwelling heere in feare knowing that they were not redeemed with corruptible things as siluer and gold from their vaine conuersation receiued by the traditioÌ„ of the fathers but with the precious blood of Christ c. 1. Pet. 1.17 18. Let vs also learne from hence to detest the error of the Anabaptists that deny Baptisme vnto infants thereby diminishing the glory of God weakning the comfort of godly parents and abolishing the assurance of children that they ought to haue touching the free loue of God toward them Secondly we are taught on the other side Vse 2 that euill parents bring the curse of God into their houses and vpon their posterity We see this in Cain when he gaue himselfe to murther and impiety hee brought the iudgement of God vpon his whole race that were razed out of the earth Marke the posterity of Ishmael who mocking Isaac and raysing persecution against him was cast out of the house of Abraham out of the Church of God and his yssue were aliants from the faith and strangers from the promises of saluation The like we see and might say of Esau that prophane person who for a messe of pottage sold his birth-right and hated his brother his posterity were the greatest enemies to the true Israelites and were a cursed generation Heb. 12 16. Consider with me the fearefull example of Ieroboam the sonne of Nebat that made Israel to sinne and prouoked the God of Israel to wrath 2. King 15 30. This seducer wrought wickednesse and established idolatry and therby thought to establish the kingdome to himselfe and to settle it in his posterity that it should neuer be remoued from his offspring but follow from father to sonne in a continued succession Notwithstanding this fell out not onely to his owne confusion but to the ouerthrow of his stocke and linage The iudgment of God did not rest in his person but pursued him in his progeny and posterity This is it which the Lord denounced by the Prophet Behold I will bring euill vpon the house of Ieroboam and will cut off from Ieroboam him that pisseth against the wall as well him that is shut vp as him that is left in Israel and will sweepe away the remnant of the house of Ieroboam as a man sweepeth away dung vntill it be all gone 1. King 14 10. Where the Prophet sheweth and declareth that God respecteth euill men as filthy beasts and those that come of them as dung and excrements which defile the places where they abide and therefore with the besome of his vengeance he will sweepe them away that they shall no longer offend the nostrils of GOD and his people Thus it was with Ahab that shed innocent blood and tooke possession of the vineyard of Naboth hee did the greatest iniury and wrong to his posterity that could be offered the kingdom was taken from his house and his children were slaine with the sword according to the saying of Eliah I will bring euill vpon thee and will take away thy posterity 1 King 21 2â— I will make thy
house like the house of Ieroboam c and also of Iezabel spake the Lord saying The dogs shall eate Iezabel by the wals of Izreel Who are then the greatest enemies to their children but vngodly parents And who bring vpon them a greater woe and ruine then they that should build them vp and leaue a blessing behinde thē When Moses describeth the nature of God that hee is abundant in mercy toward the righteous he addeth Holding not the wicked innocent but visiting the sinnes of the fathers on the children to the third and fourth generation Exod. 34 8. This must moue parents and gouernours to make conscience of their carriage and conuersation and to bewayle their sinnes that haue endangered their off-spring For God may and doth in Iustice visite with sundry and diuers iudgments those families and societies where wicked Parents and prophane gouernors are All they be cruell tyger-like parents that be vngodly parents for they are the murtherers and butchers of their children ouerthrow of their posterity in time howsoeuer they be spared for a season What vnmercifull vnnaturall parents were Cain Cham Canaan Ieroboam Iezabel Ahab such like that caused euery one of their house that could water a wall to be destroyed and vtterly to haue their race and remembrance rooted out It is therefore a diuellish and wicked Prouerbe Happy are those children whose father goeth to the diuell A diuellish Prouerbe Nay rather cursed are those children whose fathers fall into hell for there is a great presumption that they will follow them without the great mercy and speciall grace of God yea it is a blessed thing to spring from a godly stocke to rise from faithfull parents For often did the Lord spare Israel for Abrahams Isaacks and Iacobs sake When the posterity of Dauid became wicked hee continued them in their kingdome deliuered them from their enemies did not destroy them for Dauids sake When the Lord was angry with Salomon because he had turned his heart from the Lord God of Israel which had appeared vnto him twice and charged him not to follow strange gods he threatned to rent the kingdome from him to giue it to his seruant Notwithstanding in thy dayes I will not do it sayth the Lord because of Dauid thy father 1. King 11 12. This appeareth more plainly afterward in Abiiam the sonne of Rehoboam who walked in all the sinnes of his father which he had done before him yet for Dauids sake did the Lord his God giue him a light in Hierusalem and set vp his sonne after him and established Hierusalem because Dauid did that which was right in the sight of the Lord and turned from nothing that he commanded him all the dayes of his life saue onely in the matters of Vriah the Hittite 1. King 15.4 5. 2. Chron. 21 7. This is it which the Lord promiseth in the second commandement of the Law That he will shew mercy to thousands of them that loue him and keepe his commandements Exod. 20.6 Seeing then wicked and wretched parents are most deadly enemies vnto their children who beare the curses of God vpon them for many generations for the impiety of their fathers this serueth as a great terror to those parents that goe about by fraud and oppression by wrongfull and iniurious dealing to enrich themselues to set vp their names and make their posterity to bee great vpon the earth after them For this is the ready way to bring the curse of God vpon them and to pull downe their houses Where the curse of God entreth it maketh hauocke and wasteth all before it God is an auenger of al such things 1. Thes 4 6. Surely if men were not altogether faithlesse but had faith to beleeue the word of God that all wicked courses and vile practices would ouerthrow their houses and not build them vp that they could not fill them with euil things but they will pul down the plagues of God vpon them and all theirs it would make them feare to offend by fraud and vniust dealing which cryeth for vengeance vnto heauen and the cry thereof entreth into the eares of the Lord of hoasts Iames 5 4 All men by nature haue a loue vnto their children and a desire to leaue them great men in the world but many are greatly deceiued in the meanes and wander farre and wide out of the way For if we wold leaue them a sure inheritance and settle them in an estate to continue wee must take heed that wee doe not enrich our selues with the spoyles of others nor fill our houses with the riches of iniquity lest we fill them also with the vengeance of God which is the reward of iniquity Let vs eate our own bread which wee haue gotten by lawfull meanes There is more comfort in a little truly gotten then in great riches and reuenewes that carry with them Gods marks and curses being wrongfully obtayned and vniustly retayned Lastly it is required of vs to repent beleeue Vse 3 the Gospell that so wee may procure a blessing vpon our selues and our children This duty the Apostle Peter preacheth vnto the Iewes that were pricked in their hearts Amend your liues be baptized euery one of you for the remission of sinnes for the promise is made vnto you and to your children c. Acts 2 38 39. When God promised to Abraham to make a couenant with him and to multiply his seed exceedingly hee requireth this condition at his hands Walke before me and be thou vpright Gen. 17 1. VVee must walke in the midst of our houses with pure and perfect heart and guide them with a watchfull eye wee must looke to their wayes and to our gouernment This would be a great helpe to the Ministery and a singular furtherance to his labours The neglect of this care bringeth vtter ruine to father and childe This appeareth in the example of Eli who through his indulgence and negligence ouerthrew himselfe and his posterity This is the cause of so many cursed youths so many riotous men women which procure the ruines of so many excellent houses their tender age was not sanctified neither they seasoned by their parents with the fear of God So then godly parents must haue a care to bring vp their children families in godlines righteousnes It may be a meanes by the blessing of God to saue thy sonne from death and to deliuer his soule from destruction The Lord himselfe speaketh of Abraham That hee knew him that he would teach his sonnes and his houshold after him that they keepe the way of the Lord to doe righteousnesse and iudgement Gen. 18 19. The Apostle chargeth parents to bring vp their children in the nurture and information of the Lord Eph. 6 4. No parents must presume that because they haue obtayned to bee faithfull therefore theyr children must of necessity bee so also Faith is the gift of GOD and not of Nature It is not
no Ministers or teachers to instruct them Matth. 9 36 for as the one sort are in danger of the destruction of the body so are the other of the losse of the soule whereby subiects should learne to be obedient to their Magistrates to be thankfull to God where he hath set them and vnder them to profite in the wayes of godlines lest for our vnthankfulnesse and other sinnes they bee taken away from vs. But the point which is cheefly heere intended Doctrine Magistrates haue their calling immediately from God is this That Magistrates haue their calling and holde their places immediately from God for the good of the people 2 Chro. 9 8. Salomon was set in his throne by God himselfe not by the high Priest or the people Dan. 2 21 37. It is sayde of Dauid that God chose him to be King hee delighted in him to make him King 1 Chron. 28 4. He chose him from the sheepefold to feede his people Iacob and Israel his inheritance Psal 78 71. It is sayd of Saul The Lord hath annointed thee to bee Gouernor of his inheritance 1 Sam. 10 1. God said to the Prophet touching Hazael Iehu Annoint Hazael king of Syria and Iehu shalt thou annoint king of Israel 1 Kings 19 15. So then they hold of God in cheefe and not of men Reason 1 The grounds heereof follow First of all the Scriptures call kings the Lieutenants and ministers of God Rom. 13 4. There is no power but of God the powers that bee are ordained of God c. For he is the minister of God to thee for good and not onely so but they are called gods on earth Psa 82 6. Exod. 22 28 because they sitte in his place and are to execute his iudgements Reason 2 Secondly they are bound to giue an account onely to God and not to man for as they are next and immediate to God and inferiour to none but to him so for all their actions they shall reckon with him The officers sent out by him the Iudges that execute iustice the Ministers and all that preach the Gospel and al that rule in the Church in Commonwealth or in the house must giue an account to him but he to none sauing to him that hath called him Tertullian sayth well Hee maketh him Emperor Apolog. cap. 30. who made him a man before he was Emperor from him hee holdeth his Scepter of whom he hath his soule Obiect But it may be obiected that Peter calleth it an ordinance of man 1 Pet. 2 13 Submit yourselues to euery ordinance of man for the Lords sake If then it be an humane ordinance how may it be diuine I answer Answer the magistrate is so called not because men are the authors of it or may dissolue it but first because men do execute it not God or the Angels Secondly because it is ordained for the vse benefit and profit of men it is ordained for men as Heb. 5 1. So wee may say of the King he is taken from among men and he is ordained for men Vse 1 This reprooueth the Church of Rome together with the great byshop mighty aduancers of that See that giue temporal power to the Pope and make him the soueraign Monarch of the earth as if all the world were one body and he the soule that quickneth mooueth nourisheth and vpholdeth that body or as if Kings and Princes held their temporall possessions dominions and iurisdictions of him as it were their land in Capite and as if that proud byshoppe had power to cite these as his subiects or vassals iudicially to appeare before his Consistorie Howbeit the Pope himselfe hath no more then hee can claime from Peter if so much neyther can Peter haue any more then hee can deriue from Christ But Christ himselfe while he liued vpon the earth tooke vpon him no temporall iurisdiction he refused to be made a king Iohn 6 hee refused to be a Iudge in ciuill causes and in diuiding inheritances Luke 12 13. He payd pol-mony as others did Matth. 17 he submitted himself to the iudgement of Pilate and commaunded all to giue vnto Cesar the things that are Cesars Mat. 22. This was the doctrine of Peter his example also What then shall the seruant be aboue his master or will he that calleth himselfe the seruant of seruants vsurpe that which neither Peter the supposed founder of that supremacy nor yet Christ himselfe euer challenged or vsurped The answer of Bellarmine to this is to bee marked which is as the egge whereof the treasons and rebellions were hatched that haue abounded in these last dayes De pont Ro◠lib. 5. cap. 6. For he and his fellowes sound out the trumpet of sedition and secretly instill damnable poyson into the hearts and eares of their hearers and readers that Christ refused to diuide the inheritance lest the office of the Prelacy shold be stained with such base and abiect Offices and that Peter submitted himself to Cesar because then he was weak and not able to recouer his right but if he had bin strong enough he would neuer haue yeelded to him I answer first it is no base calling to be a iudge of inheritances it is an honorable place to sitte in the courts of iustice and in the seat of iudgement Againe as Christ refused to be a Iudge so hee refused to be a king also taught them that his kingdom is not of this world Is it a base office to be a king or dishonorable to rule a kingdom Besides as he refused ciuill honor so he performed ciuill subiection and thereby acknowledged his obedience and homage vnto Cesar by his doctrine practice Wherefore it is certaine hee refused to deale in these causes because they wer not befitting his calling who came to preach not to rule to diuide the word aright not the wealth of the world Secondly where they teach that Peter putteth the church in mind of obedience because it was not then able to resist this is to despise gouernment to arme the subiect against the prince to make way for treasons insurrections and is contrary to the doctrine of the Scriptures and the practise of former times as we haue shewed at large elsewhere Secondly it reproueth such as teach that Princes Vse 2 excōmunicate by the Popes sentence are not to be obeyed and that their subiects are discharged of their oth of alleageance toward them so long as they lye vnder that censure But the Apostle willeth that obedience should be yeelded euen to wicked and idolatrous Princes such as are enemies to the Gospel of Christ and that for conscience sake Rom. 13 5. The Christians in the primitiue Church wanted not number nor strength to haue resisted and deposed Pagan Emperours as Tertullian teacheth Tertul. Apolog. for they had filled euery towne and citty euery campe and corner yet they neuer stirred or offered to make insurrection but offered themselues to be killed for
of the Church in what weak and desolate estate had it beene if Mordecai and Ester had not procured the safety of it Was it not taken out of the iawes of the Lyon and pulled out of the pit of death In such times we must cast anker in heauen and make the Lord of hoasts our onely confidence Vse 3 Thirdly conclude from hence that it is a fearefull thing when men become oppressors of the Church For if euery one from the highest to the lowest should be a succourer defender thereof then none brought vp in the bosome of the Church should be an oppressor of it But how many haue there beene who haue lifted vp themselues against it not onely open enemies but close vnderminers who kindle the coales of their owne confusion and haue beene consumed in the flame that they haue raised The Prophet Obadiah concludeth this point ver 10 For thy violence against thy brother Iacob shame shall couer thee and thou shalt be cut off for euer c. as thou hast done it shall be done to thee thy reward shall returne vppon thine owne head Obad. verse 10 15. And touching the persecuting Babylonians that carried the people away captiues and scoffed at them in the day of their calamity the Prophet foretelleth their finall ouerthrow Psalm 137 8 9. O daughter of Babylon who art to be destroyed happy shall hee be that rewardeth thee as thou hast serued vs happy shall hee be that taketh and dasheth thy little ones against the stones Wo therefore to all the enemies of the Church in generall or to any particular soule that serueth the Lord they are also enemies to God himselfe Vse 4 Lastly none liuing in the Church must bee ignorant of the state of the Church euery one must take notice how things goe in it whether it go forward or backward encrease or decrease grow better or worse Wee are come for the most part to this to content our selues with looking to our priuate wealth particular estate as if we had nothing else to thinke vpon but to follow our profits and delights So it was with the people after their returne from captiuity they built their owne houses but they let the house of God alone they were very busie in seeking their owne commodities but they were wholly vnmindfull of the seruice of God and therefore they said The time is not come the time that the Lords house should be built whom the Prophet reproueth saying Is it time for you O ye to dwel in your sieled houses this housely waste Hag. 1 2 3. Others there are that shrink back for feare and dare not aduenture and being moued they plead ignorance they pretend they know nothing But the Prophet denounceth a woe against them that are at ease in Sion Amos 6 1. If euery one ought to bee helpfull to the Church and to put on the bowels of pitty and compassion how shall we excuse our selues say we knew not what was wanting or what was amisse or out of course For euery one at his owne perill must know the perils of the Church and be touched with a feeling of thē and ignorance shall excuse no man It is an excellent saying of Salomon Prou. 24 11 12 13. If thou faint in the day of aduersity thy strēgth is small if thou forbeare to deliuer them that are drawne foorth to death and those that are ready to be slaine If thou saiest Behold we knew not of it doth not he that pondereth the heart consider it and he that keepeth thy soule doth not he know it and shall not hee render to euery man according to his works The Lord suffereth his people to fall into sundry tentations and into great dangers not onely to try their faith and to proue their constancy but likewise to manifest their loue affection that seeme to be out of gunshot as Ester 4 14. 2 Tim. 1 16 17 18. Ier. 39 16 17 18. 33 And Moses gaue vnto them euen to the children of Gad and to the children of Reuben vnto halfe the Tribe of Manasseh the son of Ioseph the kingdome of Sihon King of the Amorites and the kingdome of Og King of Bashan c. 34 35 36. And the children of Gad built Dibon and c. 37 38 39. And the children of Reuben c. 40. And Moses gaue Gilead c. The inheritance that was giuen vnto these Tribes is heere particularly described to wit what Cities befell vnto them which they diligently fortified and couragiously expelled the enemies that dwelt in them Out of these words some questions are breefely to bee decided And first touching the changing of the names of the Cities which befell to the children of Reuben verse 38 the question may be asked Wherefore their names were changed The answer is that without question the cause of this change was that the former names giuen of ancient time were meerely Idolatrous for both of them had their names of the Idols which ought not to be had in remembrance neyther to be heard out of their mouthes Exod 23 13. Obiection Psal 16 4. Secondly from hence a doubt ariseth how Moses can bee sayde to giue Gilead to Machir the sonne of Manasseh and how he dwelt therein for may we thinke that Machir was then aliue I answer Answ It is not likely that he liued vnto this time rather we must vnderstand the sonnes and posterity that came of him So the children of Israel are called Israel and the sonnes of Edom by the name of Edom. He that knoweth not this knoweth nothing Thus it is said that Iudah spake vnto Simeon his brother Iudg. 1 3 yet neyther of them was aliue in many ages before therefore it must be vnderstood of theyr posterity The like we see Gen. 48 22. I giue vnto thee one portion aboue thy brethren which I haue taken out of the hand of the Amorite with my sword and with my bowe Where Iacob bequeatheth vnto Ioseph by his last will and testament a double portion of the Land 1 Chron. 5 2. By Ioseph we must vnderstand his posterity for in his owne person he inherited nothing but dyed long before and by the sword and bow of Iacob wee must vnderstand the Ephraimites which helped to conquer the Land and were a mighty people in Iosuahs time Iosh 17 14 18. Obiect But it is an harder question to determine how Iaer is saide to be the sonne of Manasseh who doubtlesse did belong to another Tribe For in the Genealogies mentioned in the booke of Chronicles it is euident that hee was the sonne of Segub the sonne of Hetzron of the Tribe of Iudah 1 Chron. 2 22. I answer Answ he is reckoned of the Tribe of Manasseh by the mothers side not by the fathers For it is plaine in the Chapter before named that Hetzron the son of Iudah married the daughter of Machir the sonne of Manasseh 1 Chro. 7 13. Ad difficil loca in Num. c. 131.
11 13 They died in faith and receiued not the promises but saw them afarre off and beleeued them and receiued them thankefully and confessed that they were strangers and pilgrims on the earth Strangers be not inhabitants and trauailers bee not liegers and continuers in one place This should teach vs to vse this world as though wee vsed it not to buy as though wee possessed not considering that the fashion of this world goeth away and the glory of man fadeth as the flower Wee must cast off all lettes that may stay and hinder vs in our iourney like vnto trauellers who will carry nothing with them in the way but that which may helpe and further them to their iourneyes end If they finde by experience any thing to clogge them they wil cast it from them as the blinde man cast away his cloke Marke 10 50 that he might runne with speed to him that called him and rather lose their present profite then lacke the place of blessednesse to which wee are going For our light affliction which is but for a moment causeth vnto vs a farre more excellent and an eternall waight of glory while we looke not on the things which are seene but on the things which are not seene for the things which are seene are temporall but the things which are not seene are eternall Let vs therefore learne contentation of heart in euery estate of life which GOD will bring vpon vs. Let vs while wee conuerse vpon the earth haue our conuersation in Heauen and liue as citizens of that kingdome accounting our selues heere to bee from home esteeming this life a place of banishment and sighing to bee deliuered from the bondage of corruption and restored to the glorious liberty of the sonnes of God Wee all desire to inherite Gods kingdome as Balaam desired to dye the death of the righteous but we would not willingly bee soiourners heere Soiourning importeth a temporary abode not a setled life but a passing forward in hope of translatiō to a better estate we must all embrace and receiue this as a ruled case A citizen of heauen is a pilgrim on the earth that euery citizen of Heauen is a pilgrim on earth Genes 47 9. 1 Chronic. 29 15. 1 Peter 1 17 and 2 11 12. If then we desire to be citizens of Gods kingdome we must behaue our selues as pilgrims on the earth Wee are as it were exiles and banished men in a forreine land ought we not then to desire earnestly and heartily to come into our owne countrey and among our own people Whosoeuer hath a rich patrimony in his own country great wealth much honour noble friends and is forced for a season to soiourne in a strange land among strangers nay enemies where he is euilly intreated reproched reuiled disturbed and persecuted on euery side certainely he will set his heart and affections vpon nothing there but all his mInde is set vpon his countrey desiring aboue all things to returne and come againe thither Thus it ought to be with vs our countrey is in heauen where wee haue an euerlasting inheritance and an incorruptible treasure and are pilgrims vpon the earth where wee are hated and assaulted by Satan the world and the flesh and are dayly subiect to sundry troubles and infirmities What folly therefore is it to place our happinesse and felicity vpon the earth and to set our hearts vpon earthly things Vse 3 Thirdly the people of God during their abode in the wildernesse after they were called out of the bondage of Egypt did not go forward toward the land of Canaan with a constant and a setled course but made many stayes and delayes sometimes they marched forward with a couragious resolution vnder the banner of God and his seruant Moses and sometimes they retired backward by the way of the red sea toward Egypt and often wished themselues againe in Egypt When they remembred the fish which they did eate in Egypt freely the cucumbers and the melons and the leekes the onions and the garlicke Numb 14 25 and 11 5. These doe the Iewes delight in to this day which maketh them loathsome and vnsauory which dyet theyr fathers learned in Egypt So it is with vs being called with an holy calling to the knowledge of the Gospel True it is we doe heere runne for a prize this life is the race the runner in it is euery true Christian the Angels are the beholders eternall life is the Crown for which we striue the high Iudge of all is God the enemies that seeke to subuert and supplant vs are Satan the world and our corruptions against which wee are to wrastle with might and maine as for life and death yet we beginne slowly and set forward faintly and being entred into the way wee make many starting-holes that stay vs in our course that we do not proceed with such a good courage and setled resolution as becommeth vs. The truth hereof we may behold in all the faithfull throughout all ages of the Church who haue found hard beginnings in their first calling an vnwillingnes to yeeld a difficulty to resolue an vntowardnesse to enter a backwardnesse to proceede and a dulnesse to perseuere The Lord appeared vnto Moses in a flame of fire out of the midst of a bush and called him to speake to Pharaoh and to bring his people the children of Israel out of Egypt Exodus 3 2 and 4 1 but he maketh many exceptions and replyes to the call of God And to the end to pull his necke out of the yoke sometimes hee alledged theit infidelity that they will not beleeue that GOD appeared vnto him sometimes he obiecteth his owne infirmity that he was not eloquent but slow of speach slow of tongue and sometimes he breaketh out into open obstinacy denying to yeeld vnto the voyce of God saying Send by the hand of him whom thou shouldest send So Ieremy had many excuses and exceptions when the word of the Lord came vnto him that hee had sanctified and ordayned him to bee a Prophet vnto the Nations for he replyed by and by O Lord God behold I cannot speake for I am a childe Ier 1 3 The like we see in Ionah who fledde from the presence of God because of the charge enioyned to him to go to Nineue Ionah 1 3. Lot albeit a righteous man whose heart was grieued for the vncleane conuersation of the Sodomites yet being called to depart out of Sodome did linger and loyter behinde in his departure his pleasures whispered him in one eare and his profits rounded him in the other so that he prolonged the time and the Angels caught him his wife and two daughters by the hand the Lord being merciful vnto him they brought him forth and set him without the city Gen. 19 16. The disciples that were called of Christ made sundry delayes one would first goe and bury his father and afterward hee would returne and attend vpon Christ Luke 9 39 another would first
and marrow and is a discerner of the thoughts and intents of the heart much more must wee acknowledge the author and giuer thereof to bee the searcher of the heart so that there is not any creature that is not manifest in his sight but al things are naked and open vnto the eyes of him with whom wee haue to doe Hebrewes 4 12 13. Will any that is brought before a Iudge and standeth in his presence beginne to mocke and iest as with a childe But the Lord is the Iudge of the whole world and he will reward euery man according to his workes Genes 18 25 and 21 49. Deuteronom 10 17 Acts 17 31. Romanes 2 5 6 and 3 6. So then they are desperately euill that dally with their owne saluation halting on both sides swimming betweene two streames and losing their first loue whereby they glorified God and adorned the profession of the Gospel Lastly it is required of euery good and Vse 3 faithfull seruant of God to bee zealous and amend This serueth to giue a watch word and warning to the greatest number of our professors among vs such as are accounted the most peaceable of the kingdome honest men iust dealers and ciuill liuers who can say with the Pharisie in the Gospel they are no theeues nor adulterers nor drunkards nor extortioners they hurt no man they wrong no man they meane well to all they follow their businesse quietly they liue among their neighbours peaceably they are no medlers nor busie-bodyes in other mens matters these think themselues therefore to be in good case to be assured of Gods loue and fauour to need no particular repentance yet in the meane season they haue no zeale nor care of religion in them But some wil say Are not the former points that you haue named good things Do you shalt passe but no farther and heere shall thy proud waues be stayed Iob 38 11. Vse 1 This serueth to reproue the cursed secte of the Anabaptists who bring in a confusion of all things that set the heauens out of theyr course and remoue the earth out of his place and breake vp the barres of the sea and turne the order that God hath setled vpside down For they can abide no priuate mans possessions but would haue all things common Thus they thinke to make themselues like to the Apostles but indeed they thereby resemble rather some of the Philosophers If we should see a man come into his neighbours ground pull vp the hedges teare vp the enclosures rend vp the fences fill vp the ditches take away the pales through downe the wals and remoue the bounds wee would hold him an enemy to humane society and to the expresse ordinance of God For wherefore hath God seuered and diuided people from people with broâ—d seas deepe riuers and high mountains but that they should not passe those bounds nor inuade the possessions of others And this was the cause why in this place he bounded so exactly the Land of promise and teacheth theÌ„ where it should begin and where it should end on the East-side and on the West on the North-side and on the South And in the booke of Ioshua the seuerall bounds limits of euery Tribe is seuerally and largely expressed and described Hence it is that Salomon saith Prou. 22 28. Remoue not the ancient land-marke which thy fathers haue set This is the law of God and man a law vnder the Law and the Gospel to continue for euer True it is the Romanists would conclude from hence Obiect that their errors which haue gotten foot for a few hundred yeares climbed vp into the chayre of Moses ought to preuayle and take place But this is no better then to draw the words froÌ„ the litterall meaning to an allegory Answer which by the doctrine of theyr owne schooles cannot be sound Tho Aquinas Againe howsoeuer in worldly possessions prescription of time may carry some credite and be of some force Iudg. 11 26 yet in the matters of God no time thogh the hayres be neuer so gray can prescribe against the ancient of daies Dan. 7 22. For if it be a prerogatiue royall in a temporall kingdome as the lawyers teach that nullum tempus occurrit regi that is no time shall barre the king nor preiudice him of his right then much more must we hold that no time shall barre the King of Kings and the Lord of Lords of his right but his law must take place for euer against all other lawes customes immunities priuiledges and prescriptions whatsoeuer Lastly the doctrine of the Gospel which we professe is more ancient then all the deuices and inuentions of men which hath beene receyued and beleeued from the infancy of the Church and from the beginning of the world and therefore the late and new start vp religion of popery must rise vp before the hoary head thereof as the young man is commanded to honour the face of the old man Moreouer Obiect whereas they alledge this and vrge it to procure credite and authority vnto the works and writings of men as if the sayings of the Fathers were to stand for a law it is of no greater weight then the former And albeit it were sufficient to say Let God be true and euery man a lyar Rom. 3 4 yet we answer Answer farther that the Fathers are for the most part against them and refuse to be witnesses for them as might easily appeare in the maine controuersies betweene them and vs. Againe as they dissent from them so sometimes they dissent from themselues Lastly all the Prophets Apostles as a cloud of witnesses stand on our side and we teach nothing but what wee haue receyued of them and they are our warrant To returne then vnto the former point wee see the Anabaptists are iustly reprooued who cannot abide any bounds or buttelles or land-marks neither that any should be master of his owne possessions but would haue all go to spoyle and hauocke And as God would haue iust weights and measures obserued betweene man and man that they might buy sell one with another so he wold haue bounds and markes also vnchanged that equity and vprightnesse in all our dealings might take place For this cause Moses saith Cursed is he that remoueth his neighbours landmarke and all the people shall say Amen Deut 27 17 and 19 14. Diony Halic antiq lib. 2. The very heathen by the light of nature saw that such markes ought to be inuiolable which of old time had beene set in inheritances and they all thought that God himselfe was wronged and iniuried in such false dealings And because it should be accounted an holy matter they made a god of it according to their common manner which they called Terminus and dedicated a feast to him which they called Terminalia True it is this was a diuellish inuention to set vp an Idoll for the maintainance of equity yet nature taught engraued this
principle in the heart of man that if markes and bounds were not kept and maintained an horrible confusion and disorder of all things would follow in humane society and no man could know what was his owne neyther possesse that which hee hath in peace Secondly this condemneth all encroching Vse 2 vsurpation one vpon another in kingdoms and Lordships as well as in priuate possessions when men cannot bee content with their owne but would stretch the wings of their power and iurisdiction farther Moses saith notably in his song Deut. 32 verse 8 that the most High diuided to the nations their inheritance when he separated the sonnes of Adam hee set the bounds of the people according to the number of the children of Israel Howbeit the ambition and vnsatiable greedinesse of great men hath put all out of order and nothing is so holy which can stay them creeping and encroching vpon the bounds and borders of their neighbours Thus they breake the law of God and nature in seeking to enlarge and encrease their owne dominions These iustly incurre the curse of the Prophet Woe vnto them that ioyne house to house and lay field to field till there bee no place that they may be placed alone in the middest of the earth Esay 5 8. Hab. 2 9 12. Ier. 22.13 Mich. 2 2. For wherefore hath God separated nation from nation and one kingdome from another people but that all should liue quietly communicate one with another that there might be no confusion or diuision and therefore ought all to be contented with their own bounds God hath made them great but they alwayes seeke to make themselues greater he hath set them bounds but they will know no bounds So then from hence we may gather that the warres which are taken in hand vpon ambition and the enlarging of the bounds of their Empire onely are a despighting of God a shedding of innocent blood and a peruerting of the order which hee hath set in nature and nations Euery man therefore ought to abide in his owne possession and inheritance not to trouble or molest one another The ambition of Nimrod first began with setting vp the kingdome of Babylon Gen. 10 10. and afterward many following his example became desirous to winne one from another So it was with Chedarlaomor who spread out his armes and subdued the kings of Sodome Gomorrha Gen. 14 4. Thus men peruerted the order that God had set in the world like vnsatiable gulfes and mighty hunters before the Lord that hunted for the precious liues of men And the cause of al is pride and ambition We all know how in the beginning the earth was couered with water and naturally the sea would stand aboue the mountaines so that all would be ouerflowen It is the speciall goodnes of God and a testimony of his almighty power that the dry Land appeareth whereon wee set footing and build and plant and dwell commerce one with another Seeing then we liue heere and that the earth doth succour and sustaine vs let vs assure our selues that GOD sheweth his pitty toward vs let vs serue him with a perfect heart and with a willing mind and let all men content themselues with that which they haue without intermedling within the bounds of other men and as hee hath restrayned vs by sundry closures as it were locked vs vp with barres not to be broken so let vs not seeke to break them and so encroch vpon that which he hath not giuen vnto vs. Vse 3 Thirdly this reproueth the greedy and couetous affections of priuate men that couet to be rich they care not by what meanes But as soone as the desire of getting gaine is setled in them they are enflamed to rake to themselues by hooke or by crooke All men doe shunne and abhorre the names of theeues and robbers they cannot abide them they are ready to sue them that brand them with such odious titles but if wee detest them indeede we must lay aside couetousnesse also Hence it is that Salomon saith Prou. 15 27. He that is greedy of gaine troubleth his owne house but hee that hateth gifts shall liue Couetousnesse is a corrupt affection of the minde greedily desiring and too much gaping after the riches of this life They dreame of long life forgetting that no mans life consisteth in the abundance of his riches Luke 12 15. They thinke they shal exceedingly profite them but by the iust iudgement of GOD they turne to theyr hurt They thinke they will be as a shield or buckler to defend them from the iniuries of this life but they are turnd into swords wherby they are wounded and destroyed They haue conceyued a strong opinion that they will bee as a wall on euery side to vnderprop the house but they proue as a double cannon to cast it downe to the ground As then he that eateth moderately is nourished by the meate and it abideth in the stomacke but when it is taken immoderately the stomacke is choked and it is vomited vp againe so hee that greedily heapeth vp riches shall be constrayned to vomite them vp againe Iob 20 15. Couetousnesse therefore is a sinne when a man is discontented with the estate wherein God hath set him and with those things that God hath giuen for the sustenance of this present life when he murmureth against God the more he hath the more he desireth when he heapeth them vp and keepeth them and bringeth them not foorth to any godly or necessary vses but hee distrusteth the prouidence of God and putteth his trust and confidence in his riches as if he could not liue with out abundance of them neyther be sustayned by the hand of God Motiues to auoid couetousnesse The Scripture offereth sundry good meditations to mooue vs to auoyd couetousnesse First because it is forbidden of God Matth. 6 19. Luke 19 13. Hebr. 13 5. His word alone ought to be of great force to perswade vs if we had no farther reason Secondly because it is no lesse sinne then a secret kinde of idolatry Col. 3 5 as the couetous person is an Idolater because he trusteth in his riches not in the liuing God Eph. 5 5. Marke 10 24. Thirdly it cannot agree with the worship of God but one of them expelleth another as it is with contraries with cold and heate with light and darknesse Psal 119 36. Matth. 6 24. Luke 16 13. Yee cannot serue God and Mammon Fourthly it is saide to be the roote of all euill and that because it driueth and enforceth to many sinnes to apostacy to iniquity to lying to treachery 1 Tim. 6 10. 2 Kings 5 22. Mat. 28 13 14 15. Fiftly no mans life consisteth in the multitude of his possessions Lu. 12 15. Sixtly we are called to a better life and we haue a kingdom promised vnto vs that cannot be shaken reserued for vs in heauen and therefore we should set our affections aboue where Christ sitteth
it is saide of Kaine when he slew his brother that hee was of that euill one 1 Iohn 3 12. This serueth for reproofe both of errors in Vse 1 doctrine and of corruptions in life and first it conuinceth the Popish Doctrine which giueth way to mans corrupt nature more thē the word will beare For in the poynt of louing our enemies they come neere vnto the interpretation of the Pharisies because they teach that howsoeuer a man is alwayes bound not to hate his enemy yet to loue him hee is not alwayes bound No maruell if these men doe hold it lawfull to breake promise with an heretike such as they account vs to be but falsly This is an easie kinde of Religion and well pleasing to flesh and blood and it may not seeme strange though multitudes be ioyned vnto their Church for what carnall man is there almost that would not bee a Papist when he may bee held to be religious yet bee auenged vpon his enemy also Indeed they set downe two cases least they should bee thought to be too prophane and their Religion a mercilesse Religion wherein a man is bound to loue his enemy First in extreame necessity when hee is in present danger of his life then hee is to be helped and releeued as it was with him that fell among theeues and lay wounded and halfe dead as Luke 10. verse 30. Secondly in case of scandall when by not helping or succouring wee shall giue offence vnto others Out of these two cases they conclude that it is a counsell and degree of perfection to loue our enemies Matth. 5. ver 44. which some particular persons as Monkes Friars and such cloyster men take vpon them to obserue who haue forsooth obtained an extraordinary gift to deny themselues But if this be a counsell then the rest of Christs sayings in that chapter I say vnto you Whosoeuer is angry with his brother without a cause shall be in danger of the Iudgement Verse 22. And whosoeuer looketh on a woman to lust after her hath committed adultery as wee may reade In verse 28. and so likewise of the rest in verses 32.34 37 should be counsels also Howbeit the saying of our Sauiour Iesus Christ is a commanding Genesis chapt 1. verse 3. also Psalme 33. verse 9. Wherefore the Popish deuotion is a Religion wherein a man may goe to hell with ease maintaining a most diuellish and damnable Doctrine cleane contrary to the direction of our Sauiour Christ limiting and restrayning that which Christ hath extended generally vnto vs in the Gospel I say vnto you Loue your enemies and if yee loue them onely that loue you what singular thing do you Againe this reprooueth such as thinke it to bee a note of an high and generous Nature and of a noble and notable spirite to put vppe no wrong and to seeke reuenge euen for euery trifle and small matter to do as little wrong as they can but to resolue to put vp none These account it a great honor and glory for a man to pursue his enemy with hatred Wicked Lamech descending from the cursed race of Caine thought it an argument of vertue and valour and a point of much credit and reputation vnto him to be able to take reuenge yea euen seuenty times seuen times of any that shold offend and prouoke him any way whereas Christ telleth Peter a contrary Lesson that is that it should be a greater honor and dignity before God and all good men to forgiue till seuenty times seuen times and that in one day Luke 17 4. Matth. 18 22. It becommeth all Christians therefore rather to follow the precept of Christ then the practice of Lamech and to learne of Salomon Prou. 19 11 that the discretion of a man deferreth his anger and it is his glory to passe ouer a transgression and chapter 14 29 and 16 32 He that is slow to anger is better then the mighty and he that ruleth his spirit then hee that taketh a citty If then wee desire true honour and to bee accounted men in the world let vs imitate our heauenly Father who is so farre from being greedy of reuenge and hasty to anger and to take punishment that he maketh the Sunne to shine and the raine to fall vpon good and bad being slow to anger and of great kindnesse The more noble sort of creatures are not desirous of reuenge but only the basest and vilest noisome flees waspes hornets bees and such like Among men none more testy and subiect to anger then sicke persons in their greatest fits who breake out into sundry passions by reason of their weakenesse which they would neuer doe in their health when they haue the vse of reason Let vs account it to be a shame and reproch to be like the weakest things and rather imitate the nobler creatures which are slow to anger and moderate their passions with discretion Ioseph in the court of Pharaoh no doubt was an honourable man hee was next in the state to the king hee had what he would at his commandement and at his word were all the people ruled Gen. 42 40 yet consider that he placed not any part of his honour in taking reuenge of his brethren that had sold him as a slaue to an idolatrous nation and sought after his life but in forgiuing of them and rewarding them good for euill Genesis 50. For when they saw that their father was dead knowing what they had deserued and fearing the face of Ioseph they said Ioseph will peraduenture hate vs and will certainely quite vs all the euill which wee did vnto him Gen. 50 15 17 and they desired him to forgiue the trespasse done against him verse 17. Ioseph wept when they spake vnto him and said Feare not for am I in place of God but as for you yee thought euill against me but God meant it vnto good c now therefore feare not I will nourish you and your little ones and hee comforted them and spake kindly vnto them Dauid was an honorable man yet we know how he dealt with Shimei though he were king and wanted not others to kindle the coales of wrath and reuenge against him yea though the wretch had cast stones at him and cursed him with an horrible curse yet afterward hee pardoned and forgaue him and sealed his pardon with an oath 2 Samuel chapt 19 verse 23. The like example wee may see in Mephibosheth the sonne of Ionathan that did eate bread at DAVIDS owne table shewing him fauour for his fathers sake although he were maliciously mischeeuously slandered by Ziba his seruant and that of no lesse crime then high treason against the king as if he looked that the house of Israel should restore him to the kingdome of his father 2 Sam. 16 3. yet hee neuer sought any reuenge of him but was content to part from his owne right for ioy that the king was returned in peace to his owne house 2 Sam. 19 30.
1214 Iudgement corrupted p. 218. Iudgements are instructions to others 526. none can be free from them that sin p. 474 b. Iubile why instituted p. 1259. Iubile Popish p. 1262 b Iustification by faith p. 815 b. 817 b. K Kingdom of God first seeke 61. it is required of all 226 b 258. it is the root of obedience Ibid. Kings and Princes our duty to them 664 why we are to pray for them p. 666. Knowledge all must haue 647. little is in the Romish Church ibid. Knowledge of God twofold 23 a it must be sought 27 a wherein it consisteth p. 27 b. L Land diuiding why the high Priests helpe was vsed therein p. 1232 a Law how giuen to the iust p. 182 a Law how we may go vnto 1123 how it may bee vsed lawfully ibid. Lawfull to lay vp 101. sometimes to reprooue by name 1084. rules to be obserued in it p. 1085 b. Lawfull things not to be done vnlawfully p. 1249. Learning a great gift 707 a. without conscience a great plague 707 b with it it doth great good ibid. Lent p. 1151 b. Lepers not suffered in the host p. 256 b Leprosie of three sorts p. 757 Lesse the thing is the greater the sin p. 638. Leuites what their office was 144 b why numbered from a month old p. 166. Leuiticall Priesthood passed from one to another p. 771. Liberall dyet prouided for Gods children p. 531 b. Liberality commended 95 Obiections hindering it 96. how we are encouraged vnto it 393 Time of death not fittest for a p. 449 a. Life of diuers sorts 49 a it is maintained by God 747 without meanes ibid. Lords things are in 3 respects p. 145 b. Loue 750 it must be to all the creatures 758 b such reproued are without it p. 759. Loue of brethren 629 b how to try whether in vs what fruites it hath p. 182 a. Loue of God to his must moue vs to mercy p. 757 b. M Machabees no Scriptute p. 1116 Magistracy a great burthen p. 534. Magistrates must doe iustice 58 b. 60 a. punnish breaches of the first Table ibid. they are needfull for the people p. 63 b 534 a. Magistrates must further the preaching of the Word 202 their office 366 428 429 430. to them we must seeke in wrongs 1211 They must be vpright 958 b. 1122 draw others by their example 432 how qualified 1122 b feared for doing euill 1059 b zealous in the cause of God p. 1072. Magistrates haue their calling immediately from God 1134 papists are enemies to them ibid. Master a Magistrate in his owne house p. 1242. Magistrates duty p. 1256. Maintenance of the Ministery p. 446 193 b. Malice of enemies vnsatiable p. 1044. Manichees p. 7 b. Manna what p. 531. Manslaughter done of ignorance a sin p. 1248 a Mariage in May 1144 of cosin germans p. 1263 Mariage not to be enforced p. 1257 b. Mariage in their owne Tribe neither forbid nor is obserued p. 1258 b. Masse 1138. discommodity thereof p. 1220. Masters must reproue their seruants p. 541. Matters of God vnknowne till he reueale thē p. 984 Matrimony p. 387. Meanes to keepe vs from sin p. 577 743. Meanes extraordinary not to be looked after p. 744 Meekenesse p. 367 560 b. Merit p. 451. Ministers must be proved 474 b. how practised among papists 475. they are Gods Trumpets 503 what is done to them is done to God p. 328. Ministers must deliuer Gods word 970. teach orderly 13 a. 168 b. workes of their calling 49 b Idle are reproued 48 b. 189 345 770. are worldly 49. swallow many liuings 50 a motiues to their duty 126 b. they must looke to themselues p. 51 b. Ministers must be diligent in preaching 192 haue a care of all the flocke 199 b. 699. what Titles they haue 213 b. men of grauity 216 b. they must teach with reuerence 231. come prepared 232. not reproue sinne in iest ibid. must be vnderstood 233 a. 700. continue in teaching page 236 237. not broach new doctrine ibid. Ministers must be vnblameable 467 b. they are Gods seruants 73. when not regarded GOD dealeth with men 612. they are in special fauor with God 651. such as are of meanes must bee regarded 706. 708 b. Gods gift p. 695. Ministery must be planted among all people it is of absolute necessity 120. 671. not base 160 a. it is a charge 188 b. an high calling 206 b. how it may be desired 208 a. the contempt of it ibid it is blessed of God 434. when despised God is despised 653 b. their danger that want it 672. how to promote it p. 697. Ministery shall neuer decay 804 the end is edification p. 707 a. Ministers must be prouided of all things necessary for them p. 1237. Miracles what 688 b. transubstantiation no miracle 960 b. God onely can worke them 679 b. 906 b. they are wrought openly 688. Miseries of the Church must moue pity page 753 755 Miseries of our Brethren wee must haue a fellow-feeling p. 1203. Monkish vowes p. 420. Morning sacrifice p. 1136 1137. Moses whether free from doubting p. 538 b. Moses his wife who 549. what his sinne was p. 725 Motiues for Ministers to be diligent in their calling p. 1239 b. Multiplication of the Israelites p. 39. Multitude no note of the Church 177 b. See Vniuersality wicked boast therof 582. commonly they are worst 581 b. they cannot make euill to be good p. 583 b. Multitude lye open to iudgement 1118 b. They must be reproued 119. Murmuring 243 b. 730 b. 523 b. how to preuent it 524 b. remedies against it p. 732. Murther an heinous sin in the sight of God p. 1244 N Names of the faithfull knowne to God p. 20. Nature content with little p. 98 b. Nature God worketh aboue p. 905 b. Naturall estate p. 887 b 874. Naturall reason enemy to faith p. 539. Naturally we hearken to seducers 591. wee waxe weary of Gods gifts p. 794. Naturally all men are prone to reuenge p. 1240 b. Nazarites the sorts of them 415. meaning thereof p. 1164. Necessity dispenseth with holy duties 486 a. we are not of our selues to make it p. 487. a. Neglect of Gods worship p. 489 b. 490. New man p. 1145. New Moone See Feast Non-residency 190 191 345. how coloured p. 200 711. Note of the Church not outward glory p. 1051 b. Nouations p. 793 b. Booke of Numbers authorized out of the New testament p. 2. Numbring of the people 1103. how vnlawfull p. 29 O Oath when vnlawful 370. whose oath may be refused 372. what it is 374 b. the authour of it 375. the parts ibid. the forme and ends ib. 376 b. the properties p. 377 a. Obedience required of all 29 a 683 b. grounded vpon knowledge 33 b. rules directing it 36. it must be yeelded to all 109 b. the popish not to be vowed p. 155. Obedience to the Word required 247 b. it agreeth to our profession p. 148. Obedience to God p. 254 a. Obiections against laying