GOD had a remnant among them according to grace euen his elect and chosen people which he would not cast away for their sakes the dayes of their great distresse in the Land Luc. 21 23. and of wrath ouer this people should be ended and finished which declareth how precious and deare the faithful that feare God are in his sight that because of their company he would ceasse to scourge afflict the nation any longer euen as at the intercession of Abraham he would haue spared Sodome and Gomorrha if ten righteous persons had beene found there Gen. 18. So God shewed mercy to the hoste of Israel because Iehosaphat was present with them And therfore when Iehoram the son of Ahab complained for want of water the Prophet Elisha answered What haue I to do with thee Get thee to the Prophets of thy father 2 Kin. 3 13 14 and to the Prophets of thy mother as the Lord of hosts liueth in whose sight I stand if it were not that I regard the presence of Iehosaphat the King of Iudah I would not haue looked toward thee nor seene thee So then wee see to returne to the former point that hee speaketh of ending the troubles of the Iewes and siege of the City not of cutting shorter the day of iudgement Thus God knowes how to mitigate the sorrowes and shorten the calamities that threaten the ruine and subuersion of his seruants And who is it but desireth comfort in time of trouble If then wee would bee assured that these things belong vnto vs How we may comfort our selues in trouble take comfort in the meditation of them let vs obserue these points as speciall rules for our edification First it is our duty to acknowledge Gods mercie to be great who might lay a greater loade and an heauier burthen vpon vs. When the Angel stretched out his hand to destroy Ierusalem the Lord staied his hand caused the plague to ceasse so that when thousands fell downe on the right side and ten thousands on the left side they were spared and not touched Whence did this difference arise And how came it to passe that the City was passed ouer the rest of the Land punished Was it because these were worse liuers or greater sinners or was it because there were better people in Ierusalem then in other corners of the country Was it because of the goodly buildings in the City or because of the multitude of rich and wealthy Citizens or because of the sumptuous stones of the Temple or because of the sacrifices and seruice of God solemnized in the Temple or because the seate of the King and the Thrones set for iustice were there If we thinke it was for all these or for any of these or for any such like outward respect we are deceiued Indeed the Temple was an occasion of vaine confidence to carnall men who cryed out The Temple of the Lord the Temple of the Lord â—er 7.4 this is the Temple of the Lord whereas they remained impenitent and vnreformed but as yet it was not builded for Salomon built him an house As for the City and the Citizens Acts 7.47 we must looke for no great good there there was want of true piety store of pride cruelty and oppression which had enclosed nay infected the walles with the coÌ„tagion thereof In what state it stood Dauid declareth who calleth to God for helpe and saith There is not a godly man left the faithfull are failed from among the children of men Psal 12 1 2. so that euery one dealt deceitfully with his neighbour and spake flattringly with double harts To this purpose speaketh Ieremy chap. 5 1. Runne too and fro by the streetes of Ierusalem and behold now and know and enquire in the open places thereof if yee can finde a man or if there be any that executeth iudgement and seeketh the truth and I will spare it Thus doth the Prophet Ezekiel Ezek. 22 7 â— 9 12. complaine painteth out as in a Table the wickednesse of Ierusalem chap. 22. There did abound shedding of blood contempt of superiours oppression of strangers wronging of the fatherlesse iniurying of the widdowes prophaning of the Sabboths carrying about of tales coÌ„mitting of idolatry taking of bribes peruerting of iudgement biting by vsury defrauding of their neighbours by extortion and forgetting of the Lord. This was the estate of Ierusalem and therefore the cause why the pestilence did not walke through the middest of the City and the Angell is commanded to stay his hand froÌ„ destroying that place which was such a sinke of all filthy sinnes was the Lords mercy onely who was willing to spare it to giue them longer time of repentance This must we confesse when wee are spared or we are most vnthankfull vnto God For we haue experience of his goodnesse toward vs. Secondly we must in time of our affliction pray vnto him and call vpon his name and come with boldnesse to the throne of grace that we may put him in minde of his mercies Thus doth the Prophet behaue himselfe wheÌ„ he heareth of the hauocke and waste that should be made among the people of GOD he prayeth heartily for the faithfull saying O Lord I haue heard thy voice and was not afraide Hab. 3 2. O Lord reuiue thy worke in the middest of the people in the middest of the yeares make it knowne in wrath remember mercy What greater motiue can there bee to make vs repaire to God then to consider how mildly and gently hee dealeth with his people when he doth afflict them This was it that moued Dauid to make choise of the pestilence hauing the choise of two other iudgements propounded and laide before him because he was most gracious and full of compassion Let me now fall into the hand of the Lord 1 Chr. 21 13 for his mercies are exceeding great and let me not fall into the hand of man Hee had experience both of Gods mercy and of mans cruelty We neuer profit aright by our afflictions vnlesse they driue vs neerer to God and cause vs to call vpon his name It is the Commandement of God that we should call vpon him in the day of trouble Thirdly if we would haue comfort in the feeling of Gods hand we must thereby bee drawne vnto repentance acknowledge our sinnes to deserue farre greater iudgements then yet we suffer and consequently turne vnto him with all our hearts If we remaine stubborne and rebellious vnder the Crosse GOD will not leaue vs so but double his strength and strokes vpon vs vntill we be eyther reclaimed or conuinced in our owne consciences and made without excuse The Lord commanded his Prophet to go and cry these words Thou disobedient Israel returne Ierem. 3 12. saith the Lord and I will not let my wrath fall vpon you for I am mercifull and wil not alwaies keepe mine anger The end that God aimeth at in afflicting his people
the Lord Obiect Ephes 6. Ephe. 6.4 If any obiect against these commandements They will be vnruly and disordered albeit they be neuer so well brought vp and though their parents be very carefull they will be very carelesse and therefore they were as good holde their peace as to speake to them and not to be regarded Answer I answere so it is sometimes but alwayes it is not so Many that haue feared GOD with all their housholdes haue receiued much comfort by their children and seruants that haue had good instruction put into them as pure and wholesome liquour into a vessell and haue seene the fruite thereof to the vnspeakeable ioy of their hearts This we might shew at large in the reformed families of Abraham and Cornelius and sundry others As they planted and sowed good seede in the parts of their families as it were in a fruitfull field so they reaped a plentifull haruest Abraham had seruants that were also Gods seruants Gen 24.12 and 14.14 Act. 10.7 and prayed earnestly vnto him Cornelius had a souldier that waited vpon him that feared God yea all his band of Italian souldiers were Christian souldiers Againe we must trust GOD with the effect and successe of the education that we giue them He will worke thereby by his Spirit in all that belong vnto him as seemeth good to his heauenly wisedome If he doe not giue a blessing for causes vnknowne to vs but knowne to him let vs leaue Gods secret yet iust iudgments to himselfe The third particular branch is to pray to God for them to guide them in his wayes and to blesse them in his feare and to blesse our labours bestowed among them This wee see in Iob Iob 1.5 Chapter 1. toward his children When the dayes of their feasting were gone about he sent and sanctified them and rose vp early in the morning and offered burnt offerings according to the number of them all for he said It may be that my sonnes haue sinned and cursed God in their hearts He was carefull for those which were committed vnto his charge and feared they might offend God in their meetings albeit hee knew no such euill by them The wise man saith Happy is the man◠that feareth alway but he that hardeneth his heart shall fall into mischiefe Prou. 28. Prou. 28.14 A like example wee haue in Dauid Psalme 72. where he prayeth for Salomon Giue the king thy iudgements O God and thy righteousnesse to the kings sonne hee shall iudge thy people with righteousnesse and thy poore with iudgement So then the faithfull are to entreate and craue from God the continuance of his couenant to their children and to begge from his handes an holy and sanctified seede We must not presume because we are faithfull and haue receiued to beleeue that therefore our seede must of necessity be so likewise for then we shall but deceiue our selues Let not vs therefore faile in crauing a blessing from God vpon our children if we desire to make them heires of blessing Fourthly it is required of vs to reioyce in the blessing of God vpon them and to giue him praise and glory when he vouchsafeth to shew mercy vpon them and vpon vs. If hee did leaue them in their sinnes and in that corruption which they receiued from vs Psal 51. as it were by inheritance we could not finde iust cause of complaint against him who is bound neither to vs nor to our children but forasmuch as he sheweth much mercy to our posteritie as he hath done vnto vs we haue matter of praise and thankesgiuing giuen vnto vs whereby also we shall procure their farther good It is noted of the Iailour Actes 16. Act. 16.34 that he reioyced that they of his houshold also beleeued in the Lord. He accounted it not sufficient for himselfe to beleeue nor reioyced onely in his owne saluation but forasmuch as God had vouchsafed greater mercy vnto him to call his family also to the faith this cheered his heart much more If we haue tasted of the like mercy let vs not be forgetfull of the like duty Lastly it belongeth vnto vs for the furtherance of their good to giue those all good encouragement in well doing that are conscionable in their duties to God and to vs we are bound to praise and commend them to comfort them to cheere them vp and to defend them against all malicious enemies that seeke to disgrace them The Apostle Paul willeth parents not to prouoke their children lest they be discouraged Coloss 3.21 It is a meanes to coole and quench zeale to finde discouragements in godly proceedings On the other side we ought to shew all dislike and hatred against euill and an angry countenance toward such as are vnreformed The Prophet touching the right ordering and good gouernment of his house declareth that hee would not know a wicken person and him that hath an high looke he will not suffer Psal 101.4.5 His eyes should be vpon the faithfull of the land that they may dwell with him hee that walketh in the perfect way hee shall serue him This is a good meanes to make both houses to prosper and kingdomes to flourish when the godly are aduanced and the euil doers are beaten down but when euil is set aloft and goeth vnchecked and vncontrolled and godlinesse is driuen to the wall it prognosticateth and foretelleth the ruine and vtter desolation of those societies albeit for a time they may continue When they offered strange fire before the Lord in the wildernesse Wee haue hitherto spoken of the destruction of Aarons sonnes before the face of their father now let vs see for what cause it was done The sinne of his sonnes is remembred to be this they offered strange fire that is such as was not appointed and commanded of the Lord they tooke not the fire from the altar to burne incense with all which came downe from heauen and was preserued by the diligence of the Priests vntill the captiuity of Babylon Now whereas the authour of the second booke of Macchabees telleth vs that whē their fathers were led into Persia the Priests that were then deuout tooke the fire of the altar priuily Macch. 1.19 and hid it in an hollow place of a pit without water where they kept it sure so that the place was vnknowne to all men hath no testimony of trueth out of the sacred Scriptures as we shal shew more in the 26. Chapter of this Booke of Numbers Moses maketh mention of this example of the sinne and punishment of Aarons sonnes to the end the Leuites should be more wise and wary in the execution of their office because God hereby sheweth that they shal neuer escape his hand that do not rightly discharge the duties committed vnto them For the examples of Gods iudgements vpon the corrupters and contemners of his worship must make vs more carefull and fearefull to offend Now whereas they are punished according to their
If they were demaunded what they thinke of the word and of God the author of the word they would acknowledge the Scriptures to be most true both the promises that are made and the threatnings that are contained in it they would confesse that God is a most iust God euen visiting the iniquity of the fathers vpon the children vnto the third and fourth generation yet it skilleth not what they speak with their tongues so long as we may euen openly reade the secrets of their thoughts and the imaginations of their hearts in their outward practises For touching the word of God it is most true and it cannot be denyed we reade oftentimes that God is also mercifull Rom 2.4 Ephe. 2. we reade of the riches of his grace and bountifulnesse of his abounding in compassions and reseruing mercy for thousands What then or what is all this to them shall we continue therefore in sinne that grace may abound ought not rather the riches of his bountifulnes and patience and long suffering leade vs vnto repentance Shal we after our hardnes and hearts that cannot repent heape vp vnto our selues as a treasure wrath against the day of wrath and the iust declaration of the iudgement of God who shall giue to euery man according to his workes It is a good lesson which the Prophet teacheth vs that there is mercy with God not that we should presume of his mercy and runne into all excesse of ryot but to the end he may be feared Psal 130.4 Hence it is that Moses Deut. 29.20 strippeth all such as flatter themselues with hope of pardon and conceit of mercy and opinion of escaping from that foolish imagination He that blesseth himselfe in his heart saying I shall haue peace though I walke in the imagination of my heart to adde drunkennesse to thirst The Lord will not spare him but then the anger of the Lord and his iealousie shall smoake against that man and all the curses that are written in this booke shall lie vpon â—im the Lord shall blot out his name froÌ„ vnder heauen These persons may call for mercy but he will not answere them in mercy they may seeke him early but they shall not finde him because they hated to be reformed and did not chuse the feare of the Lord Prou. 1.28 29. He is very gracious and mercifull slow to anger and of great kindnesse Psal 103.17 18. Howbeit it is to the penitent only not to the obstinate The Prophet saith The mercy of the Lord is from euerlasting to euerlasting and his righteousnesse vnto childrens children to such as keepe his couenant and to those that remember his commandements to doe them Where we see the Scripture maketh a difference and diuision betweene man and man and giueth to euery one his portion so that albeit he be mercifull yet it is to those onely that keepe his commandements For although all be sinners and therby seeke to creepe away closely that way as it were in the darke that they might not bee espyed yet we must know this that some are repentant sinners for whom there is mercy in store some are obstinate sinners the Scripture hath no mercy for them but terrors threatnings and iudgements and punishments because vpon such wicked he will raine snares fire and brimstone and an horrible tempest this shall be the portion of their cup for the righteous Lord loueth righteousnesse his countenance doth behold the vpright Psal 11.6 7. Now such as continue in the course of their sins are ready to beleeue that God is merciful but they beleeue not the Scripture that he is mercifull onely vnto such as repent they perswade themselues falsely that they may run on in euill wayes and yet find mercy at the latter end which is directly contrary to the whole doctrine of the Scriptures And yet these men aske shall we not beleeue the Scripture to be true Whereas they beleeue one part of the Scripture but they call into question another part they lay holde on his promises but they stop their eares against his iudgements nay they doe not so much as beleeue the promises aright neither will learn to whom they are deliuered in whom they shall be verified which sauoureth altogether of infidelity and vnbeliefe Besides as they derogate from the verity of the Scriptures so they deny God after a sort and turne him into a lie make him an idoll to stand stil and doe nothing For to imagine in our heart a GOD wholly compact of mercy that seeth sinne but will not punish it that knoweth who sinneth but will let him alone is to deny the true God who as he is merciful so he is also iust This the Prophet Nahum testifieth in the beginning of his Prophesie The Lord is iealous â—â—m 1 2 3 and the Lord reuengeth the Lord reuengeth and is furious the Lord will take vengeance on his aduersaries and reserueth wrath for his enemies The Lord is slowe to anger great in power and will not at all acquit the wicked c. And heereunto accordeth the description of him Exod. 34 6 7. The Lord God mercifull and gracious long suffering abundant in goodnesse and truth keeping mercy for thousands forgiuing sinne and that will by no meanes cleere the guilty visiting the iniquity of the fathers vpon the children and vpon the childrens children vnto the third and fourth generation Such then as thinke they may proceede and goe forward in their transgressions without controlement or punishment because God is a mercifull God do vtterly deceiue themselues make a snare to entrap their owne soules The wise man saith that to iustifie the wicked and to condemne the innocent are both of them an abhomination vnto the Lord Prou. 17 15. If then he hate it in all the sonnes of men how shall we imagine that the Lord will do or can do either of theÌ„ Let vs therefore so conceiue of God as hee hath taught vs in his holy word let vs not make a counterfeit god nor set vp an Idoll in our heart for he will be serued no therwise then he hath appointed To conclude we must know that whosoeuer denieth 〈◊〉 of the threatnings denounced in the word denyeth a part of the Scripture and as much as lyeth in him maketh God a lyar who will as well execute his judgements as performe his promises forasmuch as hee is faithfull in both And whosoeuer imagineth that God is onely mercifull consequently denieth his iustice hath not the true God for his God but committeth horrible idolatry in coÌ„ceiuing wrongfully of his Maiesty Vse 4 Fourthly seeing such damages and iniuries as are offered to our brethren doe reach to God are condemned as sinnes against him it should teach vs to looke to our own waies to practise iustice and equity toward them to take heed of all fraud forgery falsehood oppression whatsoeuer forasmuch as hee will take an account of vs and bring vs vnto a
and in many others To this doth the Prophet exhort them Hos 14.3 Take vnto you words and turne to the Lord and say vnto him Take away all iniquity and receiue vs graciously so will we render the calues of our lips Thus we see confession of sinne and asking of pardon must ioyne hand in hand and goe together as friends that are agreed so that we should not hope for pardon but pray for pardon of God Exod. 34.7 whose nature is to forgiue iniquity transgression and sinne that is sinnes of all sorts how great and heinous soeuer they be If we sinne against God and neuer aske forgiuenesse of God we shall neuer receiue forgiuenesse at his hands Lastly we ought so to confesse our sinnes The eighth property as that we haue also a purpose to leaue and to forsake our sinnes We must not thinke to find mercy so long as we haue a desire to continue in them Hence it is that the Prophet saith Esay 55.7 Let the wicked forsake his wayes and the vnrighteous his owne imaginations and returne vnto the Lord and he will haue mercy vpon him and to our God for he is very ready to forgiue This is true repentance to flie from sinne forasmuch as euery one that nameth the Name of Christ must depart from iniquitie 2 Tim. 2.19 This is a faultie confession of sinne when there appeareth no change or alteration in them that doe confesse We must confesse both some of our sins and all of them Iob 20.12 and keepe none of the sweetnesse of them vnder our tongues as Iob speaketh but refraine from them and be afraid that they will be vnto vs as the gall of Aspes We must cast aside euery thing that presseth downe and the sinne that hangeth so fast on Heb. 12.1 he will bring all sin vnto iudgment and therefore we should confesse all of them if we would haue pardon of all of them We desire to haue them all pardoned so that we must hide none of them nor conceale them for thereby we shut vp Gods mercy and are enemies to our owne peace And shall restore the dammage thereof with his principall and put the fift part of it more thereunto c. The second meanes of expiation of our sins or of receiuing forgiuenesse of them is restitution which is set downe three wayes He that hath wronged his neighbour must restore first the principall secondly the dammage and thirdly he shal adde a fift part thereto to the end that all persons should be terrified from committing this or the like sinne and the owner may haue a full amends and receiue a perfect satisfaction True it is our offences are forgiuen freely without our deserts and certaine it is we cannot make amends and satisfaction to God but we can and may and ought vnto our brethren which are damnified by vs. Now if God had ordained that such as purloyne from men their goods either by open oppression or by forged cauillation or by violent extortion or by colourable circumuention should onely restore the principall portion which they haue taken away it might haue encouraged many in their wicked waies and haue strengthened the hands of the fraudulent dealer For he might reason thus with himselfe I wil enrich my selfe with my neighbours goods and draw vnto me that which is his I will goe closely and couertly to worke it is a thousand to one that euer it be knowne or I espied and if it come abroad to the open light I know the hardest and the worst that may befall he can haue but his owne againe and so though I be no winner I am sure I shal be no looser To preuent this mischiefe and to stop the mouthes of all those that are ready to doe wrong the Lord decreeth that such a one shall restore not onely the principall but he shall repay the dammage that the owner hath sustained by the lack or losse of his goods and besides he shall adde a fift part thereunto whether it be more or lesse that he hath taken away From hence we learne that whatsoeuer is vniustly taken away from the right owners Doctrine Restitutioâ— iâ— required or 〈◊〉 such as haue taken any thing wroâ—â—fully ought to be restored vnto them againe It is a duty required at our hands to make restitution to our brethren whensoeuer wee haue wronged them and whatsoeuer we haue taken from them When Abimelech had taken away Abrahams wife while he soiourned in Gerar the Lord said vnto him in a dreame Deliuer the man his wife againe for he is a Prophet and he shall pray for thee that thou mayest liue but if thou deliuer her not againe be sure that thou shalt die the death thou and all that thou hast Gen. 20.7 Abimelech is commanded to restore her againe to him whose by right shee was and to whom onely she pertained Many lawes to like purpose are set downe in the booke of Exodus chap. 22.1 3 4 5 c. If a man steale an oxe or a sheepe and kill it and sell it he shall restore fiue oxen for the oxe and foure sheep for the sheepe c. If a man doe hurt field or vineyard and put in his beast to feede in another mans field he shall recompense of the best of his own field and of the best of his owne vineyard So in the booke of Leuiticus chap. 6.1 c. the Lord ordaineth If a soule sin and commit a trespasse against the Lord it shall be because he hath sinned that he shall restore c. And to this purpose Samuel appealeth to the consciences of the people 1 Sam. 12.3 Behold heere I am beare record of me before the Lord and before his Annointed whose oxe haue I taken or whose asse haue I taken or whom haue I defrauded or whom haue I oppressed or of whose hand haue I receiued a bribe to blinde mine eyes therewith and I will restore it you Euery one that hath gouerment ouer others cannot truely say thus but euery one ought to do thus Whereby we see that howsoeuer God commandeth vs to confesse our sinnes which we haue committed vnto him yet that is not sufficient vnlesse we also make actuall restitution to him whom we haue offended This trueth is yet better to be confirmed Reason 1 by strength of reason And first we must know that it is a fruit or signe of true repentance and turning vnto God and of an heart touched with a feeling of his former offences that he which hath stollen will steale no more This we see in the example of Zacheus Luke 19.8 when once hee beleeued in Christ who had as it were lighted a candle within his heart that he began to see his own vnrighteousnesse and so his vnworthinesse to receiue any good thing he stood forth and said vnto the Lord Behold Lord the halfe of my goods I giue to the poore and if I haue taken away any thing from any man by false
be greeuous except we repent Secondly as God threatneth to punish according Vse 2 to the manner of our sinning so hee will blesse those that please him and serue him in feare and trembling according to the manner and measure of our walking before him Heere then on the other side we haue a gracious promise not onely of a blessing but of a blessing answerable vnto our obedience This is a notable encouragement vnto vs in well-doing and as it were a spurre to pricke vs forward to performe such duties as he requireth at our hands This is it which he promiseth to Abraham Gen. 12 verses 2 3. I will make thee a great Nation and I will blesse thee and make thy name great and thou shalt bee a blessing and I will blesse them that blesse thee and curse them that curse thee c. If any did good to Abraham he should receiue good again if any were a friend to him he shold haue God to bee a friend vnto him This is that which God performed to Ebed-melech he saued the life of Ieremy and therefore hee had his owne life giuen vnto him as a prey Ier. 39 18. For when the Prophet was cast into a deepe dungeon where he stucke fast in the mire the Ethiopian went vnto the King and spake for him so that by his meanes his life was saued and he was taken out of the pit where hee must haue perished What then Doth hee lose his reward or is GOD vnmindfull of him No he receiueth blessing for blessing mercy for mercy and life for life and therefore when the King of Babilon tooke the City and put the people to the sword he was deliuered and was not giuen into the hand of the men of whom he was afraid Doe we then any good to Gods Church and Children it shall not goe vnregarded and vnrewarded to a cup of cold water we shall receiue measure for measure good for good blessing for blessing Can we desire or looke for a better recompence Or would wee haue a farther meanes to incite vs to follow our calling We haue a double encouragement to serue such a master who will reward vs according to our seruice For while we do good to others we do as much good to our selues Will any man be an enemy or hinderance to himselfe Doe we not by the light of nature loue our selues make much of our selues helpe our selues wish all good to our selues This is the way to attaine vnto our desires and to receiue a blessing from the hands of God to doe good to others for then God hath bound himselfe by promise to be mercifull to vs. There is that scattereth saith Salomon there is more encreased The way and meanes to receiue encrease our substance is to giue and to distribute like the husbandman that must sowe his seed before he can reape his fields and gather in his haruest The couetous man thinketh otherwise because like an Idolater hee trusteth in his money but in the end it bringeth him nothing home The Prophet Eliah was sent of God to Sarepta to a widow in the daies of famine she had no more left but an handfull of meale in a barrell and a little oyle in a cruze so that shee was gathering stickes to dresse it for her selfe and her sonne that they might eate it and dye Neuerthelesse of her penury she sustained the Prophet shee made him a little cake first and brought it vnto him She did good to the holy Prophet of the Lord howbeit shee did more good thereby to her selfe and her sonne she releeued him and thereby releeued her selfe For the barrell of meale wasted not neither did the cruze of oyle faile according to the word of the Lord which he spake by Eliah 1 Kings 17 16. Luke 4. The like we might say of Obadiah he hid the Prophets of God by fifty and fifty in a caue â—gs 18 13 and fed them with bread and water wheÌ„ many other perished howbeit he did heereby no small good to himselfe forasmuch as thereby he obtained raine and plenty of all things This is it which our Sauiour promiseth in the Gospel to his Disciples that followed him There is no man that hath left house or brethren or sisters or father or mother or wife or children or landes for my sake and the Gospels but hee shall receiue an hundred fold now in this time houses and brethren and sisters and mothers and children and landes with persecutions and in the world to come eternall life Mark 10 29 30. Iob is commended in Scripture to be a iust man fearing God and eschewing euill and by occasion of his friends taxing of him with hypocrisie and accusing him of iniquity is compelled to stand vpon his owne innocency and to make a solemne protestation of his integrity Iob 31 19 that he had not seene any to perish for lacke of cloathing or any poore without couering he was an eye to the blinde a father to the fatherlesse and as an husband to the widow He had his children and his substance taken from him and he bare his crosse with patience What then was the end that the Lord made or how was he blessed of God The end of the history declareth this at large the Lord gaue Iob Iob 42 10. twice as much as he had before and as he had comforted others and visited them in their necessities so his brethren and sisters and all they that had beene of his acquaintance before resorted repaired vnto him and comforted him ouer all the euill that the Lord had brought vpon him and as he had beene bountifull to others so euery man gaue him a piece of money Verse 12. and euery one an eare-ring of gold yea the Lord blessed the latter end of Iob more then the beginning so that hee obtained many sonnes and daughters and a great encrease of cattell Onesiphorus oft refreshed Paul and was not ashamed of his chaines the Apostle praieth that the Lord would grant vnto him that he might finde mercy of the Lord in the great day 2 Tim. 1 18. This poinâ— being throughly learned will minister great comfort to euery one of vs being assured that as God punisheth in manner as wee sinne so he will blesse vs and reward vs after the manner of our obedience Haue we comforted others God will comfort vs turne the hearts of others to comfort vs also Haue we done good to others he will stirre vp others to do good to vs. Haue we releeued others we haue laid vp a good foundation for the time to come we shall be releeued by others in our necessities Doe we giue vnto the poore Prou. 19 17. We do not onely lend vnto the Lord but we prouide well for our selues forasmuch as that we giue shall be paid vnto vs againe We reade in the booke of Nehemiah not onely how zealous he was for the glory of God but also how carefull to shew compassion
Patriarkes and Prophets that by faith receiued a good report concludeth that we must rather looke to the example of Christ the Author finisher of our faith who endured the Crosse and despised the shame for the ioy that was set before him If theÌ„ the example of God be to be followed of vs we must be moued to shew mercy where we see the bountiful hand of God opened before vs. Reason 2 Secondly we are the children of God wee are the seruants of God we are the subiects of his kingdome we must therefore seeke to be like to him resemble him in our obedience to his Commandements as the Apostle Peter sheweth 1 Pet. 1.14.15.16 As obedient children fashion not your selues vnto the former lustes of your ignorance but as he which hath called you is holy so bee ye holy in all manner of conuersation because it is written Be ye holy for I am holy And thus saith the Lord by Malachy the Prophet ch 1 6. A sonne honoreth his father and a seruant his master If then I be a Father where is mine honour If I be a Master where is my feare Hereunto accordeth and agreeth the exhortation of Christ Ioh. 13 12 13 14. Know ye what I haue done to you Yee call me Master and Lord and ye say well for so I am If I then your Lord and Master haue washed your feete ye ought also to wash one anothers feet For I haue giuen you an example that ye should do euen as I haue done to you Vse 1 The vses First let vs learne to acknowledge from hence this truth that great is Gods mercy who neuer faileth nor forsaketh those that are his For assuredly his mercy and compassion should neuer be propounded to vs as a rule to direct vs and as an example to guide vs if there were not infinite loue in him and in our God plentifull redemption Wherefore we may safely conclude this principle of our faith and teach it to others that the mercies of God are sure and certaine to his Church This the Prophet handleth at large Psal 103 8 11 13. The Lord is full of compassion and mercy slowe to anger and of great kindnesse as high as the heauen is aboue the earth so great is his mercy toward theÌ„ that feare him As a father hath compassion on his children so hath the Lord compassion on them that feare him There is no end no measure no limitation of his mercy compassion The height of it is not to be taken the depth of it is not to be found the length and bredth of it is not to be comprehended It is higher then the heauens it is deeper then the graue it is longer then the earth it is broader then the sea Who is it that by searching can finde out God Iob 11 7 8 9. or search out the Almighty to his perfection For loue and mercy pitty are not in God as they are in men In vs they are such graces of the Spirit of God as wee are qualified withall througâ— his gift they are streames flowing from his Fountaine and as light drawne from his Candle But in God are no qualities or accidents he is of none but hath his being of himselfe giueth being to all other things Therefore the Apostle saith God is loue it selfe not onely the Fountaine and well-spring of loue 1 Iohn 4 16. but loue it selfe And one saith truely and properly Bernard in de d. l g. Deo God is not wise but wisedome it selfe not iust but iustice it selfe not pittifull but pitty it selfe not mercifull but mercy it selfe not good but goodnesse it selfe This is a great comfort and refreshing to vs in all afflictions be they neuer so great be they neuer so greeuous there is no infirmitie and weaknesse in God his mercy is ouer al his works he is infinite in compassion he can no more ceasse to bee mercifull then ceasse to be God and therefore it being essentiall to him our misery can neuer exceed or counteruaile his mercy Secondly we must Vse 2 learne from hence to loue all the creatures of God albeit not all equally after the example of God We reade euery where in the Scripture of the loue of God louing not onely his Sonne his Church his Elect Zanch denâ— dei lib. 4 â—ap quest 2. Acts 14 17 but the rest of the world the reprobate and all his creatures Giuing them raine and fruitefull seasons filling their hearts with ioy and gladnesse Let vs therefore first see what the loue of God is He loueth all his creatures euen all the works of his hands He saw all that he had made and loe Gen. 1 31. they were exceeding good Yea he doth good to all in him they moue liue breathe and haue their being Notwithstanding he loueth his elect and chosen people ordained to eternall life more then the rest of mankinde whom he leaueth in their sinne to worke out their owne confusion as the Apostle teacheth Iacob haue I loued but Esau haue I hated For touching the faithfull Rom. 9 14 Rom â— 3â— Rom 3 2â— 1 Thess 5 â— Iohn 14 2â— Math. 25 â— he calleth them effectually he iustifieth theÌ„ freely he sanctifieth them throughly in soule and body yea as the faithfull increase in grace the exercises of piety so they more and more feele the loue of God toward them as Christ speaketh He that keepeth my Commandements is he that loueth me and he that loueth me shall bee loued of my Father Heere then we haue an example before vs for our continuall instruction to guide vs in the matter and measure of our loue For first the meanest of the creatures are to be loued none of them are to be abused of vs. Hereunto tend the lawes giueÌ„ to the Iewes not to oppresse our Cattell not to musle the mouth of the Oxe nor to take the dam with the young to helpe vp the Asse sinking falling vnder his burthen and such like Secondly we must much more loue mankinde made after the Image of God yea euen our enemies according to the commandement of our Lord and Master Christ Math. 5 44 45. This is not a counsell but a Commandement charging vs to loue our enemies seeking their good thirsting after their saluation ouercomming euill with goodnesse heaping coales of fire vpon their head and thereby gathering an assurance to our owne hearts that wee are the children of God Thirdly it belongeth to the faithfull to loue the faithfull with an especiall loue as children with them of the selfe same Father heyres with them of the same kingdome for heereby we shall know that we are translated from death to life â—hn 3 14. because wee loue the brethren This the Apostle teacheth Gal. 6 10. While we haue time let vs do good to all men but especially vnto them that are of the houshold of faith So that in the duties of loue we must preferre our godly
Peter They fall by frailty with Dauid but they rise not by repentance with Dauid They sinne with Salomon but they repent not with him 〈◊〉 â—7 They sinne with the Iewes but they are not pricked in heart with the Iewes saying What shall we doe They persecute the Saints of God with the laylor Acts 16.29 but they tremble not at their sin nor seeke to the seruants of God saying Sirs what must we doe to be saued They break out with their tongues and iustifie themselues as Iob but they set not a watch before the dore of their lips Iob 42 6. they doe not abhorre themselues neither repent in dust and ashes with Iob saying Psal 39.1 I will tâ—ke heede to my wayes that I sinne not with my tongue I will keepe my mouth bridled They flye from the presence of God with Ionah but they remember not to pray with him for pardon â—on 1.3 and â— 1.8 acknowledging that such as waite vpon lying vanities forsake their owne mercy Let vs therfore all learne to profit by the fauorable dealing of God toward offenders neither abusing his louing kindnesse nor continuing in sinne nor presuming of his mercy assuring our selues that if the persons receiuing pardon be such as are penitent then assuredly to the impenitent there is no forgiuenesse This the Apostle setteth downe Rom. 2.4 5. The acceptable time of repentance for all of vs is the time present what time we haue to come is vncertain Late repentance is oftentimes constrained and sildome true repentance The longer a diseased man continueth in his sickenesse the harder is his recouery Let vs not delay and deferre our repentance This is the blessed time and the acceptable season To day therefore if we will heare his voyce let vs not harden our hearts in sinne Heb. 3.7 8. Fourthly let vs not spare to seeke the saluation Vse 4 and thirst after the conuersion euen of the greatst sinners Let vs not account their estate and condition forlorne and desperate Neither iudge any before the time 1 Cor. 4.5 vntill the Lord come who will lighâ—en things that are hid in darkenesse and make the counsels of the heart manifest and then shall euery man haue praise of God The husbandman waiteth for the fruite of the earth Iames 5 7 and hath long patience for it vntill hee receiue the former and latter raine Now we are Gods labourers and husbandmen 1 Cor. 3 9.6.7 ye are Gods husbandry and Gods building Paul planteth and Apollo watereth but God giueth the increase So then neither is hee that planteth any thing neither he that watereth but God that giueth the increase Wee are vnto God the sweet sauour of Christ in them that are saued 2 Cor. 2 15.16 and in them which perish to the one we are the sauour of death to death and to the other the sauour of life vnto life This must be our comfort in the midst of all discomforts iniurious dealing and hard measure offered vnto vs to know that euery man shall receiue his wages according to his labour And the Prophet prophesying of the kingdome of Christ that he should spread out his hands all day vnto a rebellious people maketh this his stay and staffe of rest Esay 49 4. I haue laboured in vaine I haue spent my strength in vaine and for nothing but my iudgement is with the Lord and my worke with my God Let vs therefore goe Iustile forward in building vp the house of God preach in season and out of season and commit the fruit of the work and successe of all our labours to the Lord whose word is neuer deliuered nor heard in vaine as the Apostle vrgeth it 2 Ti. 2.24 25 26. Vse 5 Lastly seeing God is mercifull to miserable Sinners as a good shepheard taking them out of the iawes of the Lyon bringing them vnto the sheepefolde and feeding them in greene pastures let vs seeke to be like our heauenly Father in shewing mercy and forgiuenesse toward such as greeuously offend against vs. Euery mans experience telleth and teacheth him the mercy of God to be exceeding great we feele it toward our selues wee see it daily toward others we reade that blasphemy it selfe findeth place for pardon Mat. 12.31 Wee find this to be the nature of God The Lord the Lord Exod. 34.6 7 gracious and mercifull slow to anger and aboundant in goodnesse reseruing mercy for thousands forgiuing iniquity trangression and sinne If we will be the children of God we must resemble our heauenly Father we must expresse the liuely lineaments of his face wee must bee transformed into his likenesse and beare his image in all holinesse and righteousnesse This the Apostle teacheth Col. 3.12 13. To this purpose Christ propoundeth the parable Matthew chapter 18. verses 32 33 35. teaching vs that wee must forgiue small things that receiue the pardon of greater we must remit a sew pence because God forgiueth vs many talents an huge summe an infinit debt But if we will not forgiue nor forget the trespasses done to vs we are stamped in the image of the diuel who was malicious and a murtherer from the beginning we make a law against our selues inasmuch as we shall find the Lord so toward vs as wee deale toward our brethren For there shall bee iudgement mercilesse to him that sheweth not mercy Iam. 2.13 Mat. 7.2 and with what measure wee mete it shall bee measured to vs againe Verse 9. Moses made a Serpent of brasse and set it vpon apole and when a serpent had bitten a man then he looked to the serpent of brasse and liued We saw before how the prayer of Moses was heard and the remedy prouided of God to heale the people We saw in God the greatnesse of his compassion wee saw in the people the fruit of their confession we saw in Moses the grace of meeknesse and gentlenesse suffering all things and enduring all things Heere there is offered to our considerations the obedience of Moses the setting vp of the serpent and the recouery of the people Moses doth not heere consult with flesh and blood neither doth he vse carnall wisedome to bee his counseller which in matters of faith is an enemie to God He doth not reason whether it were likely that a piece of brasse should remedy this biting or whether a dead thing shold giue life but so soon as he receiueth the commandement of God hee prepareth himselfe maketh ready a brazen serpent pitcheth it vpon an high pole the people looke vpon it and are recouered This cure was not by Phisicke or Chirurgery or by inherent vertue in the brasse as in a medicine but by casting vp the eye vpon the serpent and beleeuing the ordinance of God who had appointed the serpent for that purpose We are all of vs from hence to learne and consider That the brazen serpent standing on the pole was a type and figure of Christ crucified Doctrine The
2 20. Because this people hath transgressed my couenant which I commanded their Fathers hath not obeyed my voice therefore will I no more cast out before them any of the Nations which Ioshua left when he died that through them I may proue Israel whether they will keepe the way of the Lord to walke therein or not So the Lord left those Nations and droue them not out immediately neither deliuered them into the hand of Ioshua Reason 2 Secondly the people of God trespasse against him so as the Lord cannot roote out their enemies together but leaueth some among them 〈◊〉 20. â—â— 13. as we saw before the Nations were left among the Israelites to be as snares in their paths whips in their sides and thorns in their eyes because they transgressed the Couenant that God had made with their fathers So the Prophet speaketh Psal 81 13 14. Oh that my people had hearkened vnto mee and Israel had walked in my waies I would soone haue humbled their enemies and turned mine hand against their aduersaries Likewise Moses among the curses and iudgments denounced against such as are disobedient to the lawes of God Leu. 26 18 21 24 28 sheweth that when he hath chastened and corrected vs for our sinnes yet if we go forward to despise his ordinances our soule abhorre his lawes he will punish vs seuen times more according to our sins And if wee proceed to walke stubbornely against him hee will then bring seuen times more plagues vpon vs walke stubbornly against vs in his anger The Vses of this Doctrine remaine to bee considered are not to be passed ouer First Vse 1 this teacheth that the prosperity of the wicked cannot assure them of the fauour of God nor secure theÌ„ from his punishments It sheweth indeed the patience and long-suffering of God toward the vessels prepared to wrath to make them without excuse but when they haue filled vp the measure of their sinnes they shall know that GOD hath not forgiuen or forgotten them This the Prophet teacheth Psalm 50 19 20 21 and 73 6 7 18. When thou seest a theefe thou runnest with him thou art partaker with the adulterers thou giuest thy mouth to euill and with thy tongue thou forgest deceit thou sittest and speakest against thy brother and slanderest thy mothers sonne These things thou hast done and I held my tongue therfore thou thoughtst that I was like thee but I will reprooue thee and set them in order before thee O consider this ye that forget God lest I teare you in peeces and there be none that can deliuer you And in another place it is declared that albeit the wicked be malicious speaking wickedly talking presumptuously and setting their mouth despitefully against heauen yet GOD hath set them in slippery places and cast them downe into desolation Wherefore whensoeuer we see the wicked prosper and flourish and the glory of his house to encrease let vs not conceiue euill of God as though he loued vnrighteousnes or fauoured the sinnes of men nor thinke that the wicked shall escape therfore Elihu saith Iob 35 15 16. Although thou saiest to God thou wilt not regard it yet iudgement is before him trust thou in him yet his anger shall visite the euill and call them to an account with great extremity Secondly let them not set their hearts vpon Vse 2 euill But let them seeke the Lord while he may be found let them forsake their wickednesse vngodlinesse and returne vnto the Lord that he may haue mercy vpon them who is very ready to forgiue Esay 55 6 7. What maketh many sinne against God but a vaine confidence and presumption to escape the iudgement of God What maketh them to put off the euill day to make a league and couenant with death but the abuse of Gods patience who doth not presently punish them This the wise man teacheth Eccl. 8 11 13. Because sentence against an euill worke is not executed speedily therefore the heart of the children of men is fully set in them to do euill but it shall not goe well with them hee shall be as a shadow because hee feareth not before God Albeit therefore they seeme to sinne scot-free and without punishment yet the greater patience appeareth to be in God the greater destruction is reserued for them Euen as wheÌ„ the shadow groweth to be longest then the light fadeth and departeth soonest and the night approcheth neerest so when God hath waited a long time for our conuersion the vngodly flatter themselues in their sinnes theÌ„ sodainely is the wrath of God reuealed from heauen against all vngodlines and vnrighteousnes of men so that the greater the stay delay of his iudgements hath beene the heauier will the stroke fall vpon them The punishment is prolonged it is not forgotten Their iudgement is comming and sleepeth not it gathereth force in going The higher the axe is lifted vp the slower it striketh but the deeper it pierceth into the wood If then God do not by and by smite the offender and strike him in the prophanenesse of his wicked heart let vs not be secure and continue in sinne God doth not at once make hauock of his enemies but bringeth them to iudgement one after another Wherefore let vs conclude with the saying of the Prophet Say ye surely it shall bee well with the iust Esay 3 10 11. for they shall eate the fruite of their works woe be to the wicked it shall bee euill with him for the reward of his hands shall bee giuen him Vse 3 Lastly as the bodily enemies of the Church shall be wasted with lingring long lasting iudgements so shall it be with the enemies of our soules The spiritual enemies of our soules and of our saluation are not brought vnder our feet at once to trample vpon them and to triumph ouer them they are brought in subiection by little litle For as these enemies are cast down so our sanctification ariseth As the Corne which the husbandman soweth before it can come to ripenesse and yeeld a plentifull encrease must first take roote shoote into a blade and spring vp by little and little till it bring foorth an eare so is it with the grace of sanctification and newnesse of life The kingdome of heauen is like to a graine of mustardseed which a man taketh and soweth in his field Mat. 1â— 31 32 33. which indeed is the least of all seed but when it is growne it is the greatest among Herbes and it is a Tree so that the Birds of heauen come and build in the branches thereof Againe the Kingdome of heauen is like vnto Leauen which a woman taketh hideth in three peckes of Meale till all be leauened So is the worke of God little and small in the beginning it is as a building that goeth slowly forward there must be much sweating and toyling about it there must be great laboring and hammering before we can
purpose of the Moabites and Midianites was to draw the people into sinne and by sinne to bring vpon them the iudgements of almighty God No doubt they had heard how God had wasted and destroyed them in the Wildernesse as we reade in Numb chap. 14. verse 29 and theyr carkasses were consumed by diuers and sundry plagues that did breake in vpon them by the violence of fire by the edge of the bountifull yea prodigall euen to waste their wealth and to consume their substance rather then bee disappointed of their enterprize Therefore it standeth vs vpon to looke warily to our selues and to haue an eye vnto them that they do not sodainly surprize vs work our confusion This is the vse which Christ teacheth vs. Mat. 10 16. I send you as Sheepe in the midst of Wolues bee ye therefore wise as Serpents and innocent as Doues This is to be marked of vs and to be practised by vs. Our enemies are not simple and sottish that they should be contemned but deepe in counsell prudent in enterprizing wary in proceeding politicke in preuenting and sodaine in executing what they haue deuised They are for the most part wiser in their generations then the children of light We are light of credit ready to beleeue new reconciled frends forward to trust faire promises apt to rest on shews and pretences of a good meaning This hath bred greater mischeefe to the Church then open violence Their subtilty hath cut deeper and preuayled further then the sword If we then shall bee found sleeping when they are watchfull or carelesse when they are prepared or naked when they are armed or secure when they are busily employed we must look for no pitty at their hands where we finde no piety but consider that the mercies of the wicked are tokens of their cruelty and their bowels of compassion are the wayes of destruction Prouerb 12 10. Vse 3 Lastly it is our duty to pray vnto God to be deliuered from such vngodly and vnreasonable men If once we fall into theyr snares we must neuer look to escape We must watch and pray that we fall not into the trappes and traines which they make dayly to surprize vs. Hence it is that the Apostle saith 2 Thess 3 2. Pray for vs that the word of the Lord may haue a free passage and that we may be deliuered from vnreasonable euill men for all men haue not faith We are not able to free and deliuer our selues nor match our aduersaries in deepe deuices who make conscience of nothing Al our hope and trust must be in God who wil catch the wise in their own craft and confound them in their owne deuices Hee will turne them into the pit which they haue digged and take theÌ„ in the snares which they haue prepared for others As they regard not to fill vp the measure of their iniquity and adde sin vnto sinne so God will bring their workes to light fill the cup of vengeance vnto them to drink Let vs therefore abstaine from their wayes not giue liberty vnto our selues to follow them in euill no not a little but call vpon God in the dayes of our trouble who will deliuer vs out of our distresse Ps 50 15. This we see practised by the Israelites when they were vexed sore tormented by the Ammonites they cried vnto the Lord saying We haue sinned against thee euen because we haue forsaken our owne God and haue serued Baalim do thou vnto vs whatsoeuer pleaseth thee onely we pray thee deliuer vs this day Iudges 10 10 15. When Dauid after his numbering of the people had the choice giuen vnto him of three iudgments whether he would haue brought vpon him the want of bread or the sword of the enemy or the plague of pestilence hee sayde I am in a wonderfull streight let vs fall now into the hand of the Lord for his mercies are great and let mee not fall into the hand of man as 2 Sam 24. verse 14. When one tolde Iehoshaphat that a great multitude came against him out of Aram he set himselfe to seeke the Lord he asked counsel of him he proclaimed a fast he acknowledgeth his own weaknes he dependeth vpon Gods power prayeth to be deliuerd from them that sought his destruction 2 Chr. 20 6. When Hezekiah saw the enemy come to besiedge Ierusalem and perceiued his purpose to fight against it he put on sackcloth and came into the house of the Lord God 2 King 19 14 15. hee receyued the blasphemous Letters of the King of Ashur reuiling the Lord defying his people and disgracing them both hee spread them before the Lord and prayed earnestly vnto him to saue them out of the hands of their enemies thâ—t all the kingdomes of the earth mighâ— know that the Lord is onely God So it standeth vs vpon to flye vnto God to call vpon him to preserue vs from our enemies and then it shall come to passe that hee which was an arme of defence vnto them will be our helper in due time euen in affliction who neuer faileth those that put their trust in him The people ate and bowed downe to their gods Heere wee see another sinne of the Israelites layde before vs they fall from one euill into another from the breach of the first Table into the breach of the second Such as made no conscience to eate meate in the Idols Temple and to bow downe to strange gods no maruel if they followed strange flesh and fel into the sinne of fornication From hence ariseth this truth Doctrine Such as are impure in religion are vnrighteous in conuersation That all such as are impure and corrupt in the worship of God are commonly lewde in their outward dealing and loose in their behauiour toward men Spirituall and bodily fornication doe vsually goe together Idolatry and Adultery do ordinarily follow one another as in this place we see the people sacrificed vnto their gods and committed whoredome This the Prophet Hosea expresseth at large chap. 4 1 2 There is no knowledge of God in the land And what followeth heereof By swearing lying and by killing and stealing whoring they breake out and blood toucheth blood Thus the Prophet or rather the Lord by the Prophet vpbraydeth the people Ieremy 5 7 7 9 10. How should I spare thee for this Thy children haue forsaken me and sworne by them that are no goddes though I fed them to the full yet they committed adultery and assembled themselues by companies in the harlots houses The Apostle Paul declareth that the Heathen which knew not God were full of all vnrighteousnesse fornication wickednesse couetousnesse maliciousnesse enuy murther debate deceite they were slanderers of men haters of God dooers of wrong inuenters of euill things disobeyers of parents breakers of Couenants destitute of naturall affections and voide of all mercy Rom. 1 29 And the same Apostle writing to the Ephesians chap. 4 18. This
one and opinion of the other The godlye speake of themselues according to their present feeling and vtter such wordes while the tentation is heauy vpon them howbeit at that time they are vnfit iudges of themselues of their condition how it standeth betweene God their soules They are ready to speake according to their tentation the vngodly vtter their rash and vncharitable opinion the diuell broacheth his false and forged suggestion The faithfull indeede do oftentimes cry out in the bitternesse and anguish of spirit Psal 13 1. and 42 9 11. 44 23.24 25 26. and 74 19. 77 7 8 9 10. How long wilte thou forget me O Lord for euer How long wilt thou hide thy face from me And againe I will say vnto God which is my rock why hast thou forgotten me Why go I mourning when the enemie oppresseth me Why art thou cast downe my soule and why art thou disquieted within me Waite on God for I will yet giue him thankes he is my present helpe and my God And Psal 44. Vp why sleepest thou O Lord awake bee not farre off for euer wherfore hidest thou thy face forgettest our misery and our affliction For our soule is beaten downe vnto the dust our belly cleaueth vnto the ground rise vp for our succour and redeeme vs for thy mercies sake And in another place Will the Lord absent himselfe for euer and will he shew no more fauour Is his mercy clean gone for euer doth his promise faile for euermore Hath God forgotten to be mercifull Hath hee shut vp his tender mercies wholly in dâ—spleasure And I saide This is my death c. Thus do the faithfull cry out and complaine as if they were without both faith and feeling of any fauour of God and yet in all these distresses and afflictions God is not absent from them neither hath forgotten them Some diseases of the body are so forcible and violent that they seeme to haue taken away al life and to haue broght present death yet afterward there is a recouery and raising vp again contrary to the feeling of the person diseased and the iudgment of the beholders thus standeth the case with many deare seruants of God who in the extremity of affliction and brunt of tentation seeme to themselues and others to haue vtterly lost the life of faith and light of grace which in former times they haue felt and enioyed The trees in winter seeme to be dead without sap without leaues without life nothing appeareth to yeeld any hope of future fruit in time to grow vpon them but when the winter season is passed the Spring approcheth they shew forth by liuely effects that they had life in them and were not dead The houre of tentation with the faithfull is the time of Winter they seeme benummed for a short season but as they gather strength and faith beginneth to spring vp they shall finde and feele a present operation of vnspeakeable comfort And heereunto our present doctrine in hand maketh a way when it teacheth that God wil shew his helpe in time of need seeing he knoweth the numbers and the names of vs. When the Church was in great misery in Egypt so that his people sighed for the bondage cried their cry for the bondage came vp to God and hee saide Exo. 2.23 and 3 7. I haue surely seene the trouble of my people which are in Egypt and haue heard their cry because of their Taske-maisters for I know their sorrowes The Prophet Esay to this purpose ioyneth together their affliction and Gods compassion chap. 49. But Sion said Esa 49 14 15. The Lord hath forsaken me and the Lorde hath forgotten me Can a woman forget her child and not haue compassion on the sonne of her Wombe Though they should forget yet will I not forget thee behold I haue grauen thee vpon the palme of mine hands c. Loe heere what comfort is giuen against all the discomforts that happen vnto vs and against all the disgraces and distresses that are throwne vpon vs though men will not know vs but stand farre from vs yet GOD will know vs and not bee ashamed of vs. Our particular estates our particular names are not vnknowne to him so that we may euery one of vs say with the Prophet The Lord hath called me from the wombe Esay 49 1. and 43 1. and made mention of my name from my mothers belly Let vs apply this promise vnto our selues and esteeme little to be iudged by the corrupt iudgement of man neither let vs sit in iudgement vpon our selues to esteeme of our selues by our present feeling for we are not vpright iudges in time of tentation and we must walk by faith not by feeling For there may bee faith when we are void of feeling as we heard before in the former examples wee suffer a kinde of eclipse as the celestiall lights do but in the end recouer the light which we seemed to haue lost Secondly wee may gather from hence the Vse 2 wofull and wretched estate of all the vngodly that thinke themselues happy and blessed men and yet they finde in the end that they are the onely vnhappy men in the world and that it had bene good for them if they had neuet bene borne For better neuer to be borne then to be borne to hell and destruction Gal. 4.9 Now as it is a great part of the comfort of all Gods children that he will know them who as they haue a regarde to know God in this life to know him in his word and other meanes appointed for their saluation so shal they bee knowne of God in his kingdom and acknowledged before the Angels in heauen so this is not the least of the misery belonging vnto all that worke iniquity that God will not know them Heere some man may say Obiection It skilleth not what they do or how they liue if GOD will take no knowledge of them I answer Answere these men might thinke themselues in good case if God were ignorant of them and knew not their liues But all things are naked to him open before his eyes with whom wee haue to doe Heb. 4.13 This the Prophet Ieremy confirmeth in his prayer to God Thou shewest mercie vnto thousands Ier. 32 18 19. and recompensest the iniquity of the fathers into the bosom of the children after them O God the great mighty whose name is the Lorde of hostes great in counsell and mightie in worke for thine eyes are open vpon all the wayes of the sons of men to giue to euery one according to his wayes and according to the fruite of his workes If then he know and vnderstand all things past present and to come and all persons are euermore in his eye how can hee bee saide not to know the vngodly The answere is there is a two-folde kinde of knowledge spoken of in the Scripture One is that knowledge whereby he alloweth
burden too heauy for vs to beare and yet in the ende God hath remembred his mercy towards vs and not shut vp his kindnesse in displeasure why haue we still vnthankfull hearts why haue we shut vppe our mouthes in silence as dumbe men and why do wee not confesse the Lord his louing kindnesse and his wonderfull workes before the sonnes of men Who is it that liueth vpon the earth and hath not found by daily experience the faithfulnesse of the Lord in making good his promises vnto him yet where are they that returne to him againe with a gratefull remembrance of his grace and an holy acknowledgment of his truth toward him We are like the Lepers in the Gospell who were all cleansed Lu. 17.14 11◠but God was not praised of them all onely one was found who returned to giue God the praise Let vs not be like these vnthankfull Lepers that swallowed vp the goodnes of God toward them and neuer confessed the receiuing of it He will not suffer such swine to deuoure his benefits that can open their mouthes wide to taste of his mercies as the earth that gapeth to receiue the showers of raine but haue learned to keepe them shut when they shoulde praise Gods name with a loud voice Their tongues are eloquent and learned when they are to craue but when they haue receiued they are tongue-tyed and cannot speake Let vs be farre from such practises and as we see them learne to detest them that God may haue the glory and be all in all Let vs not tread in the steppes of such persons as albeit the Lord doth continually remember them with his kindnesse yet do forget him and the workes of mercy that he hath shewed toward them The former part of the Chapter consisted in numbring of the Tribes in the latter he declareth that the Leuites were not numbred who were not for the wars but to serue in the Tabernacle of the Congregation We shall see them afterward numbred by themselues but they were not put in the common rancke and reckoning because God had chosen them to be his possession and separated them from the rest of the people And lest any man should thinke that Moses did extraordinarily exalt and ambitiously preferre the Tribe of Leui wherof himselfe descended he sheweth he did it not of his owne head but by the speciall commandement of God Their office is declared to take the charge of the Tabernacle and worship of God that when they were to take their iourney they should carry it and when they were to stay and pitch their Tents they should set it downe and looke to it with all diligence And as God would not haue them entangled and encombred in affaires vnproper to them and impertinent to their calling so hee would not haue others that were not of their Tribe and family to breake into their function as it were to inuade another mans possession nay he denounceth death to such as were strangers from that Tribe that should presume to meddle with those holy things or set their hands vnto thē An example heereof we haue in Vzzah 2. Sam. 6. who because hee touched the Arke of God contrary to the Law was punished with sodaine death and striken with the immediate hand of God that fell vpon him to the terror of others and to worke reuerence in the harts of all men toward the sacred things of his seruice God did not admit all men without difference to minister before him but separated onely the Leuites lest holy things should be polluted and prophaned and withall to teach that all men are in themselues vnworthy to stand before him and come into his presence except they haue a calling from him Thus then wee see the charge laide vpon the Leuites what it is they are distinguished frō the other Tribes who were numbred for the warre but these are kept to serue in the Tabernacle to minister in the holy place to meddle with the holy things and to take the charge of the worship of God lest vengeance come vpon the Congregation of the Children of Israel These things they ought to do but touching things of another nature they had nothing to do We learne from hence that it is the duty of the Ministers of Gods worde Doctrine 5 to exercise themselues onely in things of their calling It is the Misters duty to do the duties proper to his calling they must waite and attend vpon the office to which they are chosen and appointed They are not to be distracted from their calling by worldly matters that no way belong vnto them but considering to what vses and ends they are set apart from others they should be intentiue thereunto This is set downe afterward more plainely and particularly touching the Tribe of Leui. Bring the Tribe of Leui Num. 3 6 7. and set them before Aaron the Priest that they may serue him and take the charge with him euen the charge of the whole Congregation to do the seruice of the Tabernacle This is it which Moses setteth downe touching Leui Deut. 33 9 10. He saide vnto his father and mother I haue not seene him neyther knew he his brethren nor knew his owne children for they obserued thy word and kept thy couenant they shall teach Iacob thy iudgments Israel thy Law they shall put Incense before thy face and the burnt Offering vpon thine Altar The Apostle Paul setting downe the offices Officers of the Church giues euery one his charge and bindeth them within the limits precincts thereof out of which they were not to walke or wander Rom. 12. 7 8. Seeing we haue gifts that are diuers c whether wee haue an Office let vs waite on the office or hee that teacheth on teaching or he that exhorteth on exhortation he that distributeth let him do it with simplicity where he assigneth to euery one his proper duty as it were his owne ground to till and manure that they shoulde not enter into the possession of another Thus doth the Apostle Peter charge the Elders whose office was to teach the people 1 Peter 5 2 Feede the flocke of God that dependeth vpon you All these testimonies tend to this point to shewe that the Ministers are not to encomber themselues rashly in matters estranged from them but to waite and attend vpon the Office vnto which they are called And doubtlesse it is great reason that they should content themselues with their owne Reason 1 callings that so they may please him that hath called them and forgoe al that may distract disturbe them in the course and calling wherunto they ought to tend Wee must be like souldiers that are called to beare armes The reason and comparison is pressed by the Apostle to this purpose 2 Tim. 2.3 4. Therefore suffer thou affliction as a good souldier of Iesus Christ no man that warreth entangleth himselfe with the affaires of this life because hee would please him that
will chasten him with the rod of men and with the plague of the Children of men but my mercy shall not depart away from him as I tooke it from Saul whom I haue put away before thee So then he dealeth not extremely with his people but spareth them Malac. 3 17. as a man spareth his owne sonne that serueth him Reason 3 Thirdly as his nature is to shew mercy so knoweth he the matter whereof we are made and he considereth that we are but dust If he should deale with vs according to our deserts and pay vs home as wee haue prouoked him by sinning against him he should bring man to nothing and consume him for euer Wherfore the Lord saith I will not contend for euer neyther will I bee alwaies wroth Esay 57 16. for the spirite should faile before me I haue made the breath Wee are as a winde that soone passeth as a breath that is easily stopped and as the dust that is quickly blowne away The Prophet calleth this to our remembrance which wee ought to learne without the worde by daily experience Psal 103 13 14 15 and 78 38 39 and 30 5. As a father hath compassion on his children so hath the Lord compassion on them that feare him for hee knoweth whereof wee bee made he remembreth that we are but dust the daies of man are as grasse as a flower of the field so flourisheth he And in another place He being mercifull forgaue their iniquity and destroyed them not but ofttimes called backe his anger and did not stirre vp all his anger for he remembred that they were flesh yea a winde that passeth and commeth not againe If then we consider that God punisheth vnwillingly that he sheweth mercy and remembreth our frailty wee must needs conclude with the same Prophet that he endureth but a while in his anger but in his fauour is life weeping may abide at euening but ioy cometh in the morning Let vs now obserue the vses that may bee gathered from this doctrine First marke the Vse 1 difference betweene God and man whose waies are not as our waies nor his works like vnto our workes It is not with God as it is with man Esay 27 4. Albeit he bee daily prouoked and offended yet he is not easily moued and vpon our submission and repentance he is quicklie appeased and his wrath by and by is turned backe Psal 103 8 9 10 11. The Lord is full of compassion and mercy slowe to anger and of great kindnesse hee will not alwaies chide neither keepe his anger for euer he hath not dealt with vs after our sinnes nor rewarded vs according to our iniquities for as high as the Heauen is aboue the earth so great is his mercy toward them that feare him But when man is once moued hee sildome keepeth any meane or moderation he can hardly or neuer will be appeased againe albeit hee that hath offended and prouoked him doe submit himselfe vnto him and craue pardon for his offence Hence it is that God is constrained to restraine the outrage and cruelty of man in his Law that as a violent streame breakes out can be kept within no bounds of reason where he giueth in charge that if the wicked be worthy to be beaten Deut. 25 2 3 the Iudge shall cause him to lye downe and to bee beaten before his face according to his trespasse vnto a certaine number forty stripes shall because him to haue and not past lest if he should exceede and beate him aboue that with many stripes thy brother should appeare despised in thy sight This law declareth that so soon as we are iniuried a fire is kindled within vs we conceiue rancor and choler we fret and fume with indignation and cannot be reconciled wee are filled with our passions wee lay on loade and know no moderation If the Lord shoulde deale with vs as we measure to our brethren we were not able to beare it and abide it If he should be so fierce and full of rage against vs we should vtterly be destroyed and consumed but there is alwaies mercy with him that he may be feared Secondly this serueth greatly to comfort Vse 2 all the faithfull seruants of God to consider the moderation of his chasticements and the gentlenesse of his hand in all his corrections We see by daily experience how hee forbeareth vs and powreth not out all his wrath vpon vs. If it were not so it would oftentimes goe hard with vs. Albeit his hand be sharpe vpon vs yet wee must needs confesse our sins haue iustly deserued greater plagues longer plagues sharper plagues And when his iudgments are ceassed and withdrawne our sinnes are found to be as great and sometimes greater then before so that wee deserue other plagues and punishments to come in place immediately to follow the former Our deliuerance therfore is for his mercies sake Herevpon the Prophet saith Psal 30 5. He endureth but a while in his anger but in his fauour is life weeping may abide in the euening but ioy cometh in the morning In like manner sorrow may happen in the morning but ioy and comfort shall abide within the euening that we may acknowledge the greatnesse of his mercie and the shortnesse of his wrath Wee heard how sorrowfull a message and what heauy tydings Dauid had brought vnto him so soone as he was vp but this sorrow was soone turned into ioy and this heauinesse into gladnesse when the Angell of vengeance is commanded to stay his hand and to put vp the sword of iustice into his sheath To this purpose the Apostle teacheth the Hebrewes chap. 12. Heb. 12 9 10 12. Wee haue had the fathers of our bodies which corrected vs and we gaue them reuerence should we not much rather be in subiection vnto the Father of spirits that wee might liue For they verily for a few daies chastened vs after their owne pleasure but he chasteneth vs for our profite that we might bee partakers of his holinesse Wee must euermore remember that it is his mercy that moueth him to stay his hand and to call in his iudgements and to make our plagues to ceasse Wee cannot stand to pleade with GOD we must not iustifie our selues we ought not to hold our selues innocent but rather perswade our selues that God hath a iust quarrell and controuersie against vs. Hath he visited our brethren that dwell neere vs as good and peraduenture better then our selues and yet hath not touched vs Hath he freed vs when others haue felt the stroke of his rodde Haue wee stood vpright when others haue fallen downe When his arrowes flye abroad and sticke in the flesh and enter into the bones hath hee passed ouer vs and hidde vs vnder the shaddow of his wing as in a place of safety Oh consider this and let vs not forget the fauour of God toward vs O let vs remember his louing kindnesse and engraue it in
is to bring them vnto him and to make them seeke him early and vntill affliction worke in vs repentance newnesse of life we haue no right vse nor true fruite of it Fourthly it is required of vs to praise the name of God for his mercy and goodnesse in sparing of vs and not pouring out the full viols of his wrath and indignation vpon vs and not coming out with all his fury and forces against vs. The practise of this praise we see in Dauid after the plague was ceassed 2 Sam. 24 25 hee built an Altar vnto the Lord and offered burnt offerings and peace offerings and the Lord was appeased toward the Land and the plague ceassed from Israel Hee did not onely call vpon God but offered the sacrifice of thanksgiuing vnto him Except we follow his example and practise this duty we rob God of his honour and prouoke him to take away his blessings from vs. When we are in affliction we are eloquent enough and haue tongues to vtter many prayers to haue the plague vpon vs remoued from vs but when we are helped and the iudgement is taken away we forget both Gods mercy and our owne dutie we consider not from whence our deliuerance commeth nor what it challengeth at our hands Fiftly we must remember that we thinke not our selues hardly dealt withall but take heed to our selues that we be farre from murmuring and complaining against God The Lord complaineth by his Prophet against such hypocrites Iere. 3 4 5. Ieremy 3 Diddest thou not still cry vnto me Thou art my Father and the guide of my youth will hee keepe his anger for euer will he reserue it to the end Thus they flattered with their lippes when malice was in their hearts they spake faire to God and pretended a great desire they had that they would faine please him while his hand is vpon them and while he striketh them with his rodde But what answere doth GOD giue and they receiue It followeth in the next words Thus hast thou spoken but thou doest euill euen more and more And as it was with this people so is our case when God at any time taketh vs in hand we speake him faire we humble our selues before him and stoope downe to take correction but eyther wee thinke the time too long while his rod is vpon vs and so wil prescribe him the time when to take it away or else we fret fume against him as doing vs wrong and wee sustained iniury at his hands But if we were acquainted eyther with our iniquity or with his mercy we would be otherwise minded and would confesse that all kindes of punishments are due to vs and indeed too little for vs yea we would easily perceiue that GOD is more sorrowfull for the correction which he is constrained to lay vpon vs then wee are greeued for the sinnes which wee haue committed against him If these things be found in vs if we acknowledge Gods mercy toward vs in our troubles if we call vpon him earnestly if we turne vnto him vnfainedly if we praise his name cheerefully and do not think our selues hardly dealt withall we shall not want comfort in our sufferings but be able to comfort both our selues and others Lastly it is our duty to bee patient vnder Vse 3 the crosse not to discourage our selues in our troubles whatsoeuer or how great soeuer they be nor to murmure and repine at them seeing our doctrine teacheth vs that he neuer powreth vpon vs all his wrath nor giueth vs a full cup to drinke vp euen the dregs thereof but tempereth seasoneth it in such sort that together with the affliction we may taste of his compassion Now to the end we may not despise the chastening of the Lord neyther faint when we are rebuked of him but may possesse our soules with patience and endure constant vnto the ende we are to consider three things First of all we must remoue all lets and impediments that may hinder vs in the course of patience Secondly we must learne and marke the motiues that may moue vs to the embracing of this Christian and heauenly vertue Thirdly we must examine prooue our selues whether this grace of GOD be in vs or not seeing vpon it as vpon a pillar resteth the life of our christian profession as we shall shew afterward Touching the first it standeth vs vpon to cut off and to cast away from vs all such things as may any way hinder our patience The Apostle writing to the Hebrewes and commending the constancy and patience of the Saintes draweth this exhortation Wherefore Heb. 12 1. let vs also seeing that wee are compassed with so great a Cloud of witnesses cast away euery thing that presseth downe and the sinne that hangeth so fast on let vs runne with patience the race that is set before vs whereby he declareth that the meanes to hold on our course with patience is to remoue the lettes and impediments that stand in our way The first hinderance is selfe-loue The hinderances of patience the very bane and poyson of all good and holy duties Wee loue our selues and our skinne so well that we shrinke backe our shoulders and pull in our heads when any perill beginneth to hang ouer vs as if some storme and tempest were imminent and ready to fall vpon vs. So long as this thorne sticketh in the flesh wee cannot loue the Lord nor yeeld obedience vnto him in bearing the crosse Hence it is that our Sauiour Christ saith Math. 16. verse 24. If any man will follow me let him forsake himselfe and take vp his crosse and follow me It is to our nature and the naturall man hard to suffer who desireth to sleepe in an whole skinne The second hinderance is desire of reuenge For these two patience and reuenge are as contrary one to the other as peace and warre as fire and water as light and darkenesse If Ioseph had looked to the iniurious dealings of his brethren toward him and to their wicked purposes intended against him he would neuer haue saide vnto them Gen. 45 5 8. Bee not sad neyther greeued with your selues that yee solde me hither you sent me not hither but God who hath made me a father vnto Pharaoh and Lord of all his house and Ruler throughout all the Land of Egypt If Iob had rested and contented himselfe in the attempts and robberies of the Sabeans and Caldeans hee would neuer haue broken out into these wordes The LORD hath giuen Iob 1 15 17 21 and the LORD hath taken away It belongeth not vnto vs to take or to seeke reuenge but to commit our selues and our causes to the God of vengeance The third lette is infidelity when we haue in vs an vnfaithfull heart and cast off all confidence in God who maintaineth the lot of all those that trust in him and depend vppon him What was the cause that the Iewes suffering want in the wildernesse
were to heare the law Exod. 19. Ier. 4.14 O Ierusalem wash thine heart from wickednesse that thou mayest be saued And Iam. 4. Draw neere to God aad he will draw neere to you cleanse your hands ye sinners and purifie your hearts ye double minded What need God to wash vs will some say seeing we are willed to wash our selues God doth not by these commandements attribute a naturall power and strength to mans will as if they were able to wash themselues but he stirreth them vp to vse the meanes that so they may be washed by him Whensoeuer we vse the instrument of the word which is a pure word whereby the wayes of a yong man are cleansed Psal 119.9 together with prayer and inuocation of Gods holy Name and such like meanes to be washed we may be said after a sort to wash our selues because God doth wash vs by vs and not without vs as also he that made vs without vs is said to saue vs not without vs. For a desire to bee washed is our washing of our selues So the Minister is said to saue himselfe 1 Tim. 4.16 when he deliuereth his soule from the curse denounced against vnconscionable watchmen and vseth the meanes by which God will saue him and them that heare him It is the worke of God alone to wash and to cleanse vs Ezek. 16.9 Where he telleth his people that he had washed them with water and Ioh. 13.8 Christ declareth to his disciples that except he wash them they had no part in him for that which he speaketh vnto Peter he speaketh to them all And the Apostle Iohn teacheth vs that he hath washed vs from our sins in his blood Reuel 1.5 Wherefore we must goe vnto him to haue this pure water and cleere streames to wash our soules We are foule and filthy creatures by nature No leper so foule and vgly We can no more cleanse our selues by our owne power then the Ethiopian or blacke More can change his skinne or the Leopard his spottes This vse hath many branches contained vnder it First we must labour to come to the knowledge of our sinnes and to be touched with a feeling of them For we can neuer be earnest in prayer to God for mercy or haue assurance that our request shal be granted vntil we come to haue a sense of the grieuousnes of sin as they that know not their disease make no haste to send or seeke to the Physitian We must therefore haue our eyes opened to see sinne and to vnderstand what dependeth vpon it that we may preuent it or recouer our selues being fallen into it Hence it is that so many sinne with greedinesse and eagernesse because they doe not throughly weigh and consider themselues what they haue done as Luke 23.34 Iesus said Father forgiue them for they know not what they do And the Apostle speaking of the ignorance that is among men concerning Christian religion saith Doubtlesse if they had knowne it 1 Cor. 2.8 they would not haue crucified the Lord of glory They delight in swearing and blaspheming because they know not how feareful a thing it is to take the Name of God in vaine They make no conscience of the Sabbath because they know not what danger it is to prophane it Secondly we are put in minde to confesse our sinnes and vncleanenesse that so we may be washed by him that purgeth vs. So long as Adam did hide his sins he was not cleansed of them It is not with God as it is with men if we confesse vnto men we are oftentimes taunted for them and vpbraided with them and checked for them But if we acknowledge them vnto our gracious God he will neuer hit vs in the teeth with them 1 Ioh. 1.9 but he is mercifull and iust to forgiue vs our sinnes and to cleanse vs from all vnrighteousnesse But because we shall haue fitter occasion to speake farther of this point in the next diuision I passe it ouer Thirdly we must know what meanes God vseth to sanctifie vs it is by the blood of his owne Sonne for the blood of Christ purgeth vs from all sinne 1 Ioh. 1.7 and Heb. 9.14 The blood of Christ who through the eternall spirit offered himselfe without spot to God shall purge our conscience from dead works to serue the liuing God Naaman the Syrian washing in the flood of Iordan seuen times was healed of his leprosie and had his flesh come to him againe like the flesh of a child how much more then shall we be cleansed from the leprosie of sinne when the Lord shall wash vs in the blood of his Sonne Fourthly we must seeke mercy while it is offered vnto vs when our hearts are terrified for sinne let vs haue recourse to the fountaine of his loue which can neuer be drawne dry This did the Prophet Psal 51.1.2 Haue mercy vpon me O God according to thy louing kindnesse according vnto the multitude of thy tender mercies blot out my transgressions wash me throughly from mine iniquity and cleanse me from my sinne And the Prophet Esay calleth the people to repentance cha 55. ver 6 7. Seeke yee the Lord while he may bee found call ye vpon him while he is neere let the wicked forsake his way and the vnrighteous man his thoughts and let him returne vnto the Lord and he will haue mercy on him and to our God for he will aboundantly pardon God hath his time of mercy when that is gone and past the time of iustice commeth While we haue eares to heare let vs heare when the eares are made dull of hearing we may heare but we shall not vnderstand While we haue eyes to see let vs behold his goodnesse and mercy toward vs when they are once shut and closed vp we may see but we shall perceiue nothing at all While we haue soft and tender hearts let vs humble our selues before him and tremble at his word if once our hearts be hardned as a stone and become past feeling there is little hope of our conuersion that we should turne and be healed Fiftly we must buy of Christ white garments to clothe vs and to couer our deformitie Reuel 3.18 that the filthinesse of our nakednesse doe not appeare True it is there is nothing properly bought and sold betweene Christ and vs but this is spoken by way of resemblance For in bargaining a man that will buy first vnderstandeth his want then he cometh to the place where it is to be bought afterward he cheapneth it and lastly he maketh exchange with money or some other commoditie So he that will come to Christ must first feele himselfe to haue need of Christ and see his owne misery otherwise he will neuer desire him Secondly he must hunger after Christ to be partaker of his merits Thirdly he must prize Christ aboue all other things Phil. 3.8 Lastly he must make exchange he must giue him his sinnes and lay them vpon his shoulders that so we
into hell fire For seeing we offend him to whō should we repaire and come for pardon but vnto him that is offended It is he that can giue vs pardon both of sinne and punishment The practise heereof we see in the Prophet Dauid who because he had sinned against God against God onely he flieth vnto him for the forgiuenesse of his sinnes Psal 51 4. Haue mercy vpon me O God according to thy louing kindnesse Verse 1. according to the multitude of thy tender mercies blot out my transgressions Verse 2. Verse 4. wash me throughly from mine iniquity and cleanse me from my sinne c against thee thee onely haue I sinned and done euill in thy sight Let vs not continue in sinne but labour earnestly and speedily to come out of it as he that is fallen into a pit desireth nothing more then to get out and putteth to all his strength to be deliuered If we get not a generall pardon for all our sinnes woe vnto vs we are in a most wretched and miserable condition One sinne left vnpardoned is able to cast vs out of Gods kingdome and to giue vs our portion among the vnbeleeuers We see this in the fall of the Angels who left the state and habitation wherein they were set they sinned and were cast out from the presence of God and are reserued to destruction It is a good signe and a true note of repentance to thirst after mercy This is the penitents song he neuer pleadeth merit but euermore praieth for mercy and prizeth it aboue all other things First we must see our sinnes against God and the sentence of death pronounced against vs and then confesse the same to be iust and equall against our selues As then our sinnes cry to God for vengeance as we shewed before so let them cause vs to cry vnto God for deliuerance from them and the forgiuenes of them Though we haue sinned against him yet let vs not despaire of mercy for that were willingly and wittingly and willfully to cast our selues into the Lyons denne with whom is no pitty or compassion as if he that were like to bee drowned should refuse to bee helped out of the waters Let vs not say that God hath forsaken vs cast vs out of his sight let vs not thinke we are out of the hope of his fauour When we seeke not God he will seeke vs out and he seeketh out no man but he findeth him And heerein appeareth the infinitenesse of his loue the bottome wherof no man can sound whereof many can speake to their endlesse cōfort and to his endlesse glory and praise Such as sought not the meanes to bring them home to God God hath brought the meanes home to them and directed them to vse thē to their consolation and saluation Not that we should abuse or neglect the meanes but to kindle our loue and zeale vnto them so much the more For if he haue bin found of them that sought him not much more will he offer himselfe in kindnesse and mercy to those that with pure hearts and vpright consciences seeke vnto him and craue a blessing of him as somtimes he hath rewarded temporally those that haue humbled themselues hypocritically and vnsoundly to declare how greatly he regardeth true repentance indeed From hence is reproued the doctrine and practise of the Church of Rome that teach that the Pastours of the Church haue full and absolute power to forgiue sinnes as Christ had as though whosoeuer doubteth of their right and iurisdiction might as well doubt whether Christ haue authority to remit sinnes This is the pride and presumption of the man of sinne to challenge this preheminence who setteth himselfe downe in the seat of God and boasteth himselfe as God For this is one of the regalities and prerogatiues of God which he will giue or impart in whole or in part to none other It is an honour that belongeth peculiarly vnto him This the Scribes and Pharisies confessed in the Gospel Math. 9 3. Mar. 2 7. Who can forgiue sinnes but God onely Christ therefore is the onely author of reconciliation the Ministers are onely the Lords messengers and ambassadors to declare his will out of his word 2 Cor. 5 18. All things are of God who hath reconciled vs vnto himselfe by Iesus Christ and hath giuen to vs the ministery of reconciliation If the Bishop of Rome had this authority The Bishop of Rome cannot forgiue sins then wee ought to craue mercy at his hands and say vnto him Haue mercy vpon me O Lord God the Pope which is intollerable blasphemy impiety against God Obiection But it may be said If he do not sometimes forgiue sinnes then it shall seeme to be false which Christ saith Whatsoeuer ye binde on earth shall bee bound in heauen and whose sinnes ye remit they are remitted c. I answer Answer this power giuen to the Apostles and their successors is a commission in the Name of Christ to declare and pronounce remission of sins to them that are truely penitent They haue no power actually to remit sinnes they are onely as dispensers and stewards they are not made competent Iudges but onely as the Lords messengers to publish the will of God out of his word They are as Ministers not enabled to reconcile men vnto God but to pray and beseech them to be reconciled through Christ 2 Cor. 5 20. Christ then is the reconciler they are the Ministers of reconciliation Their commission stretcheth no farther but to declare the Princes pleasure If then God onely forgiue sinnes surely no man can doe it doubtlesse the man of sinne cannot forgiue sinne he cannot forgiue himselfe much lesse another He is a sicke man himselfe and needeth the Physition if haply any physicke will do him any any good which is much to be doubted He cannot be an absolute Physition to others that needeth the Physition himselfe he cannot saue others that cannot saue himselfe neither reconcile others to God who hath himselfe neede to be reconciled by another Christ Iesus himselfe could neuer haue reconciled vs to his Father if he had needed his Mother or any Saint or Angell to reconcile him to God We must all high and low rich and poore goe together to the Physition that he may heale all of vs. It is Christs shedding of his blood that remitteth sinnes it is he that hath made satisfaction to God so that it belongeth to God only to forgiue sinnes properly It is Christ that calleth all vnto him that are weary and heauy laden Mat. 11 ◠and promiseth to refresh them The Lord saith in the Prophet I am the Lord thy God Esay 43 ◠25. the holy one of Israel thy Sauiour and afterward I euen I am the Lord and besides me there is no Sauiour and yet againe more plainely I euen I am hee that blotteth out thy transgressions for mine owne sake and will not remember thy sinnes Neither doth Christ reprehend
the Scribes because they confessed this point of Gods power for they did rightly affirme Allem â—â—tise of the power of Priâ—hood 〈◊〉 sins chap. 1. that none could forgiue sinnes but God onely Luke 5 20 21 but this was their error in that they did not acknowledge Christ to be God who in the person of the Mediatour euen in the state of humility while he liued heere and was conuersant vpon the earth might by his diuine authority forgiue sinnes as likewise by the same power he did heale sicknesses and diseases among the people God then doth properly and absolutely forgiue sinnes committed against his law and eternall Maiesty The Minister by his appointment doth assure all penitent sinners of the forgiuenes of their sinnes through the mercy of God and the merits of his Sonne Iesus Christ and therefore in this sense he is said to forgiue sinnes as he is also said to saue mens soules 1 Tim. 4. â—â— to whom he preacheth saluation An Embassadour is said to make peace or warre when he declareth according to his commission his Princes pleasure and determination touching eyther of them The Kings Deputy or Lieutenant hauing warrant from him offereth and granteth pardon to rebels or other offenders when notwithstanding he doth onely make knowne the Princes pleasure in remitting their offences and releasing their punishments forasmuch as it is in the Princes power onely to pardon traitors transgressors The Minister of the word as Christs Deputy or Lieutenant is said to reteine or remit sinnes euen as the Priest in the time of the Law is said to make the Leapers cleane or vncleane â— â— 7 His sentence touching that disease was but declaratory pronouncing who was striken or who was healed by the hand of God he had not power himselfe to strike or to heale to lay it vpon any or to take it away from any person So it is the ordinance of God that the Ministers should be declarers interpreters and expressers of his will and word concerning remission of sinnes â—giue sin â—e a â—ne not properly pardoners forgiuers and remitters of sinnes for then they must also take away sinnes as though the sentence in heauen did depend vpon the sentence on earth whereas the censure of men must depend vpon the sentence of God To forgiue sinnes properly is to take them away and to remoue the punishment But God only can do this to God therfore alone let vs flie of him let vs looke for mercy and from him let vs neuer goe to any man If we haue recourse vnto him we shall finde mercy in time of need which is better then thousands of gold and siluer This is able to appease the inward trouble of a distressed conscience and ministreth sound comfort to the afflicted soule that is humbled and cast downe to the gates of hell If wee hadde all the iewels and precious stones that can bee found wee were not able to buy out the punishment of one sinne The Prophet saith Ps 49 6 7 9. They that trust in their wealth and boast themselues in the multitude of their riches none of them can by any meanes redeeme his brother nor giue a ransome to God for him c. The value worth of the whole world is too vile and base to answer for one trespasse for it cost more to redeeme one soule It could not be done with siluer and gold and such like corruptible and transitory things but with the precious blood of Christ â—1 19. as of a Lambe without blemish and without spot If we would come before him with burnt offerings and calues of a yeare old or would thinke to please the Lord with thousands of Rams and ten thousand riuers of oyle or perswade our selues that wee can make satisfaction for the sinnes of our soules by the fruite of our bodies euen by giuing our sonnes and daughters wee deceiue our selues and know not the greeuousnesse of sinne nor the infinite wrath of God nor the exceeding value of the death of Christ nor the endlesse torment due vnto sinne nor the vnspotted purity of the law of God which is transgressed by it If we had all things and wanted his mercy we haue nothing if once we haue it it is sufficient to couer all our infirmities and to blot out all our iniquities according to the saying of Salomon Prou. 16 6. By mercy and truth iniquity is purged and by the feare of the Lord men depart from euill Such as neuer felt the burden of sinne neuer regard the benefit of mercy but such as haue their hearts in any sort touched with it acknowledge them blessed that finde it and all those miserable that are destitute of it It is not instruments of musicke it is not dainty fare it is not outward delights it is not merry company it is not riches or honours or friends or nobility or pleasures or sports and pastimes that can alay and appease a troubled minde perplexed conscience Dauid wanted not any of these he was the sweet Singer of Israel he might haue his consort he could not want mirth and musicke of singing men singing women yet he preferred a drop of mercy before all these he followed not the practise of Saul who when an euill spirit sent of God vexed him and disquieted his minde listned vnto them that told him of a cunning Musitian to play before him but he neuer sought to God nor craued mercy at his hand and therefore albeit he were eased for a time yet his trouble returned more fiercely vpon him then before and ended in a fury and frenzy so that nothing could pacifie or appease him This is the common course of the men of this world if at any time their hearts accuse them and sinne begin to terrifie them iudgment presse sore vpon them they seeke by merriments and drinkings feasts and their companions to put that terror away And this is the onely counsell their friends can aduise theÌ„ to take Like friends like counsell carnall friends carnall counsell But they and their friends are greatly out of the right way and are wholly ignorant of the true meanes of coÌ„fort All sound comfort commeth from God and from his word All sound dofort commeth from God 2 Corin. 1.3 and therefore he hath this title giuen vnto him to be called the Father of mercies and the God of all consolation He sendeth his holy Spirit into our hearts wheÌ„ they are cast downe who by way of excellency is called the Comforter Iohn 14 26 16 26. He wil not leaue vs without comfort if we craue it of him We must goe vnto him and neuer giue him ouer He is a fountaine that can neuer bee emptied and drawne dry Besides we haue his word which being reuerently heard and read is able to raise vp and cheere vp our heauy hearts The Apostle sheweth that the Scriptures were written Roman 15 4. that we through patience and comfort of
them might haue hope And the Prophet Dauid in sundry places setteth downe this effect which himselfe from time to time had found and felt in his troubles as Psal 19.8 The statutes of the Lord are right reioycing the heart the commandement of the Lord is pure enlightning the eyes and the 119. Psalme Psalm 119 24 is a plentiful store-house to furnish vs abundantly with matter of comfort Thy testimonies are my delight and my Counsellers and againe My soule melteth for heauinesse strengthen thou mee Verse 28 according to thy word This is the true way sanctified vnto vs to driue away heauinesse this means the children of God haue vsed haue found by experience and good proofe the force and effect of it It hath beene very auaileable vnto them and filled their bones with marrow and fatnesse To this end he saith afterward Verse 92. Vnlesse thy law had beene my delight I should then haue perished in mine affliction Thus doe the faithfull reioyce in his Testimonies as much as in all riches forasmuch as his statutes do reioyce the heart make wise the simple enlighten the eies and conuert the soule then which it is vnpossible to finde greater matter of comfort Two meanes of comfort To conclude we haue seene that there are two meanes to obtaine comfort the one is from the worke of God in our hearts by his holy Spirit which leaueth vs not desolate and destitute The other is the vse of the word which is sweeter then the hony and the hony-combe and more to be desired then much riches Let vs haue an heape of sorrowes cast vpon vs through enduring of the Crosse and let vs sinke neuer so deepe into afflictions the word of God is able to raise vs vp againe to cheere vp our hearts Verse 7. Then they shall confesse their sinne which they haue done Wee shewed before that Moses setteth downe three waies how this damage offered to men is to be blotted out The course which they ought to take to purge it away is first of all to make confession of their sinne to God forasmuch as where the confession of man goeth before there the forgiuenesse of God followeth after We cannot lye hid from him nor conceale our offences and therefore it is best to acknowledge them before him Doctrine Whosoeuer looketh for forgiuenesse must confesse his sinnes to God From hence we learne that whosoeuer looketh for forgiuenesse must confesse his sins to God This is the practise and property of a true penitent to lay foorth his sinnes to God both originall and actuall and to discouer them in his sight This we see in sundry examples remembred in the old new Testament When Dauid was reprooued of Nathan the Prophet who set his sins in order before him he answered 2 Sam. 12. I haue sinned against the Lord. The Publican going vp into the Temple to pray and standing afarre off would not lift vp so much as his eyes vnto heauen but smote vpon his brest Luke 18 13. saying God be mercifull to me a sinner The prodigall sonne hauing wasted his substance with riotous liuing when he came to himselfe he went to his father and saide vnto him Luke 15 21. Father I haue sinned against heauen and in thy sight and am no more worthy to bee called thy sonne The like confession we reade in Daniel chap. 9 5 6 7. when he perceiued by the word of the Lord that the seuenty yeares were accomplished in the desolations of Ierusalem he praied vnto the Lord his God and made his confession Wee haue sinned and committed iniquity and haue done wickedly and haue rebelled euen by departing from thy precepts and from thy iudgements c. The like we might shew out of Ezra 9 5 6. and Nehem. 9. and many other places which teach that it is a duty required of vs to make humble confession of our sinnes vnto God Reason 1 The reasons are weighty and effectuall to enforce this duty First we shewed in the former doctrine that all sin is committed against God Howsoeuer we may hurt men and damnifie them in their bodies and goods yet the cheefest dishonor is done against God whose law is broken and transgressed as Psal 51 4. Against thee euen thee onely haue I sinned and done euill in thy sight If then the iniury done to man be an iniquity cōmitted against God we are bound to confesse our sinne vnto him But all the wrongs offered to our brethren are sinnes against God and therefore confession ought to be made vnto him Secondly we haue shewed also before that Reason 2 it is in Gods power onely to forgiue sins and free vs from the punishment due vnto sinne He onely can giue pardon for sinne Cypri Ser. 5. de Lapsis that carried our sinnes on his body The Scribes and Pharisies had greeuously corrupted the purity of doctrine by the leauen of their owne traditions yet they held soundly and sincerely this principle that God onely forgiueth sinnes They falsely interpreted the law of God and peruerted the true meaning of it by their gloses yet they reteined this truth that none can forgiue sinnes but God onely Mark 2.7 If then God alone can forgiue sins then we must confesse them vnto him But hee alone can forgiue sinnes and therefore we must confesse them vnto him Thirdly without confession of our sinnes Reason 3 there is no forgiuenesse nor hope of pardon for God cannot in iustice forgiue vs except in humility we confesse vnto him seeing without it wee haue no promise made vnto vs to finde fauour at his hands If we be not ashamed to vncase and vncouer our sinnes he will not be ashamed of vs but shew mercy toward vs as Prou. 28 verse 13. Hee that couereth his sinnes shall not prosper but who so confesseth and forsaketh them shall haue mercy And the Apostle Iohn affirmeth the same If we confesse our sinnes he is faithfull and iust to forgiue vs our sinnes and to cleanse vs from all vnrighteousnesse 1 Iohn 1 verse 9. The like remedy Paul deliuereth to the Corinthians who for their vnreuerent vnworthy partaking of the Lords Supper were some of them weake some sicke and some dead If we would iudge our selues wee should not be iudged of the Lord. 1 Corin. 11 31. And the Prophet Dauid declareth the same by his owne experience Psal 32 verse 5. I acknowledged my sinne vnto thee and mine iniquity haue I not hid I said I will confesse my transgressions vnto the Lord and thou forgauest the iniquity of my sinne If then there be no forgiuenesse of sinnes without confession it followeth that it is our duty to confesse them before him Fourthly where there is no true confession Reason 4 of sinne there is no sound repentance for sin For the inward sight of sinne and humbling of our selues for it will open our mouthes cause vs to lay them open As then the confessing of them with
many of the cheefest among the Iewes withheld the tithes and offerings from them to whom they were due by the expresse gift of God Verse 11. so that the house of God was forsaken he was mercifull vnto him againe and spared him and made him to bee magnified of all the people according to the saying of the Lord 1 Sam. 2 30. Them that honour me I will honour and they that despise mee shall be lightly esteemed Consider with me farther another example to wit touching Ebed-melech The fourth example when as the Prophet Ieremy by false suggestions and accusations was thrust into the dungeon where was no water but mire so that he sunke down and stucke fast in it and must of necessity perish in short time if he were not speedily deliuered this stranger spake to the King for him and was content to take vpon him the enuy of many that he might expose himselfe vnto My Lord the King these men haue done euill in all that they haue done to Ieremiah the Prophet whom they haue cast into the dungeon and hee is like to dye for hunger in the place where he is for there is no more bread in the City Ier. 38 9. So he drew him vp with cords and tooke him vp out of the dungeon What then He that remembred Ieremy in prison hath his owne life giuen him for a prey and he that lifted vp the Prophet out of the dungeon is assured also of his owne deliuerance God doth greatly accept of the compassion he shewed and rewarded it to the full so that Ieremy is sent vnto him with this ioyfull message in those miserable daies when Ierusalem was taken by the enemies the Princes were slaine with the sword Zedekiah the King had his eyes put out his sonnes were slaine before his face the Kings house was burned with fire the walles of the City were broken downe and the remnant of the people were carried away into captiuity in the middest of all these tumults publike calamities I say rhe Prophet receiueth a commandement from God to goe vnto this godly Ethiopian being one of the Eunuches that was in the Kings house and to say vnto him Thus saith the Lord of hosts the God of Israel Behold I will bring my words vpon this Citty for euill and not for good and they shall bee accomplished in that day before thee but I will deliuer thee in that day saith the LORD and thou shalt not be giuen into the hand of the men of whom thou art afraid for I will surely deliuer thee and thou shalt not fall by the sword but thy life shall be for a prey vnto thee because thou hast put thy trust in mee saith the Lord Ier. 39 16 17 18. He had done good to Ieremy God doth good vnto him and accounteth it as done vnto himselfe â—ift exâ—e The last example shall be out of the New Testament mentioned by the Apostle Paul 2 Tim. 1 16 17 18. The Lord giue mercy vnto the house of Onesiphorus for he oft refreshed me and was not ashamed of my chaine but when hee was at Rome he sought mee out very diligently found me the Lord grant vnto him that hee may finde mercy of the Lord in that day Where hee prayeth that he might reape as he had sowed and gather as he had scattered and receiue as he had bestowed to wit mercy for mercy goodnesse for goodnesse and kindnesse for kindnesse and no doubt God heard his praier according to his promise and recompenced him that had refreshed the Apostle This is that which the Lord promiseth in the Prophet Malachi chap. 3 10. If they would robbe him and spoile him no more but bring all his tithes into his house he passeth his word toward theÌ„ that they should see plenty vpon their labors and a remouing of those meanes that caused famine and misery to fall vpon them and to come among them as before he threatned denounced that as they spoiled God so God spoiled them and as they caused famine to be in his house by keeping backe his portion so he caused scarsenesse of bread and cleannesse of teeth in their houses causing extreme want to bee in the middest of them in withholding and keeping backe his blessings and in sending vpon them his greeuous plagues Now hee telleth them that if they murmure not at the maintenance of his Ministers but pay them truely and sustaine them conscionably hee will satisfie them with good things and remoue from them euill things He would open the windowes of heauen vnto them and poure out a blessing without measure And thus we see how we may finde comfort vnto our selues and strengthen our faith by such examples as the Scripture affoordeth vnto vs. Beside the Ramme of attonement whereby an attonement shall bee made for him In these words we are to consider the last but yet the chiefe and principall meanes of sanctification which also is a satisfaction to God and a putting and purging away of the sinne of defrauding our neighbour And heerein indeed standeth the onely way of expiation blotting out iniquity howbeit set downe in the ceremony For neither can confession of our sinnes to God nor making restitution of our euill gotten goods to man put away our sin we may confesse all the day long we may bestow all our goods to feede the poore and giue our bodies to bee burned and yet our sinnes shall lye heauy vpon vs and presse vs downe to the gates of hell it is onely the blood of Christ as a Lambe vnspotted and vndefiled that can do it Neither is it enough for vs to say Christ hath washed vs from our sinnes he hath paid a sufficient price for them and therefore it skilleth not whether they bee acknowledged to God or recompenced to men For we haue seene that GOD requireth besides the Ramme of attonement that such as haue wronged their brethren must both confesse and restore or else they can haue no benefit of reconciliatioÌ„ to God by the death of Christ We are therefore in this place to marke how our sinnes are purged which is expressed vnder a type figure True it is the blood of Buls and other beasts is not able to take away sinne Heb. 9 12 and 10 4. neither is it possible that the offering vp of guifts and sacrifices could make holy concerning the conscience him that did the seruice Verse 9. and sanctifie the commers thereunto Hebrewes 10 verse 1. For sinne is an offence done to God a breach of the Law and a wounding of the conscience But what is the blood of Bullocks able to do touching the curing of these mischiefes and maladies Will I eate saith the Lord the flesh of Buls or drinke the blood of Goats Psal 50 13. Doubtlesse such things of small account and reckning haue no force or efficacy to appease the wrath of God which is infinite Besides the iustice of GOD required that man himselfe
weake man full of infirmities though otherwise godly and diligent in his office For when he saw how onely her lippes mooued 1 Sam. 1.13 14. but her voyce was not heard because she spake in her heart to God by prayer he thought she had beene drunken and he said vnto her How long wilt thou be drunken put away thy wine from thee See how ready he was to iudge amisse of her action and to call good euill This was also the sin of Iobs wife and of his friends they thought him to be an hollow hypocrite and a deep dissembler because they saw him strangely visited by so strange a visitation Iob 4.7 Thus did the wicked Iewes vsurpe authority ouer the Gentiles and censured them at their owne pleasures they said vnto them Esay 65.5 Stand apart come not neere me for I am holier then thou and yet they were greeuous sinners themselues as a smoake in Gods eyes and as fire that burneth continually So when the Apostles were filled with the holy Ghost and began to speake with other tongues as the spirit gaue them vtterance others mocked them and said They are full of new wine Acts 2.13 This iudgement is iustly condemned being quite contrary to the rule of loue which doth interpret all things in the best part and is in nothing suspicious and therefore we ought not to iudge wrongfully corruptly and maliciously of those godly actions which we see the children of God to doe And if it shal fal out at any time as it may fall out many times that we be laden with the burden of such surmises and sinister suspicions of hypocrisie and a double heart yet we are not to be daunted and dismayed by them or to giue ouer our hold in the faith but know assuredly that this is no new thing and therefore no strange matter is befallen vnto vs. The dearest Saints and seruants of God haue felt this euill and haue had experience of this mischiefe of the tongue We must not looke for an higher estate or better condition then Christ and his Apostles had When he sought to destroy the kingdome of Satan and cast out diuels by the finger of God they charged him to doe it by the power of Satan Matth. 12.24 It were intolerable pride and presumption for the seruant to climbe higher then his Lord or the disciple to striue to be aboue his Master The second kind of iudging â—â—e second â—â—d of iudgeâ—ent is when men haue committed euill things which of themselues are worthy to be condemned and wee iudge them that haue so offended to be without all hope of repentance or recouery and to be cast off for euer to be out of Gods fauour and to be reprobates This is not onely to arrogate a mastership ouer them but to step vp into the seat and secrets of God For who hath reuealed that vnto vs or who hath been of his counsell The things reuealed in the word belong vnto vs and to our children but secret things to the Lord Deut. 29.29 That this iudgement is altogether forbidden may appeare both by precepts that restraine it by examples that condemne it Euill men must be instructed with meekenesse not condemned with rigour and rashnesse proouing if God peraduenture will giue them repentance to the acknowledging of the trueth and that they may recouer themselues out of the snare of the diuell who are taken captiue by him to do his will 2 Tim. 2.25 26. Likewise the Apostle setteth down the like commandement 1 Cor. 4.5 Iudge nothing before the time vntill the Lord come who both will bring to light the hidden things of darkenesse and will make manifest the counsels of the hearts and then shall euery man haue praise of God Let vs to these precepts adde such examples as wee find in Scripture and out of many select and sort out some few Manasseh king of Israel is one of the most memorable obiects of Gods mercy he was a sorcerer and coniurer an idolater and murtherer he made his sonnes passe through the fire he dealt with a familiar spirit and vsed witchcraft he made Iudah and the inhabitants of Ierusalem to erre and to doe worse then the heathen whom the Lord had destroyed before the children of Israel 2 Chro. 33.6.9 yet when he humbled himselfe and prayed vnto God he was pardoned Mary Magdalene was a woman defamed and defiled with much sin out of whom were cast seuen diuels yet shee was conuerted and accepted Paul acknowledgeth himselfe not worthy to be called an Apostle or disciple of Christ he had beene an oppressour a blasphemer and a persecuter of the Church of God yet he was receiued to mercy because he did it ignorantly through vnbeleefe 1 Tim. 1.13 The Iailer mentioned in the Acts of the Apostles dealt very roughly with Paul and Silas and cast them into the inner prison and made their feet fast in the stockes but when God once touched his heart suddainely he called for a light and came leaping in and trembled saying Sirs Acts 16.30 what must I doe to be saued I will conclude this point with the example of the theefe that was condemned for theft and crucified with Christ he had spent all his dayes in his wicked and vngodly courses he was no better then his fellow they had one purse and determined to fill their houses with spoile and priuily laid wait for the innocent without cause and continued thus vntill the end of their liues yet God in mercy looked vpon one of them and called him to the state of grace as it were at the last gaspe and pulled him as a brand out of the fire saying vnto him This day shalt thou be with me in Paradise Luke 23.43 A man would haue thought that these at least some of them had bene desperate persons forlorne men without hope of repentance or likelihood of saluation and yet behold how God that hath the hearts of all men in his owne hand turneth whom hee pleaseth into the right way and when it pleaseth him like the housholder in the Gospel in who called labourers into his vineyard at all houres of the day Mat. 20. The meditation of these things ought to stay vs from corrupt iudgement which argueth that we are destitute of true loue toward our brethreÌ„ to guide vs in all our dealings with them The third kinde of iudgement The third kind of iudgement is occupied about things indifferent The first was touching good things the second touching euil things The first is when good men are made hypocrites the second is when euill men are made reprobates The first is when good actions are made bad the second when bad actions are made worse then they are as if they separated and secluded from heauen The third is concerning indifferent things that in themselues and their owne nature are neither good nor euill In this we offend when men doe things indifferent which being things Lawfull may bee done either in faith
bee yea thou shalt diligently consider his place and it shall not be the Lord shall laugh at him for he seeeth his day comming Then it shall be saide to all the wicked â—th 25 41. Go ye cursed into euerlasting fire prepared for the deuill and his Angels The truth may be ouer-borne and smothered for a time yet it cannot be disgraced and concealed for euer It were well for them if they might lie for euer in the graue and neuer come into the light it were well for them if their works might neuer come to bee examined might dye as the vntimely fruite of a woman that neuer saw the Sun but it shall not go so well with them they must not then looke for auie comfort like the rich Glutton who was denied a drop of water to coole his tongue If then they would giue a thousand worlds for one day of repentance or for one droppe of Faith or for oyle in their lampes they cannot obtaine it Heere life is either wonne or lost here saluation is begun or else we neuer haue it Then all things shall appeare as they are though many things are that do not now appeare Then the vizard of the hypocrite must be pulled off and hee shall deceyue no more by shewes of honest dealing And she shall conceiue seede In these words wee haue a second promise made to the Woman suspected of adultery against whom nothing could bee proued For God maketh a two-fold promise to the innocent party The first was set downe before that she should be free from the imputation of the sin and from the castigation of punishment Now cometh the second promise to bee considered which reacheth further then the former wherein God doth wonderfully recompence the slander charged vpon her and declare himselfe to be a maintainer of chastitie and innocency For what could a woman in this case haue desired but to haue her innocency made known to her husband and to the whole Church It was an hard case to vndergo this triall and to haue her name in this manner called into question but after she is tried God doth abundantly recompence her sorrow and affliction and doth not onely cleere her good name but giueth her yssue making the barren woman to keepe house and to be a ioyfull mother of children Hee doth not onely set her free the thing which she desired but withal maketh her fruitfull which is more then shee could haue expected We learne hereby Doctrine God bestowâ—th more mercy vpon his hildren then they desire that howsoeuer the faithfull are many waies tried and troubled yet all their sorrowes are turned to their good When the innocencie and righteousnesse of the godly is once made knowne God is more gracious vnto them then they could desire or craue at his hands We see this in the examples alledged in the former Doctrine as in a glasse most cleerely Remember what wee saide of Ioseph albeit he liued for a time as a prisoner and was clapt in the stocks yet hee was deliuered and his innocency reuealed But was this all Or did God content himselfe to bring his sincerity to light No he was aduanced to honor Gen. 41 41. and made ruler ouer all the land of Aegypt which he neuer dreamed of nor looked for nor gaped after And as it was with the sonne so was it also with the father For Iacob vowed a vow to God that if he would bee with him and keepe him in his iourney that he was to go Genes 28 20. with â—2 9 10. And would giue him bread to eate and raiment to put on then the Lord should be his God His desires are not extended farre but he is contented with a little he craueth of God his daily bread the which Christ also willeth and warranteth vs to aske Mat. 6 neuertheles God was more gracious to him then so and gaue him great riches as himselfe coÌ„fesseth to God his louing kindnes I am not worthy of the least of all the mercies and of all the truth which thou hast shewed vnto thy seruant for with my staffe I passed ouer this Iordan and now I am become two bands The like we might speak of Iob the faithfull seruant of the Lord who may be compared to him in the suffering of aduersity Or who can match him in patience He sustained the losse of his Children and of his goods and yet these were but the beginnings of sorrowes forasmuch as he was deepely afflicted in body and minde What then did he desire of God in his miserie Iob 42 10. to haue his Asses and Camels and cattle doubled vppon him and all the substance of his house to be increased He had no such thoght in his hart and yet it came to passe according to the saying of the Apostle Iames 5 11. Yee haue heard of the patience of Iob and haue seene the end of the Lord for the Lord is verie pittifull and of tender mercy Let vs also call to minde the example of Dauid the least in his Fathers house hee was called of God from feeding his sheepe and following the Ewes great with young and was annointed to bee King and appointed to feed his people in Iacob and his inheritance in Israel whereof he neuer dreamed Psal 78 71 72. The like we might say of Daniel of Mordecay of Ester and many other children of the captiuity who saw great dangers ready to fall vpon the church as it were a gaping gulfe ready to swallow them vp quick or as a huge rocke threatning ship-wracke if they had onely tasted of the mercie of God and his power in working their deliuerance they wold haue magnified his great goodnesse and sung his praise with the Psalmist Psal 34 19 20 Many are the afflictions of the righteous but the Lord deliuereth him out of them all hee keepeth all his bones not one of them is broken Psal 34 19 20. But besides this he gaue them fauour in the sight of Princes 1 Sam. 2 8. and raised them from the dung-hill to make them inherit the Throne of glory as Hannah singeth who had good experience of it who was contemned but now regarded who asked of God one sonne and obtained not him alone but three other sonnes and two daughters From all which concents of holy Scripture we conclude that the faithfull and righteous seruants of God are oftentimes blessed not onely aboue their deserts which are none at all but aboue their desires and demands Reason 1 The Reasons that serue to confirme this truth to our consciences are to be considered of vs. First God is infinite in his loue toward his people he is no niggard of his goods hee keepeth not all to himselfe as the couetous man He is as the liberall man that freely bestoweth where he seeth need we are as poore beggers that haue nothing our own but rags and rents or as poore criples that can boast of nothing but wounds and sores full
so deuout in prayer that euerie day they were mindfull of their owne dutie towarde him and of his mercy toward them so that sometimes at midnight they rose vppe and sometimes both euening and morning and at noone they praied vnto him and hee did heare their voyce as in the 55. Psalme and the 17. verse and Psalme 119. Dan. 6. Lastly seeing God aboundeth in grace Vse 3 and goodnesse aboue our desires it is our dutie to render vnto him againe the sacrifice of praise and thankesgiuing For how shall we receiue such vnspeakeable kindnesse and not giue him the glorie Or how shall he open his hands in so liberall and large a manner and we shut our mouthes against him If he be so gracious to remember vs how shall we be so vnmindefull and vnthankefull vnto him This vse is concluded by the Apostle Ephes chap. 3. ver 20 21. hauing shewed that God is able to doe exceeding abundantly aboue all that we either aske or thinke he addeth in the next words To him bee praise in the Church by Christ Iesus throughout all generations for-euer Amen If we would diligently consider what God hath done for vs wee shall bee compelled to confesse that GOD hath many times preuented vs with his liberall blessings and that hee hath bene mercicifull towards vs aboue all that wee are able to craue or conceiue What then Shall wee do nothing to him againe True it is we liue not in a giuing age we are hand fast and loue not to part with any thing Do wee so reward the Lord Shall wee receiue all good things at his handes and returne nothing to him againe Shall wee finde him better to vs then we desire and shall he find vs worse then he deserueth at our handes Let vs therefore giue him praise for his vnspeakeable and vnsearchable mercies let his name be glorified in the Church by vs. Hee sheweth his power especially in the Church by worke and word and therefore it is great reason hee should receiue praise in his church Hence it is that the Prophet saith In Iudah is God knowne his name is great in Israel Psal â—6 1 2 3 and â—â— 2 â—â— in Salem also is his Tabernacle and his dwelling place in Sion there brake hee the arrowes of the bow the sword and the shielde and the battell Heere then he teacheth vs that God maketh his name glorious and famous But where In Iudah His name is great But where In Israel and that because he wroght a marueilous worke in ouerthrowing the army of Senacherib which threatned destruction to the Church but it was destroyed it selfe To this purpose wee reade in another psalme Sing forth the glory of his name make his praise glorious say vnto God how terrible art thou in thy workes through the greatnesse of thy power shall thine enemies bee in subiection vnto thee The like we might say of the worde of God as it is Psal 147 19 20. Hee sheweth his word vnto Iacob his statutes and iudgements vnto Israel he hath not dealt so with euery Nation neyther haue they knowne his iudgements and in another place he teacheth Psalme 138 2 that he had magnified his name aboue all things by his word Let this then stand as a firme principle that God because he sheweth himselfe diuers waies in his Church to wit by his word and workes is therefore to bee glorified and honoured especially in it Hee is gracious indeede to all mankinde howbeit he blesseth no persons in comparison of the members of his Church so that he is to be praised in no places among no persons so much as in his Church according to that saying of the Psalmist Psal 65 1 2. Praise waiteth for thee O God in Sion vnto thee shall all flesh come Now God may bee saide to be glorified in the church two waies God is glorified two wayes first priuately secondly publiquely Priuately when euery man seuerally and apart by himselfe doth serue him and worship him and set forth his praise For we do receiue euery priuate man of vs seuerall blessings and benefites not common to others these wee are to acknowledge particularly and priuately and GOD accepteth this seruice at our hands Publikely when wee meete in the assembly and congregation of the faithfull that are fellow members of the same bodie that so hee may receiue praise by the mouths of many witnesses Doubtlesse God alloweth the former and hee is delighted with the priuate sacrifice of euery one and accepteth the calues of our lippes but especially hee is well pleased with the publike prayers and praises that are performed by many This did Dauid promise to giue vnto GOD because hee had not a greater to promise or to performe Psalme 22 23. In the middest of the congregation I will praise thee True it is God standeth not in neede of our praises neyther gaineth any thing to himselfe thereby which hee had not before For as euery beast of the Forrest is his and the cattle on a thousand mountaines Psal 50 10. so wee can yeelde him nothing but it must first proceede from him and bee giuen vnto vs. Hee is perfect of himselfe and needeth no supply from vs for what can the begger that hath nothing giue to the King that hath all in his power Neuerthelesse hee is delighted in our obedience to his will and well pleased with our performance of that which he requireth We must therefore acknowledge our selues vnworthy of the least of his mercies wee deserue not one bit of bread or one droppe of wateâ— In him wee liue and moue and haue our being The Land of Canaan was giuen to the Israelites of mercy not of merit because hee loued them not because they loued him not thorough their godlinesse and goodnesse but through the wickednesse of the nations The Lord is our righteousnesse Ierem. â—â— â— Ephe. â—â— â— and he hath made vs accepted vnto his Father Wee are of our selues wretched and miserable and poore and blinde and naked wee are not able so much as to thinke one good thought There is nothing due to vs but shame and confusion yet such is Gods grace goodnes toward vs that where sin hath abounded his mercie hath abounded much more If we aske of him garments to couer our nakednesse he will beside them decke vs with Ornaments and cloath vs with broidred work and attire vs in siluer and gold he will put bracelets on our hands a chaine about our necke a Iewell on our forhead earings in our ears a beautiful crown vpon our heads If wee aske of him bread to eate he wil together with it giue vs wine to comfort the heart and oyle to make vs haue a cheerefull countenance so that wee shall eate fine floure and honie Ezekiel 16 13. He is like vnto Iael that entertained Sisera he asked water and she gaue him milke she broght forth Butter in a Lorldly dish Iudg. 4 19. and 5 25. We
Pet 3.1 2. Ezek. 12.27 28. Againe it meeteth with such as abuse Gods patience to harden their hearts in sinne The more God spareth vs and the longer he waiteth the more insolent and vntoward the greatest sort doe grow abusing the lenity and long suffering of God presuming and waxing bold to offend because he doth not speedily punish Eccle. 8.11 Nehe. 9.17 sinne is increased by this meanes for the more he suffereth the greater is our sinne Thirdly this serueth for comfort and consolation Vse 3 It lifteth vp perplexed and disquieted consciences for their sinnes trembling vnder Gods hand as the child vnder the rod and fearing to be consumed in his wrath Let no man despaire or be out of hope for this is his nature he is long suffering Exod. 34. This is vttered to Moses to comfort him who feared the vtter subuersion and destruction of Israel for their idolatry in worshipping the golden calfe Exod. 32.2 Psal 103.8 9. Againe it serueth to worke confidence and assurance of faith and mercy in the hearts of the godly that if they pray vnto him and desire to haue his anger remoued he will be appeased toward them and spare them as we see in this place how Moses vseth these words to the same purpose Lastly it comforteth the Church against the wickednesse and cruelty of her persecuters they sticke not oftentimes to shed innocent blood and God seemeth for a time to hold his peace and nothing at all to regard either what the enemies doe or what his children suffer for he sendeth downe no punishment vpon them Notwithstanding we must not imagine that God hath forgotten vs in our miseries as if he had shut vp his kindnesse in displeasure but he is patient euen toward them he best knoweth his times and seasons for iustice and iudgement as he doth for mercy and compassion When the time of his patience is runne out then will his time of iustice clearely appeare Thus doth Dauid comfort himselfe a man that had experience of many sorrowes Ps 86.14 15. O God the proud are risen against me and the assemblies of violent men haue sought after my soule and haue not set thee before them but thou O God art a God full of compassion and gracious long suffering and plenteous in mercy and truth Lastly sundry exhortations arise from Vse 4 hence to sundry good duties which I will only point out first it serueth to mooue vs to breake out into the praise of God Our sinnes deserue suddenly to be swept away the measure of them is exceeding great It is his great mercy that we are not vtterly confounded consumed Psal 130.3 4. Secondly we must be patient toward our brethren Col. 3.12 13. Ephe 4.32 Let vs deaâ—e with our brethren as we see God hath dealt with vs. If we be hasty to reuenge let vs take heed lest we kindle the wrath of God against our selues Matthew 6. verse 15. Lastly it is our dutie to repent of our sinnes while we haue time and to seeke the Lord while he is neere Rom. 2.4 Ioel 2.3 Verse 19. Pardon I beseech thee the iniquity of this people according to the greatnesse of thy mercy and as thou hast forgiuen this people from Egypt euen vntill now Heere we haue the third and last argument of the prayer to mooue the Lord to pardon them wherein he putteth the Lord in mind of his workes of mercy and thereupon is bold to pray for the continuall course of more mercy Pardon this people as thou hast forgiuen them from Egypt vntill now Doctrine The doctrine All the benefites and blessings that we receiue in this life All the blessings present giue assurance of more blessings to come are such as giue vs hope and assurance that we shall receiue more blessings and mercies from God So then the point to be considered is this that mercies present assure more mercies to come vpon the faithfull as Psal 77.5 Iosh 10.25 1 Sam. 17.34 35 36 37. Reason 1. The reasons A promise in part performed is a good assurance that the rest also shall be performed So then if God haue giuen to a man any blessing in part it shall be an assurance vnto him that he shall also receiue more from God Euery gift of God is as a pawne or gage laid vp and left with vs for when hee bestoweth any blessing he giueth vs earnest to assure vs of moe that shall follow and of a greater measure of the same gift 2 Cor. 1.22 and 5.5 Ephes 1.14 Secondly deedes are much more effectuall and powerfull then words Albeit the word of God be sure whatsoeuer he hath spoken yet we lay better hold vpon his workes Men are not so much afraid of Gods threatnings to come as when they see and feele his iudgements present vpon themselues and others so is it in this case for though the promises of God bee good payment because he hath promised that cannot lie Tit. 1.2 yet we are not so easily drawne to beleeue them made by wordes onely as when we find them in part performed vnto vs then we conceiue vndoubted and assured hope to receiue the rest also because he doth thereby as it were enter paiment of a debt I meane a debt by promise on his part not by any desert on our part Vse 1 The vses follow First this teacheth euery man that be ought to obserue and keepe in mind the benefits and mercies of God both vpon himselfe and other how God from time to time hath blessed him that so he may haue comfort in time of need For this is the cause why so many despaire and haue no comfort at all when the iudgements of God are vpon them they forget Gods goodnesse and neuer cast their eyes backe to the times past nor remember the former benefits and comforts which they haue receiued from God and so are wholly destitute of comfort and remaine without hope to receiue any moe mercies froÌ„ him When Moses prayed vnto God to shew him this mercy that he might enter into the land of promise he beseecheth the Lord after this manner O Lord God thou hast begun to shew vnto thy seruant thy greatnes and thy mighty hand I pray thee therefore let mee goe ouer and see the good land that is beyond Iordan Deuter. 3.24 Whereby wee see he considereth how God had dealt with him in former times and maketh that a motiue to stirre vp his faith for the time to come to hope for and to desire the continuance thereof Secondly this teacheth all of vs whereupon Vse 2 we ought in our wants and necessities to stay our selues and looke for comfort surely in the remembrance of Gods former promises There we shall be sure to finde comfort if we thinke vpon them For they are as sure pledges to vs that we shall afterward receiue moe also And let vs labour to rest vpon God because he hath giuen vs many blessings and mercies in former times so that we
them with speed to their graues But all these iudgments before rehearsed belong only to the body do not stretch to the soule and conscience neuerthelesse the Lord ceasseth not to repay vs euen in this kinde also according to our sinne Hence it is that he threatneth to send strong delusions vpon men to beleeue lies which will not receiue and beleeue the truth 2 Thess 2 11. and they which will not beleeue wholesome doctrine but hauing itching eares get them an heap of teachers shall turne their eares from the truth and be turned vnto fables and beleeue lies 2 Tim. 4 3 4. Secondly whensoeuer we remaine vnder any Vse 2 iudgement of Gods hand whatsoeuer it be let vs labour for spirituall wisedome that we may be able to see and discerne what the sinne is which is the cause thereof For by the manner of the iudgement we may oftentimes finde out the manner of our sinne And doubtlesse these benefits will come thereof we shal be able to iustifie God and also to iudge our selues and thereby we shall escape farther punishments and plagues that God purposed to bring vpon vs. This way we shall make the punishment profitable vnto vs if we take it and lay it vnto the sinne as it were a salue vpoÌ„ the sore This will bring vs to remember many sinnes and to repent truely of them which otherwise we should not thinke vpon It will worke in vs a care to iudge our selues that we be not iudged of the Lord 1 Cor. 11 31 22. This is no small benefit and comfort and therefore we should entertaine a ioynt-meditatioÌ„ both touching the sinnes that we haue committed and touching punishments that wee haue suffered that so we may to our farther good compare the one with the other Lastly as God dealeth with men in regard Vse 3 of their sinnes so he dealeth oftentimes with his childreÌ„ in good things for good things He will not onely reward our good works euen to a cup of cold water giuen to a disciple in the name of a disciple Mat. 10.42 but hee will reward according to our deeds blessing with the same blessing and mercy with the same mercy 2 Tim 1.18 Onesiphorus shewed meâ—cy vnto Paul he prayeth to God That he may find mercy of the Lord in that day Hee that is mercifull and liberall to the poore hath a promise that he shall neuer want Christ our Sauiour describing what is true blessednesse wherin it consisteth saith among other things Mat. 5 4. Blessed are the mercifull for they shall obtaine mercy True it is God is able to reward such many other wayes but he promiseth and performeth this rather then any other to strengthen our faith in his word and to teach vs to acknowledge and confesse his own in that worke And heereby haue all such as are any way vnder the gouernment of others a notable encouragement in well doing that God will returne them a like measure of blessing according to that themselues haue done If we be truely seruiceable and conscionable in our duties toward those whom God hath set ouer vs we shall by a speciall blessing of God find in time to come those that shall be vnder vs faithfull also toward vs. He that will rule well must first learne to obey wel if we be not obedient to others for conscience sake let vs neuer thinke to finde others obedient to vs. Hast thou bin a dutifull childe to thy parents and obeyed them in the Lord Thou maiest well hope and expect the same at the hands of thy owne children hereafter Or hast thou beene a faithfull seruant to thy master according to the flesh seruing him with feare trembling in singlenesse of thy heart Thou maiest well look for the like seruice at the hands of others It is the common rule of christianity and that which the heathen themselues were not ignorant off Whatsoeuer ye would that men should doe vnto you do you euen so to them for this is the law and the Prophets Mat. 7 12. On the other side they that are stubborne and disobedient children euill and vnfaithful seruants may iustly feare to haue the same measure measured vnto them againe They that are now yong men liue vnder the roofe and gouernement of their parents if they deale falsely and deceitfully with them how can they but thinke that God will make them reape a plentifull haruest of such darnell as themselues haue sowen scattered abroad They that are now children of their fathers mothers may in time to come themselues be fathers mothers of their children so haue others stand in the same place to them that themselues now stand to their parents If they mocke and scoffe at them for their infirmities as Ham Canaan did Gen. 9 22. Or contemne their wholesome counsels and holy admonitions â— 2 25. as the sons of Eli did Or if they beguile them or closely conuay away their money or any of their goods from them as Micah did from his mother â—7 â— 2. as many make it a slight and slender matter to steale from their parents as if all were their owne they can lay fingers vpon euen while they bee aliue and others giue liberty to take and embezell from them if it be but a little and no great sums Or if they think they liue too long that they may enioy their liuing as Esau did â—7 41 let them know that there is a iust God in heauen that will another day withhold his grace from their posterity that they shall finde their owne children ready to despise them and set them at nought to reiect their admâ—nitions threatnings to circumuent them purloine from them yea to gape for their death that they may haue their goods And when this cometh to passe then let them consider their owne sin as the cause of their childrens sinne and that their children do forget them to be their parents because themselues neuer remembred that they were children The like we may say of seruants they that are now seruants of their masters may also hereafter come to be masters of their seruants If then you shall deale wickedly with them in word or in deed you shall make a streight yet a iust equal law against your selues The Apostle giueth an excellent precept vnto such Tit. 2 9 10. Exhort seruants to be obedient to their owne masters and to please them well in all things not answering againe not purloining but shewing all good fidelity that they may adorne the doctrine of God our Sauiour in all things Let such therefore looke to themselues that they bee not paide home in their kinde If they learne to giue stubborne and froward answers and to despise them that are ouer theÌ„ as Agar did Sarah Gen. 16 4. Or if they returne them sleeuelesse answers when they call them to an account of their doings as Gehazi did to Elisha who when he asked him whither he went or where
another 1 Thess 4 6. for God is an auenger of all such things This is it that Moses teacheth Deut. 23 7. Thou shalt not abhorre an Edomite for he is thy brother neither shalt thou abhorre an Egyptian because thou wast a stranger in his Land Thus the people of Israel complaine against the rich and cry out vpon the vnequall iniurious dealing of their brethreÌ„ vpon this ground Nehem. 5 â— because their flesh was as the flesh of their brethren the sons daughters of the poore as the sonnes and daughters of the rich Lastly this serueth to reproue conuince Vse 4 three sorts of men First it condemned all railing at and reuiling one of another all words of reproch and contumely as if they were our slaues and villaines which practise Christ reproueth Mat. 5 22. Secondly it meeteth with such as delight in contentions as the begger doth his sores nourishing dissention in the Church or Common-wealth contrary to the amiable name of brethren that ought to bee acknowledged among vs. All contention is irkesome but especially that which is betweene brethren All war is lamentable but especially ciuill warre where brother is diuided against brother sometimes the son against the father This victory should not be sounded with triumph but passed ouer with silence Therefore the Romane Captaines after a ciuil war Vaâ—er 〈◊〉 lib. 1. cap. â— neuer triumphed when they returned victors as we see in Cinna and Caesar in Silla and Marius So among all quarrels and controuersies those among brethren are most vnnaturall Wherefore the Apostle Paul saith Rom. 16 â— I beseech you brethren marke them diligently which cause diuision and offences contrary to the doctrine which ye haue learned and auoid them Ia. 3 14 â— So the Apostle Iames teacheth If yee haue bitter enuying and strife in your hearts reioyce not neither be lyars against the truth This wisedome descendeth not from aboue but is earthly sensuall and diuellish For where enuying and strife is there is sedition and all manner of euill works Wherefore let vs learne to cut off all occasions of contentions euen from them that seeke occasions Thirdly this reprooueth all vnmercifull dealing towards those that are in necessity such as was in the Priest and Leuite toward him that fell into the hands of theeues was wounded WheÌ„ we see a poore man or woman destitute of daily food in misery and want of this worlds good we must thus thinke with our selues This man or this woman is my flesh my brother my sister as good by nature and in creation as my selfe hauing the same Maker and made of the same matter and bearing the fame Image of God as well as my selfe It is onely Gods goodnesse toward me that I possesse those things which he wanteth the same Lord requireth of me to my vtmost power to releeue and helpe him This is taught by Moses Deut. 15 7. Thou shalt not harden thine heart nor shut thine hand froÌ„ thy poore brother Let it not greeue vs to giue and forgiue Let vs haue a coÌ„passionate hart a pittiful eie a liberal hand Remember it is an easie thing with God to bring thee into as low an ebbe though thou be now afloat as wee see it hath fallen out to many great Kings mighty Monarchs This is that charge which the Prophet giueth Es 58 7. Is not this the fasting that I haue chosen to deale thy bread to the hungry and that thou bring the poore that wander vnto thine house when thou seest the naked that thou couer him and hide not thy selfe from thine owne flesh Let this consideration moue vs to loue all meÌ„ vnder heauen and to shew the fruites of mercy vnto them in distresse as the Samaritan did to the poore wounded man Luke 10 33. Let vs pray for the conuersion of Iewes Gentiles as Stephen did for his enemies Ver. 15. Thou knowest our trouble how our fathers went downe into Egypt therfore I pray thee let vs passe This is the second reason before remembred drawne from the wofull experience of many miseries which they haue had in Egypt and out of Egypt Heere we see they alledge the afflictions endured in â—gypt to stirre vp the Edomites to pitty and to giue theÌ„ quiet passage This reason is thus contriued If we haue suffered many sorrowes and afflictions and beene euilly entreated in Egypt then pitty our poore condition and deliuer vs out of our distresse but we haue all suffered many sorrowes and afflictions c therefore pitty vs and giue vs passage Marke heere the force and strength of the reason â—â—rength 〈◊〉 reason he perswadeth theÌ„ to graunt them free passage moued with this consideration that the miseries of the Church haue beene many and as yet they saw no ende of them They were bound by all good means to procure their peace and seeke a blessed end of their present sorrowes that entering into the Land they might sit vnder their Vines Fig-trees 〈◊〉 4 1. and reason of the waies and word of the Lord without feare Now the want of this liberty and freedome to serue the Lord and the distressed estate of the oppressed Church is made a motiue to mercy in these Edomites to redresse their troubles and so the Israelites might haue beene eased themselues no way burdened â—â—ze â—â—â—es 〈◊〉 church 〈◊〉 zâ—â—le 〈◊〉 to pitâ—â—â— From hence we learne that the wants and miseries of the Church should moue the hearts of others to pitty them and to procure according to their power the remedy thereof Whensoeuer we see the people of God in affliction if there be any consolation in Christ if any comfort of loue if any fellowship of the Spirit if any compassion and mercy we must be touched inwardly euen to the quicke and put too our helping hand to end their calamities as we are able This hath beene put in practise from time to time by the holy seruants of the Lord. When Nehemiah heard that the people returned from captiuity were still in great misery Neh. 1 3 4 Ierusalem troden downe the gates burnt with fire he sate downe and wept he mourned fasted praied before the God of heauen for the redresse of those euils and for a blessing vppon his holy endeuours The like affection we see in Mordecai Esteâ— chap. 4 8 16. when Mordecai saw what euill was concluded against the Church and that a commission was sued out at Shushan to destroy and massacre the people of God in one day he rent his cloathes and put on sackcloth he goeth to Ester hee chargeth her that shee should goe in to the King and make petition and supplication before him for her people She vndertaketh the cause of the Church with the hazard of her life she relieth vpon the all-giuing prouidence of God saying If I perish I perish I will go in to the King albeit it be not according to the Law So the Prophet teacheth
the stirring of vs vp to prayer We may now comfortably conclude to our owne consciences with the same Apostle I am perswaded that neither death nor life nor Angels nor principalities nor powers nor things present nor things to come nor height nor depth nor any other creature shal be able to separate vs from the loue of God Let vs know then there is great vse of the crosse beeing assured that tribulation bringeth forth patience patience experience â—om 5 5 4 5. and experience hope and hope maketh not ashamed because the loue of God is shed abroad in our harts by the holy Ghost which is giuen vnto vs. Vse 2 Secondly we learne heereby not to promise to our selues worldly peace prosperity but prepare to endure the crosse before it cometh and know that the end of one crosse is the beginning of another while we liue heere We must not looke to finde heauen vpon earth we must not dreme of the victory before we fight We think of receiuing the prize but we wold not run the race We would put on the crown but we shun the crosse like those foolish husbandmen that would receiue the fruites of the earth but care not for the labour And surely the reason why we are many waies impatient vnder the crosse murmure vnder the mighty hand of God is because wee are vnprepared vnprouided to beare any storme or endure any triall We must not thinke to liue at ease and pleasure but know that whosoeuer taketh not vp his crosse cometh after Christ cannot be his Disciple So Paul teacheth Timothy Thou hast fully knowne my faith and my patience my persecutions which came vnto me but from them all the Lord deliuered me yea and all that will liue godly in Christ Iesus shall suffer persecution 2 Tim. 3 10 12. For as the head was first crowned with thornes so the members must not looke to liue in pleasures Lastly be not offended at the great afflictions Vse 3 that oftentimes we heare to befall the faithfull or we see to be vpon such as feare God let vs not maruaile and wonder at it as at some rare and strange thing much lesse should wee start backe from our profession for the persecutions and fiery trials that come vpon the Church Therfore the Apostle Iohn saith Maruaile not my brethren Iohn 4 13. though this world hate you nay rather we haue cause to reioyce that God vouchsafeth vs this honor not only to beleeue in him but to suffer for his Name This made Paul say Acts 21 13. being entreated that hee would not go vp to Ierusalem What do ye weeping and breaking mine heart For I am ready not to be bound onely but also to die at Ierusalem for the Name of the Lord Iesus Doubtlesse if we were of the world the world would loue his owne but because we are chosen out of the world therefore the world hateth vs. It is noted to the euerlasting praise of the Apostles Acts 5 21. Heb. 10 33 34. Cast not away therfore your confidence which hath great recompence of reward God hath no need of vs to maintaine his glory he is able to maintaine it without vs therefore it is a great priuiledge and prerogatiue that God calleth vs out to suffer for his Names sake Besides such and so great are our infirmities that the Lord might worthily make vs suffer for our owne sins and bring shame and confusion of faces vpon vs according to our owne deseruings Now in that he mercifully passeth ouer our faults and frailties couereth our transgressions and maketh vs suffer taunts reproches persecutions for his truth and Gospel it is a great honour and dignity whereunto he exalteth and aduanceth vs and therefore our Sauiour saith Blessed shall ye be when men reuile and persecute you say all manner of euill against you for my sake falsly reioyce and be glad for great is your reward in heauen Mat. 5 11 12. Wherfore let vs not shrinke backe for trouble but reioyce in our sufferings and praise God for our afflictions Ver. 16. But when we cried vnto the Lord he heard our voice therefore let vs passe through thy Country Heere we haue the third reason vsed to the Edomites to perswade them to giue them passage drawne from an experience of Gods helpe who seeing their misery and hearing their gronings brought them out of the land of Egypt out of the house of bondage Now it would argue great cruelty to forsake those and leaue them in their affliction The strength of the reason of whoÌ„ God hath taken the protection If then God haue helped vs do not you deny vs helpe but God hath helped vs therfore deny not vs your helpe Thus the gracious dealing of God is propounded for their imitation This is a forcible and effectuall reason teaching vs this Doctrine Doctrine The consideratioÌ„ of Gods loue to his children must moue vs to mercy that the consideration of Gods loue mercy shewed to his childreÌ„ must moue vs to mercy The truth hereof hath the consent and agreement of many other Scriptures Hereunto cometh the exhortation of Moses Deut. 10.17 18 19. The Lord your God is God of Gods and the Lord of Lords a great God mighty and terrible who doth right vnto the fatherlesse and widow loueth the stranger giueth him food and raiment Loue ye therefore the stranger for yee were strangers in the Land of Egypt Thus the Apostle reasoneth 1 Ioh. 4 9 11. God hath manifested his loue in sending his onely begotten Sonne into this world that we might liue thorough him Beloued if God so loued vs wee ought also to loue one another Wher we see he perswadeth to brotherly loue in respect of the experience which we haue of the free loue of God toward our selues So our Sauiour concludes Lu. 6 36. Be ye therefore mercifull as your Father also is mercifull Hereunto cometh that which we reade in the Apostle Iohn in another place Hereby haue we perceiued loue that he laid downe his life for vs therefore wee ought also to lay downe our liues for the brethren 1 Iohn 3 8 16. There is nothing more effectuall to perswade brethren to vnity among themselues theÌ„ to know they haue a gentle father that loueth them all Nothing is able to binde faster those that are fellow-seruants in one family to seeke the mutuall good one of another then to consider they haue a good master carefull of the good of them all to giue them their portion in due season Reason 1 The reasons are euident First we are bound to follow the example of God which must be our direction and instruction This the Apostle teacheth Phil. 2 5 where he exhorteth to humility and lowlinesse of minde from the example of Christ Let the same minde be in you that was euen in Christ Iesus And the Apostle in the Epistle to the Hebrewes chap. 11.32 hauing propounded the examples of the
brethreÌ„ that are Christians by profession Saints by calling heyres by faith sons by adoption partakers of the same grace with vs yea as we see the gifts of God more cleerly to shine and more manifestly to multiply in them so our loue must encrease toward them As they goe forward or backward encrease or decrease as we see them zealous or cold or luke-warme so must our inward loue proceed or stay grow or slake toward them alwaies where God sheweth forth the abundance of his loue shed into their hearts we must most wisely bestow our loue according to his example which the nearer we follow the more conformable we are to God wherein standeth our happinesse Vse 3 Lastly it reproueth such as are vnappeasable and will neuer forgiue and forget the iniuries that are done vnto them Assuredly such shall finde iudgement without mercy as shew no mercy Who is there among vs that doth not daily euen with the ayre draw in the mercy of God It is his mercy that we are not all consumed If then hauing our selues receiued so great mercy we can returne in way of thankfulnesse no compassion to others we make a law against our selues and as it were stop and shut vp the spring of grace from flowing vnto vs. â—er 2 13. This the Apostle Iames teacheth There shall be iudgment mercilesse to him that sheweth no mercy and mercy reioyceth against iudgement It standeth vs all therefore vpon not to rest in the bare and naked name of the sonnes of God but labour in the truth of the inner parts and in sincerity of our hearts to be like to him practising the exhortatioÌ„ of the Apostle 〈◊〉 12 13. As the elect of God holy and beloued put on tender mercy kindnesse humblenes of minde meeknesse long-suffering forbearing one another and forgiuing one another c. There is no saluation without pardon and remission of sin Would we then haue saluation Do we desire forgiuenesse at the hand of God The meanes to assure vs that we haue attained it 〈◊〉 4 31 32. is to put away wrath all maliciousnesse and to be courteous tender-hearted one to another forgiuing one another if we desire to feele any true comfort to our own soules in the forgiuenesse of our owne sinnes When we cried vnto the Lord he heard our voice The truth of the former reason 〈◊〉 of 〈◊〉 setteth downe the loue of God to his people hearing their prayers sending his Angel and bringing them out of Egypt The doctrine out of these words considered in themselues is this Doctrine God loueth his people God loueth and fauoureth his owne people Howsoeuer they be hated of the world because they are not of the world but are chosen out of the world yet he setteth theÌ„ as a seale on his hart Cant 8 6 5 2. and as a signet on his arme Heereunto come the amiable and louely titles that Christ giueth to his Church calling it knocking vnto it saying Open vnto me my Sister my Loue my Doue my vndefiled for my head is full of dew and my lockes with the drops of the night So the Prophet expresseth his loue in the Psalme toward his people Albeit they were few in number yea Psal 105 12 13 14 15. very few and strangers in the Land and walked about from Nation to Nation from one Kingdome to another people yet suffered he no man to do theÌ„ harm but reproued Kings for their sakes saying Touch not mine annointed and do my Prophets no harme So Moses testifieth the same Deu. 7 6 7 8. The Lord thy God hath chosen thee to bee a precious people vnto himselfe aboue all people that are vpon the earth The Lord did not set his loue vpon you nor chuse you because ye were moe in number then any people for ye were the fewest of all people but because the lord loued you and would keepe the oath which hee had sworne vnto your fathers Ioshua 24 3. Psalm 78 70. Mathew 4 18 Luke 23.43 Acts 9 15. Thus God in great mercy brought Abraham from his Country tooke Dauid from the sheepfolds chose Peter and Andrew from their nets called Mathew from the custome conuerted the theefe vpon the crosse and turned Paul from a persecutour to be an Apostle beeing oftentimes found of them that sought not after him by all which testimonies and examples it appeareth that God doth shew himselfe good and gracious vnto his people The reasons are First because they are his Reason 1 sonnes and daughters This is an argument of great loue a testimony that he will not forsake vs for euer We are not onely the seruants and friends of God but the sonnes of God the spouse of Christ Indeed Christ is the naturall Son of God and the eldest brother by whom we are adopted to be the sons of God This reason the Apostle propoundeth 1 Iohn 3 1. Behold what loue the Father hath giuen to vs that we should be called the sonnes of God for this cause the world knoweth you not because it knoweth not him Great is the affection of feruent loue that parents beare toward their children no heart of any can wel expresse it but he that hath bin a father himselfe to feele it Others may well speake of it but they are not able to comprehend it And yet all their loue is a cold frozen loue yea it is no loue indeed yea it is no better then hatred in comparison of the loue that the Father of heauen and earth beareth to his children whose loue to vs is wonderfull passing the loue of men and women This the Prophet teacheth Can a woman forget her child and not haue compassion on the sonne of her wombe though they should forget yet will not I forget thee Es 49 15. Likewise Christ saith Mat. 7 9 10. What man is there among you which if his son aske him bread would giue him a stone Or if he aske fish will he giue him a serpent If ye then which are euill can giue to your children good gifts how much more shal your Father which is in heauen giue good things to them that aske him Reason 2 Againe he hath sent his Sonne into the world who came from the bosome of his Father and tooke our nature vpon him he endured the infirmities of our nature the shame of the crosse the wrath of his Father to bring vs into his fauour He was punished we are pardoned he was charged with our sinnes we are discharged from our sinnes he was crucified we are acquitted he was condemned we are iustified Thus the Apostle Iohn reasoneth Heerein was the loue of God made manifest among vs 1 Ioh. 4 9 10. because God sent his onely begotten Sonne into this world that we might liue through him Heerein is that loue not that we loued God but that hee loued vs and sent his Sonne to be a reconciliation for our sins The naturall
peace dwelled in our houses possessed our inheritances enioyed our lands and goods thus long but for the faithfull seruants of God who mind the peace of Sion Doubtlesse he would not spare the world one minute and moment of time but for the godly Hee would haue spared the cities of Sodome and Gomorrha 〈◊〉 18.32 if ten righteous persons had bin found in them For the faiths sake of Rahah who hid the spies and sent them out another way 〈◊〉 26. hee spared her kindred and her fathers house For the faith of Lot whose righteous soule was vexed day by day in seeing and hearing the vnclean conuersation of those sinfull men he would haue saued his sonnes in law 〈◊〉 12 that should haue married his daughters For Pauls sake a chosen vessel to beare the Name of God to the Gentiles he gaue freely those that sailed with him and saued their liues 〈◊〉 â—4 Thus wee see that for the godly he beareth with the vngodly but when they are safe and sealed in the forehead then iudgement shall come vpon the wicked Contrariwise a nation a cittie a towne an house and family is cursed for the society and company of the wicked The Israelites could not prosper at the siege of Ai so long as Achan was among them The Sea could not be calme the ship could not be safe the Marriners could not be at rest so long as vnrepentant and vnreformed Ionah was a burden vnto it for he said vnto them Take me and cast me into the Sea so shall the waues worke no more so troublesomely for I know that for my sake this great tempest is vpon you Wherefore it is a sweet and comfortable thing to bee in the number of the faithfull wee haue benefite by the prayers of the Church which pierce the eares of God and bring downe his blessings in great aboundance Verse 8. And the Lord said vnto Moses Make thee a fiery serpent We heard before how the people repented of their sinnes and how Moses prayed for pardon Now see how God remooueth his hand Psal 103.9 He will not alwaies chide nor keepe his anger for euer hee doth not deale with vs after our sinnes nor rewardeth vs according to our iniquities Indeed he sheweth oftentimes his seuere iudgments but so soone as the sinner is humbled hee receiueth him to mercy the sinne is pardoned and the punishment is remooued Doctrine God is merciful to greeuous sinners when they are penitent The doctrine from hence is this that God is mercifull to all penitent sinners Repentance once going before mercy followeth after albeit we sinne greeuously against him This the Prophet teacheth in the Name of God Esay 1.18 Ezek. 18.21 22 23. and 33.11 Dauid sinned exceedingly in numbring the people for which God sent a pestilence three dayes in Israel that many thousands dyed yet when his heart smote him that he said I haue sinned exceedingly 2 Sa. 24 17.18 1 Chr. 21.15 17. I haue done wickedly but these sheep what haue they done Let thine hand I pray thee bee against mee and against my fathers house and not on thy people for their destruction the Lord repented him of the euill and said to the Angel that destroyed It is enough let thine hand ceasse Let vs consider the reasons of Gods merciful Reason 1 dealing which are first the comfort and releefe of his people that none should to the end of the world despaire of obtaining of mercy For the mercy of God in Christ is aboue all his workes which he extendeth to thousands it is infinite without measure Hee pardoneth such offenders to make them examples to others of Gods great mercy hee receiueth them to fauour and remitteth their offences not onely to manifest his mercy to the offender himselfe but to teach others to resort and repaire vnto him for pardon and forgiuenesse When the Prophet testifieth that by acknowledging his sinne vnto God and confessing his wickednesse against himself he obtained the remission of his sinne and punishment of sinne he addeth immediately Therefore shall euery one that is godly Psal 32.5 6. make his prayer vnto thee in a time when thou mayest bee found This is the reason that the Apostle toucheth 1 Tim. 1. teaching that he was receiued to mercy for this cause That Iesus Christ shold first shew on him all long suffering vnto the example of them which shall in time to come beleeue in him vnto eternall life So then from these and such like examples of great sinners that haue obtained much mercy we likewise should be assured of the goodnesse of God for our saluation whensoeuer wee can bee brought to beleeue the Gospel repent from dead works Secondly the consideration of the nature Reason 2 of God ministreth a strong and inuincible reason to gaine our affections to yeeld to this truth For his mercy is aboundant and his goodnesse is infinite It surmounteth the reach and vnderstanding of all mortall men It passeth the highnesse of the heauens the depth of the earth the breadth of the Sea the power of the diuel the strength of the Law the measure of the whole world and nothing can be compared with the perfections of the Almighty Iob 11.7 8 9. Paul who before his conuersion to the faith which he sought to destroy was a blasphemer a Persecuter an oppresser maketh this the cause why he was receiued to mercy The grace of our Lord was exceeding aboundant with faith and loue 1 Tim. 1.14 which is in Christ Iesus that is giuing vnto me faith that chased away infidelity and loue that ouercame cruelty So the Lord maketh this the chiefe and principall cause why he spared that rebellious and idolatrous people The Lord the Lord strong mercifull and gracious slow to anger aboundant in goodnesse and truth forgiuing iniquity transgression and sinne Vse 1 The vses follow of this doctrine First we learne that there is no sinne that doth exceed the mercy of God None can say without iniury against his owne soule without reproach against God and giuing the lie to the glorious Maiestie of God My sinne is greater then can be forgiuen True it is there is an vnpardonable sinne Mat 12.31 that shall neuer bee forgiuen either in this world or in the world to come the blasphemy against the Spirit but that is because they cannot relent or repent that commit it they are so farre gone that they can neuer returne backe againe not because God is not able to forgiue it or that it doth exceed the mercies of God Seeing then vile sinners finde such infinite and vnspeakeable mercie let vs neuer despaire or doubt of his mercy fauor though we be suddenly ouertaken through infirmitie and fall into diuers and greeuous sinnes He hath mercy in store for such as haue beene exceeding sinners against him If they can repent of their sinnes his mercies are as great as himselfe Consider the examples of Peter that denyed
therefore and be holy for I am the Lord your God Now what a foule shame and reproch is it for those who professe Iesus Christ haue solemnly vowed in baptisme to renounce the diuell and the works of the diuell yet in their trials and tentations to consult with the diuell to abiure the Lord of life and to resort to witches and wizards the very instruments of the diuell then which nothing can be imagined more horrible Let vs therefore all take heed of this practise let vs beware of all compact and society with the diuell let such as hate it learne yet more to hate it and flye further from it and such as haue followed this way and followed after these abhominations craue pardon of God and confesse their owne wickednesse Secondly acknowledge heereby the difference Vse 2 betweene the godly and the vngodly So soone as the sonnes and daughters of God are smitten they cast their care on God and quiet their hearts in his will They turne vnto God by true and vnfained repentance and bring foorth fruites worthy amendment of life They beleeue in God and trust in him for helpe they say vnto him Thou art my saluation As for the vngodly when they are visited with any iudgement are punished in soule or body or goods or children or seruants or cattell they do imagine that they are hurt by witches and presently chalenge and charge some one or other of witchcraft then by and by they send out without delay for feare lest they should come too late to some cunning man in whom they repose al their confidence and so they make the diuell their God Furthermore this is their common practise to foretel things to come by chattring of Birds by crying of Râ—uens by turning down of Salt by hauing a Hare crosse him in the way by sudden bleeding and such like which are accounted vnlucky and ominous signes Thus doth the diuell craftily creepe and cunningly conueigh himselfe into the ignorant mindes of vnbeleeuing people by making them retaine the remnants of the olde superstition when hee cannot preuaile to bring in the diuellish diuination practised in former times Therefore the Lord saith by Moses Deut. 18 10 11.12 Let none be found among you that vseth witchcraft c. This also the Prophet reproueth Esay 8 19 20. The children of God must in all their afflictions aske counsell of God by his word and by his Ministers They do not waite vpon lying vanity nor forsake the mercy of God They say Though the Lord would kill me yet will I trust in him Iob 13 15. Though they be brought to the gates of hell they will not ceasse to depend vpon him Thirdly we learne in all our dangers to Vse 3 seeke comfort at Gods hand while he may be found This is the vse that we ought to make of all our troubles and tribulations thereby to be drawne and driuen nearer vnto God vnto his word and to stoop downe vnder his mighty hand This humiliation we see in Iob he did not seeke to Gods sworne enemies for helpe he sought not to cunning men and women he did not aske counsell of Coniurers he knew he must seeke to the Lord and lift his eyes to him that had made the wound saying The Lord hath giuen and the Lord hath taken blessed be the Name of the Lord. Iob 1 21. We must not therefore renounce the Lord in the day of our calamities but cleaue vnto him with full purpose of heart Let vs say with the Prophet Why art thou cast downe my soule and why art thou disquieted within me Waite on God for I will yet giue him thanks hee is my present helpe and my God Psalm 42 5 11 and 43 5. Wherefore if it be the practise of the wicked in their troubles to seeke to the diuell let vs on the other side goe vnto God Who killeth maketh aliue who woundeth and maketh whole who bringeth low and exalteth neyther is there any that can deliuer out of his hand Deut. 32 39. 1 Sam. 2 6. Let vs make the word of God our chiefe stay and comfort This was the practise of the Prophet Dauid Psal 119 29. Except thy Law had beene my delight I should now haue perished in mine affliction And this is the end for which the Scriptures were penned by the Prophets and Apostles that in our distresses we should not be left destitute as the Apostle declareth Roman 15 4. Whatsoeuer things are written afore time are written for our learning that we through patience and comfort of Scriptures might haue hope Though God for a small season bring troubles vpon his dearest seruants yet he will not alway keepe them in heauinesse he will returne againe in compassion at his appointed time For he endureth but a while in his anger but in his fauour is life weeping may abide at Euening but ioy commeth in the Morning Psalm 30 5. So then afflictions shall not alwayes claspe and compasse the loyns of the godly the daies and yeares the houres and moneths of their sorrowes are numbred and determined And albeit we as euill measurers of times seasons do iudge euery houre a day and euery day bee reckoned with vs a yeare of affliction yet if we had wise hearts to number our dayes aright eyther in respect of Gods eternity or in respect of the due desart of our sinnes or in respect of the glory of immortality reserued for vs in the heauens it would make vs rest in God and to possesse our soules with patience to consider whatsoeuer our crosses and losses are yet he is able to recompence them another way and render them an hundred sold into our bosomes This we see in the example of Iob before remembred vpon whom the Apostle Iames willeth vs to looke saying Take my brethren the Prophets for an example of suffering aduersity and of long patience Iam 5 10 11. which haue spoken in the Name of the Lord Ye haue heard of the patience of Iob haue knowne what end the Lord made For the Lord is very pittifull and mercifull For albeit he did drinke deepely of the cup of afflictions God for a season did hide his face from him yet with euerlasting mercy hee had compassion vpon him his substance was encreased his cattell were doubled other sonnes daughters were granted his honor was augmented and his dayes were prolonged vpon the earth The like mercy of God we see in the words of the Prophet to Amaziah he had hyred Israelitish souldiers for an hundred Talents of siluer he was commanded to dismisse and cashire them 2 Chron. 25 9. Because the Lord was not with Israel nor with all the house of Ephraim Then the King saide to the man of God What shall wee doe then for the hundreth Talents which I haue giuen to the host of Israel Then the man of God answered The Lord is able to giue thee more then this This is that which Christ
what indignation yea what feare yea how great desire yea what a zeale yea what reuenge Where this care is not to please God and feare to fall againe and offend him there was neuer true repentance nor any feeling of the forgiuenes of former sinnes This were exceeding vnthankfulnes for mercy receyued and a turning of the grace of God into wantonnes to commit sinne anew that grace may abound Thirdly it is our duty to returne all praise and thankfulnes to God for this so infinit and vnspeakable mercy which appeareth in nothing more theÌ„ in the forgiuenes of our manifold sins It belongeth to God onely to forgiue sinnes therfore to him onely belongeth the glory of forgiuenes as being onely worthy to receiue all praise This Daniel confesseth in his praier O Lord righteousnes belongeth vnto thee but vnto vs open shame as appeareth this day So the prophet Dauid prouoking all to praise the Lord alledgeth this as the cheefe reason to mooue them Which forgiueth all thine iniquities healeth all thine infirmities Psal 103 3. This also we see in the practise and example of the Apostle who mentioning his sinnes and magnifying the exceeding and abundant mercy of God in the pardon of them hee breaketh out into a thankesgiuing to the eternall God Vnto the King euerlasting immortall inuisible vnto God onely wise be honor and glory for euer euer Amen 1 Tim. 1 17. Rom. 7 25. If we haue tasted of this mercy let vs bee mindfull of this duty and if wee haue had experience of this forgiuenes let vs be carefull to expresse vnto him our thankfulnesse Fourthly wee must shew backe againe our loue toward our heauenly Father according to the measure of his loue toward vs. The greater sins he hath pardoned the greater loue should bee returned This is it which the Prophet professeth to haue wrought exceeding loue in his heart towards the Lord when he considered how gracious and mercifull he had bene vnto him Psal 116 1. I loue the Lord because he hath heard my voice and my prayer The practise of this duty is remembred and commended in the sinfull woman Luke 7 47. Many sinnes are forgiuen her for she loued much to whom a little is forgiuen he doth loue a little Let this example be continually before our eies Let vs examine our selues how neere we come vnto her in the practise of this duty Let vs behold our selues in her as in a glasse If wee haue had a blessed experience of Gods louing kindnesse toward vs in blotting out and burying our sinnes out of his remembrance let vs be answerable in loue to him againe who hath loued vs first Where little loue appeareth to God there is little knowledge of forgiuenes of sinnes Where no loue is there is no feeling of the comfort of this doctrine If we haue found God exceeding kinde and gracious vnto vs it will work an exceeding measure of loue where God hath assured and sealed vp that grace by his holy Spirit Lastly the receiuing of this mercy from God must worke in vs mercy toward our brethren that as we haue obtayned forgiuenesse of sinnes at his hands so wee should be ready to forgiue one another And so bee mercifull to others as our heauenly Father is mercifull to vs Luke 6 36. This our Sauiour teacheth in the parable of the King that would take an account of his seruants to wit that he requireth mercy where he hath shewed mercy and that iudgement shall be without mercy to him that sheweth no mercy Hence it is that the Apostle giueth this in charge Eph. 4 32. Colos 3 13. This we are also directed vnto in that forme of prayer which Christ did teach his Disciples and hath left vnto his Church warranting vs to aske forgiuenes as we feele our selues ready to forgiue This we are to apply vnto our selues and learne euerie day to be like to our heauenly Father Matth. 5 45. Who maketh his Sunne to arise on the euill and on the good and sendeth raine on the iust and vniust If then we desire to be partakers of the goodnes of God in forgiuing the infinit debt whereby we are deeply indebted vnto GOD and would finde him mercifull vnto vs as euery one will seeme to be desirous of it let vs shew our selues ready to forgiue from our hearts the iniuries and offences done vnto vs. Among all testimonies that we may gather to our selues of Gods goodnesse and mercie towards vs none is more excellent more coÌ„fortable more certaine then this if we finde it in vs that is the pardoning and passing ouer the wrongs offered vs and a readines to forgiue euen our enemies that most enuy and hate vs and that frankely and freely as we our selues haue receyued forgiuenesse at the hands of God The Lord his God is with him These words containe the second priuiledge peculiar and proper to the Church which God hath bestowed vpon it to wit the presence of his Spirit True it is in regard of his essence and deity hee is euery where the heauen is his throne and the earth is his footstoole Psalme 139 7 8. So that we cannot hide our selues from his presence If we ascend into heauen he is there If we lye downe in the graue he is there if we take the wings of the morning and dwell in the vttermost parts of the sea thither shall his hand leade vs and his right hand hold vs if wee say yet the darknes shal hide vs the night shall be light about him But in this place this prophesie poynteth vs vnto vs another presence to wit of his grace protection defence and deliuerance the presence of his Spirit sanctifying his children purging them from dead workes to be a peculiar people vnto himselfe Doctrinâ— It is a priâ—â—ledge of 〈◊〉 Church haue Goâ— presence his grace working in them regeneration and finishing all good things in them to bring them to euerlasting life We learne from hence That it is a great priuiledge of the Church to haue God present with it and president ouer it He is not farre off from those that are his howsoeuer in time of affliction and in the houre of tentation he seemeth so to them hee is neere vnto them he is euer with them he holdeth a gracious hand ouer them This is it which the Lord so often promiseth in his word truly performeth to the great comfort of all his children This is it which the Lord speaketh to Iacob going from his fathers house to Padan Aram Gen. 28 15. This also the Prophet Dauid acknowledgeth Psal 34 15 18. And lest any should restraine that exhortation and take it peculiarly to belong to him alone the Apostle extendeth it farther and applyeth it to all the people of God speaking to them as well as vnto Ioshua chapt 1 9. I will not faile thee nor forsake thee so that we may boldly say The Lord is mine helper I will not fear what man can do vnto
not much more will hee teach them his wayes that feare him reueale his secrets to the humble-minded Psal 25 9 12.14 Let vs exercise our selues in the diligent reading hearing and conferring of his word let vs earnestly desire to profite and grow forward in the knowledge and vnderstanding of the truth from time to time according to the meanes affoorded vnto vs. We liue in the cleare light of the Gospel and in the golden dayes of Gods grace times that our fore-fathers neuer saw let vs not therefore shut our eyes against the truth that shineth in our hearts or at the least not stop our eares against the sound of the word that pierceth our eares We haue a gracious promise made vnto vs that God will giue a blessing vnto such as seeke him hee will be knowne of those that seeke to know him he will open to those that knocke for him This is the maine cause of all ignorance that we desire not knowledge It is a grieuous sin to be destitute of knowledge but it is more fearefull to haue no desire of knowledge Ignorance is the root of all impiety of infidelity of idolatry of superstition of presumption of disobedience of contempt of the word and worship of God as the Apostle rehearsing the corrupt fruites of darknes the throat an open sepulchre the mouth full of cursing the feet swift to shed blood destruction and calamity in their wayes maketh this the the cause of all The way of peace they haue not knowne Rom 3.17 So the Lord Psal 95 10 doth render this as the reason why his people erred because they had not knowne his wayes This caused the Iewes to crucifie the Lord of life and to deliuer him into the hands of sinners For if they had knowne the wisedome of God they would not haue crucified the Lord of glory 1. Cor. 2 8 according to the words of Peter preaching repentance vnto them Now brethren I know that through ignorance ye did it as did also your gouernours Act. 3.17 And as it is the root of all impiety against God and vnrighteousnesse of men so it is the cause of all iudgements and punishments The Prophet Hosea threatning Gods plagues in a fearefull hand to fall vpon the people maketh this one cause There was no knowledge of God in the land Hos 4 1 2. So at the last day when the Lord Iesus shall come to iudge the quicke and the dead He will come in flaming fire to render vengeance to those that doe not know him 1. Thes 1 8. These things being rightly and wisely considered should teach all of vs to seeke after knowledge as for siluer and search for vnderstanding as for precious stones assuring our selues that God will neuer be wanting to helpe such as hunger and thirst after righteousnesse who is neere to al those that call vpon him euen to all that call vpon him in truth Vse 3 Lastly we see his mercy is greater vnto vs then to the fathers before The Lord Iesus hath brought the doctrine of the Gospel from the bosome of his Father Acknowledge then with thankfulnesse the preferment of these latter times and let vs not seeke after dreams and visions which are abolished but hauing the sure word of the Prophets and Apostles rest in the reuealed will of God Moses had a preheminence aboue the Prophets to whom God spake not by dreames or visions but face to face as is declared Numb 12 6 7 8. I will be knowne to the Prophets by vision by dreame my seruant Moses is not so who is faithfull in all mine house vnto him wil I speake mouth to mouth and not in darke words As Moses was preferred before the other Prophets so haue we a singular priuiledge aboue the Patriarkes Prophets that haue gone before vs who wanted the light that we enioy as the Writer of the Hebrewes doth testifie declaring that the glory of our time is greater in which GOD hath vouchsafed to speake vnto vs by his own sonne At sundry times and in diuers manners God spake in olde time to our fathers by the Prophets in these last daies he hath spoken vnto vs by his Son Heb. 1 1 2. So then the condition of Christians vnder the Gospel is better then of the Israelites vnder the Law in respect of the manifestation and reuelation of Gods truth The Israelites had God reuealed by the Prophets but we haue him taught by the Son himselfe who is counted worthy of more glory then Moses Heb. 3 3.4 inasmuch as hee which hath builded the house hath more honour then the house and he that is Lord ouer it hath more honour then he that is a seruant in it Hereupon Christ calleth and accounteth the Disciples blessed Because they saw with their eyes and heard with their eares those things which many Prophets and righteous men desired to see and heare and yet could not Mat. 13 17. Let vs therefore walke worthy of this great grace and mercy let vs embrace and professe the doctrine of Christ with all zeale and as wee haue receiued greater fauour let vs bring foorth greater obedience Let vs magnifie the preaching of the Gospel whereby Christ Iesus is described in our sight as it were crucified among vs which hee hath made the strength of his arme and his great power to saue those that do beleeue to which he hath giuen such effectuall grace that it worketh more mightily then all miracles and pierceth deeper into the heart of man then all visions and reuelations yea Though one should arise from the dead to speake vnto vs Luk. 16 31. Let vs now looke for no miracles nor depend vpon strange wonders the doctrine of Christ is â—ufficiently strengthned confirmed so that no doubt of any part therof is to close vp our owne eyes that the light of the glorious Gospel of Christ which is the Image of GOD should not shine vpon vs. 2 Cor. 4 3â— If the Gospel be yet hid it is hid to theÌ„ that are lost To conclude let vs all know that God hauing brought vs into these last times requireth of vs greater knowledge faith zeale obedience and greater fruites of repentance Heb. 2 1 â— For if the word spoken by Angels was stedfast and euery transgression and disobedience receiued a iust recompence of reward how shall wee escape if we neglect so great saluatioÌ„ which at the first began to be preached by the Lord and afterward was confirmed vnto vs by them that heard him Wherefore we ought diligently to giue heed vnto the things which we haue heard lest at any time we runne out Verse 5. How goodly are thy Tents O Iacob and thy Tabernacles O Israel as the valleyes that are stretched out c. Hitherto we haue spoken of the preparation and entrance into this third Prophesie Now we come to the summe and substance of it vttered by way of an admiration or exclamation the diligent consideration of the florishing estate
God that it may not be laide to their charge Notwithstanding the Lord assisted me strengthened me that by me the preaching might be fully beleeued 2 Tim. 4 16 17. This appeareth in that worthy prayes of Asa which he made going to battaile against his enemies 2. Chron 14 11. Lord it is nothing with thee to helpe with many or with no power helpe vs O Lord our God for wee rest on thee and in thy name are wee come against this multitude O Lord thou art our God let not man preuaile against thee Let vs not therefore be discouraged and discomfited when we see many against vs and few to stand for the cause of God but consider that he whose cause it is is able to defend it whose power and glory is most of all seene in the weakenesse of those that are stirred vp to maintaine it Vse 3 Lastly it is our duty not to fret at euill men when they are exalted and lifted vp on high but consider the end that the Lord will make Nah 1 2. Who will take vengeance on his aduersaries and reserueth wrath for his enemies Though they practise against the iust and gnash their teeth against him though they watch the righteous and seeke to slay him though they abound and prosper and set their mouth against heauen yet this is a comfort to the godly Psal 37 7 8 9 10. That yet a litle while and the wicked shall not appeare thou shalt looke after his place hee shall not be found Waite patiently vpon the Lord and hope in him fret not thy selfe for him which prospereth in his way nor for the man that bringeth his enterprises to passe for euill doers shal be cut off they that waite vpon the Lord shall inherite the land The destruction which God hath conâ—luded against them is sure he wants no meanes to ouerturne them he can make things that are not of greater power then they that are There is no safety to the enemies of God and his truth there is no way for them to escape for the Lord is the God of vengeance This the Prophet Esay declareth at large chap. 30. 14.10 shewing that their destruction should be both certaine and suddaine This is that which the Prophet assureth Hezekiah of that God would put his hooke in his nostrils and his bridle in the lippes of Rabshekah that rayled vpon the holy one of Israel 2 King 16 6 7. Be not afraid of the words which thou hast heard I will send a blast vpon him he shall heare a noise and returne to his owne hand and I will cause him to fall by the sword in his owne land Let vs therefore remember alwayes the exhortation of the Prophet Psal 37 1 2. Fret not thy selfe because of the wicked men neither be enuious for the euill doer for they shall soone be cut downe like grasse and shall wither as the greene herbes trust thou in the Lord and doe good dwell in the Lord and thou shalt be fed assuredly Verse 9. Blessed is he that blesseth thee cursed is he that curseth thee This is the conclusion of this prophecy wherein is shewed that God will powre out his blessings vpon his people in such a gracious manner and measure that it shall runne ouer and fall vpon those that are the friends and fauourers of the Church on the contrary side such as hurt or persecute them shall vndergoe the heauy curse of God as God long before shewed vnto Abraham Doctrine God will be mercifull to such as be mercifull to the Church From hence ariseth this doctrine that God will be mercifull to all those that shew mercy to his Church and such as are without pitty and compassion shall finde iudgement without mercy at the hands of God God will blesse those that doe good to his people they shal not lose their labour that fauour the Church but such as are enemies vnto them shall finde God an enemy vnto them We see how God blessed the house of Laban for Iacobs sake so doth Laban confesse Gen. 30.27 I haue perceiued that the Lord hath blessed me for thy sake Thus God blessed the house of Potiphar for Iosephs sake that was sold vnto him for God was with him and his master saw that the Lord made all that he had to prosper in his hand Gen. 39 3 Thus haue worldly men beene blessed for the godlies sake This is it which Isaac vttered in blessing his sonne Gen. 27.29 Cursed be he that curseth thee and blessed be he that blesseth thee Hereunto commeth a worthy example recorded by the Prophet Ieremy chap. 38 9. chap. 39.16 17. when Ieremy was cast into the dungeon where he stacke fast in the myre through the false suggestion of his enemies Ebed-Melech the blacke Moore spake to the King for him drew him out with cords and tooke him out of the dungeon and therefore the Prophet is sent vnto him with message Thus saith the Lord of hoasts the God of Israel Behold I will bring my words vpon this city for euill and not for good they shal be accoÌ„plished in that day before thee but I will deliuer thee in that day sayth the Lord and thou shalt not be giuen into the hand of the men whom thou fearest for I will surely deliuer thee thou shalt not fall by the sword but thy life shall be for a prey vnto thee because thou hast put thy trust in me saith the Lord. Thus did God recompence his zeale and reward his fauour which he shewed to the Prophet in the miseries and troubles which hee sustayned Rahab the harlot receiuing the spyes sending them out another way and preferring their life before her owne life was her selfe saued from the common destruction and had her fathers houshold and all that she had giuen her as a prey because shee had hid the messengers which Ioshua sent to spy out Iericho Iosh 6 25. Iam. 2 25. Heb. 11 31. The widow of Sarepta giuing hospitality to Eliah and offering him part of that poore pittance which was left her and her sonne in those dayes of dearth and drought was with all her family miraculously sustained in the famine continuing three yeeres and sixe monthes 1. King 17 10. The Shunamite receiuing the Prophet Elisha making him a chamber prouiding al necessaries for him setting him there a table a stoole and a candle-sticke that he might turne in thither to lodge when he trauailed that way and eate bread at her house receiued both the blessing of a sonne her husband being old 2 Kings 4 8. and the raising of him from death to life to her great comfort She shewed some mercy but receiued more mercy she ministred comfort to the Prophet but her self receiued more comfort This also our Sauiour testifieth shewing that wee shall lose nothing that we bestow on any of the faithful we serue a bountifull Lord and a liberall pay-master Math. 10 41 42. He that receiueth a Prophet in
the name of a Prophet shall receiue a Prophets reward Reason 1 c. The reasons heereof follow to be considered First God will honour all those that honour him he will despise all those that despise him This is the gracious promise that is gone out of his owne mouth which hee cannot but verifie and performe for he is not as man that he should lye hee is not as the sonne of man that he should deceiue This is it which the Lord spake by the mouth and ministry of Samuel concerning Eli and his house Them that honour me I will honour and them that despise me shall be despised 1. Sam. 2.30 And therefore Reason 2 they shall prosper that loue the Church Psal 122. Secondly God hath appointed it to be the end of our obedience our mercy to others shall procure mercy vpon our selues This the Apostle setteth downe Math. 5 7. Rom. 2 10. To euery one that doth good shall be honour and glory and peace Rom. 2 10. We saw this before in the history of Rahab who through faith receiued the spyes shee her family and kinred were were preserued maried into the family of Iudah of whom Christ came according to the flesh Reason 3 Thirdly mercy a notable fruite of loue receiued kindleth the hearts and enflameth the affections of Gods people both to praise God for them to pray vnto God for them that haue bene helpeful and seruiceable to the Church It is recorded to perpetuall remembrance touching Iehoiada that hee was buried among the Kings and greatly honoured both aliue and dead because hee had done good in Israel toward God and his house 2. Chron. 24 15 16. So when Paul remembreth the kindnesse of Onesiphorus who sought him out refreshed him was not ashamed of his chain he desireth the Lord to grant vnto him that he may finde mercy with the Lord at that day 2. Tim. 1 16 18. Nay he prayeth not onely for Onesiphorus selfe although he onely had helped him but for his whole house family whereby is set downe a most notable meanes and motiue to stirre vs vp to doe good and to distribute to all the members of Iesus Christ inasmuch as God sheweth that hee will haue mercy and take pitty not onely of vs but vppon our housholds and all those that are neere about vs. Vse 1 The vses follow First from hence wee haue the strengthening and confirmation of another holy truth in our Christian Religion to wit that mercifull liberall and kinde men shall be surely blessed No mercifull man shall lose his labour but in the end he shal haue his recompence and reward Our Sauior Christ saith Blessed are the mercifull for they shall obtaine mercy The Prophet teacheth Psal 112. that a good man is mercifull and lendeth and will measure his affaires by iudgment he hath distributed and giuen to the poore his righteousnesse remaineth for euer his horne shall be exalted with glory So the Wise man speaketh in many Parables Prou. 11 25. and 28.27 and 19.17 The liberall man shall haue plenty and he that watereth shall also haue raine he that giueth vnto the poore shall not lacke but be that hideth his eyes shall haue many curses hee that hath mercy on the poore lendeth vnto the Lord and the Lord will recompence him that which he hath giuen Cast thy bread vpon the waters for after many dayes thou shalt finde it giue a portion to seuen and also to eight for thou knowest not what euill shall be vpon the earth Eccl. 11 1 2. On the other side miserablenesse and vnreasonable handfastnesse are the causes of the ruine of many men and their houses and bring curses vpon body goods soule children family and all things that belong vnto them So it was in churlish and cruell Nabal So shall there be iudgment mercilesse to him that sheweth no mercy And he that gathereth goods by vnlawfull meanes shal leaue them to such as will pitty the poore Thus we see God requireth mercy of vs to be like him Vse 2 Secondly it is our duty to loue Gods people seeing such as fauour them doe fare the better for them Such as are friends to them shall haue God to be their friend who promiseth to blesse such as blesse them What greater blessing can there be then to haue God to be our friend What greater curse and miserie then to haue him our enemy The vngodly haue receiued temporall blessings for shewing kindnesse to the faithfull the Lord hath sent none of them empty away that euer did good to his people as wee heard in Laban Potiphar and others This serueth to reproue all such as hate and reuile them that curse and detest them that reproach them and speake all manner of euill against them And here let vs weigh and consider into what euill times we are fallen times filled and defiled with all iniquitie 2 Tim. 3 1. 2. Pet. 3 3. In former ages the very infidels and vnbeleeuers confessed that they were blessed for the godlies sake they were so farre from branding and vpbraiding them with odious taunts forged in hell hammered with the tongues of euil men that their mouthes haue acknowledged how GOD hath prospered them for their sakes This last age is as a common sink wherein all the wicked inuentions and diuellish practices doe meet and are gathered together and therefore it bringeth forth masters of mischiefe and expert practitioners in sinne who are furnished with their owne inuentions former examples and tryed experiments of all times places and persons Maruaile not therefore if the children of God be now scorned when godlinesse it selfe is made a common by-word In former ages when as the Prophets and righteous men were persecuted and their liues sought after euery one was ready to helpe and to hide them So did Ionathan detect the hatred and reueale the fury of his father against Dauid with the hazard of his owne life 1. Sam. 20 42. So did Obadiah in the court of Ahab hide an hundred Prophets in caues from the cruelty of Iezabel 〈◊〉 18 13. sustained them in the time of the famine of the which wee shall speake more afterward Thus did the disciples let downe Paul in a basket when his life was sought for by the bloody Inquisition Acts 9 21. Woe vnto them therefore rhat betray them into the hands of their enemies as the Ziphims did Dauid 1 Sam. 23.20 as Iruah did Ieremy Ier. 39.13 as Iudas did Christ Math. 26 48. Woe be vnto them that falsely accuse them and any way adde affliction to their affliction whereas they should countenance and defend them to their power as Ionathan did Dauid as Ebed-melech did Ieremy and woe vnto them that hurt the godly for GOD threatneth to curse such as curse them so that we should feare any way to doe them wrong Vse 3 Thirdly hereby wee are warned to exhort one another to this duty and by all meanes to prouoke one another
his voyce Acts 9 4. saying to him Saul Saul why persecutest thou me His persecution was directly against the Saints but wee heare how the Lord acounteth that persecution to be against himselfe This is a singular encouragement to euery one of vs to loue the seruants of God from our hearts and to serue their necessities considering that it is as it were put vpon the Lords accounts and he will recompence it vnto our bosomes It is a great terror to al mercilesse malicious men for whatsoeuer mischiefe they worke against the godly it is done against Christ and they shall be arraigned as guilty of oppression and persecution against Christ Againe as this is an incouragement in well doing so it is a great comfort vnto vs in these fruites and works of mercy that God will remember them be mindfull of them and for them will assuredly helpe vs when wee are in distresse This the Prophet saith Blessed is hee that iudgeth wisely of the poore the Lord will deliuer him in the time of trouble Psal 41 1 2. So then when we haue bene seruiceable comfortable vnto others especially to the seruants of God there ariseth from hence a great comfort to our consciences an assurance of our eternall peace acception with God so that we may with boldnesse come to the throne of his grace pray vnto him for the graces of his Spirit Obadiah proueth that he seared the Lord in the truth of his spirit assureth his conscience thereof because hee had hid the Prophets of God in the persecution raised against them by Iezabel 1. King 18 12 13. Therefore when he feared that Eliah would procure vnto him the displeasure of Ahab and so bring vpon him a cruell death hee found comfort in the former fruites of mercy and said to the Prophet Was it not told my Lord what I did when Iezabel slew the Prophets of the Lord how I hid an hundred men of the Lords Prophets by fifties in a caue and fed them with bread and water And now thou sayest goe tell thy Lord Behold Eliah is heere that hee may slay mee The like wee see in Nehemiah when hee had relieued the oppressed people and euery way sought rather the welfare of the Church then his owne commodity hee turneth himselfe to God and saith Neh. 5 19 13 14 22 31. Remember me O my God in goodnesse according to all that I haue done for this people Neh. 5 19. And chap. 13 14 22 31. Remember me O my God heerein and wipe not out my kindnesse that I haue shewed on the house of my God and the offices thereof He doth not heere glory in his owne merits nor putteth his trust in his good works for before he pleadeth mercy craueth pardon but desireth that God in goodnes would graciously reward the works which hee had done with a good conscience and is bolde to put him in minde of his promise who hath promised to repay whatsoeuer is done for the benefit and behoofe of his Saints A great comfort it is to be able in the simplicity of our hearts to speake thus How many are able in our dayes to say with Nehemiah Lord remember me according to all that I haue done for thy people For their owne conscience would by and by accuse them and cry out of the wrongs and iniuries they haue done vnto them how they haue hated them in their hearts smitten them with their hands wounded them with their tongues trampled vpon them with their feet and sold themselues to work mischiefe against them If they will not remember the seruants of God in kindnesse let them know God will remember their vnkindnesse and the children of God may pray vnto him not for desire of reuenge but for the aduancement of his glory to reward them according to their desarts as we see in Nehemiah Remember them O my God that defile the Priesthood Neh. 13 29. This must of necessity galle a mans conscience whē the terrors thereof shall accuse him for want of doing good seruice to the Church of God Iob 27.23 Iam. 2 15. yea for doing great wrongs and offering many indignities against the Church 10 Then Balak was very angry with Balaam and smote his hands together so Balak said vnto Balaam I sent for thee to curse mine enemies and behold thou hast blessed them vncessantly now three times 11 Therfore now flee vnto thy place I thoght surely I will promote thee vnto honour but loe the Lord hath kept thee backe from honour 12 Then Balaam answered Balak Told I not also thy Messengers which thou sentest vnto me saying 13 If Balak would giue mee his house full of siluer and gold I cannot passe the commandement of the Lord to do either good or bad of mine owne minde What the Lord shall command the same I shall speake 14 And now behold I goe vnto my people Come I will counsell thee such things as this people shall do to thy people in the latter dayes Hitherto we haue spoken of the preparation into the Prophesie and likewise of the Prophesie it selfe Now followeth the effect and euent thereof expressed partly in Balak the King and partly in Balaam the false Prophet Touching Balak Moses declareth that when he saw himselfe againe disappointed of his hope and expectation hee bursteth for anger and smiteth his hands together in token of the inward indignation of his heart For as the patient abiding of the righteous shall be gladnesse Prou. 10 28 so the hope of the wicked shall perish He is content to hearken vnto the Sorcerer so long as hee hopeth to heare pleasant and pleasing things of him but when he is deceiued he rayleth and rageth without measure Balaks anger against Balaam His indignation conceiued against him appeareth first by comparing his owne purpose with Balaams practise when he saith I sent for thee to curse mine enemies and behold thou hast not ceased to blesse them now three times It is no lesse absurd and iniurious in thee to blesse mine enemies thē if thou shouldest curse my friends for in that thou blesses them it is all one as if thou cursedst me If thou standest with them thou standest against me both of vs cannot stand together If they continue I fall Secondly he doth cashire him and cast him out of his fauour he withdraweth the present prepared for him and denyeth him the wages and stipend promised vnto him I saide Surely I will aduance thee to honour but the Lord hath kept thee backe from honour as if he should say Depart from me thou vnhappy Prophet vnhappy in thy Prophesie vnhappy in thy preferment vnhappy to me vnhappy to thy selfe I called thee not to blesse this people but to curse them I haue honoured thee among my Princes and would moreouer if that had bin too little haue done vnto thee and for thee greater things then these But seeing thou settest so light by my gifts goe thy wayes
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
Reason 1 God he is the common Iudge euen the Iudge of all the world who hath said Vengeance is mine I will repay and therefore his iustice doth effect it and bring it to passe This the Apostle declareth It is a righteous thing with God to recompence tribulation to them that trouble you 2. Thess 1 6. So the Prophet teacheth Hab. 1 13. That he is of pure eyes and cannot see euill nor behold wickednesse to allow or approue it Secondly it is most agreeable to the precise Reason 2 rule of equity that there should be a proportion betweene the sinne and the punishment that euery one should receiue like for like and drinke such as he hath brewed God commandeth it to the Magistrate as a law in his proceedings Exod 21 2â— that there should be an eye for an eye a tooth for a tooth hand should go for hand foote for foote burning for burning wound for wound stripe for stripe and life for life If God impose this vpon Magistrates much more will he himselfe do it He that requireth equity in Iudges and Magistrates wil much more shew himselfe iust and equal This is it which the Lord enioyneth touching spirituall Babylon Reuel 18 6 and 16 5 6 and 13 10. Reward her as she rewardeth you and giue her double according to her works and in the cup that she hath filled to you fill her double c. So then whether we consider the iustice of God or the rule of equity we see that God punisheth as man sinneth he rewardeth according to the manner and measure of his offence The vses follow to bee considered Will Vse 1 God thus repay and retaile Then let euery one looke to haue his sinne brought vpon his owne head and to be rewarded fully according to his owne works The equity of this is acknowledged of Iob chap. 31 9 10. If my heart haue beene deceiued by a woman or if I had laide waite at the doore of my neighbour let my wife grinde to another and let other men bow downe vpon her The like we may say of all other sinnes looke not to escape the hand of God but feare to commit sinne being thus punished Hast thou beene a bloody beast looke for blood againe Hast thou bene cruell Cruelty extortion shall both wring and waste thee He that smiteth with the sword shall perish with the sword there shall bee iudgement mercilesse to them that are without mercy On the other side in doing good and exercising loue to others looke for loue and good from God and man This made Nehemiah pray to God to remember him in kindnesse according to all that he had done to his people Neh. 5 19. This made the Apostle craue mercy at the hands of the mercifull God for Onesiphorus because he shewed mercy vnto him and refreshed him in his necessity 2 Tim. chap. 1 verse 16. The widow of Sarepta sustayning the Prophet relieuing him with part of that poore pittance that was left her receiued an ample recompence during the time of the famine to her and her sonne being miraculously sustayned 1. Kings 17 14. Obadiah fed an hundred Prophets of the Lord and hid them in caues from the wrath of Iezabel the Lord shewed mercy vnto him againe so that he was the first that had the Prophet directed vnto him to reueale the remouing of the present iudgment from the land So then the consideration of this dealing of God against sinners is a terrour to the vngodly teaching vs to auoyde sinne and the dangerous society of sinful men lest partaking of their sinnes wee partake also with them in the punishment Ierem. 51 6. And likewise serueth as a great comfort to the godly assuring them to finde the fruit of their loue and to receiue mercy at his hands who leaueth not a morsell of bread and a cup of cold water giuen in faith out of an heart vnfaigned vnrewarded Secondly it iustifieth GOD in his actions Vse 2 and proueth that there is no iniquity with our God This doth Elihu set downe vpon this consideration Hee will render vnto man according to his worke and cause euery one to finde according to his way And certainely God will not doe wickedly neither will the Almighty peruert iudgment Iob 34 11 12. So then the Lord bringeth his iudgements in this manner to passe that the mouth of the wicked should be compelled to iustify God and to condemne himselfe when he receiueth measure for measure as hee hath done When Iudah had ouercome Adonibezek and had cut off the thumbes of his hands and feete hee did acknowledge it to be iust and that the hand of God had found him out and repayed him according to his deserts for saith he Seuenty Kings hauing the thumbes of their hands and feete cut off gathered bread vnder my table as I haue done so GOD hath rewarded mee so they brought him to Ierusalem and there hee dyed Iudg. 1 7. GOD suffereth them long to escape and to runne on in their euill actions but in the end he repayeth them and rather in their owne kinde then in another that it might appeare to be his handy worke and not a matter that fell out by chance or casualty vpon them So doth the Church reioyce that the Lord had done vnto them as they thought and intended to doe vnto the Church Vse 3 Thirdly wee are in this respect and consideration to waite for the performance of this promise and to looke with faith and patience for the iustice of GOD in recompencing and rewarding the wicked with the like to fall vpon themselues wherewith they haue plagued his people Wee see this duty performed by the seruants of GOD in the Prophet Esay before remembred for hauing declared that the spoyler shall be spoyled and the destroyer shall be destroyed they say O Lord haue mercy vpon vs wee haue waited for thee be thou which wast their arme in the morning our helpe also in time of trouble Esay 33 2. To the same purpose speaketh the Church in the Psalme O daughter of Babell worthy to be destroyed blessed shall hee be that rewardeth thee as thou hast serued vs blessed shall hee bee that taketh and dasheth thy children against the stones Psal 137 8 9. Let this duty be practised and performed of euery one of vs although wee see the wicked proceede and go forward in his wickednesse as if hee had made a league with death and a couenant with hell yet it behooueth vs to possesse our soules with patience and albeit hee spread himselfe like a greene Bay tree yet in the end his leaues shall wither his branches shall bee cut downe and his root shall rot GOD will draw him foorth in his good time vnto iudgment and proportion his plagues and punishment according to his sinnes Lastly this doctrine ought to warne vs to Vse 4 take heede that wee abuse not any of Gods blessings or any of his creatures to any sinne or excesse
Christ the reproch redounds in part to the head Fourthly it behoueth vs from hence to Vse 4 learne to auoyde all allurements and enticements that may draw vs into this sinne For to auoyd sinne is to auoyd the occasions of sinne Whosoeuer doth nourish the occasions cannot be long free from sinne And whosoeuer maketh no conscience to follow the prouocations of lust and the meanes that may bring it vpon vs will shortly make no conscience of whoredome it selfe Therefore our Sauior correcting the false glozes of the Scribes and Pharisies and expounding the true meaning of the seuenth Commandement saith If thy right eie cause thee to offend plucke it out and cast it from thee for better it is for thee that one of thy members perish then that thy whole body should be cast into hell Math. chap. 5 29. Whereby our Sauiour meaneth that the Law of God not onely forbiddeth the sinne expressed but restraineth all occasions and allurements though they were as deare vnto vs as our right eye or as necessary vnto vs as our hand A notable example hereeof wee haue in Ioseph when he was tempted by his wanton mistresse to commit folly hee was so farre from consenting to adultery that he absented him selfe from her company Gen. 39 10. Many are the allurements that leade the way vnto this sinne wanton apparrell filthy communication vncleane songs wanton lookes beastly drunkennesse vnlawfull embracings excessiue dyet hurtfull idlenesse and too familiar company with those that may entice vs and tempt vs to lust The following after these the delighting in them is the path that guideth vs to the practise of all vncleannesse and therefore we must abhorre them if we would hate whoredome it selfe Such then as say they cannot abide whoredome and they doe detest it from their harts and yet do not shun these allurements do not consider their owne weaknes but offer themselues leade themselues into tentation yea as much as in them lyeth they make God a lyar and there is no truth in them Lastly let vs according to our duty with Vse 5 all speede forsake this filthy kinde of life and renounce our former vncleannes so the hearty repeÌ„tance may follow after wher this sin hath bin coÌ„mitted before For there remaines mercy to such if they repent and turne with all their hearts and with all their soules The Lord is full of compassion and mercy slowe to anger and of great kindnesse If the wicked man forsake his waies and the vnrighteous his owne imaginations if he returne vnto the Lord and craue mercy at his hands hee will not alway chide neither keepe his anger for euer Esay 55 7. He will not deale with vs after our sinnes neither reward vs according to our iniquities Psal 103 10. Dauid through the lust of his eye fell into this sinne and committed folly in Israel but when he confessed his fault and forsooke his sinne he was receiued to mercy For when Dauid saide vnto Nathan I haue sinned against the Lord Nathan saide vnto Dauid The Lord also hath put away thy sinne thou shalt not die 2. Sam. 12 verse 13. The Lord seeketh no more but that the sinner turn vnto him When once we are reconciled vnto him he hath no more controuersie against vs. This we see in Rahab the harlot she led a filthy and vncleane life among her people but when she heard of the great workes that the Lord had done for the children of Israel in deliuering them out of Egypt in drying vp the red sea in feeding theÌ„ from heauen and in preseruing them from all their enemies she ioyned in heart with the Church forsooke her euill life and in token of her true repentance Heb. 11 31. Iam. 2.25 she receiued the messengers sent vnto her with the danger of her life and sent them out another way This the Apostle speaketh of the Saints at Corinth for hauing denounced a fearful iudgment against fornicators adulterers wanton persons that they shall not inherit the kingdome of God he addeth 1 Cor. 6 11. Such were some of you but ye are washed but ye are sanctified but yee are iustified in the name of the Lord Iesus and by the Spirit of our God Seeing therefore God is ready to forgiue our sins why should not we be ready to forsake our sinnes This vncleannesse maketh vs guilty of temporall and eternal punishments yet God offereth to discharge vs of both and to receiue vs vnto his fauour if we will turne from our sinnes to him bring forth fruite worthy amendment of life Let vs therefore confesse with Dauid that wee haue sinned let vs call for mercy at the hands of God saying Haue mercy vpon me O Lord according to thy louing kindnes acording to the multitude of thy compassions put away mine iniquities wash me throughly from mine iniquity and clense me from my sinne Psalme 51 the first second verses Verse 4. And the Lord said vnto Moses Take all the heads of this people and hang them vp to the Lord before this Sunne In the words before the punishment that fell vpon the people of Israel was set downe in generall now hee setteth downe vpon whom it fell in particular to wit both Princes people for the wrath of God was so kindled against them that they were cut off as rotten members all through the counsell of Balaam For when he saw that God opened not his mouth to curse the Israelites but rather when he was resolued to vtter curses hee was inforced to pronounce blessings hee gaue diuellish counsell as his last shift to the Moabites that their beautifull women should allure the Iewes into their coÌ„pany and by their company vnto adultery by adultery vnto idolatry wherby they shold prouoke Gods indignation and so bring vpon themselues vtter confusion Now we must obserue in this place that God in punishing these sinnes beginneth first with the heads of the people Doctrine Superiors lye open to iudgmenâ—s as well as others From hence we learne that Superiors and men of high places lye open to greeuous iudgements as wel as others All sorts of men high and low rich and poore noble and vnnoble shall taste of the punishments of God for sinne This the Prophet pointeth vnto when he faith God powreth contempt vpon Princes and causeth them to erre in desert places out of the way Psal 107 40. In the first chapter of Esay verses 10 23 24 this truth receiueth plentifull confirmation Heare the word of God O Princes of Sodome hearken vnto the Law of our God O people of Gomorrha thy Princes are rebellious and companions of theeues euery one loueth gifts and followeth after rewards they iudge not the fatherlesse neither doth the widdowes cause come before them therefore saith the Lord God of hostes the mighty one of Israel Ah I will ease me of mine aduersaries auenge me of mine enemies And in the Chapter following the same Prophet saith The high lookes
executing iudgement vpon the offenders and euill dooers which brought a greeuous plague vpon the people His spirit was stirred within him beeing first stirred by the Spirit of God which mooued him to take a speare and to thrust thorow the adulterer and adulteresse Now wee shall see the recompence of reward that was giuen vnto him for that worke which was acceptable vnto God and profitable vnto his people He hath a couenant of peace made with him the Priesthood confirmed vnto him and his posteritie He onely had appeased the wrath of God made vppe the breach betweene God and his people but the blessing is conueyed euen to his posterity He destroyeth two malefactors whereby he bringeth a blessing vnto his children Hereby we learne Doctrine The faithfâ—â— bring able â—sing on the families That when the wayes of a man please God he will bee gracious to his house posterity God is so pleased with the obedience of his people that he wiil shew mercy to such as belong to them This is pleÌ„tifully proued vnto vs in the word of GOD. When God saw Noah righteous before him in that corrupt age and generation hee made all that belonged vnto him partakers of a great deliuerance saying vnto him Enter thou all thine house into the Arke for thee haue I seene righteous before me in this age Gen. 7 1. This appeareth in the person of Abraham when God had called him out of his Countrey and from his kindred and made a Couenant with him to blesse him Gen. 12 2 3. The Prophet Ieremy teacheth this in the example of the Rechabites Thus saith the Lord of hoasts the God of Israel Because ye haue obeyed the Commandement of Ionadab your Father and â—ept all his precepts and done according vnto all that he hath coÌ„manded you Therfore thus saith the Lord of hosts the God of Israel Ionadab the son of Rechab shall not want a man to stand before me for euer Ier. 35 18. To this purpose speaketh the Prophet Dauid Psal 37.21 A good man is mercifull and lendeth and his seede enioyeth the blessing If wee come to the new Testament wee haue many testimonies leading vs vnto the consideration of this truth When Zaccheus beleeued in Christ for his saluation and testified his repentance by his restitution Iesus said vnto him This day is saluation come into this house forasmuch as he is become the sonne of Abraham Luke 19 9. When the ruler whose son was sick at Capernaum saw the great power of Christ in restoring him to health againe Hee beleeued and all his houshold Iohn 4 13. This is oftentimes remembred vnto vs in the Acts of the Apostles When God had opened the heart of Lydia that shee attended vnto the things which Paul deliuered She was baptized and all her houshold Acts 16 15.33 VVhen the Iayler beleeued in the Lord Iesus for his saluation and shewed his vnfained conuersion by the fruites of his loue to the Apostles he was baptized with all that belonged vnto him straitway and reioyced that he with al his houshold beleeued in God Reason 1 The reasons to enforce this doctrine are euident if wee consider eyther the person of God or the condition of the faithfull For first God hath in great mercy and goodnesse promised to shew grace and fauour not onely to the faithfull themselues but to the seede of the faithfull that feare him It is the nature of God to be mercifull and gracious to be slow to anger and abundant in goodnesse shewing mercy vnto thousands to them that loue him and keepe his commandements Exod. 20 6 and 34 6 7. VVe see this in the history of the destruction of Sodome the Lord did not onely in great mercy and compassion saue Lot himself but said vnto him Whom hast thou yet heere either sonne in law or thy sonnes or thy daughters or whatsoeuer thou hast in the citty bring it out of this place Gen. 19 12. Hee was ready not to saue him alone but as an ouerplus to deliuer all that belonged vnto him We see the mercy of God to others for his childrens sake hee thinketh it not enough to bee good to them but extendeth his mercies to those that any way concerne them Reason 2 Secondly as the mercy of God is great so the faith of the godly is effectuall for themselues and their children This is the tenour of the couenant that God hath made with al the faithful their faith is auailable both for themselues and for others God will be our God and the God of our seede after vs Gen. 17 7. And this is the priuiledge prerogatiue that the faithfull haue they beleeue this mercifull promise of God themselues and thereby entitle their children vnto it For as a father that purchaseth house or land giueth thereby an interest vnto his son therein so he that layeth hold on the promise which God hath made to all godly parents doth conueygh it vnto his children so that albeit they want faith by reason of their yeares yet they are made partakers of Christ and ingrafted into his body So then we may collect and gather this truth that the loue of God to the faithfull shall so abound that it shall come to their posterity like the precious oyntment powred on the head of Aaron that ranne downe vpon his beard and flowed to the border of his garments or as the dew on Hermon and Sion which watered the vallies that were beneath vpon which it descended Psal 133 2 3. The vses remaine to be handled First wee Vse 1 learne that the children of faithful parents haue right and interest to Baptisme and are to receiue the seale of the couenant This the Apostle teacheth 1 Cor. 7 14 when hee sayth The vnbeleeuing husband is sanctified to the wife and the vnbeleeuing wife is sanctified to the husband elsewere your children vncleane but now they are holy Seeing then that faithfull parents entitle their children to the blessings which they receiue wee see that there ought to bee a difference betweene them and the children of Turkes and Infidels All the offspring of Abraham was accounted holy in the time of the old Testament because God made with him the couenant of life and the Apostle reasoneth that if the root be holy the branches also are holy Rom. 11.16 Hence it is that he calleth them all his children who are borne of Israel But since the partition wall is pulled downe the grace of God is not obscured and lesse assured vnto vs then it was before vnto the Iewes Infants and children doe no lesse belong to the couenant and Church of God then others doe that are of yeares of discretion as it is plaine by the promise made to Abraham I will set my couenant betweene me and thee and betweene thy seed after thee in their generations for an euerlasting couenant that I will be thy God and the God of thy seed after thee Genes 17 7. Where God doth
with vs if we haue hollow and barren harts we neuer profite though we heare al day long but if we haue good honest harts when we heare the word we keepe it bring forth fruit with patience some an hundred some sixty and some thirty fold We haue many that heare in these dayes but they are as ground that is out of heart they bring forth nothing but weeds thistles brambles and briars no good Corne can bee seene to spring vppe and grow in them The sixt and last helpe is feruent prayer and an earnest begging of Gods blessing at his hands which if we be carefull to aske his promise is sure gone out of his mouth which he will neuer call backe nay which he can neuer call backe namely that we shal receiue Iam. 1.5 1. Kin. 3.6.9 The Apostle Saint Iames saith If any man want wisedome let him aske it of God who giueth to all frankly and vpbraideth no man If then we be not wanting vnto our selues God wil not be wanting vnto vs but open the gate of his mercy if we knock thereat Thus much of the generall obseruations by way of Preface now let vs come to the particular handling of the booke it selfe CHAP. I. 1 THe Lord spake againe vnto Moses in the Wildernesse of Sinai in the Tabernacle of the Congregation in the first day of the second moneth in the second yeare after they were come out of the Land of Egypt saying 2 Take ye the summe of all the Congregation of the children of Israel after their Families the housholds of their Fathers with the number of their names to wit all the males man by man And so forward vnto the end of the 16. verse WE haue shewed already that Moses in the ten first chapters prepareth the people of Israel to vndertake their iourney toward the promised Land the land of Canaan If they had beene taken vnprepared and vnprouided it would haue stopped their course and hindred their way and encouraged their enemies Wherefore there is order taken in the first place that all should be in readinesse fitted to go and rightly disposed to attaine the end of their desires In these chapters we must consider three things First the numbering of the people taking the summe of them Secondly lawes are prescribed how to keepe themselues pure and holy in their iourneyes For how should the Lord their God go with them vnlesse they walked in holines Thirdly the maner of their going is deliuered in what sort they were to proceed The numbering of the people is set downe in the foure first chapters The lawes of sanctification are handled in the fiue chapters following to wit the 5 6 7 8 9. chapters The maner of their iourney in the tenth and last chapter The taking of the number of the Israelites and setting downe the summe of them which is the argument drift of the foure first chapters is of two sorts the one of the people the other of the Priests and Leuites that ministred before God and serued in the Tabernacle of the congregation The gathering of the sum of the people is in the two first chapters the numbring of the tribe of Leui is in the 3. 4. chap. Touching the numbring of the people we haue a rehersal and reckoning vp of their persons in the first chapter and of the ordering and disposing of them vnder seueral Ensignes and Regiments in the second chapter This first chapter into which wee are now entred cōtaineth these two points the former is the taking of the summe of the people of Israel in the wildernesse of Sinai the latter is the exempting of the Leuites together with the cause wherefore they were not numbred So then we see who they wer that were numbred and then who were not numbred Touching the former it comprehendeth both the commandement of God to number them and the obedience of Moses The commandement of God is amplified by sundry circumstances as of place of time and maner of doing The place is twofold generall in the desert of Sinai where the Law was giuen and special in the Tabernacle of the Congregation from whence God promised hee would declare himselfe vnto them Exod. 25.22 and tell all things which he would giue in commandement vnto the children of Israel For we must know there were three places out of which God gaue audience to Moses In what places the Lord vsed to speake with Moses and vsed to speake vnto him One was at the dore of the Tabernacle where the Altar of the burnt offerings was as Exod. 29 42. This shall be a continual burnt offering in your generations at the doore of the Tabernacle of the congregation before the Lord where I wil make appointment with you to speake there vnto thee Another was out of the cloud of pillar Num. 12 5. But this for the most part did concurre with the other inasmuch as the pillar of the cloud did most vsually stand in the doore of the Tabernacle whensoeuer the Lord did from thence speake vnto Moses The third was the Mercy-seate which was the chiefe and principall place Numb 7 89. When Moses went into the Tabernacle to speake with God hee heard the voyce of one speaking vnto him from the Mercy-seat that was vpon the Arke of the testimonie between the two Cherubims and he spake to him The second circumstance is the time when God commanded the people to be numbred that is the first day of the second moneth and of the second yere after they were com out of the land of Egypt By this it appeareth that the Israelites abode in the desert of Sinai almost an whole yeere For they came into that wildernesse the first day of the thirde Moneth in the first yeare Exod. 19 1 and they continued in that place vnto this time neither did they remoue their Tents before the twentieth day of the second Moneth of the second yeare as appeareth chap. 20 11 of this booke The cause of this long staie and continuance in this wildernesse was because God would haue his people throughly taught and instructed in all things belonging to his worship and seruice before they inhabited and possessed the Land of promise For within this space of time the Lord published the Law in Mount Sinai commanded the Tabernacle to be builded which Moses erected the first day of the second yeare and in the daies following of the first moneth hee gaue them Lawes touching the sundrie sorts of sacrifices and touching the difference of cleane and vncleane prescribed at large in the booke of Leuiticus The third circumstance is the manner of their numbring namely that Moses Aaron must take other Princes the heads of the house of their Fathers to bee helpers and assistants vnto them who ioyning with them must take the summe of all the Congregation of the Children of Israel after their families and households of their Fathers from 20 yeare old and aboue
condition whatsoeuer so it bee accompanied with faith and the fruites thereof can separate vs from saluation and shutte vs out of Gods Kingdome For seeing a man may be a good Christian and a great warrior which profession many times is most stained and corrupt it cannot exclude any from eternall life if themselues by infidelity iniquity doe not exclude themselues And albeit such persons many times haue no regarde of equity or honesty or word or oath or Law or shame or conscience but entitle themselues to all that their hand can lay hold vpon as men wholly bent vpon spoile and rapine yet the cause heereof is not in the profession but in the professor not in the warre but in the warriour and therefore it pleased GOD to shew foorth his great mercy in calling to his maruellous light many men out of that kinde of life Such were the Centurion that came to Christ to haue his seruant healed Math. 8 5. Acts 10 3. who is commended for his excellent faith Cornelius is reported to bee a godly man and to haue vnder him godly souldiers Seeing therefore warfare is no hatefull Vse 3 kinde of life in it selfe such as are souldiers and fight in the field haue no lesse accesse to saluation then others and shall rest in Abrahams bosome who was also a warriour as wel as they if they labour to bee the children of Abraham and study not so much to bee souldiers as Christian souldiers which aime at the glory of God in all their actions and not seeke to satisfie their owne lusts How many are there that delight in nothing but in effusion of blood and all oppression in doing violence and robbing without difference of friend or foe brother or enemy If we professe the name of Christ Iesus and beleeue to bee saued through his name let vs so liue in war as wee remember vnder whose banner wee fight and whose name we do professe and whose blessing we looke for If wee bee assured and perswaded of the lawfulnesse of the warre why do we not carry our selues as men that fight not our owne battels but the battels of the Lord of hostes And if wee do not runne as desperate men or as the horse that rusheth into the battell why doe we not consider that our soule is in our hand that we are in continuall danger of death and must giue an account of the things done in this flesh whether they bee good or euill Lastly as the godly may lawfully make Warre so they must bee carefull to obserue such conditions as make it lawfull and allowable otherwise the running of men together in hostile manner after the manner of wilde beasts to shed blood and to take away life is of it selfe most sauage barbarous The conditions to be obserued are these Conditions to be obserued in warres First it must bee proclaimed by the Magistrate and such as haue authoritie otherwise it is priuate reuenge not publike iustice We must not be like Simeon and Leui the sons of Iacob who hauing wrong and indignity offered of the Shechemites reuenged their owne cause without authority or calling for They drew their sword Ge 34 25 29. and went into the City boldly and slew euery male and tooke the spoile both of the place and people They had no commandement or commission from Iacob their father as appeareth in the reproofe vttered vnto them the curse denounced against them Ye haue troubled me Gen. 34 30. and made me to sticke amongst the Inhabitants of the Land And in another place Cursed be their wrath and 49 7. for it was fierce and theâ—r anger for it was cruell I will diuide them in Iacob and scatter them in Israel We see therfore that the people must not run vpon their owne head nor take armes in hand at their owne pleasure but must looke for the warrant and direction of the Magistrate Secondly it belongeth to such as go vnto warre against another nation and people to offer them conditions of peace and to receiue such to mercy as yeeld vnto them thereby to auoide the shedding of blood and to shew themselues inclined to mercy This proclaiming of peace is taught by the Lord himselfe Deut. 20. Deut. 20 10 11 12 13 14. When thou commest neere vnto a City to fight against it thou shalt offer it peace and if it answere thee againe peaceably and open vnto thee then shall all the people that is found there n be tributaries vnto thee and serue thee but if it shall make no peace with thee but make warre against thee then thou shalt besiege it and smite the Males thereof with the edge of the sworde Likewise when Ioab pursued Sheba a Traitor against Dauid and besieged him in Abel so that they cast vp a Mount against the Citie began to cast downe the wall There cryed a wâ—se woman out of the City 2 Sam. 20 16 17 18. Heare heare I pray you say vnto Ioab Come thou hither that I may speake with thee and when he came nere vnto her the woman said Heare the wordes of thine handmaid they spake in the old time saying They should aske of Abel and so haue they continued In which words she alludeth vnto the former Law that before any City were ouerthrown or any people put to the sword peace should be propounded and the Citizens that yeilded be receiued to mercy This is so equall and reasonable that the vnbeleeuers among the Gentiles thought it expedient and necessary to accept of such as yeelded Cic. de offâ—c li. â— albe t the Ram a warlike instrument in those dayes described by Iosephus in the warres of the Iewes had shaken the wall I seph de be lâ— Iudat l. 3. cap 9 that is were euen ready to fall downe And the Turkes themselues proud and mercilesse enemies that spare not to shed Christian blood Turk histor in the lye of Mâ—hâ—mâ—t the gâ—aâ— and poure it out as water are perswaded that God will not prosper them in their affaires assaults except they first make vnto their enemies some ofâ—er of peace This putteth vs in minde that wee should indiâ—e our heartes to sâ—eâ— mercy as much as may be and not rage with fire and sword but remember the common condition of mankinde the vncertainty of all humane things and the danger that may fall vpon our selues Thirdly keepe all lawfull promises euen to the enemy which is a token of an vpright heart When the spies that were sent to Iericho and made a faithfull promise and bounde it with an oath to saue Rahab and her fathers house from the common destruction of that City Ioshua the Generall of the hoste was so farre from denying to stand to that oath that he called the two men that had spyed out the Countrey and saide vnto them Ioshua 6 22. Goe into the Harlots house and bring out thence the Woman and all that she hath as
and spake vnto you but yee would not heare nor answere I saide Obey my voyce and I will be your God and ye shall be my people and walke ye in all the wayes that I haue commanded you that it may bee well vnto you but they would not obey nor encline their eare but went after the counsels and stubbornnesse of their wicked heart went backward and not forward I haue sent vnto you all my seruants the Prophets rising vp early euery day and sending them yet would they not heare mee but hardened their neckes and did worse then their Fathers Thus hee layeth open their sinne therefore no maruaile if that hee threaten to stretch out his hand against them so that the famine should pinch them the sword shoulde slay them the pestilence should waste them the dogges should teare them the wild beasts destroy them and the fowles of the heauen deuoure them Secondly as it reproueth those that refuse to heare The second reprâ—ofe so it condemneth such as onely heare and go no further these rest in it as if they had done their duty and as if no more were required at their hands But know this and marke it that outward seruice separated from inward obedience is not respected but reiected of God This naked hearing is an halting with God which he cannot suffer If we keepe from him the heart he careth not for the eye or the tongue or the eare This is it which the Prophet saith When ye fasted and mourned in the fift and seauenth Moneths Zach. 7 5 6 7 euen these seuenty yâ—ares did ye fast vnto me Doe I approue it Should ye not heare the words which the Lord hath cried by the ministery of the former Prophets when Ierusalem was inhabited and in prosperity and the Cities thereof round about her when the south and the plaine was inhabited To like purpose is Esaiah bold and saith What haue I to doe with the multitude of your Sacrifices Esay 1 11.12 13.14.15 saith the Lord I am full of the burnt offerings of Rammes I desire not the blood of Bullocks when ye come to appeare before me who required this of your hands to tread in my Courts Bring no moe Oblations in vaine Incense is an abhomination vnto me I cannot suffer your new Moones nor Sabboths c. they are a burthen vnto me I am weary to beare them and when you shall stretch out your hands I will hide mâ—ne eyes from you and though you make many praiers I will not heare Were not these his owne ordinances Did not hee appoint the solemne times of his worship and command sacrifices and oblations to be offered vnto him Yes he set them in his Church and was the Author of them but they perfourmed them in an euill manner without faith without repentance without loue without conscience and therefore as they did them God loathed them So may it be saide of our common and customary hearing remoued from faith obedience Who required it at our hands The Lord cannot abide it he cannot suffer it it is a burden vnto him that he cannot beare God ioyneth hearing and obeying together and cursed is hee that maketh a diuorce betweene them This doth the Prophet Ieremy denounce against all hypocriticall hearers chapt 11. Thus saith the Lord God of Israel Iere. 11 3 4 5 Cursed be the man that obeyeth not the words of this Couenant which I commanded vnto your Fathers c. He protested vnto them and their Fathers rising early and saying Obey my voyce yet they would not obey nor incline their eare but euery one walked in the stubbornnesse of his wicked heart thus they made a conspiracy against God and hee brought his curses vpon them Thus our Sauiour teacheth it shall bee with many in the last day that saw his person and heard his doctrine they conuersed and continued with him and were partakers of his miracles and ministry who shall then begin to say We haue eaten and drunke in thy presence and thou hast taught in our streetes Lu. 13 26 27. but he shall say I tell you I know you not whence ye are depart from me all ye workers of iniquity Woe shall then bee to all such hearers and cursed shall their state and condition be These haue an heauier account to make then such as neuer were hearers and neuer had so great mercy offered vnto them Hence it is that Christ pronounced sundry woes against Bethsaida Corazin and Capernaum who had the worde and other meanes of saluation offered vnto them yet liued without repentance and are pronounced to bee worse then the Sodomites For the greater mercies are abused the deeper iudgements are deserued Let vs sette this Capernaum a Citty in Galile before our eyes and looke vpon it as in a glasse that therein we may behold our selues The Lord Iesus was brought vp there and because hee did so much frequent it and was conuersant there many thought hee had beene borne there so that it is called his owne City Mat. 9 1. Secondly the miracles which he wrought there were many he healed the seruant of the Centurion and a man that had an vncleane spirit Math. 8 5. in so much that the Nazarites as it were enuying and repining thereat that that place should be preferred before them saide vnto him Whatsoeuer we haue hâ—ard done in Capernaum do it heere likewise in thâ—ne owne Country Luc. 4.23 thereby implying that the greatest part of his miracles had not beene done among them but among the Capernaites Thirdly there he began to preach saying Repent Math. 4.13.17 Mark 1.14 Iohn 6 59. Luc. 4.31.32 for the Kingdome of heauen is at hand and there he preached of the eating of his flesh and drinking of his blood likewise hee taught on the Sabboth day in their Synagogue with power and authority so that they were astonied at his doctrine In all these respects and priuiledges partly of the presence of his person partly of the working of his miracles partly of the preaching of his Gospel Christ pronounceth that they were lifted vp to heauen Mat. 11 23.24 highly aduanced aboue many other Townes Cities that wanted the seeing and hearing of him but because they became vnthankfull and to all these did not ioyne true obedience hee denounceth against them that they should be brought downe to hell the reason hereof is rendred in the next wordes For if the great workes which haue beene done in thee had beene done among them of Sodome they had remained to this day but I say vnto you that it shall be easier for them of the Land of Sodome in the day of iudgement then for thee An heauy doome and a most fearefull sentence and yet most iust and righteous if it bee weighed in the ballance of iustice The sinnes of Capernaum greater then of Sodome Gen. 19 3. Rom 1 27 28. Ezek. 16. Sodome indeede was guilty of vncleannesse and
beastlinesse one with another whereby man with man wrought filthinesse receiued in themselues such recompence of their error as was meet their sinnes were fulnesse of bread abundance of idlenesse contempt of the poore and pride of life yet Capernaum treading vnder foote the glorious Gospell and despising the word of saluation was the greater sinner against which sort of sinners the Apostles were cōmanded to shake off the dust of their feete as a witnesse against them the which sheweth the horriblenesse of their sinne that make no reckoning of the preaching of Gods word offered vnto them to reconcile them to God Sodome had the light of nature that shined in their harts and preached within their consciences in that they were men that those sinnes were vnlawfull of which the Apostle sayeth That light shineth in the darknesse Iohn 1 5. and the darknesse comprehended it not but Capernaum had a greater and perfecter light euen the light of grace to teach them and the Sunne of righteousnesse to shine vpon them which far excelled the other and gaue them a more certaine direction to leade their liues Sodome indeede had Lot an holy and righteous man among them 2 Pet. 2 8. whose soule they vexed from day to day by their vncleane conuersations but Capernaum had a greater then Lot they had the gracious presence of Christ Iesus whose word was with authority and not as the Scribes whose glory was as the glory of the onely begotten Sonne full of grace and truth Iohn 1 14. Againe Sodome had not so much as the types and shaddowes of the Law they wanted the sacrifices and ceremonies which the Iewes had but Capernaum had the body it selfe they saw him they touched him they heard him they handled him yet they repented not but remained disobedient Sodome had onely the making of the Creatures and the workmanship of the Heauens as Gods great booke to beholde and looke vpon to be their schoolemaisters instructers Psalme 19 1 Rom. 1 20 21. which declare the glory of God shew foorth his Deity but Capernaum had more euen a plaine path beaten before them to walk in and a sitte light to guide them in all their wayes the eternall word of God that endureth for euer If then Sodome shall be whipped surely Capernaum must be scourged If Sodome rebuked Capernaum punished If Sodome imprisoned and damned Capernaum shall bee throwne downe into the neathermost hell and gulfe of perdition If the burden laide vpon Sodome be greeuous that laid vpon Capernaum shall be more greeuous and intollerable For God will reward euery man according to his works so that with what measure wee mete Roman 2 6. with the same it shall bee measured to vs againe Sodome was the lesse sinner therefore liable to the lesse punishment Capernaum was the greater sinner a greater contemner of greater blessings and therefore guilty of the greater damnation To what end may some say doth this comparison serue or what haue we to do with Sodome which was consumed to ashes with fire and brimstone long agoe or what doth Capernaum belong to vs Yes it concerneth vs and if we change the names the times and the places this whole comparison teacheth vs wisedome and toucheth vs neerely For hath any nation vnder the heauens bin lifted vp higher toward the heauens then we Hath not the word bin plentifully preached among vs Haue we not had the Sacraments duely administred vnto vs Haue wee not receiued his mercies abundantly poured vpon vs yet what people hath bin more vnthankfull more disobedient more rebellious What could the Lord haue done for vs that he hath not done and shall we so reward him with vnkindnesse for his mercies Let vs take heed lest if we be like Capernaū in sin the threatning do fall vpon vs that it shal be easier for Sodome Gomorrah in the day of iudgment then for vs. For if Sodome did not escape the hand of God who had onely the light of nature not the lanthorne of the Scripture to shine among them to giue light vnto them how shall we escape or bee without excuse if we tread vnder foot the Son of God if we cast out of our hearts the Gospell of peace if we count the blood of the Testament as an vnholy thing and do despite the Spirit of grace Thirdly The 3. reproof this doctrine reprooueth those that are ready to heare and content to obey but it is no farther then standeth with their owne lust and liking These are like Saul in obedience they thinke they haue great wrong to be charged with rebellion and disobedience they haue open mouthes to say 1 Sa. 15 13 20. Blessed art thou of the LORD I haue fulfilled the commandement of the Lord I haue obeyed the voyce of the Lord I haue gone the way which the Lord sent me c yet hee is there charged with treason and rebellion against God and threatned to haue the Kingdome rent frō him Thus is it with many in our daies they professe obedience but their life swarmeth with the fruits of disobedience like to the son who being commanded of his father to go work in his vineyard answerd I will Sir but he stood still went not Math. 21.30 These are they that draw neere to God with their mouth but are disobedient in deed their real disobedience shal procure a reall vengeance on them It is strange to see how many of this sort of men pretend a willingnesse to obey would be accounted in the number of obedient children as if they were wholly made of obedience and yet they will not submit themselues wholly to the will and pleasure of GOD but mince the matter and part stakes with God somewhat they will do to stop mens mouthes and to get the applause of the worlde and to be accounted religious but they are not minded to deale sincerely and entirely with God like those that hauing a iourney to goe are soone weary and stand still when they are gone halfe the way These are they that will not be Atheistes but haue the true God for their God yet do they loue their riches their pleasures their bellies and their delights aboue him Reuel 3 16. and set their affections wholly vpon them They cannot abide Idolatry nor to be esteemd idolaters yet they make no conscience of the worshippe of the true God of praying vnto him publiquely and priuately neglecting the ordinances of God hearing of his word reading meditation conference and such like helpes being in the number of those the Apostle reprooueth Rom. 2 22. Thou abhorrest Idols yet cōmittest sacriledge They will not forsweare themselues nor fall into periury but they wil sweare and lye too for an aduantage They will not seeme to abuse the titles of God and to take his name in vaine but yee shall heare them euen in their communication to sweare by their Faith and troth and they engage thē so long
false comforts and briefly false worshippings which are of no value or vertue of no worth or reckning The least duty that God requireth that may be called the worke of Christ is better then all the stately workes of men and so to take vppe a rush if it stand with the will of God to make cleane platters or spits or shooes is more acceptable to him if it bee our calling then to builde memorials or Monasteries for ydle and superstitious Monkes without worde or warrant Secondly as our obedience must haue the word for a foundation so we must performe the same heartily not for outward shew and fashion or to be seene of men but do all as in the sight of him that looketh vpon the heart It is saide by the Prophet Psal 40 7 8. In the volume of thy Booke it is written of me I desired to do thy will O my God yea thy Law is within my heart Our obedience must not bee parted and diuided betweene God and the Diuell God will haue intire obedience or accept no obedience at our hands Hence it is Prouer. 23 â— that the Wiseman exhorteth vs To giue God our heart and let our eyes delight in his wayes 2 Tim. 2 22. Luke 8 â— Râ—â— 10 10. Iohn â— 18. Rom 6 â—â— Col. 3 21 2. This discouereth the sinne of all hypocrites who pray but not with a pure hart they heare but it is not with good and honest hearts they belieue but it is not with the heart they loue but it is not in deede and in truth they obey but they are not obedient from the heart vnto the forme of doctrine and whatsoeuer they doe they do it ceremonially and externally not heartily as to the Lord but hypocritically as to men like idle and sloathfull seruants who performe no more to their Masters but eye-seruice as men pleasers If then our heart be away all is away the soule and life of euerie action is wanting and we offer the dead carkas of a sacrifice to God which stinketh as an vnsauoury thing in his nosethrils This made the Prophet say Psal 25 1 2. Vnto thee O Lord I lift vp my soule And Psal 108 1 2. O God my heart is prepared so is my tongue I will sing and giue praise If once the affection of the heart be setled the tongue tarrieth not behinde but is ready to publish the praises of God Thirdly our obedience must be done with all our power cheerefully and willingly which dependeth vppon the former albeit distinguished from it Although we faile in many circumstances God will not lay it to our charge nor stay the course of his blessings from comming vnto vs so long as hee seeth in vs a willing heart Hee respecteth more the affection to obey then obedience it selfe and alloweth of our good desire more then of the performance of the duty Wee see this in the poore widdowes mite which shee cast into the Treasurie of which our Sauiour sayth Marke 12 43. Luke 21 verse 23. Of a trueth I say vnto you that this poore Widdow hath cast in more then all they that haue cast into the treasurie She had not cast in more if wee considered the quantitie and greatnesse of the gift for what was two mites but a quadrin but it was more in regard of the quality and affection of her heart which is much set by of Almighty God Heereupon it is that the Prophet sayeth Micah 7 18 19. Who is a God like vnto thee that taketh away iniquity and passeth by the transgression of the remnant of his heritage Hee retaineth not his wrath for euer because mercie pleaseth him he will turne againe and haue compassion vppon vs he will subdue our iniquities and cast al their sinnes into the bottome of the Sea Thus we see how fauourable the Lord is toward his children that are desirous and willing to serue him To this purpose speaketh the Prophet Malachi in the third Chapter and the seauenteenth verse They shall bee to mee saith the Lord of hoasts in that day that I shall doe this for a flocke and I will spare them as a man spareth his owne sonne that serueth him The Father when he shall set his sonne to any businesse if he shew his good will and endeuour to doe his best will be pleased with him and accept of the worke though it be done vnperfectly rawly and vntowardly He takes in good part his good desire Euen so is it with Almighty God if hee see in vs willingnesse wee shall finde from him forgiuenesse and our imperfections to be passed ouer The Apostle S. Paul teacheth this in the second Epistle to the Corinthians chapter eight and the twelfth verse If there be first a willing mind it is accepted according to that a man hath and not according to that a man hath not Thus doeth God encourage vs in our obedience assuring vs that the measure of grace that hee bestoweth vpon vs shall be sufficient for vs. Fourthly wee must performe the fruites of our obedience entirely not to halfes sincerely not parting stakes betweene God and the Diuell and our selues as wee noted before Many will do so much readily as may stand with their owne liking and agree with their owne ease and profit but they will goe no farther they are content to doe diuerse good things but they continue and perseuer in some sinnes that marre all They can hate pride but they contemne the Gospell some will shew loue to the Gospell but are lasciuious hard-hearted vniust doers of wrong and euill speakers It is a foolish conceite of many that thinke they may lawfully liue in some knowne sins and yet bee Gods seruants still these deceiue themselues and discouer the hypocrisie of their hearts Such as continue in drunkennesse fornication Adulterie vncleannesse hatred and couetousnesse will presume to come to the place of Gods worship and shroud themselues into the companie of the faithfull and present themselues in the presence of God and receiue the Lordes Supper once a yeere and then think that God will and must haue respect vnto them These are like the dissembling and deceitfull Iewes mentioned by Ieremy the Prophet Ierem. 7 9 10. Will you steale murther and commit Adultery and sweare falsely and burne Incense vnto Baal and walke after other Gods whom yee know not And come and stand before me in this house whereupon my name is called and say we are deliuered though we haue done all these abhominations Saul would do the workes of GOD in outward pretence 1 Sam. 15. Mark 6 20. and shew himselfe obedient in part but he kept Agag aliue and spared the fattest of the Cattle contrary to the commandement of God Herod heard Iohn willingly reuerenced him receiued the worde with ioy and did many things at his preaching but he would not leaue his Incest and depart from his brothers wife The godly doe not deale thus falsly and fraudulently with God they giue him the
And if we beleeue not yet abideth he faithful 2 Tim. 2 13. he cannot deny himselfe No greater comfort can be giuen no greater promise can be made then to assure vs of the pardon and forgiuenesse of our sinnes which make a separation between God and vs. To haue a feeling of this mercy is as sweet Incense vnto the soule and as precious balme vnto the heart Let vs therefore comfort our selues with this promise howsoeuer Satan sift vs and seek by all means to take from vs this peace of conscience which passeth all vnderstanding we must shroud our selues vnder the safety of his worde which abideth for euer and when we are tempted to doubt of his goodnesse in the remission of our sinnes let vs lay hold on the former promises and know that the heauens themselues shall fall and be moued out of their places before the truth of his word which is truth it selfe shall be diminished or disanulled Fourthly is God constant of his word and Vse 4 faithfull of his promise then it is required of vs to be like our heauenly Father in truth and faithfulnesse When God hath promised any blessing to his people he is true of his worde and bringeth it to passe The Lord sayde to them Iet 29 10 11. Dan 9 2. After seuenty yeares bee accomplished at Babel I wil visit you and performe my good promise toward you and cause you to returne to this place for I know the thoughts that I haue thoght toward you euen the thoughts of peace and not of trouble to giue you an end and your hope This did hee accomplish by the meanes of Cyrus whose spirit hee stirred vp to make a proclamation throughout his kingdome that whosoeuer would should goe vp to Ierusalem to builde it and inhabite there Now as God is faithfull in his word so let vs follow his example and make conscience of our words sayings that thereby we may assure our selues to bee the children of our heauenly Father Wee must therefore know that all iust couenants and contracts all promises bargaines must be perfourmed albeit they bee made to our hurt and hinderance and binde vs in conscience and duty by the Law of God man so farre forth as hee pleaseth to require them to whom they haue beene made The Prophet asking the question Who shall dwell in the Lords Tabernacle rest in his holy Hill maketh this answere Hee which sweareth to his hurt and changeth not Psalm 15 4. Iosh 9. This wee see in Ioshua toward the Gibeonites and in the booke of Iudges chapt 1. when the Spies saw a man come out of the City and said vnto him Shew vs we pray thee the way into the City and we will shew thee mercy Iudg. 1 24 25. when he had shewed them the way into the City they smote the City with the edge of the sword but they let the man all his houshold depart Hence wee should learne to be wary and watchfull in our promises considering as well whether wee be able to performe them as whether wee be willing and examining our hearts whether they be in our owne power nor not and whether if they be it be lawfull for vs to performe them For some things are lawfull in themselues to pay and perfourme which are in no sort in our power and other things may be in our power which are not lawfull to be done This fidelity in keeping promise is a weighty point of the Law Math. 23 Math. 23 23. Gal. 5 22. and a fruite of the Spirit and therefore it standeth vs vpon to make conscience thereof If any man were asked the question whether hee thinke it his duty to endeuour to be like God and to striue to resemble him as the childe resembleth his father he would be ready to answere It is his duty to do it and his comfort that it is so If then we acknowledge the necessity of it let vs follow him in constancy and true dealing studying to be perfect as our heauenly Father is perfect This is that vse which the Apostle vrgeth 2 Cor. 1. 2 Cor. 1 17 18 20. When I was thus minded did I vse lightnesse Or minde I those things which I minde according to the flesh that with me should be yea yea and nay nay Yea God is faithfull that our word toward you was not yea and nay for all the promises of God in Christ are yea and are in him Amen vnto the glory of God through vs. The Apostle in these wordes declareth that he was wrongfully slandered and vniustly charged with loosenesse and lightnesse of promise and vnconscionable breaking of his word inasmuch as he had alwaies before him the example of God whom he acknowledgeth to be faithfull in his words and promises This serueth to reproue those that will rashly promise any thing as Saul did to Dauid as Laban did to Iacob and then changed their minde as the weather-cocke doeth at euery blaste of winde These are like the reede that bendeth too and fro but it must not bee so with vs we must purpose and not alter we must promise and then perfourme carefully what we haue promised Lastly whensoeuer God hath made good Vse 5 the words of his mouth and accomplished his promises vnto vs which wee haue long looked for expected it is our duty to praise his name and to giue him the glory of the worke to whom alone it is due Hath he fed vs in time of famine and made vs to see Deut. 8 3. Mathew 4 4. that Man liueth not by bread onely but by euery word that proceedeth out of his mouth Let vs not sacrifice vnto our net nor burne incense vnto our yarne but say with the Prophet Not vnto vs O Lord not vnto vs Psal 115 1. but vnto thy Name giue the glory for thy louing mercy and for thy truths sake This duty we see practised by King Salomon 1 Kings 8. 1 Kin. 8 15 20 Blessed be the Lord God of Israel who spake with his mouth vnto Dauid my father and hath with his hand fulfilled it the Lord hath made good his word that he spake and I am risen vp in the roome of Dauid my father and sit on the Throne of Israel as the Lord promised and haue built the house for the name of the Lord God of Israel A worthie patterne and president for vs to follow whensoeuer we taste of the grace and bountifulnes of God to offer vp vnto him a song and sacrifice of thanksgiuing And if wee must doe this for temporall blessings much more are we bound to do it for such as are spirituall If God haue for a season hidde his face from vs that we haue seene no light of his grace but all these things haue been couered with darknesse and discomfort as it were the Sunne in a Cloud if our sinnes as the waues of the sea haue gone ouer our head and beene a
Tribe of Simeon pitch and the Captaine ouer the sonnes of Simeon shall be Shelumiel the sonne of Zuri shaddai 13. And his hoast and the number of them were nine and fifty thousand and three hundreth 14. And the Tribe of Gad and the Captain ouer the sonnes of Gad shall be Eliasaph the son of Deuel 15. And his hoast and the number of them were sixe and forty thousand sixe hundreth and fifty 16. All the number of the Campe of Reuben were an hundreth and one and fifty thousand and foure hundred and fifty according to their armies and they shall set foorth in the second place In these words wee haue a description of the second standard as appeareth in the shutting vp of this diuision where it is said They shall set foorth in the second place In this standard the principall is Reuben his assistants ioyned with him are Simeon and Gad. In which combination wee see the particular number of each of them declared their Captaines are specified and then the totall summe is reckoned vp We shewed before that Reuben was the eldest sonne of Iacob to whom as to the first borne the birth-right did of right belong yet we see in the former words that Iudah was set before him thus doth God shew himselfe a iust Iudge in punishing sin and declareth how odious and abhominable it is in his sight But see how God dealeth in mercy with him that is with his posterity He deserued vtterly to bee raced out of the number of Gods people and to be forgotten for euer by reason of his horrible incest and no doubt the rest of the Tribes were ready to hate him to reproch him and preferre themselues before him But behold the goodnesse of God that though he will punish sinne yet he doth it in mercy not with seuerity gently not rigorously for correction not seeking the ruine and destruction of those that belong Doctrine 3 vnto him From this example of Gods dealing toward Reuben Gods iudgements are alwayes tempered and seasoned with mercy toward those that are his wee learne that Gods iudgements are tempered and mingled with great mercy and mildnesse toward those that are his Reuben committed horrible incest and thereby deserued not onely to bee thrust into the lowest place but to be cast out of the account of Iacobs posterity and to be honoured neither of God nor man neither aliue not dead yet though Iudah haue the first place Reuben hath the second so then albeit hee was punished iustly he was punished gently Thus God dealeth euermore he correcteth both moderately and mercifully and as the Physitian allayeth the bitternesse of the potion with some sweetnesse so God asswageth the greatnesse of his punishment with some mildnesse and fauour that hee mingleth with it This doth the Prophet declare Psal 89 30 31 32 33 34. If his children forsake my Law and walke not in my iudgements If they breake my statutes and keepe not my Commandements then will I visite their transgression with the rod and their iniquity with strokes yet my louing kindnesse will I not take from hâ—m neither will I falsifie my truth c. God will chastise his for their sinnes but in the middest of his punishments he remembreth his mercy toward his and will not vtterly forsake them though he afflict them for a time So the Prophet Esay testifieth the like chap. 54 7 8. For a little while haue I forsaken thee but with great compassion will I gather thee for a moment in mine anger I hid my face from thee for a little season but with euerlasting mercy haue I had compassion on thee saith the Lord thy Redeemer He correcteth his owne people because they are sinfull he correcteth them gently because he is mercifull This will yet better appeare vnto vs if we take a view of the examples of Gods dealing toward his seruants in their afflictions When Miriam rose vp against Moses she was striken with leprosie Numb 12 10 14. and shut out of the hoast seauen daies and afterward was receiued againe When Dauid had sinned in numbring the people 2 Sam. 24 13 16. the Lorde threatned three dayes pestilence in the Land the Angell stretched out his hand vpon Ierusalem to destroy it notwithstanding when Dauid repented of his sinne the Lord also repented of the euill and saide to the Angell that destroyed the people It is sufficient hold now thine hand When Zachariah the Priest would not beleeue the message that was sent him from God and deliuered by the Angell that hee should haue a sonne in his olde age then which what greater dishonour could be done to God what greater disgrace to his messenger It was saide vnto him Behold thou shalt be dumbe and not be able to speake Luke 1 20. vntill the day that these things be done If Miriam had beene striken with leaprosie as many yeares as she was daies or Dauid with the pestilence or Zachary with dumbnesse they could not haue complained against God but must haue acknowledged their sinnes had deserued more so that such is the dealing of our GOD toward his children that he euermore mitigateth the bitternesse of the cup of his wrath with the greatnesse of his mercy so that his iustice and goodnesse goe together This will farther appeare vnto vs by setting Reason 1 before vs sundry reasons which will put this doctrine out of all doubt For first of all he punisheth his people as it were vnwillingly as enforced and compelled vnto it by our disobedience Hee had rather spare vs and not correct vs if it were for our good but he seeth it to be for our benefit and to further our saluation who before we be afflicted doe goe astray and wander out of the right way This is the reason vrged by the Prophet Ieremy Lam. 3 32 33 Lam. 3 32 33. Though he send affliction yet will he not forsake for euer but haue compassion according to the multitude of his mercies for he doth not punish willingly nor afflict the Children of God If then he take no delight nor pleasure in it but doth it of necessity for our profite and amendment it followeth that he dealeth gently and not cruelly mildely and not rigorously with vs. Secondly he is as a louing Father that spareth Reason 2 his sonne that serueth him Hee dealeth not as a tyrant or a tormenter that setteth vpon the Racke and sheweth exquisite punishments vpon such as offend but he correcteth his Church as a father doth his childreÌ„ which come out of his bowels and therefore it must be done with great compassion This reason is often rendred to enforce this point of doctrine as Deut. 8 5. Know therefore in thine heart that as a man nourtereth his sonne so the Lord thy God nourtereth thee declaring thereby that his afflictions are signes of his fatherly loue toward vs. Likewise 2 Sam. 7 14. I will be his father and he shall bee my sonne if he sinne I
sometimes of bread and sometimes of water murmured against God and his seruant Moses And albeit they had most manifest experience both of the power and mercy of GOD in helping them in all times of neede yet they brake out into impatiency Exod. chap. 16 verse 3. Oh that wee had dyed by the hand of the Lord in the Land of Egypt Exod. 26 3. when we sate by the flesh-pots when wee did eate bread our bellies full The cause of this was an vnbeleeuing heart to depart away from the liuing God If therefore wee beleeue not in him â—â—m 20 12. â—â—al 78 22. to sanctifie his Name and to trust in his helpe if we doe not commit all our waies vnto him who hath promised that he will neuer forget vs nor forsake vs it is vnpossible that euer wee should possesse our soules with patience The last impediment is want of premeditation and consideration how we may continue and go through stitch without starting backe from our profession This is the cause that maketh men impatient and to giue ouer when we are tryed because wee neuer weigh the danger before we are tryed We must cast our accounts what it hath cost others what it may cost our selues It is worthy counsell giuen vnto vs by our Sauiour Christ Luc. 14 28 29 30. Which of you minding to build a Tower sitteth not downe before and counteth the cost whether he haue sufficient to performe it lest that after he hath laide the foundation and is not able to performe it all that behold it begin to mocke him saying This man began to build and was not able to make an end It is a dangerous case to be found vnprepared and vnprouided for the assault It hath wrought a relapse and apostacy in many so that they haue denied the faith and made shipwracke of religion Hitherto of the hinderances of patience now let vs consider the motiues that may perswade vs to seeke after it and to lay hand and hold vpon it Motiues to moue vs to patience First of all we must know that as all affliction is of God so he will be with vs haue care ouer vs vnder the Crosse Why then should we bee dismaied or discourage our selues in any troubles whatsoeuer seeing we are still in Gods sight and haue him ready to heare vs otherwise it could not but go hard with vs. It had gone hard with Moses being cast into the Riuer among the reedes except God had looked downe from heauen vpon him and directed Pharaohs daughter to take him vp The like wee might say of Ioseph when he was in irons and his feet held in the stockes Psal 105.18 1 Sam. 24 2 3. Iere. 38 6. Ionas 1 17. Dan. 3 21 6 16. of Dauid when he wandered in the wildernesse on the Mountaines and in Caues of the earth of Ieremy when hee was cast in prison of Ionah in the whales belly of Daniel in the den of Lyons and of his fellowes in the fiery furnace all these had experience of Gods assistance who was not farre from them in the day of trouble So it shall be with euery one of vs his countenance doth euermore behold the iust in all their sufferings calamities as the Psalmist saith The eyes of the Lord are vpon the righteous his eares are open vnto their cry Psal 34 15. And indeed we should be most wretched and miserable in all our afflictions in warre famine and pestilence and whatsoeuer chastisements befall vs except God had an eye to see vs an eare to heare vs an heart to pitty vs and an hand to saue and succour vs. Secondly we must consider what we haue deserued and how we may iustly be punished not only in that manner but in a greater measure This was the confession of the penitent theefe hanging vpon the Crosse and speaking thus vnto his fellow Luc. 23. Luc. 23 41 42 We are indeed righteously heere for we receiue things worthy of that we haue done but this man hath done nothing amisse We shew our selues to haue a sensible feeling of our sorrowes but are many times without feeling of our sinnes If GOD should lay more vpon vs he were not vniust inasmuch as we haue iustly broght it vpon our selues We see this in the Prophet Dauid acknowledging the same Psal 119 75. I know O Lord that thy iudgements are right and that thou hast afflicted me iustly We must confesse that nothing belongeth to vs but shame and confusion of faces Thirdly this meditation must enter into our soules and neuer depart from vs that God will turne all our sorrowes sufferings vnto the best so that neither tribulation nor anguish nor persecution nor famine nor nakednesse nor perill nor sword shall be able to separate vs from the loue of God which is in Christ Iesus our Lord. This is it which the Apostle teacheth Rom. 8 28. We know that all things worke together for the best vnto them that loue God euen to them that are called of his purpose This promise is assured vnto vs that he will sanctifie vnto our singular good not onely his blessings but his very chastisements and afflictions so that they shall bring vs neerer to God as the Prophet Dauid confessed he had receiued good by theÌ„ Psal 119. Before I was afflicted I went astray but now I keepe thy word Fourthly we are made to suffer heere that we might not suffer elsewhere For wee are chastened in this life lest we should bee condemned in the life to come If therefore wee be without correction whereof all the sonnes of God are partakers then are we bastards not sonnes as the Apostle speaketh to the Hebrewes Let vs call to our remembrance what Abraham answereth to the rich man Luke 16 25. Son remember that thou in thy life time receiuedst thy pleasures and likewise Lazarus paines now therefore is he comforted thou art tormented The rich man enioyed the desires and delights of his owne heart in this life therefore he was tormented in hell in the life to come Let vs patiently abide that which God layeth vpon vs wishing rather to suffer heere such troubles as are temporall then the torments of hell after this life which are eternall Fiftly it is the will of God that we should suffer to which wee must readily obey and humbly submit our selues as the Apostle sheweth Phil. 1 29. Vnto you it is giuen for Christ that not onely yee should beleeue in him but also suffer for his sake The heathen were wont to vse this as a reason to beare the cros because there is no remedy or redresse that it cannot be otherwise Seeing then they could not choose but suffer they taught that it is better to make a vertue of necessity then brutishly or childishly to despaire vnder it and seeing it must needs be so they must bee contented resoluing as Christ saith Acts 9 5. It is hard to kicke against prickes
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
riches and reioyce in it more then they that finde great spoiles Account the merchandise of it better then the Merchandise of siluer and the gaine thereof more precious then Rubies so that nothing that we highly esteeme can be compared vnto it Prou. 3.13 14. Magnifie it as a treasure of that value that rather then thou wilt leaue it thou wilt be ready to forsake all that thou hast Matth. 13. There is nothing that more slaketh and shaketh off our deuout attention then to account the precious word of God vile and base in our eyes according to the corrupt custome of many in our dayes that preferre huskes fit to feed swine before the fat of wheat that is sent to nourish the sonnes of God Fourthly we must know that there is great hope of those that refuse not the meanes but submit themselues vnto it but none at all of those that vtterly refuse it What God may worke extraordinarily who sometimes feedeth by miracle from heauen as he did the Israelites Exod. 16.15 1 King 17.6 and Eliah in the wildernesse we cannot affirme and they that waite vpon such vanities forsake their owne mercy But of this point we haue spoken already Lastly it is our duty to lay vp the Word in our hearts that it may not be taken from vs but that we may practise it and profit by it For all our hearing must aime at profiting We must desire the sincere milke of the Word 1 Pet. 2.2 that we may grow thereby Now it can neuer take root except we heare it with an honest and good heart Luke 8.15 If we haue it only running in our mouthes or swimming in our braines it is as the grasse vpon the house toppe Psal 129.6.7 which withereth afore it groweth vp wherewith the mower filleth not his hand nor he that bindeth sheaues his bosome Let vs therefore first of all giue our hearts vnto God pray him to reforme them and to open them that so we may attend to those things that are deliuered vnto vs. As for those that haue their mouthes open but their hearts empty of the word they are as sounding brasse or a tinkling cymball they may please themselues and deceiue others for a time but their hypocrisie shall be vncased their deceitfull dealing manifested and themselues prooued to be no better then vessels that make a noyse but are without all substance in them Verse 11 12. And I behold I haue taken the Leuites c. Hitherto we haue spoken of the commandement of God directed vnto Moses that he should present the Leuites before Aaron the Priest that they may minister vnto him now we are to proceede to the reason of the commandement where we see the cause rendred why they should be giuen vnto him because euen vnto this time the first borne had executed the Priests office being consecrated vnto God and preserued out of the common destruction when the first borne in Egypt were destroyed He putteth them in mind of Gods mercy toward them who might iustly haue destroyed them as well as the Egyptians if it had pleased him When we see a common desolation or destruction and our selues as a remnant taken out of the common calamity it ought to make vs thankfull vnto God and to acknowledge that wee holde our life of him in cheife Thus did Noah stand affected when he offered sacrifice to God after he was come out of the Arke and was preserued with his family from the flood of waters Thus doth Daniel Dan. 5.20 â—â— teach Belshazzar the king to humble his heart knowing the heauy iudgment that God brought vpon his father and tooke his glory from him We must profit by the examples of Gods workes both of his mercy and iudgement vpon others We learne from hence Doctrine that the first borne were from the beginning the Lords The first boâ— were sanctified to the Lord. and consecrated to serue him and to instruct others This dignity and preheminence of the first borne beganne among the sonnes of Adam and continued in his posteritie as well before as after the generall destruction of the old world the eldest euer succeeding in the kingly and Priestly office vnlesse for some open impiety or other secret cause best knowne vnto God and vnknowne vnto the Church hee were reiected so that there was euermore some excellency vntill that Israel came out of Egypt and the Church became nationall Hence it is that God saith to Caine the elder sonne of Adam If thou doe well shalt thou not be accepted and if thou doest not well sinne lieth at the doore and vnto thee shall be his desire and thou shalt rule ouer him Gen. 4.7 To this purpose Iacob speaketh to Reuben Gen. 49.3 Thou art my first borne my might and the beginning of my strength the excellency of dignity and the excellency of power Thus he was by priuiledge of birthright and thus was euery sonne by creation that first opened the matrice Luke 2.23 Whereby we see that in the family of the faithfull from the first man that God created vntill Aaron was sanctified to be a Priest vnto God in stead of the first borne the eldest of the family ordinarily had both the kingly and Priestly direction of the rest of his brethren As we saw this before in the house of Adam so it appeareth also afterward For when Caine the eldest sonne of Adam to whom the dignity of the first borne did pertaine was for his iniquitie reiected from that honour and excommunicated from the Church which was a spirituall kinde of banishment God raised vp Seth who being taught by his father touching the fall of man touching the punishments of sinne and the promised Sauiour assisted him while he liued in guiding his family and succeeded him after his death in the gouernment of the Church of God which was as a little flocke in comparison of the race of Caines posterity that married many wiues and encreased in great multitudes In like sort Enoch succeded Seth and dying â—ield of the â—rch lib. 5. â— â—et 2.5 â—â— 4. â— left that honour to Kenan Kenan to Mahalaleel c. These were preachers of righteousnesse and repentance some of them indued with the spirit of Prophesie to conuince that wicked generation These Preachers of God being contemned and despised in the world such entertainement haue his seruants euer found the flood came and swept them away Noah gouerned as a father the Church of God before and after the Flood and left the same dignitie and office to Shem his second sonne Iaphet his eldest sonne being put behinde for secret causes knowne vnto God euen as his father had committed it vnto him â—en 10.21 Thus we might proceed and goe forward to shew in succeeding ages of the Church how God continued this fauour to the first borne and thereby set as it were a crowne of honour vpon their head Hence it is that at the giuing of the
precepts and examples to teach vs the way wherein we are to walke Lastly we must haue the doctrine of the Scriptures plentifully dwelling in vs not in the mouth but seated in the heart that we may be able to stand in the truth to continue vnto the end to rise vp being fallen We are euery houre subiect to be tempted of the diuell his tentations are many and strong hee is an expert and experienced captaine he looketh where we are weakest he is a spie that commeth to search and see the nakednesse of our soules And therefore we must be able to draw out the spirituall sword put into our hands vpon euery occasion that we may put him to flight This is the way to resist him this is the way to ouercome him Iam. 4. We haue the example of our Lord Iesus Christ the head of his Church he said It is written he handled this sword at euery tentation Math. 4 4. to teach vs to furnish our selues plentifully with the doctrine thereof that so we may remember to apply the same to euery present purpose 17. And these were the sonnes of Leui by their names Gershon and Kohath and Merari 18. And these are the names of the sonnes of Gershon by their families Libni and Shimei 19. And the sonnes of Kohath by their families Amram and Izehar Hebron and Vzziel 20. And the sonnes of Merari by their families Mahli and Mushi these are the families of the Leuites according to the house of their fathers Hitherto we haue spoken of that numbring of the Leuites which is generall the particular followeth which is both propounded and concluded the former beginning heere continueth to the end of the 37 verse the latter is comprised in the 38 and 39 verses This particular reckoning vp of the Leuites is perfourmed by setting downe such sonnes or issue as were begotten immediately of Leui himselfe then such as descended of his sons and lastly such as proceeded of his sons sons The sonnes of Leui were three in number Gershon Kohath Merari Gen. 46 11. Exod. 6 16 These are described according to the number of their families so that of Gershon came two families the Libnites and the Shimeits Of Kohath came foure families the Amramites the Izeharites the Hebronites and the Vzzielites Of Merari were spread two families the Mahlites and the Mushites In this diuision is laid downe before vs a description of the genealogy or generation of the Tribe of Leui by their names and by their families wherein is set downe both what children Leui had and what were his childrens children insomuch that many did spring and spread themselues as branches out of that roote This we also finde set downe afterward chap. 26 Numb 26 â— and in other places of the word of God and yet it may seeme vnto some very vnprofitable and to minister little or no instruction at all to the Church of God Besides the Scripture speaking of Genealogies doth oftentimes cal them endles and fruiteles and brand them with this note to minister occasion of strife and contention rather then of godly edifying which is in loue 1 Tim. 1 4 and Tit. 1 4 and 3 9. But we must know that the Apostle condemneth not all Genealogies All Geneâ—gies not coâ—demned forasmuch as the Scriptures are full of them and the Iewes kept publike and priuate records of their tribes and families Numb 1 18. Nehem. 7 62. This was obserued vntill the desolation of the City and the Temple Paul was able to proue himselfe of the stocke of Israel Phil 3 5. of the tribe of Beniamin an Hebrew of the Hebrewes by lineall descent if any had doubted of it The first booke of the Chronicles is full of such genealogies so is Ezra and Nehemiah and few historicall books of the old Testament without them Hence it is that the Apostle ioyneth foolish Questions and Genealogies together where he condemneth not the mouing of euery question in handling the word or conferring of it for both Christ asked his Disciples many things Mat. 16. and there are many questions godly and profitable whereof we may enquire and reason which breed sound knowledge wholesome instruction and fruitfull edification to the hearers He is marked out as with a note of folly that rashly and headily beleeueth euery thing Prou. 14 15. And therefore the questions that are to be suppressed he calleth foolish questions that is idle superfluous vaine and vnnecessary seruing to no vse or profit The same title as a brand set vpon the head of them is to be stretched also to Genealogies foolish genealogies must be staied such as are of no moment such as serue to nourish vaine glory and serue not to the benefite of the faith of the Church But such as the Scripture setteth downe are very profitable sometimes to teach vs the accomplishment of Gods promises sometimes to giue light to other Scriptures sometimes to shew the continuance of the Church from age to age sometimes to discouer the enemies of true religion which often driue it into a corner of the world and sometimes to manifest the true Messiah that the scepter departed not from Iudah till his appearing But to omit this heere we are to consider and to compare the curse of Iacob with the blessings that wee see descend vpon this tribe Simeon and Leui instruments of cruelty in the destruction of the Sichemites haue an heauy curse laid vpon them by their father Gen. 49. Yet God raised out of the same these honourable families and turned the curse into a blessing as he promised to that tribe for their zeale in destroying the idolaters â—octrine 1. â—od chuseth â—eake and â— likely â—eanes maâ— times We learne from hence that God many times chuseth his seruants as his instruments to bring worthy things to passe euen out of low and meane degrees He chuseth weake meanes and vnlikely in the eyes of the world and maketh them his instruments to worke his will This doth Hannah confesse she was contemned and reproched by her aduersarie which caused her in the anguish and bitternes of her soule to pray to the Lord but hauing experience of his mercy toward her she saith The Lord maketh rich Sam 2.6 7 â— and maketh poore he bringeth low and lifteth vp he raiseth vp the poore out of the dust lifteth vp the begger from the dunghill to set them among Princes and to make them inherite the throne of glory So hee dealt with Ioseph he brought him out of prison and lifted vp his head aboue the Princes of Egypt Gen. 41.40 Thus he speaketh to the Israelites Deut. 7.7 8. and putteth them in minde of their naturall condition The Lord did not set his loue vpon you nor chuse you because yee were moe in number then any people for ye were the fewest of all people but because the Lord loued you and because he would keepe the oath which hee had sworne vnto your fathers hath the
people yet he would haue his children to content themselues to be ranged among the ordinary Leuites though they were not aduanced to be in the number of the Priests much lesse to be the high Priests And note the sincerity of Moses himselfe that he is not ashamed to set downe this in writing and to commit it to posterity so that he cannot be suspected of any shew of ambition or to giue any the least occasion to the vngodly of slandering him Thus do the writers of holy Scriptures deale without all partiality euen in matters that do concerne themselues This we see in Dauid Psal 51 in the title of it who mentioneth his committing of adultery with the wife of Vriah and his repentance for the same The Prophet Ionah Ionah 1 3 17. reporteth his flying from the presence of God and the iudgement that fell vpon him for it in that Prophesie The Apostle Paul spareth not to tell the Church and to leaue it to all posterity that he was a blasphemer a persecutor and an oppressor 1 Tim. 1 13. One borne out of due time the least of the Apostles not worthy to be called an Apostle because he persecuted the Church of God 1 Cor. 15 8 9. Behold therfore the purity of the word of God learne to confesse it and endeuour to finde this effect of it in our hearts Besides we are to obserue and marke from hence that the Tribe of Leui of small and little beginnings did make wonderfull proceedings for whereas he begat three sonnes Gershon had onely two Merari two and Kohath foure who could haue expected so fruitfull a posterity that twelue men in so short a time should swarme into so many thousands Thus doth GOD worke mightily by weake meanes both in the naturall generation and in the spirituall regeneration that his glory might more brightly and beautifully appeare We haue seene and shewed already how God euen when his people were most vexed oppressed did then most of all encrease and multiply them and so manifested his power in their preseruation Likewise also we see in the new Testament he chose out twelue Apostles and sent them into the world not furnished with carnall weapons Erasm praefac in Iraeneum nor armed with the force or fauour or friendship of mortall men By such as were vnskilfull he ouercame the wisedome of the wise by few in number he subdued very many Nations by the weake he vanquished the strong by an vnwarlike company he conquered euery high hold that lifted vp it selfe against God laid it equall with the ground by such as were vnnoble and vnknowne hee dimmed darkned al the glory of the world by silly and simple sheepe he tamed the fiercenesse of roaring Lyons that is the cruelty of bloody tyrants and by innocent Doues hee draue away wily and subtill serpents Last of all albeit Kohath were not the elder brother and consequently the Ruler of Leuies house yet in the common ministery he was preferred before the rest and had the chiefest preheminence and place of honour aboue theÌ„ to teach vs that God sheweth mercy from the fountaine of his owne holy will and pleasure euen as he aduanced Moses and called him from feeding his fathers sheepe without any dignity or desert that was found in him Let vs all confesse this when we receiue any kindnesse and mercy from him otherwise we rob him of the glory due to his name But of these points we haue spoken elsewhere and therefore we will come to the doctrines Verse 27. And of Kohath was the family of the Amramites c. Wee are to note that which was expressed before and is repeated againe heereafter but especially is pointed out in this diuision that the office committed to this family is called a charge and ministration they had the charge of the Sanctuary verse 28. Againe their charge shall be the Arke and the Table and the Candlesticke verse 31. And afterward Eleazar shall haue the ouersight of theÌ„ that keepe the charge of the Sanctuary verse 32. From hence we learne what the office of the Doctrine Ministery is namely The Mâ—â—â—â—ry is an 〈◊〉 of charge that it is an office of charge It is required of all the Ministers carefully to looke to the Churches and charges committed vnto them and to attend to the flocke that dependeth vpon them The Ministery is a great burden and a work full of employment This doth Peter by way of exhortation teach the Elders Feede the flocke of God which is among you taking the ouersight thereof not by constraint but willingly c 1 Pet. 5 2. Thus doth Paul instruct the Elders of Ephesus Acts 20 28. Take heed vnto your selues and to all the flocke ouer which the holy Ghost hath made you Ouerseers to feed the Church of God which he hath purchased with his owne blood And when he writeth to Timothy he saith This is a true saying If a man desire the office of a Bishop 1 Tim. 3 1 â— hee desireth a good worke So likewise in the same Chapter If a man know not how to rule his owne house how shall he take care of the Church of God And in the second Epistle chap. 4 verse 1 2. I charge thee before God and the Lord Iesus Christ who shall iudge the quicke and dead at his appearing and his kingdome preach the word be instant in season out of season reprooue rebuke exhort with all suffering and doctrine Whereby wee see that the Ministery is an ouersight and the Ministers Ouerseers and the end of their office a caring for the Church of God diligently and vncessantly This may farther be shewed vnto vs by the Reason 1 force of reason First all the titles that are giuen vnto them are as so many goades to pricke them forward or as spurres clapt to their sides I will onely speake of two that they are Shepheards and Watchmen The Ministers are Pastors or Shepheards Ezek. 34.2 Eph. 4 11. Iere. 23 1 the church of God is as a flocke of sheepe subiect to many enemies as the diuell seducers deceiuers heretickes euill dooers euen as an heard is to many wolues and therefore they must be carefully looked vnto Besides they are called watchmen the Church is as a Citty besieged day and night by strong and mighty enemies Ezek. 3 17. Sonne of man I haue made thee a watchman vnto the house of Israel therfore heare the word at my mouth giue them warning from me It behoueth therefore the spiritual watchman to keepe diligent watch Secondly the Ministers are fitly called the Reason 2 Lords committees and therefore they must giue an account for the soules committed vnto their charge Our life must goe for their liues our soule must answer for their soules if they perish through our default This the Apostle declareth Heb. 13 17. Obey them that haue the rule ouer you and submit your selues for they watch for your soules as they that
their kingdome replenished with good and able teachers and forasmuch as the Apostle would haue Elders chosen by election in euery Citie let all those that are Patrones of benefices and bestowers of Ecclesiasticall liuings looke out godly and learned preachers where there is want that euen small preferments in little Parishes and villages may haue Ministers of more ability then commonly they haue lest euen the blood of them that perish through the ignorance of the one and default of the other be required at their hands If the cure or Congregation be small it is by many thought to be a sufficient cause to bestow it vpon an vnsufficient person and sometimes vpon their porters or other seruants if so be they can in any reasonable or tollerable sort reade English and satisfie the Law they think no more is required at their hands and all this is practised because forsooth it is a little Parish But Christ hath shewed by his owne example that little Parishes are to bee instructed as well as great and wide Cities And if this example cannot teach vs it shall be able to condemne vs of vnfaithfulnesse and of want of mercy and compassion toward the soules of men The Lord put it into the hearts of such as are to dispose the liuings of lesser Congregations to set ouer them such Pastors as may feed them with the bread of life that is with the preaching of the Gospel of the kingdome 40 And the Lord said vnto Moses Number all the first borne of the males of the children of Israel from a moneth old and vpward and take the number of their names 41 And thou shalt take the Leuites for mee I am the Lord in stead of all the first borne among the children of Israel and the cattell of the Leuites instead of all the firstlings among the cattel of the children of Israel 42 And Moses numbred as the Lord commanded him all the first borne among the children of Israel 43 And all the first borne males by the number of names from a moneth olde and vpward of those that were numdred of them were twenty and two thousand two hundred and threescore and thirteene 44 And the Lord spake vnto Moses saying 45 Take the Leuites in stead of all the first borne among the children of Israel and the cattell of the Leuites in stead of their cattell and the Leuites shall be mine I am the Lord. 46 And for those that are to be redeemed of the two hundred threescore and thirteene of the first borne of the children of Israel which are more then the Leuites 47 Thou shalt euen take fiue shekels apeece by the polle after the shekel of the Sanctuary shalt thou take them the shekel is twenty gerahs Exod 30.13 Leuit. 27.25 and 18.16 Ezek. 45.12 48 And thou shalt giue the money wherewith the odde number of them is to be redeemed vnto Aaron and to his sonnes 49 And Moses tooke the redemption money of them that were ouer and aboue them that were redeemed by the Leuites 50 Of the first borne of the children of Israel tooke he the money a thousand three hundred and threescore and fiue shekels of the Sanctuary 51 And Moses gaue the money of them that were redeemed vnto Aaron and to his sonnes according to the word of the Lord as the Lord commanded Moses Hitherto we haue spoken of the numbring of the Tribe of Leui simply without any relation to others Now we are to speake of it comparatiuely For in this place the Leuites are compared with the first borne among the people whom God commanded to be redeedeemed by substitution of the Leuites and appointing of them in their roome This hath two parts First the enumeration it selfe comparing the persons to be redeemed with those that are to succeed them and come in their places to the 44. verse Secondly the manner of matching or equalling of them both whose number was different to wit the Leuites and the first borne by a Pecuniary redemption of those that did amount to more then the Leuites to the end of the Chapter Touching the first we are to consider these particulars first the commandement of God charging Moses to number the first borne that are males among the children of Israel the Leuites being already numbred as we haue heard in the former part of this Chapter from a moneth old and aboue and to take the number of their names and then commanding him to substitute the persons of the Leuites for his seruice and their cattell for the cattell of the first borne Secondly the obedience of Moses to this commandement all the first borne of the males being numbred amounted to the number of two and twenty thousand two hundred seuenty and three The second point is the paralleling or equalling of them both by redeeming the ouerplus of the first borne wherin also we may behold the commandement of God and execution of it by Moses The Lord commandeth the Leuites to succeed the first borne and whereas there were 273. moe of the first borne then of the Leuites he ordaineth that fiue shekels of the Sanctuary should be paid of the people for euery person that was aboue that tribe which money was to be giuen to the Priests The execution of the commmandement followeth in the three last verses wherein we may see how Moses obeyeth in them both for he tooke the redemption money of the people and gaue the money of them that were redeemed to Aaron and to his sonnes according to the word of the Lord. Out of this diuision sixe questions may be demaunded all which we wil runne ouer and briefly dispatch that we may proceed to the doctrine Obiect 1 The first question may be asked how the number of the first borne which came to 22273 surmounted the number of the Leuites which amounted to the number of 22300. For if we consider what Moses hath expressed before in the particular summes of the seuerall families mentioned in this Chapter it may seeme at the first sight that the Leuites were moe in number then the first borne exceeded them by 27. persons For the summe of the family of the Gershonites was accounted to be 7500 persons verse 22. The summe of the family of the Kohathites was accounted 8600. verse 28. Lastly the summe of the family of the Merarites was said to be 6200. The totall summe of these three particulars amounteth to 22300. whereas the first borne amounted onely to 22273. â—nswer I answere this difference is onely in shew and not in substance for in the family of the Kohathites the Priests also were comprehended and the first borne of the Leuites so that whereas the number of these amounted to three hundred the Leuites are rightly said to be two and twenty thousand verse 39. and the first borne among the Israelites to be two and twenty thousand two hundred seuenty and three Obiect 2 Secondly the question may be asked how the money commanded to be
giuen for the redeeming of the 273. persons that were aboue the number of the Leuites was paid whether by the first borne that were last numbred or by the people Answer I answere by the people to Moses for the Priests for so doth common equity require that one might not be eased and another burdened But if these first borne had borne the burden and others beene freed from the paiment of this summe appointed and enioyned there had beene no equity nor equality obserued which the dignity of holy things seemeth to require Obiect 3 Thirdly it may be asked wherefore God challengeth the first borne to be his I answer we see the cause Answer Exod. 13. because he preserued them when he had made a general destruction of the first borne among the Egyptians Fourthly wherefore would God haue the Leuites taken in stead of these first borne and Obiect 4 to seru him in their roome I answer Answer first he did it in mercy toward their parents who might through this liberality vse them as their own and employ them in their seruice so that wheras before they were the Lords now they are returned to their parents Secondly to shew the accomplishment of Iacobs prophesie that they must be scattered among the other Tribes Gen. 49. Thirdly to commend the dignity and worthinesse of the Ministery in that they succeeded such worthy and honourable persons who were the flower of all the family Fiftly whereas the price of redemption Obiect 5 and satisfaction for the 273. is commanded and appointed to be fiue shekls for euery person after the weight of the Sanctuary the question may be asked what a shekel is and what is the shekel of the Sanctuary and how it differeth from the common shekel Answer I answere first touching the shekel then touching the kinds of it The shekel was partly a peece of money and partly a weight The value of it according to our coyne and common money seemeth to be two shillings sixepence and weighing halfe an ounce in weight as the best Hebrew writers testifie of which you may reade at large in the learned Commentaries of our owne men set foorth in our English tongue D. Willet on Exod. 30. the summe whereof is this That two seuerall peeces haue beene seene and weighed one weighed iust halfe an ounce which had vpon one side the pot of Manna with this inscription Shekel Israel and on the other side was stāped Aarons rod with this title Ierusalem Kedeshah holy Ierusalem in the ancient Samaritan characters Likewise there is another peece with the same pictures which was but halfe so much in weight being but halfe the shekel Beza setteth downe the very same description of the shekel Matthew chapter 17. verse 24. which was giuen vnto him by Ambrose Blancerus Arias Montanus affirmeth also that while he was at the Councell of Trent there was broght vnto him by a friend an ancient peece of siluer with the very same figures and Characters which hee likewise found to weigh halfe an ounce Touching the diuerse kinds of the shekel there are diuers opinions why it is called the shekel of the Sanctuary Arias Montanus affirmeth that it is called the sacred shekel because it was the shekel that the Israelites vsed who were an holy people vnto God But forasmuch as God speaking to his owne people Moses writing to this people make this difference it seemeth rather that there was a difference of shekels not onely between the Israelites and the Gentiles but among the Israelites themselues otherwise that distinction had bene needlesse and superfluous Others hold that it is called the shekel of the Sanctuary because the standard measure was kept in the Sanctuary that there might remaine a iust and full weight without imminution or corruption forasmuch as the weights and measures that were commonly vsed were oftentimes altered and changed according to the couetous affections of corrupt men as the Prophet Amos noteth chap. 8.5 When will the new Moone be gone that we may sell corne and the abbath that we may set forth Wheat making the Ephah small and the shekel great and falsifying the ballances by deceit That is in selling they vsed small measures and in buying great weights so that they did buy with one weight and sell with another But howsoeuer many of the learned leane to this opinion yet in my iudgment it seemeth vnprofitable forasmuch as we neuer reade to my remembrance that any weights or measures were kept in the Sanctuary which was a place for holy things and a figure of things to come so that both the whole and euery seuerall part had their seueral significations and looked vnto Christ to come Besides the Apostle writing to the Hebrewes chap. 9.4 setteth downe the particular things that were contained in it as the golden Censer the Arke of the Couenant ouerlaide round about with gold wherein was the golden pot that had Manna and Aarons rod that budded and the Tables of the Couenant and ouer it the Cherubims of glory shadowing the mercy seat c. Where we see he mentioneth what was in the Sanctuary what was neere vnto it what ouer it c. yet we haue no naming of keeping any shekel in it Furthermore if this weight were there to auoyde the practises of iniustice why had they not also the like prouision in other weights and measures also as well as in this was there no feare of fraud but in this or must the armes of iniustice and wrong be tyed vp in one kind and left at randome in all the rest Why had they not also the Gerah of the Sanctuary the Omer of the Sanctuary the Ephah of the Sanctuary and so of the rest Lastly to omit other circumstances and considerations this most holy place seemeth of all other to be most vnfit for the keeping of such humane and worldly things whereunto also the people could not haue free ingresse and egresse and regresse at their pleasure when they should try the trueth of their weights and measures Seeing they had not accesse to this place when they would it was not fitted to such a purpose The third opinion wherunto the greatest number of writers doe accord which seemeth most likely to which also I encline is that there are two kinde of shekels the one common or prophane the other sacred or holy called the shekel of the Sanctuary double so much as the former the common shekel amounting to two shillings sixepence the valuation of the other coming to fiue shillings according to our mony that is in vse among vs. Sixtly where it is said that the shekel is Obiect 6 twenty Gerahs verse 47. the question may be asked what a Gerah is I answere Answer the shekel being iustly valued it will easily appeare what a Gerah is but because we shall haue fit occasion to discusse this point afterward in the fift chapter we will referre the reader to that place Verse 41. Take the Leuites in stead of all
Lord thy God is with thee whither soeuer thou goest Where he concludeth and assureth him thereby that God is with him because he is the Lord. Secondly the consideration of his presence Reason 2 must worke in vs obedience toward him because he hath graciously promised that he wil neuer faile nor forsake those which are his He will not leaue vs in the worke which wee vndertake but be with vs when we begin it and when we finish it This reason is giuen by Moses encouraging the people to fight the battels of God against the Nations whom hee hadde promised to deliuer into their hands Deut. 31 6. Feare not nor be afraid of them for the Lord thy God he it is that doth goe with thee he will not faile thee nor forsake thee Where he proueth the truth of his presence by the comfortable effect of it that he will deliuer them in time of need and will not leaue them as a prey in the hands of their enemies Vse 1 The vses are in the next place to be handled First we learne from hence for the encrease of our faith to conclude the happy and blessed estate of the faithfull that haue such a faithfull deliuerer and so sure a promise of deliuerance They are esteemed of the greatest part of this wretched world to be as men vnhappy and forlorne and so to be farre from true happinesse But seeing they haue his help ready at hand to keepe them from danger and to preserue them in danger beeing alwayes safe and sure vnder his protection who is as a shield round about vs it sheweth apparently and most certainely that they are a blessed people that are thus and may comfort themselues heerewith in the middest of all discomforts and discouragements that they shall meete withall This doth the Prophet Dauid declare Psal 40 1 2. He waited patiently vpon the Lord who brought him out of the horrible pit out of the miry clay and set his feet vpon the rock and ordered his goings Where we see that Gods gracious deliuerance and preseruation prouoked him to depend vpon him and to praise his Name whereupon he inferreth in the next words Blessed is that man that maketh the Lord his trust and respecteth not the proud nor such as turne aside to lies None therefore are comparable vnto them none are happy but they Vse 2 Secondly seeing wee haue Gods presence euer with vs to bee an instructer and admonisher of vs and as a guide and gouernor to vs in well-doing let vs be of a good comfort and cheerefull in all duties that God layeth vpon vs and requireth of vs. It cannot be denied but we haue many and sundry discouragements and pul-backes to hinder vs from the execution of all good duties both generall and particular in our callings but this consideration and meditation is able to ouerweigh them all This serueth as a wonderfull comfort to all sorts both to the Ministers and people and should neuer bee forgotten of vs. Touching the Ministers it is giuen by our Sauiour Mat. 28 20. Acts 18 9 10. Exod. 4 12. If his presence must be as a spurre vnto vs to quicken vs being dull and heauy and ready to draw backe let it put life into vs and cause vs to teach the people cheerefully to obserue whatsoeuer Christ hath commanded vs. What though we haue many crosses in our way and many enemies that set themselues against vs yet greater is he that is with vs then they that are against vs Satan cannot be so malicious to hurt vs as God is gracious to deliuer vs and his instruments shall not bee so strong to cast vs downe as the Lyon of the Tribe of Iuda shall bee victorious to hold vs vp and therefore let vs not feare them that can kill the body but him that is able to cast body soule into hell fire Touching the people it serueth also to comfort them and to worke in them perseuerance in their callings Let them boldly goe forward in hearing and professing his word forasmuch as his presence doth guide vs thereunto To this purpose doth Moses call Ioshua and say vnto him in the sight of all Israel Be strong and of a good courage Deut. 31 â— for thou must go with this people vnto the Land which the Lord hath sworne vnto their Fathers to giue them and thou shalt cause them to inherite it and the Lord he it is that doth goe before thee hee will be with thee hee will not faile thee c. Hauing therefore so sure a Rocke to rest vpon it is a signe of great weaknesse and infirmity or of want of faith to start aside from our holy profession and not to rest vpon him that hath giuen vs the promise of our deliuerance and the assurance of his presence Lastly seeing God is in the middest of vs Vse 3 to succour and saue vs and thereby to stirre vs vp vnto well-doing let vs open our eyes and behold the great workes that he hath done in the earth for his owne people Let vs not forget his mercies toward vs but keepe a register of them as the Prophet exhorteth Psalm 46 which is a Psalme of thanksgiuing which the Citizens of Ierusalem sung to God for the preseruation of Ierusalem against certaine terrible and troublesome enemies that did assault it ver 8 9. The Lord of hosts is with vs the God of Iacob is our refuge Come behold the workes of the Lord what desolations he hath done in the earth Where we may see that vpon this consideration that God was among them as in an high place wherunto they should resort he prouoketh them to a serious contemplation of such workes of mercy and iudgement as God had shewed in their defence against their enemies This vse concerneth no people vnder the heauens more then vs. Wee haue found and felt the gracious and glorious presence of God to be with vs and among vs. We haue had a wonderfull experience of wonderfull deliuerances against close and subtill and malicious enemies They haue opened their mouthes as the graue they haue stretched out their hands against vs and their feet haue bin swift to shed blood They haue prepared their fireworkes they haue diued downe to the nethermost hell to take counsell against vs and they haue sought to quench the light of Israel Destruction and calamity hath bene in their waies and the way of peace they haue not knowne so that except God had beene on our side they had swallowed vs vp quicke and the waters euen the swelling waters had gone ouer our soule But God hath broken their snare and quenched their fire he hath preserued Prince and people and deliuered his seruants that trusted in him and called vpon him As for his enemies and the enemies of his Church they haue beene consumed with the flame of that fire which themselues hadde kindled as they were burned that cast the three children into the Furnace Dan. 3 22. and as
to confesse no more then you can prooue against them Looke what you can conuince them off they will confesse because they cannot deny it where you sticke at the proofe they will sticke to lay open themselues and they will goe no farther then you can goe but impudently deny the rest They will neuer be brought to confesse they haue sinned vntill they be taken in their sinne so that the first time of their taking shall be the first time of their sinning This is a corruption the which we haue drawne from our first parents to hide our sins as Adam When hee was examined by the most vpright Iudge he posted the matter ouer from himselfe to his wife Gen. 3 12 13. The woman that thou gauest to bee with me shee gaue me of the tree and I did eate And the woman after his example went about to cleere her selfe and laide all the blame vpon the Serpent The Serpent beguiled mee and I did eate But all this serued not their turne God found them out and punished them for their sinne In this number we may range all such as keep silence and hold their peace when they haue committed sinne albeit they heare it enquired into as Achan did when he had stollen away the wedge of gold and the Babylonish garment Iosh 7 16 who hid his sinne vntill he saw it detected by others Thus do very many account it a notable point of wisedome to keepe their owne counsell and if they can cunningly carry it away they glory in it and reioyce in their owne wicked deuices Others that are driuen to speake somewhat touching their offences will notwithstanding answer nothing to the purpose as Gehazi did whose confession was no confession 2 King 5 25. Thy seruant went no whither When God called Caine to an account for the horrible parricide hee had committed against his owne naturall brother and began to question with him about it Where is Abel thy btother he answered I cannot tell Gen. 4 9. am I my brothers keeper He would not confesse it but stood in defence of it or at least would shake it off froÌ„ him as a matter impertinent vnto him and no way concerning him This was a signe of his impenitency hardnesse of heart it is a sure testimony that as yet he had no touch of conscience nor feeling of sinne nor regard of punishment Thus the case standeth with many among vs they care not how they run on in their sinnes yet cannot be brought to confesse them to GOD that they may finde mercy Such haue no coÌ„fort of heart nor peace of conscience but lye vnder the wrath of God and come farre behinde Iudas the sonne of perdition Thirdly there is another sort The third reproofe that will not hide their sinne altogether but yet mince it diminish it as if it stuck betweene their teeth and they were loth to vtter it so that they are vnwilling to declare what they haue done They can amplifie the sinnes of others but they will extenuate their owne and confesse them so slightly and coldly that thereby they farther discouer their owne wickednesse and that they are not touched at the heart with a feeling of them A cold confession bewraieth and argueth a cold repentance and shall bring as cold an effect and fruite of consolation For like confession like consolation If a Subiect that hath offended his Prince should craue pardon of the Prince in such sort as many aske forgiuenesse of God he should be assured to finde little fauour If he should say vnto the Prince I confesse I haue rebelled and offended but many others haue offended the Law as much or more I was not the principall agent or dooer in it I was drawne into it by others would this submission bee accepted at his hands How then shall we thinke that God will approue of vs when we cut short our sinnes in confessing which we haue enlarged in committing Wee are not ashamed to say I am not the â—reatest sinner I pray God I may neuer doe any thing worse and then I hope I shall do well enough I am not the first that haue sinned and I am sure I shall not be the last I am not alone but others are as bad as I let euery one looke to himselfe I am I thanke God neither whoremaster nor theefe nor murtherer nor drunkard These are they that iustifie themselues like the Pharisee in the Gospel Luke 18 verse 11 12. who praied thus with himselfe God I thanke thee that I am not as other men extortioners vniust adulterers or euen as this Publican These are they that peraduenture will not sticke with you to acknowledge some of their sins especially such as are in the eies and eares of the world seene and heard of all men but they will not confesse all nor the greatest nor the cheefest nor the most secret like vnto those foolish Marriners that goe about to stop the least and smallest holes in the Shippe and let the greatest and widest alone or like vnwise patients that would shew to the Surgeon their lightest wounds hide from him the most deep and dangerous or like a watchman that should discouer a little band and troope of enemies coming to assault the City and conceale a great army that is ready to enter and to cast downe the walles Wee must keepe none of our sweet sinnes nor of our profitable sinnes but confesse them all to him that hath promised to couer them and not to impute them vnto vs. Such are in the right way to true blessednesse as for others they are out of the right way For it condemneth such as are content to confesse in generall termes that they are sinners but you shall as soone wring water out of a flint as any particular confession out of their mouthes they are too much in loue with themselues they are too much in loue with their owne sinnes Particular coÌ„fession required of al men If wee looke for pardon at the hands of God we must not be ashamed or afraid or astonished to set them out at large with their parts and circumstances at what times in what places after what manner and among what persons we haue committed them Thus haue the faithfull seruants of God done and found comfort by it This is the right way to obtaine forgiuenesse and to procure a blessing at the hand of almighty God a plaine proofe of true humiliation without which there is no forgiuenesse at all can bee assured vnto vs. Vse 2 Secondly this confession of our sinnes vnto God ministreth wonderfull comfort to all such as are truely greeued and heartily sorrowfull for them When we can freely poure out our meditations before him and lay open our secret sinnes that neither friend nor foe knoweth or can touch vs withall wheÌ„ we can hate with an earnest hatred our best beloued sinnes that haue bene as deare vnto vs as our right hand or our right eie
in the tenth chapter verses 35 30 37 38. the Israelites promise that they would truely pay their due to the Leuites that they would bring their first fruites the first borne of their sons of their Cattell of their Bullockes of their Sheepe and the tithes of the Land vnto the Leuites and Priests that minister in the house of God but when Nehemiah was absent they were slacke in performance of their promise We may obserue besides who they are that haue the chiefe hand in this sinne not the men of least account or lowest degree but the cheefe sort had the cheefest hand in this trespasse For who are they that most robbe the Church and pill and polle the Ministery and make themselues fatte with the spoiles of the tithes but those that shold be greatest friends vnto it euen great persons who make themselues greater by making Church-liuings lesser This we see plainely in the place named before where Nehemiah saith chap. 13 10 11 12. I perceiued that the portions of the Leuites had not beene giuen them for the Leuites and the Singers that did the work were fled euery one vnto his field Then contended I with the Rulers and saide Why is the house of God forsaken and I gathered them together and set them in their place c. Such therefore albeit they be great mighty are to bee reproued It is the duty of the Magistrate to see so these things and to correct the abuses that creepe into the Land and by all good meanes to release the oppressions that lie heauy vpon the Ministers of the church If God take the matter into his hand he will take an account of them that spoile the church and make them feele the greeuousnes of their sinne It is better that Nehemiah should correct the sinnes of the people then Nebuchadnezzar If God scourge vs by cruell enemies woe be to vs they are without all mercy and compassion Thus then we learne how and what to account of this sin to wit the withholding of maintenance froÌ„ the Ministers that it is robbing and spoiling of God a defacing and deforming of his kingdome This maintenance is the homage and tribute that God doth require of vs for the setting vp and continuance of his kingdome among vs whereby it followeth that tithes are holy sacred things not to be deteined nor imployed to any other vse The Apostle therefore saith Gal. 6 verse 7. Be not deceiued God is not mocked for whatsoeuer a man soweth that shall he also reape Vse 5 Lastly from hence ariseth comfort to such as do good to the Sanctuary and to the vttermost of their power further the worshippe of God they may assure themselues that God will account it reward it as done vnto himselfe Whatsoeuer is giuen to the maintenance of Gods seruice and the furtherance of true religion and the propagation of the Gospel is giuen to God himselfe serueth to aduance the glory of his Name as appeareth by sundry examples in holy Scripture worthy both of commendation of admiration and of imitation One example The first example we haue in Obadiah who liued in the daies of greeuous persecution wheÌ„ Iezabel made hauocke of the Church of God the Altars were cast downe and the Prophets slaine then did hee take an hundred of the Lords Prophets and hid them by fifties in a Caue and fed them with bread and water 1 Kin. 18. It is an easie matter in the daies of peace and quietnes to shew a loue to the Ministers of the word and to pretend our selues to bee friends and fauourers of the Gospel but let vs not flatter our selues for wee may heerein deceiue our selues This is no euident triall or certaine demonstration to proue our zeale to bee right forasmuch as we may do all this more for the applause of the world and to be well thought of among men then for loue we haue to the truth or to them that bring the truth glad tidings of good things But when all things are in an hurry and vprore when persecution is raised for the Gospels sake and Iezabel sendeth a messenger to Eliah 1 King 19 2. that his life shall bee taken away from him or when the Ministers are in disgrace and contempt of the world turned out of house and home when they are left succourlesse comfortlesse then to stand to them to releeue them to countenance theÌ„ and in a good cause to defend them is a notable signe of a liuely faith and of receiuing the truth in truth and sincerity God will not forget their effectuall faith and diligent loue and the patience of their hope in Iesus Christ he will haue them in continuall remembrance reward it as done vnto himselfe as God shewed himselfe in mercy to Obadiah and for his sake sent a gracious raine vpoÌ„ his inheritance and filled their hearts with ioy and gladnesse For euen as Elisha said to Iehoram King of Israel when they had no water for the host nor for the cattell that followed them What haue I to do with thee Get thee to the Prophets of thy father and to the Prophets of thy mother as the Lord of hosts liueth before whom I stand Surely were it not that I regard the presence of Iehoshaphat the King of Iudah I would not looke toward thee nor see thee 2 Kings 3 13 14. Iehoshaphat was a good and godly King who feared the Lord and in all distresses called vpon them euermore to aske counsell of the Prophets of the Lord and God suffereth his word to bee declared to the wicked themselues many times howbeit it is because of the godly that are among them euen so doth God deale with Ahab he would haue suffered him to follow the false Prophets that he fed and to be seduced by them and to perish in that famine but that he regarded Obadiah and that small remnant for whose sake he shewed mercy vpon the Land He had shewed mercy to the Lords Prophets the Lord sheweth mercy vnto him againe and is mindfull of his goodnesse as if he had done it vnto himselfe Another example The second example 2 Chr. 24 â—6 we haue in Iehoiada hee was honoured aliue and dead so that they buried him in the City of Dauid among the Kings because hee had done good in Israel both toward God and toward his house He set his heart to honour God and was zealous for his glory hee reformed religion he destroyed idolatry hee freed them from tyranny he established true piety and did much good to the Church and Common-wealth and as he was carefull to honour God so God honoured him and remembred him for good according to the greatnesse of his owne kindnesse and according to his seruants goodnesse The like we might say of Nehemiah The third example Nehem. 13 26 when the secret enemies of the Church had defiled the Priesthood and the couenant of the Priesthood and of the Leuites and that
worke to take double wages They labour in one place and receiue recompence for their labour in two places If we should see a day-labourer worke diligently all the yere long with one man and at the yeeres end aske his hire at the hands of two men we would account it iniustice and deny to pay him These men that now we speake off who are like vnto Issachar compared to a strong asse couching downe betweene two burdens can labor but among one people Gen. 49.14 and yet they will haue maintenance of two Parishes If they obiect that they diuide their labours and take paines among them both I answer that helpeth not the matter forasmuch as while they are absent from them and come not among them they take as much of them as when they preach vnto them If the day-labourer of whom we spake before should worke halfe the yeere with them and require of them paiment for the whole yeere they wold not be so simple to grant it though they would be so shamelesse to demaund it These are they that make the calling of the Minister gainefull rather then painefull and sildome or neuer thinke of the account which they are to make for the soules committed vnto them and yet will be sure to haue the greatest maintenance that the Church or Churches can minister vnto them Vse 3 Lastly as this duty and doctrine serueth for the direction of the Ministers that as they looke to be maintained so all are not fit for this office because they must preach in season and out of season and not intangle themselues in matters and businesse of the world that they cannot intend to giue themselues to reading to exhortation and doctrine so it teacheth the people to haue a speciall care of their Ministers that they leaue them not destitute and distracted for want of necessaries They watch for our soules and therefore wee ought to prouide for their bodies We heard before that the Apostle willeth the Galathians Gal. 6.6 to communicate of their goods to their Pastours that labour among them Whereby it appeareth that in those daies so soone as the Gospel began to be planted the Ministers of the word began to be neglected in their daily ministration For as the word it selfe was contemned so were they also that preached it If the word it selfe be had in price and estimation the feete of them that bring glad tidings of peace will be beautifull vnto vs Rom. chapter 10. verse 15. And by this note wee may prooue our selues whether the word be precious vnto vs or not If we regard not the Ministers in what condition they liue among vs but leaue thē in a most poore necessitous estate it is euident that we make little reckoning of the word it selfe Where the Ministers are vilified and basely esteemed it is manifest that the horrible contempt of the word it selfe reigneth there And this is a notable policy of the diuell wherby he vndermineth vs and cunningly getteth ground of vs. For he defraudeth the Ministers of their maintenance that the Church may be spoiled of her Ministers He knoweth wel that if the Church should want the Ministers and haue them taken out of the way he might rage and rauen at his pleasure kill and murther freely as he listed Plutar. in the life of Demosthenes as if the wolues could get the dogges that kept the flocke into their hands they would destroy the sheepe without mercy The diuell is a cruell and sauage wolfe the Ministers are the keepers of the flocke and watch ouer it if they be any way remooued the diuell will suddenly prey vpon them and make hauocke of them Hence it is that the Lord saith in the book of Deuteronomy chap. 12.19 Take heed to thy selfe that thou forsake not the Leuite as long as thou liuest vpon the earth And in the 14. cha 27 verse he repeateth this exhortation againe The Leuite that is within thy gate thou shalt not forsake him for he hath no part nor inheritance with thee The Leuites were appointed of God to serue him and to teach his people that his Law might be knowne among them and therfore it was great reason they should haue wherewith to maintaine them A part of the inheritance belonged vnto them as they descended of the linage of Abraham howbeit God had put them from it to the end they should not be combred with earthly things neither troubled with tillage nor distracted with any other businesse but wholly giue themselues to the performance of their duties And the people also must doe their duties vnto them Great is the vnthankefulnes of this vnthankefull world The wretched Idolaters that worship they know not what spare no cost to maintaine their Priests wheras in the meane season such as serue God purely in their places are in no account and men are content not only to set light by them but vtterly to forsake them And what is the cause of this surely because they reprooue vs for our sinnes and suffer not euery man to doe what he listeth which made the Apostle say Gal. 4.16 Am I become your enemy because I tell you the trueth We all by nature desire liberty and cannot abide to be touched by Gods word we will not be reprooued Wee had rather maintaine such as would neuer speake word vnto vs then such preachers as exhort diligently and rebuke sinne powerfully and discharge their duties carefully How many are there that had rather nourish and keepe with great charge a great rabble of greasie Fryars and an whole Couent of idle Monkes to chaunt and houle all the day long then to finde one painefull preacher to speake vnto them as he ought to doe And how many are there if they might haue their owne choyce that had rather pay their tithes and giue their money to ignorant persons and idle bellies that can doe nothing or will doe nothing then to faithful Pastours that are according to Gods owne heart and might turne vs from darkenesse to light and from the power of Satan vnto eternal life Wherefore it is not without cause that the Lord would not haue the Ministers forsaken which publish true doctrine in his Name Neither doth this tend to the benefite of the Ministers either onely or principally but to the good of the people themselues For such as refuse to maintaine those that bring home vnto them the doctrine of saluation doe bereaue themselues of the food of their soules and the bread of life which is all one as if they should goe about to starue themselues for hunger When the Ministers teach this trueth of God that maintenance is due vnto them they are censured to preach for themselues and to seeke their owne profit and to pleade their owne causes howbeit this serueth for the common benefite of the whole people and the generall welfare of the whole Church of God that true religion might be maintained obedience toward God continued and the vnity
is against them that do euill to cut out the remembrance of them froÌ„ the earth Lastly wee may conclude from hence the Vse 4 wofull estate and condition of all cruell and mercilesse oppressors that grinde the faces of the poore and plucke off their skins from the flesh and the flesh from the bones by their couetous and corrupt dealing who measure hard measure vnto others and pull from them that which is their owne without conscience of sinne or feeling of iudgement to come These are they that regard not how they racke the poore how they ingrosse and withhold the fruites of the earth they make the Epha small and the Shekell great that is they sell little for much lessening the measure and enhauncing the price they sell a little come for a great deale of money they make a dearth without scarsity and bring a famine vpon others when God hath giuen plenty to themselues For it falleth out oft-tentimes when GOD is liberall to vs wee deale niggardly one toward another and when the Lord heareth the heauens 〈◊〉 2 21 22. and they heare the earth and the earth heareth the come and the wine and the oyle and all they heare Israel what a shame nay what a sinne is this that we will not heare one another so that the cry of the poore people is not heard of vs nor the misery of them that are in need is not felt of vs When GOD sendeth fruitefull times and seasons 〈◊〉 28 23. that neither the heauen ouer the head is as brasse nor the earth vnderneath our feete is as iron but that they yeeld their raine and fruite in due season how cometh it to passe that our hearts are as hard as iron as tough as steele and as inflexible as brasse one to another And seeing the eye of God is good to vs how cruell are we that make our eyes to bee euill toward our brother â—se 34. These are they that wish with all their soules for dearth and famine nay they not onely desire it but cause it when God hath not caused it and send it vpon others when God hath not sent it vpon them This is to them a day of ioy and delight of feasting and banquetting of meriment and pastime when as their poore brethren weepe and lament with their wiues and children This is the day that they long looked for and they stirre vp themselues to reioyce and be glad in it that they may enrich themselues with the spoiles of them that are in necessity But let them know that this sweet meate hath sowre sawce belonging vnto it and that a fearefull woe belongeth vnto theÌ„ which shall come vpon them and seize vpon their bodies and soules and sonnes daughters and goods and all that belongeth vnto them when they shall be dealt withall by others as they haue dealt and distributed the measure vnto others They shall finde as little fauour in the day of trouble as they haue shewed vnto others in their trouble Consider the example of the rich man in the Gospel when poore Lazarus lay at his gate hee called for mercy in his misery Luke 16 21. and craued the crums only that fell from his table but they were denied vnto him And what was the issue or how sped he in the end We reade in the Parable that himselfe in the end called for mercy at the hands of Abraham but could not haue one drop of water to coole his tongue and quench his heat being tormented in the flames of hell that neuer goe out He would not grant to Lazarus a small request the crums of his table nay the crums that fell from his table Luke 16 24. and he cannot obtaine himselfe a little water not so much that Lazarus might dippe the tippe of his finger in water to giue him thereby any ease refreshing To conclude he that would shew no mercy findeth iudgement without mercy torment without ease heate without cooling and misery without end The time was when he was prayed and sued vnto but would not heare now he praieth and entreateth but cannot be heard All humane things are fraile and vncertaine He that is to day aloft may be cast downe low enough the next day Boast not thy selfe of tomorrow for thou knowest not what a day may bring forth Pride goeth before destruction and an high minde before the fall for euery one that exalteth himselfe shall bee brought low and he that humbleth himselfe shal be exalted The Lord in the Law forbiddeth to trouble the widow to vexe the fatherlesse and to oppresse the stranger lest he punish those that oppresse them But how wil that be and in what kinde doth he threaten to punish he saith My wrath shall be kinled and I will kill you with the sword Exod. 22 24. so that your wiues shall be widowes and your children fatherlesse See how the Lord threarneth to bring woe vpon them that worke woe to such as are in misery and adde affliction to them that are in affliction and multiply sorrow vpon them that are in sorrow This is the vse vrged by the Prophet I say chap. 33 1. Woe to thee that spoilest and thou wast not spoiled dealest treacherously and they dealt not treacherously with thee when thou shalt ceasse to spoile thou shalt be spoiled and when thou shalt make an ende to deale treacherously they shal deale treacherously with thee God suffereth them to haue their times when he holdeth his peace and letteth them alone to fill vp the measure of their sins howbeit God hath his seasons also and hath concluded and determined what to doe vnto them and how to deale with them the spoiler shall be spoiled the robber shall bee robbed the oppressor shall be oppressed they that do wickedly to others shall haue others to deale wickedly against them This is that which Christ our Sauiour speaketh vnto Peter that went beyond the bounds of his calling and forgatte that the weapons of their warfare were not carnall but spirituall and that the sword which he was to draw out and to fight withall was the two edged sword of the Spirit coming out of the mouth of God Math. 26.52 Put vp thy sword into his place for all they that take the sword shall perish with the sword God will set sword against sword and wound against wound yea and life against life In the booke of the Reuelation the Spirit prophesying of the destruction of the Romane Monarchy which oppressed the church and persecuted the Saints of God with cruell slaughter sheweth that it should bee cast downe and passe the same iudgement they gaue against others chap. 13 10. He that leadeth into captiuity shall goe into captiuity hee that killeth with the sword must be killed with the sword It is a iust thing in all ages and times with God to recompence tribulation to theÌ„ that trouble his Church Indeed we do not see such iudgements executed and such threatenings
of corruption His grace is the true riches and by it he hath abounded toward his church Hence it is that the Apostle writing to the Ephesians commendeth in many places of the Epistle the ouer-flowing grace of God and sheweth that hee is rich in mercy and aboundeth in kindnes chap. 1 7. chap. 2 4 7. hee setteth out his great loue wherewith he loueth vs the exceeding riches of his grace and his kindnesse toward vs through Iesus Christ And chap. 3 8. he calleth his grace toward vs vnsearchable riches He doth not keep vs to a diet as though he meant to pine vs or famish vs he doth not allow vs onely so much as serueth to keep vs in state and holde body and soule together but he dealeth bountifully towards vs maketh our cup to ouer flow If then he bee rich in mercy and goodnes and abundant in kindnesse if there bee in him exceeding riches vnsearchable riches riches of his grace and glorie it is not to be marueiled at that his childreÌ„ find him gracious toward them aboue all that the tongue can desire or the heart can think forasmuch as his mercy is ouer all his workes Reason 2 Secondly God is euermore better then his word and performeth more then hee promiseth He is not as man that he should lye nor as the sonne of man that he should deceiue al his promises are yea and Amen to the praise of his mercie He promiseth little and performeth much He is a Prince indeede that neuer falsified his worde neither could the vnbeleefe of some that did not beleeue make the saith of God without effect Rom. 3 3. he remaineth alwaies true and faithfull constant and sure If we obtaine not the promises the fault is not in the promise of God but in the infidelity of maÌ„ forasmuch as he neuer deludeth any nor dallieth with them whatsoeuer is gone out of his mouth hee meaneth it in good earnest The word of the Lord is right and all his workes are done in truth he will not suffer his faithfulnesse to faile Psal 33.4 and 89. Hee promiseth in the fift commandement to giue to inferiors that are obedient a long life yet sometimes they dye betimes and on the other side the stubborn and disobedient haue prospered in this world and liued long How then will some say is God as good as his word and how is he certaine of his promise Because albeit he take vs away yet hee performeth it by giuing much more then hee promised When Herod promised to his wanton Minion that danced before him Marke 6 â—â— The one halfe of his kingdome it is certaine it had beene no breach of his promise if hee had resigned vp the whole kingdome into her hands So if God promise a prolonged life Exod 20 â—â— and giue instead of it a perpetuall life heere is more then halfe in halfe gaines and aduantage as hee that promiseth tenne peeces of siluer and performeth twenty peeces of Gold or hee that promiseth a yard of cloath and giueth an ell of Veluet doeth not breake his promise or falsifie his word Thirdly as God is rich in grace so hee is Reason 3 infinite in power he is able to doe what hee will and more then he will Nothing is vnpossible vnto him he hath all creatures in his own hand to employ theÌ„ as it pleaseth him This is the reason vsed by the apostle Eph. 3 20. Vnto him that is able to do exceeding aboundantly aboue all that we aske or thinke according to the power that worketh in vs bee praise in the Church by Iesus Christ c. If then he be able to giue vs more then wee craue or desire wee are not to doubt of his doing of it and wee haue all of vs many notable experiences of it Let vs come to the Vses and marke them Vse 1 diligently First let vs not bee dismayed vnder the Crosse but assure our selues of a good end and of an happy issue It is the cup which we must all drinke of in one kinde or in another Let vs not sinke downe vnder it but lay holde on this principle and fasten our hearts vppon the doctrine with which wee deale as on an Anchor cast out of the ship to stay vs assuring our selues that God will bee gracious vnto vs his mercy shal superabouÌ„d so that we shall bee more then Conquerors One affliction followeth another as one waue of the Sea rouleth after another as Psal 42. verse 7. One deepe calleth another deepe by the noise of thy water spouts all thy waues and thy flouds are gone ouer mee And in the 66. psalme the 10 11 12. vers Thou O God hast prooued vs thou hast tried vs as siluer is tryed thou hast brought vs into the net thou layedst affliction vpon our loines thou hast caused men to ride ouer our heads we went through fire and through water but thou broughtst vs out into a wealthy place Nothing therefore shal be able to separate vs from the loue of God which is in Christ Iesus our Lord who hath promised vs that he will not leaue vs nor forsake vs. This promise we are to lay hold vpon by faith that hee is able and willing to performe it and that he wil be better vnto vs then his word We cannot beleeue too much concerning God we neede not feare to hope too farre of his mercy True it is wee oftentimes presume too farre of the kindnesse of men and so are deceiued of our expectation we promise to our selues much when we goe away empty It is not so with God There is no sinne greater then infidelity when hee speaketh not to heare when hee promiseth not to beleeue which he suffereth not to go vnpunished If you call his worde into question which is passed out of his mouth you call his nature and being in question you 〈◊〉 in effect doubt whether he bee God or not yea whether there be a God or not The Prince that heard the word of the Lord sent in mercy during the famine in Israel and the siege of Samaria 2 King 7 1. â—ings 7 1. To morrow this time a Measure of fine floure shall be solde for a shekell and two measures of Barley for a shekell in the gate of Samaria did not beleeue it because such was their miserie that it seemed not onely strange but impossible vnto them that there should be such plenty and aboundance at a sodaine and no meanes appeare how or which way it should be done and therefore saide verse 2. Though the Lorde would make windowes in the heauen could this thing come to passe But what followed The Prophet denounced against him that hee should see the trueth of it with his eyes but he should not eate thereof and the Lord executed this sentence and let nothing of that which he had saide fall to the ground for the people trod vpon him in the gate hee hauing the ouer-sight of the businesse committed
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
aske sparingly and he bestoweth liberally yea he giueth freely that which we durst not hope for This we see in Iacob Genes 48 11. When Ioseph came with his two sonnes to visite his sicke Father hee saide vnto him I had not thought to see thy face and loe God hath shewed mee thy seede O the greatnesse of Gods goodnesse vnto vs How vnspeakable are his mercies How infinite is his louing kindnes O well shall it bee with vs if we bee euer mindefull of it and neuer forget any of his benefites For seeing he is rich in his mercies towards let vs not vs bee poore in our praises towards him Christ hath spent himselfe vpon vs let vs not bee sparing to giue our selues vnto him againe Let vs follow the example of Iacob who was in the earnestnesse of his affection carried into an admiration of Gods fauour towardes him and breaketh out into a thankesgiuing for his benefites as if hee had saide That which I neuer thought would haue come to passe nay that which seemed to mee desperate and vnpossible God hath offered to mee in wonderfull manner beyond my expectation I iudged my son lost but I haue found him dead but I haue receiued him aliue So let vs take pleasure and delight in his mercies let vs confesse them in words and let vs praise his power set forth his goodnes toward vs. Let vs theÌ„ be ashamed of our own sluggishnes seeing God is more willing to bestow theÌ„ we to receiue he is more ready to shew compassion vpon vs then we to be freed froÌ„ our misery 〈◊〉 His grace is more plentiful then our praier for he giueth vs more then we ask The theefe on the crosse no sooner desired of the Lord to remeÌ„ber him when he came into his kingdome but immediately hee receiued this answer Verily Luke 2â— I say vnto thee to day shalt thou be with me in Paradise which containeth more then he was bold to aske We need not then feare any excesse in faith or that we should beleeue more then he wil bestow forasmuch as his fauour goeth beyond our faith who hath his hand open to giue before our mouth is open to speake vnto him 29 This is the Law of iealousies when a wife goeth aside to another in stead of her husband and is defiled 30 Or when the spirit of iealousie commeth vpon him and he be iealous ouer his wife and shall set the woman before the Lord and the Priest shall execute vpon her all this law 31 Then shall the man be guiltlesse from iniquitie and the woman shall beare her iniquity Hitherto hath beene handled the setting downe of the Law We haue heard the cause propounded and resolued examined and determined Now we come to the conclusion of the whole matter and the winding vp of the sentence touching the woman suspected of adultery which is two fold one belonging to the man the other to the woman The man shal be free from sinne the woman shall beare her iniquitie â—ction Heere the question may be asked whether it be lawfull in our dayes for the husband to make tryal of his wife whoÌ„ he suspecteth of adultery may he attempt to discouer openly what she hath done secretly I answere there is no such law now in force neither may we giue way to any such practise therefore it cannot be allowed as lawfull This action commenced against the wife â—achi 〈…〉 b. cannot want sinne and hath an euill foundation Wee that liue in the light of the New Testament who haue more reuealed vnto vs then was made known in the time of the Law must know that no such thing is permitted vnto vs. What then will some say shall the husband suffer his wife to doe what shee list and must he be a baud vnto her or be constrained to take all patiently or shall he bee driuen to see all and to say nothing I answer if the crime be knowne God hath prouided in his law to deale seuerely with such Leuit. 18. and Christian Magistrates must take away euill out of Israel But if it be secret they are to wait with patience vntill God reueale it and bring it to the open light No man may rashly suspect his wife of adultery or call her name into question or raise an euill report of her but labor to keepe her within the bounds of her calling that on the other side shee may learne to loue him and to reuerence him Verse 29. This is the Law of iealousies We are come to the conclusion of this matter to wit of the law of iealousies We haue heard euery part of it we haue expounded euery circumstance we haue considered euery branch of it True it is we haue no vse of the practise of it The bitter waters are not now to be drunken the earthen vessell hath no more place the iealousie offering of memoriall is abolished the vncouering of the womans head is ceassed and the whole manner of tryall is abrogated Neuerthelesse albeit the whole law bee ended yet the same God remaineth the searcher of all hearts bearing the same hatred to all sinne which he did before and hath the like loue to innocency which he had before What is it that moueth to the committing of the sin of adultery but the hope to hide it This bewitcheth the vngodly and leadeth them to destruction when they dream that God is like vnto them This is a vaine conceit and foolish opinion because we see how the Lord himselfe taketh vpon him to discouer it and to be reuenged of those that shall presume to breake the band of wedlock which he hath made This was the purpose of this law to shew that the Lord taketh vpon him not only the knowledge reuealing and punishing of this sinne euen when it is most secretly committed without witnesse of any other man yea or certain knowledge from the husband himselfe or any confession of the party that had done it but also the defence and cleering of the innocent woman being oppressed vexed and ouer-burdened with the vniust iealousie of her suspicious husband He might present his wife whether she were guilty or not guilty before the Priest vnto that tryall which God had appointed and established to that end among them to auoid thereby a greater mischiefe After which matter solemnized with all the ceremonies and circumstances therof if the woman were defiled indeed then should her belly swell and her thighes rot if shee were not defiled then should she not only be free from this punishment but also be blessed with fruitfulnesse as a reward of her innocency and a recompence of the iniury done vnto her and a cleering of her good name which had euilly beene called into question Wee learne from hence that all secret sinnes Doctrine All secret sins are knowne to God hidden from men are knowne vnto God and nothing is hidden from him Howsoeuer many sinnes be committed very secretly and caryed closely
of presence Howbeit many come to the house of GOD as if they were none of his houshold-seruants but strangers in his house nay as if they were strangers to God God vnto them as if they had no knowledge of him or he of them They come so sildome that they may appeare to belong to some other family or fraternity But what shall it auaile vs to pray for the protection of the Church vnlesse we hide our selues in his pauilion and liue vnder his protection This vse we finde Ps 27 4 5. where vpon his assurance that God will hide him in his Tabernacle and set him vpon a rocke he setteth down this One thing haue I desired of the Lord that I wil seeke after that I may dwell in the house of the Lord all the daies of my life to behold the beauty of the lord to enquire in his Temple They are pronounced blessed that dwell with him who is to be blessed and is the author of all blessings Psal 84. This doth the church testifie in Salomons song Tell me O thou whom my soule loueth Cant. 1 2 where thou feedest where thou makest thy flocke to rest at noone for why should I bee as one that turneth aside by the flockes of thy companions As Christ proueth the loue of Peter by this signe of feeding his sheepe Iohn 21 ver 16. so we may proue our loue to him by louing his Church and Church-assemblies Doubtlesse whatsoeuer we may perswade our selues to the contrary yet we do not loue Christ if we doe not loue the assemblies of the Christians for where two or three are gathered together in his Name there is he in the midst of them Ver. 25 26. The Lord make his face to shine c. We haue shewed before in the interpretation of the words that by grace we must vnderstand the fauour and good will of God and by peace the effects of his grace happinesse and prosperity inward outward consisting in the peace of a good conscience and such like benefits First we are taught to desire grace vnderstood by the lifting vp of his countenance and making his face to shine vppon vs and then the peace of a good conscience From hence we learne this point to include theÌ„ both together that we must cheefely and principally pray for Gods fauour and then in the next place for peace of conscience Doctrâ—â—â— Wee muâ—â— cheefely 〈◊〉 for Godâ—â—â—uour and peace oâ— good conâ—â—ence Thus doth the Prophet direct vs Psalm 4 6. Lift vp the light of thy countenance vpon vs and 67 1. God be mercifull vnto vs and blesse vs and cause his face to shine vpon vs and Psal 83 3. Cause thy face to shine and we shall be saued and to shew the necessity of this praier the earnestnesse of his affection 9 17. he doubleth trebleth the same praier as if he desired nothing at all in comparison of the shining of his face and the lifting vp of his countenance Thus doth the Prophet declare that the Israelites got not the land in possession by their owne sword neither did their owne arme saue them but the right hand of God and his arme and the light of his countenance because he had a fauour vnto them Ps 44 3. and Ps 85 7. Shew vs thy mercy O Lord grant vs thy saluation This order we see euermore obserued by the Apostle praying for grace and peace Rom. 1.1 Cor. 1. This was the course which he tooke Reason 1 And no maruaile For first grace is the fountaine and beginning of all good things From whence haue we election but by grace Rom. 11 5. Whence cometh our calling to saluation but by grace 2 Tim. 1 9. Whence haue wee faith but by grace Phil. 1 29. Whence haue we our iustification but by grace Rom. 3 24. Whence shall we haue glorification and eternall life but by grace Rom. 6 23. Secondly we must lay the foundation of all our requests vpon the fauour of God because that being once obtained bringeth with it all other benefits and blessings whatsoeuer and without it all things are vnsauoury and vnprofitable if first we seeke the fauour of God all other things shal be ministred vnto vs. â— 6 33. If we want this we want all things if we haue this we haue all things The Apostle Peter said to the impotent man 3 6. Siluer and gold haue we none yet in his second Epistle he sheweth that the diuine power had giuen them all things 2 Pet. 1 3. Vse 1 From hence we must learne to hate the odious scoffes of the Papists and such like Ismaelites that mocke at our doctrine touching the assurance of Gods mercy and loue in the pardon of our sins for we should not be alowed to pray for them except we had assurance grounding our selues vpon his promise to obtaine them Neuertheles such is the sottishnesse of some of them that from hence they would conclude that according to our owne principles our people forsooth are in a miserable case because they are bound neuer to aske God forgiuenesse of their sins and why Because they are already assured of grace of the loue of God and of forgiuenesse of their sins I answer that this is a silly shift for we must pray euen for those things wherof we are assured before we pray And that appeareth by these three particulars First thogh we haue some assurance yet our assurance is not perfect we must therefore pray for the increase of it and forasmuch as we are many waies shaken and assaulted we haue need of more and more assurance Secondly we must pray for the continuance of this grace Our assurance may be much weakned we haue therfore need of Gods strengthning Spirit to stay vs vp in this faith Lastly we are to pray for a new act of pardon to be daily sealed vp in our hearts and consciences as we daily prouoke him by our new sinnes Secondly aboue all things desire the grace Vse 2 of God to be reconciled to God to haue our sins forgiuen to taste abundantly of his mercy One drop of this is more worth then all the gold of Ophir or all the pearles and precious stones that the meÌ„ of this world take so much paines to enioy We see how far men will goe what labour and what losse they will endure what hunger they will sustaine 1 King 9.26 and 22 48. 2 Chr. 20 37. what cares they will spend to get the goods of this life O that we had this care this loue of heauenly things but alasse the least difficulty that we meet in the way doth quickly discourage vs and put vs out of hart Thus it falleth out that many haue the riches of this world who are poore in the true treasure and haue store of gold that haue little store of grace Let vs say with the Prophet Lord Psal 4 6 7. 73 2â— 26. if thou lift vp thy
the children of Zebulun did offer 25 His offering was one siluer charger the weight whereof was an hundred and thirty shekels one siluer bolle of seuenty shekels c. Behold heere how the other Princes are not inferiour to the first that offered nor the other Tribes to the Tribe of Iudah Obserue heere that the spirit of God accounteth it not sufficient to set downe what was offered in generall neither in particular what Nahshon the sonne of Aminadab of the Tribe of Iudah offered the first day or what Nathaniel the son of Zuar Prince of Issachar offered the second day but he goeth forward to set downe the speciall offerings according to euery mans name and according to the day assigned vnto him Obiect It may be demaunded what was the cause why these offerings are thus particularly pointed out why are the same chargers the same bolles the same spoones so often repeated might not all these things heere mentioned haue beene more summarily concluded what need more words haue bene vsed when fewer would haue serued I answere Answer we must not account any thing idle friuolous fruitles or superfluous in holy Scripture The Lord knoweth best what is fittest to bee dilated largely and what to be comprehended shortly If there were no other reason then this so it pleased the Lord it ought to content vs and to make vs rest in it The like example we finde Psal 136.1 2 c. Where in euery verse and at the recitall of euery blessing this reason is repeated for his mercy endureth for euer Adde heereunto Reuel 7.5 6 c. where this is repeated according to the number of the Tribes that twelue thousand were sealed of them Hee might haue said briefly of euery tribe were sealed twelue thousand but he repeateth the words twelue times so in this place the offerings are repeated twelue times particularly according to the number of the twelue Princes The reasons may be first to teach vs to be content to heare the same things though they be oftentimes repeated as Phil. 3.1 The Apostle saith It is not grieuous to me to write the same things often and for you it is safe Wee are ready to forget the best things and therefore must haue them continually sounding in our eares as many strokes giuen with a hammer to make vs heare Secondly that wee should apply these examples vnto our selues and if wee passe ouer one of them without regard yet we should take holde of the next Thirdly to teach vs that no man shall haue that forgotten to the vtmost of his praise who is any way forward in doing good because he will honor those that honor him but they that despise him shall be lightly esteemed 1 Sam. 2.30 The doctrine Doctrine from this particular rehearsal and enumeration of the gifts of those Princes is this Euery good worke of gods children is knowne and shall be rewarded that all the good workes of Gods children done to the setting forth of his glory to the aduancement of his worship to the maintenance of true Religion or the good of his children shall be reckoned vp rewarded and come vp in account before him he taketh notice of them all and will neuer forget any one of them As their deeds are here registred in the booke of God so the doers of them are registred in the booke of life Matth 10.42 Our Sauiour teacheth that a cup of cold water shall not go vnrewarded that is giuen to drinke in the name of a disciple to one of these litle ones And afterward it is said Matth. 25.7 A certaine woman came vnto him hauing an alabaster boxe of ointmēt very precious and powred it on his head as he sate at table and because she had wrought a good worke vpon him verse 10. he sayth Verily I say vnto you wheresoeuer this Gospel shall be preached in the whole world there shall also this that this woman hath done be told for a memoriall of her verse 13. To this purpose speaketh the Angel that appeared to Cornelius Act. 10.4 Thy prayers and thy almes are come vp for a memoriall before God So then euery thing shall be remembred no one worke shall be forgotten Reason 1 For God is a righteous God giuing to euery one according to his workes Hee is the Iudge of the world Gen. 18. and cannot but iudge vprightly Hereupon the Apostle saith Heb. 6.10 God is not vnrighteous to forget your workes and labor of loue which ye haue shewed toward his Name in that yee haue minstred to the Saints and doe minister He that receiueth a Prophet in the name of a Prophet shall receiue a Prophets reward for he will reward very bountifully euery good worke If we be not barren in good workes he will not bee behind with vs to recompence vs. Secondly how can they but come into an account seeing he accounteth them as done to himselfe Matth. 25.40 When any thing is giuen to the Saints it is esteemed as done to the Sonne himselfe and when it is bestowed vpon one of the least it is regarded as bestowed vpon the greatest and highest The seruant receiueth it but the Master will reward it Vse 1 Touching the Vses we may first conclude the happy estate and condition of them that leaue this world and depart this life in the true feare of God because we heare their workes shall be remembred and therefore the doings of his seruants be rewarded with eternall glory being done in the loue of God and of his trueth none of them are forgotten but they shall follow them nay goe with them and beare them company This we reade in the Reuelations of Iohn chap. 14.13 I heard a voyce from heauen saying vnto me Write blessed are the dead that die in the Lord from henceforth yea saith the spirit that they rest from their labors and their works follow them to wit at their heels as the word importeth Death cannot cut them off though it be a cruell and mercilesse tyrant and hath as it were a sithe or sickle in his hand to cut downe such as come in his way yea though it cut off riches reuenewes honours pleasures dignities delights wife children houses lands and life it selfe according to the saying of the Apostle 1 Tim. 6.7 We brought nothing into this world and it is certaine we can carry nothing out with vs yet it cannot cut off good workes neither bereaue vs of the fruits of a liuely faith which are of such great force and efficacy that they are able to breake in sunder the chaines of death and the strength of the graue and cannot be holden in darknes and obliuion It were therefore a point of great wisedome and good policy so many as would willingly die the death of the righteous as Balaamites and all wicked men will seeme desirous to doe to prouide a goodly traine of good works which death cannot keepe backe they will presse so fast and knocke so hard at heauen
gates that the gates thereof shall open wide and our workes shall enter with vs because they cannot be forgotten but shal come vp into the presence of God Wee see how it fareth with Kings and Princes and great men of this world they haue great traines and troupes of seruants and a goodly retinue that follow their heeles in the streetes O how happy are they if at the howre of death and the great day of account when their honours and their pleasures their riches and their friends their seruants and retainers shal forsake them and all earthly profits shall faile them they haue as goodly a traine of good works to attend and waite vpon them They shall finde much more comfort and peace in these then in all their life they felt in all the other as the wise virgins found much contentment in that they had store of oyle for their lampes Secondly shall good works come into account Vse 2 with God and be remembred of him then on the other side we may conclude that euill workes shall also be remembred True it is we are ready to forget the euils that we commit but God wil neuer forget them no time shall weare them out they are euer fresh in his sight Hence it is that Nehemiah saith Neh. 13. â—â— Remember them O my God because they haue defiled the Priesthood and the couenant of the Priesthood c. And Reuel 16.19 Great Babylon is come in remembrance before God to giue vnto her the cup of the wine of the fiercenesse of his wrath He will remember the sinnes of the wicked and his owne iudgements These though they be great in this world shall not haue their honours and dignities to follow them but their sinnes shall all follow them The swearer shal be sure to haue his oathes and his blasphemies laid before him the adulterer his vncleannesse the drunkard his intemperancy the contemner of God and of his word his prophannesse the couetous person his oppression they shall accompany them vnto iudgement euen vnto hell that there they may receiue the reward and wages that their workes haue deserued It were a great benefit to the vngodly if they might appeare before the iudgement seat of God without their euill deedes and that they could winde themselues out of the company of their sinnes which will be their strong accusers and giue in euidence against them but they cannot by any meanes for they follow them and pursue after them with a loude cry for vengeance and punishment and therefore woe and misery shall befall them that commit them Vse 3 Thirdly we must marke this point albeit good workes be so much regarded yet wee must take heed we giue not too much vnto them nor ascribe any merit to attaine eternall life by faith that it might bee of grace Rom. 4.16 it is the gift of God through Iesus Christ Rom. 6.23 If any of our works should merit then the works that are most glorious and eminent aboue others which the holy witnesses of the trueth of God wrought who did suffer for the Name of Christ and resisted the enemies euen vnto the blood should be meritorious But the Apostle denyeth this vertue to them Rom. 8.18 I reckon that the sufferings of this present time are not worthy to be compared with the glory which shall bee reuealed in vs. If any workes might deserue saluation doubtlesse the workes of righteousnesse but it is the kindnesse and loue of God toward man that the Apostle magnifieth who saueth vs not by workes of righteousnesse which we haue done but according to his owne mercy Tit. 3.5 Eph. 2.8 9. So Paul preacheth Act. 13.48 39. that through Christ we haue remission of sinnes and that by him all that beleeue are iustified from all things from which they could not be iustified by the Law of Moses Againe the Lord Iesus himselfe teacheth vs that when we haue done all that possibly we can we must say we are vnprofitable seruants Luk. 17.10 but he that is an vnprofitable seruant and doth onely what he ought to doe is not in any case of meriting He that will merit any thing at Gods hands must first giue him somewhat and so bind him as a debtor vnto him if no man can hinder him any thing of his owne who oweth all euen himselfe to God of whom he hath receiued all it is certaine that no man can merit any thing before him Rom. 11.35 Who hath first giuen vnto him and it shall be recompenced vnto him againe but no man can doe so verse 36. For of him and through him and to him are all things to whom be glory for euer Amen Now where is no benefit there can be no merit because merit presupposeth a benefit receiued howbeit our well-doing extendeth not to God he can receiue no good turn at our hands 1 Cor. 4.7 Phil. 2.13 Eph. 2.10 When the husbandman bringeth to his Lord the fruit of his own ground he meriteth nothing because he giueth him of his owne Moreouer the Scripture teacheth vs that temporall benefites and deliuerances are not granted and bestowed vpon the faithfull for any desert of any their good deedes Dan. 9.18 much lesse therefore eternall life The Israelites had not the nations cast out before them nor themselues brought in to possesse the land for their owne righteousnesse 〈◊〉 9 5. or for the vprightnesse of their hearts but because he had chosen them set his loue toward them Let vs not therefore trust in our owne workes which when they are at the best are vnperfect and defiled but rather as the very enemies of the grace of God do admonish in regard of the vncertainty of our owne righteousnesse and the danger of vaineglory â—â—â—â—r de iustif 〈◊〉 5. cap 7. let vs rest wholly as the safest way in the onely mercy of God If then this be the surest and safest way let vs all goe the safest way and leaue by-pathes and dangerous passages vnto others He that walketh safely walketh surely There is but onely one life and there is but one right way vnto life namely Christ Ioh. 14.6 The way by workes is a wrong way a false way he shall neuer come to his iourneyes end by the way of his works that is for the merit of his works because eternall life is neuer giuen for them There is no other name vnder heauen whereby we may be saued Act 4.14 Ephe. 4.5 then by the Name of Christ but if our works deserued lifâ— eternall there should be another name to saue vs because the merit of our workâ— is not the Name of Christ but setteth vp our selues in his place or at the least to ioyne a fellow and companion with him in the worke of our redemption This would minister occasion to vs to glory in our owne selues before the Lord as if wee were somewhat and could saue our selues but no man hath any thing wherein or whereof to boast himselfe Ro. 3.27 and
4.2 1 Cor. 1.31 Lastly to bring the aduersaries of this doctrine once more to plead for vs against themselues They teach that no man can certainly know that he hath true merits without a speciall reuelation or that he shall persist and perseuere in them vnto the end whereupon we inferre and conclude that therfore we may not beleeue that we shall obtaine eternall life for our workes sake for that were to torture and torment mens consciences to set them vpon the racke that were neuer to giue peace to the distressed soule but to leaue it in doubt and perplexity wheras the Apostle gathereth the quite contrary from the doctrine of iustification Roman chap. 5.1 Being therefore iustified by faith wee haue peace with God thorough our Lord Iesus Christ But from the popish doctrine of iustification wee see there followeth no effect of peace no tranquillity or quietnesse of conscience because they are taught to stand in doubt of their reconciliation and attonement with God Fourthly this serueth as a great consolation Vse 4 to such as are carefull to doe good and to shew foorth good workes that they shall in time reape if they faint not This was good Nehemiah assured of and therefore accordingly he desireth God to remember him chap. 13 31.14 Remember me O my God for good and a little before Remember me O my God concerning this and wipe not out my good deedes that I haue done for the house of my God and for the offices thereof And chap. 5.19 hauing declared his care to releeue the poore and distressed among the Iewes and his own conscience bearing him witnesse of his sincerity in this behalfe he prayed to God Thinke vpon mee my God for good according to all that I haue done for this people Obadiah had comfort by the workes of mercy shewed to the persecuted seruants of God who in the reigne of Ahab hid an hundreth of the Lords Prophets in a caue 1 Kin. 18.13 and fed them with bread and water and he had the fruite of it he was the first to whom glad tidings was offered in the daies of famine when heauen was shut vp that it yeelded no raine and was made an instrument to publish it to others No worke shall fall to the ground but come vp in remembrance to our comfort This is as true and certaine touching the workes of euery seruant of God as if the Angel that spake to Cornelius were sent vnto him to say vnto him Thy workes are come vp in remembrance before God Anâ— as God saith that he keepeth the tears of his children in his bottle so he keepeth the workes of his â—â—ildren in his booke This is and so it ought to be a great encouragement to vs in well-doing to consider that the number the greatnesse and the measure of all our good workes shall be registred and recorded by him It is spoken in deed for our capacity for God needeth no writings of record or bookes of account the meaning is he wil neuer forget our good workes but as certainely remember them as if he had put them all particularly in writing Hence it is that the Lord saith so often to the seuen Churches of Asia to whom hee commanded Iohn to write hee knew all their workes nothing was hidden from him nothing vnknowen vnto him Vse 5 Lastly seeing good workes are in so great account with God it is necessary that we learn what good workes are that are pleasing in Gods sight and how they are to be done of vs. For there is more required to a good worke then the bare deed done A good worke is a duty commanded of God What a good worke is performed by a regenerate person and done in faith ayming at the glory of God and the good of man Wherby we see that sundry points are required to make a worke accepted of God First of all the worke must haue the wil of God which is the rule of all goodnesse and righteousnesse to warrant the same that so we may doe them in an holy obedience vnto him For except he appoint them hee doth not approoue them and vnlesse he command them he doth neuer commend them Will-worship is abominable to God and euery where reiected when men thrust vpon God their owne inuentions in stead of his seruice Col. 2.22.23 Deut. 12.32 Euery good work is commanded in the word either expresly or generally God is in vaine worshipped when for doctrines the commandements of men are taught and obserued This reproueth the Romish Religion maintaining â— t a man may do good works which are neuer required or appointed of God and likewise the blinde deuotion and superstition of the people that if they in their worship haue a good intent and think no man no harme they doe a good worke Secondly gooâ— workes must be done by a regenerate person that is in the state of grace that is a member of Christ and borne againe by the holy Ghost If we bee not reconciled to God in Christ made acceptable through him wee are as euill trees that cannot bring forth good fruit whereas no man can gather grapes of thornes or figges of thistles Matth. 7.16 The person must please God before any thing that commeth from him can please him for he had respect to Abel Gen. 4.4.5 and then to his offering but not to Caine and therefore not vnto his offering Hence fal to the ground the workes of Turkes and Infidels and meere ciuill men who often abstaine from outward sinnes liue orderly among men and do works of mercy iustice liberality yet in them they are not good because they proceed from a corrupt heart The like we may say of the workes of all vnregenerate persons bee they neuer so beautifull in the eyes of the world they are but beautifull sinnes in the sight of God whether they eate or drinke or walke sleepe or buy or sell or come to Church or heare the word or pray or receiue the Sacraments the rule of the Apostle standeth for euer Vnto them that are defiled and vnbeleeuing is nothing pure but euen their minde and conscience is defiled Tit. 1.15 Thirdly good works must be done in faith because whatsoeuer is not of faith is sinne Rom. 14.23 and without faith it is vnpossible to please God Heb. 11.6 Now there is required in a man a twofold perswasion first an assurance that God hath willed and commanded it to be done for he that giueth almes and yet doubteth whether God would haue him to giue almes sinneth Secondly a perswasion in his own conscience of his reconciliation to God in Christ This is iustifying faith which purifieth the heart and doth fit and inable it to bring forth a good worke There is a double vse of this gift it maketh vs to begin the work well and when it is once done it serueth as a cloake or garment to couer the defects and imperfections of it applying the merits of Christ The last
sufferings of Christ must purge themselues of their olde leauen that is ought by vnfained and renewed repentance to be purged and washed from their wickednesse and vncleanenesse bring with them a cleere and good conscience an holy resolute purpose to serue the Lord in truth and sincerity in holinesse and righteousnesse The Israelites must haue no leauen in any of their houses and habitations while the Passeouer lasteth whosoeuer kept any was to bee cut off from his people Exodus 12 verses 8 15. and 13 3 7. Leuiticus 23 verse 6. Numbers 28 verse 17. Deuteronomy 16 verse 4. Ioshua 5 verse 11. 2 Chronicles 30 13 21. and 35 17. Ezra 6 verse 22. Ezek. 45 verse 21. Math. 26 verse 17. c. The Apostle expresseth the meaning heereof 1 Corin. 5. ver 7 8. Let vs keepe the feast not with olde leauen neither with the leauen of maliciousnes and wickednesse but with the vnleauened bread of sincerity and truth purge out therefore the olde leauen that ye may be a new lumpe for euen Christ our Passeouer is sacrificed for vs. We therefore that professe our selues to be true Christians should at al times but then especially when we celebrate the remembrance of Christs death in the vse of the Sacraments prepare our selues in a most religious and holy manner that so we may come aright to his glory and our comfort When Iacob was appointed by God to offer sacrifice at Bethel he sanctified and prepared all his people Gen. 35 verses 2 3. All that came to the Passeouer were commanded to sanctifie themselues 2 Chron. 35 4. The Priests were commanded to sanctifie themselues and to prepare their brethren verse 6. This consisteth in two things in purging out of the olde leauen of sinne and in being a new lumpe endued with the gifts of sanctification that is to leaue off to do euill and to learne to do good And we must in doing good things prooue our selues in these few particulars what our knowledge faith repentance and charity is Knowledge is the ground and foundation of all the rest and therefore it is required of all to vnderstand the grounds and principles of our Christian Religion especially we must be acquainted with the doctrine of this Sacrament both with the signification of the signes and the graces sealed vp by them Faith also we must haue in vs which is in truth the first sauing grace it is the hand which we stretch out to touch Christ in whom all fulnes dwelleth of whose fulnesse we all receiue Col. 1 19 and grace for grace Iohn 1 16. without whom we can do nothing that is good Iohn 15 5. and without faith it is vnpossible to please God Hebrewes 11 6. This is the roote the fountaine the mother of all graces they are as the branches the streames the daughters of faith Hereby we apprehend Gods infinite loue and mercy in Christ Iesus and are perswaded that all our sinnes are pardoned and that Christ together with all his benefits is receiued Repentance which is a consequent of faith is a changing of the minde an earnest loathing of that which is euill and an earnest louing of that which is good We must learne to hate our particular sinnes we must mourne and lament in our inward bowels for them and we must iudge our selues lest the Lord enter into iudgement with vs and so we prouoke his wrath against vs and those that belong vnto vs and stirre him vp to bring greeuous plagues and fearefull iudgements against vs 1 Cor. 11 28 31. Wherefore nothing ought to bring greater greefe to vs then this to consider that we haue so heinously offended the Maiesty of God and as our sins pierced him so let vs pierce our owne hearts with this speare of repentance that we haue so wickedly mispent our time abused his benefits contemned his patience abused our creation calling redemption baptisme soule body word Sabbaths yea all the gifts and graces of God that we haue in deed and in truth ioyned and euen conspired with Herod Pilate Annas Caiphas Pharisies Souldiers passengers Iudas the rest of the Iewes in crucifying the Lord of life If any aske how can these things be The Prophet telleth vs He was wounded for our transgressions he was bruised for our iniquities Esay 53 verse 5. The chasticement of our peace was vpon him and with his stripes we are healed so that we must acknowledge that our iniquities were the nailes that pierced him and our transgressions the speare that wounded him We must labour to feele the greatnesse and horrour of our sinnes withall striue to fashion our selues after the image and likenesse of God in holinesse and righteousnesse all the daies of our liues Let vs prepare our hearts and bodies to be his Temple to dwell in and not make them as sinkes for Satan and all foule spirits Thankfulnesse is the next duty that is required that we may be able to say vnfainedly with the Prophet Dauid considering how great things the Lord hath done for vs Psalme 116 verses 12 13. What shall I render vnto the LORD for all his benefits towards me I will take the cup of saluation and call vpon the Name of the Lord. And vndoubtedly if they be no better then theeues robbers which receiue their corporall food and neuer lift vp their eyes to heauen which cannot be sanctified vnto them but by the word and prayer â—â—m 4 4.5 if such I say be vsurpers that take the creatures of God without thankesgiuing how much rather ought we to giue thanks to God for this heauenly food the nourishment of our soules The Israelites in remembrance of their Egyptian deliuerance were commanded to continue the Passeouer for euer 〈◊〉 12.24 should not we then much rather keepe our Christian Passeouer for our spirituall deliuerance from our spirituall bondage of spirituall enemies and say with the Prophet in a sweet feeling mediâ—ation of these mercies Blesse the Lord O my soule 〈◊〉 103.1 c. The last duty is charity toward our brethren the former cannot be truely in vs without this 〈◊〉 13.35 By this shall all men know that we are his disciples if we loue one another The effects and fruits of it are described It suffereth long â—or 13.4 it enuyeth not it is bountifull c. It is required in so strict a manner that if our gift be ready in our hands to offer vnto God yet if wee be at ods with our brother â—â—â—h 5.24 we must set it by vntill we be reconciled God is loue 1 Ioh. 4.16 Satan is nothing but malice and enuy If we come in loue we come to Gods Table if we come in hatred we come to the diuels wee cannot drinke the cup of the Lord 〈◊〉 10.21 and the cup of diuels we cannot be partakers of the Lords Table and of the Table of diuels Let vs not therefore deceiue our selues in thinking perswading our selues we
there cannot be a greater benefit God the Father offereth and assureth his owne Sonne whom he hath sealed to be the Mediatour of our redemption he deludeth and deceiueth no man that commeth to the Supper as a guest prepared for the marriage feast 2 Cor. 2.16 For as the word turneth to be the sauour of death vnto death to the vnreuerent and vnregarding hearer so in truth is the Sacrament the sauour of death vnto death to the vnworthy and vnwise receiuer Let vs therefore throughly examine and prooue our selues whether we be in the faith or not 2 Cor. 13 5. and consider diligently what is set before vs and hunger and thirst after Christ that we may obtaine this hidden Manna This we shall neuer do except we obserue these few rules First we must try our selues by the law of God whereby commeth the knowledge of sinne Rom. 3 20 7 7. It is a cleere glasse to shew vs our faces or rather our hearts Iam. 1 23. From hence we must frame an editement against our selues Secondly we must labour to vnderstand and beleeue the common corruption of all mankinde standing partly in originall sinne and partly in the fruites thereof wherewith all are tainted as with an vncleane leprosie from the crowne of the head to the soale of the foot Rom. 3 9. Thirdly we must feele the curse of euerlasting death due to vs Gal. 3 10. Fourthly we must learne what couenant God hath made with vs touching grace and mercy that we may be raised vp to comfort in the Sonne of God our Redeemer Fiftly we must desire to be made partakers of the Lords Supper and feele how much we stand in need of it which will follow necessarily vpon the former Lastly we should fit our selues the better vnto the worke by considering the proportion betweene the signes and the things signified The beholding of the breaking of the bread the powring out of the wine should enforce vs to remember the body of Christ broken and his blood shed for vs. When wee looke vpon the Minister comming to vs and reaching forth these elements We should consider that the Lord Iesus himselfe commeth to vs and offereth himselfe with all his mercies and merits vnto vs if wee haue faith to receiue him And as we lay hold vpon the bread and wine and take them in our hands so we must stretch forth the hand of a liuely faith to lay hold of Christ for with him we shall entertaine all his sauing benefits to our endlesse and euerlasting comfort CHAP. X. Ver. 1 2. And the Lord spake vnto Moses saying Make thee two Trumpets of siluer c. HEere wee haue the conclusion of the first part of this book Doctrine Of the siluer Trumpets the vse of theÌ„ In this chapter we are to consider two thinges First the commandement of God directed to Moses to make two siluer Trumpets Secondly the remouing of the Israelites from Sinai to Paran Touching the Trumpets they are described by the matter they must be made of siluer by the forme of an whole piece Thirdly by the ends for the calling of the assembly and for the iournying of the Campe. Fourthly by the manner prescribed how to vse them to what purpose one alone is to be sounded to what purpose both when an alarme is to be blowne and when the alarme is to be blowne the second time when they must blow but not sound the alarme Fiftly by telling who shall be the trumpetters or sound the Trumpets the sonnes of Aaron the Priest Lastly by the time how long this vse shall continue to wit as an ordinance for euer euen so long as the Commonwealth of the Israelites shall endure This is the present vse of them there is a double vse of them commanded for the time to come one in time of warre to assure them that God will then remember them for good and saue them from their enemies ver 9 the other in time of peace at their solemne feasts at their burnt offerings and peace offerings Vse 1 The vses of them follow which are partly ciuill and partly ecclesiasticall And first seeing these siluer Trumpets serued for the Camp and the Congregation to assemble and to remoue and that the power of making them is committed to Moses who hath the sole prerogatiue to call and to dissolue assemblies about publike affaires we learn that it belongeth to Kings and Princes as their proper right to gather together The authority of K ngs and Princes what it is and to dismisse them that are gathered together Euery one hath not authority and iurisdiction to draw multitudes together we shall haue no small ado if that may be suffered Acts 1â— 23. We must haue lawfull and orderly assemblies vers 29. and such as do not sauour of confusion So it was in Egypt without Pharâ—oh no man might lift vp his hand or foot in all the Land of Egypt Gen. 41 44. This right is annexed to the highest power by an estate indefeizible and by a perpetuall law that cannot be dissolued throughout all generations As this power together with the Trumpets was giuen to Moses so did he and his successours practise the same who commanded in chiefe as Deut. 33 ver 5. Numb 31 6. Ioshua called and dismissed the people and they obeyed him in the execution of that power no lesse then they had done Moses before Iosh 1 17 and 24 28. So did Dauid vse these Trumpets 1 Chron 15 4 23 2 3 6. When the Arke was to be remoued and when the offices of the Tabernacle were to be ordered which are things meerely belonging to true religion The like we might say of Salomon 2 Chron. 5 2. of Asa Iehosaphat Hezekiah and Iosiah Thus were all generall Councels congregated and called together and there were none otherwise called for a thousand yeares after Christ but by the Trumpet of Moses that is by the authority of Caesar Thus did Moses also in gathering assemblies about publike affaires both for consultation and action For consultation The neceâ—â— of gatheriâ—â— assemblieâ— because many eies may discerne that which few cannot For action because many hands may discharge that which is troublesome cumbersome for one to do Exod. 18.18 This serueth to reproue three sorts first the Bishop of Rome who as a theefe and vsurper hath encroched vpon the Princes right and stollen away one of these siluer Trumpets and carried to it Rome He would leaue Moses but one Trumpet and would limit his office to ciuill and temporall things challenging power in all spirituall causes and ouer all spirituall persons Howbeit Aaron the High-Priest neuer offered to wring and wrest out of the hand of Moses this power he was content to blow them at the commandement of Moses or rather at the commandement of God Nay such is the tyranny of this proud Bishop that he contenteth not himselfe with one Trumpet though he haue indeed right to none
iudgement he will execute vengeance on his enemies and will reward them that hate him If a king heare of another coming against him with an huge and mighty host and consider that he is not able to encounter with him hand to hand while he is yet afarre off he sendeth embassage desiring conditions of peace Luke 14 32. This wisedome ought to be in vs. Let no man thinke to preuaile get the vpper hand by standing out against him He that continueth an enemy vnto him is an enemy to himselfe nay to his owne soule It is sinne that maketh this separation betweene God and vs Esay 59 2. We rise vp against him we rebell against the Lord 2 Chron. 13 6 and then the Lord riseth vp against vs. We cannot prosper so long as wee prouoke him with an high hand Let vs therefore repent vs of our euill waies How we may haue peace with God and turne vnto him assuring our selues that then he will turne vnto vs. Let vs humble our selues vnder his mighty hand and he will lift vs vp Let vs confesse our sinnes vnto him and we shall finde mercy for he is iust and mercifull to forgiue vs our sins There is no peace to be obtained but vnder these three conditions repentance humility and confession these as a trumpet sound the retreate of his iudgements they are as peace-makers betweene God and vs and are as a strong threefold cord which is not easily broken whereby his hands are after a sort bound from pouring wrath and vengeance vpon vs. Let thine enemies be scattered and them that hate thee flie before thee Marke in these words the title that he giueth to those that were ready to hinder their approch vnto Canaan hee saith not Let our enemies and them that hate vs be scattered but let thine enemies and them that hate thee c. Neuerthelesse if he had so praied the praier had beene lawfull but his words are more powerfull and effectuall whereby we see that the Churches enemies he calleth Gods enemies and sheweth that they hated not onely the godly but God himselfe So then the doctrine Doctrinâ— is this that the enemies of the Church in generall The eâ—eâ—â— of the châ—â—â— are the eâ—â—mies of 〈◊〉 or of any his faithfull seruants in particular are indeed and in truth the enemies of God himselfe Howsoeuer they may in the blindnes of their harts perswade themselues that notwithstanding their hatred to Gods deare children they may be the good friends of God yet they do but deceiue themselues for they are accounted his vtter enemies and such as inwardly hate him as Exod. 15 verses 6 7. speaking of the drowning of Pharaoh and his host in the redde sea Moses singeth that the Lord ouerthrew them that rose vp against him he saith not they rose vp against Israel And Deborah speaking of the destruction of Sisera Iudg. 5 verse 31 saith So let all thine enemies O Lord perish Thus the Prophet alluding to the common prayer of Moses in this place beginneth the 68. Psalme in this manner Let God arise let his enemies bee scattered let them also that hate him flie before him The like we see Psalm 83 2 3. Deut 32 It is plaine therefore that the enemies of the godly are Gods enemies though if they were asked the question they would vtterly deny it thinke themselues vniustly charged with it For first God is entred into a league and couenant with them to haue the same friends and the same enemies as if he should say Reason as Iehoshaphat said to the Kings of Israel 1 King â— 2 King 3 I am as thou art my people as thy people and my horses as thy horses This appeareth in the Couenant which God made with Abraham Gen. 12 3. I will blesse them that blesse thee and curse them that curse thee and his he verifieth in all that imbrace the faith of Abraham Secondly wherefore are the vngodly persecuters enemies to Gods children or what hath the righteous done and why do they set themselues against them is it not for the Lords sake is it not for his truth and religion True it is they may haue and indeed haue other colours and pretences but religion is the cause of all the true feare of God as Psal 44 22 38 20. Rom. 8 36. as it is noted of Caine that he was of that euill one and slew his brother because his owne workes were euill his brothers good 1 Iohn 3 12. Woe therfore vnto them that set themselues against Gods people for they fight against Vse 1 God and he will fight against them for those that are his If they cannot preuaile against him for what is an arm of flesh to the Almighty then certainely not against the Church So long as God standeth the Church shall stand vpright the gates of hell cannot preuail against it Mat. 16. Zach. 2 Deut. â—â— Psal 17 Hence it is that the Prophet saith He that toucheth you toucheth the apple of his eie We may therefore conclude as a principle not to be gainsaid the sure and certaine destruction of all the enemies of the Church in asmuch as he will thrust through the loynes of them that set themselues against his sanctuary They may for a time prosper preuaile but in the end they shall be confounded and come to ruine Let them in time consider in what case they stand They thinke they haue to deale only with men ouer whom they may insult at their pleasure through their might and greatnesse but they shall find they haue to doe with God who is able to vphold his seruants O that they could consider this Vse 2 Secondly we may truely inferre the woful estate of those that defend not the cause of God and his children that do not stand with them but stand still as newters and looke on as idle beholders and suffer them to be borne down and trampled vnder the feet of proud men as myre in the street such as shrinke backe from them for feare of danger that may befall theÌ„selues For such as forsake the faithfull in their iust defence do in the height of their sin and in the pride of their hearts forsake the Lord himselfe and renounce him This made Dauid say 〈◊〉 50.51 RemeÌ„ber Lord the reproch of thy seruants how I doe beare in my bosom the reproch of all the mighty people wherewith thine enemies haue reproched O Lord wherewith they haue reproched the footesteps of thine Annointed As he bare the reproches of his enemies which were Gods enemies in his bosome so he prayeth that God would recompence their sin into their boâ—ome Therfore it is that Deborah saith Curse ye Meroz curse ye bitterly the inhabitants thereof 〈◊〉 23. because they came not out to the help of the Lord to the help of the Lord against the mighty They did not ioyne with the enemies of God yet they are cursed because they sate
second and the second with falling into a third Sin is like the infant that is in the mothers wombe where it groweth by little and little vnto the birth â—am 1.15 and neuer stayeth till it come to perfection This must Vse 1 teach vs that there is no dalying with sin it is not barren but very fruitfull Many think they may stretch their conscience a litle and make bold with God and his law for once but they deceiue themselues for they sow that seede which in short time will spring vp and grow a monster For as the sluggard saith yet a little more sleepe so the sinner saith yet a little more sin He is like the couetous man that saith euermore Bring bring and as he thinketh he neuer encreaseth his substance enough so the sinner supposeth he neuer encreaseth his sin enough This will bite as a serpent in the end though it delighteth in the beginning Againe it teacheth vs to acknowledge Gods great mercy toward his children in staying them back that they goe not forward being once entred into the practise of it When Paul would haue entred in among the furious people it might haue cost his life if the disciples had let him alone howbeit they suffered him not Act. 19.30 So if God should suffer vs to runne on it might cost vs our liues and cause vs to bee condemned with the world When we open a port and passage for sinne wee are as a man that is falling or rouling downe a very high mountaine how can he escape death except he be stayed by a very strong hand So is it with vs if once we make a breach into our conscience it is vnpossible to stop it if God himselfe do not set to his hand If he take the matter in hand and determine to shew mercy vpon the poore perishing soule that beginneth to suffer shipwracke though we had one foote in hel he can bring vs backe again And how should not that soule so deliuered and seeing the snare of death and hell broken and hauing experience of the power and mercy of God in raising him to life but in a sweet feeling of them cry out Blessed be the Lord who hath not giuen me as a prey vnto their teeth Psal 124.6 and againe My helpe is in the Name of the Lord who made heauen and earth ver 8. This mercy is the greater both because it is rare for not one among an hundred maketh vp the breach that sinne hath made and because it is wholly gracious and freely bestowed the sinner deseruing to be forsaken vtterly who hath fearefully forsaken God God hath fast hold vpon all that are his from their election Ier. 14.7 and therefore hee will neuer withdraw his hand from them nor suffer them to be drowned Lastly it must be our care to stop the beginnings of sinne Iosh 24.14.15 and then we shall be sure it will neuer come to perfection Againe these murmuring Egyptians seeing the mighty works and miracles of God in Egypt would needs become proselites they ioyne themselues to the people of God and seeme so forward that they forsake their idolatry their countrey and kinred their owne people and their fathers house neuerthelesse they starte backe as a deceitefull bow and they reuolt backe to their olde manners as dogs to their vomit and as swine to their former mire filthinesse â—â—ctrine 〈◊〉 are in 〈◊〉 profession 〈◊〉 are not 〈◊〉 members 〈◊〉 church Wherby we learne that many are in the profession of the faith which are not indeed faithfull neither true members of the Church as wee see in Ismael Gen. 21 9. and Caine chap. 4 3. there are many temporizers that beleeue for a season Luk. 8 13. Others are offended and fall away Iohn 6 66. Such professe that they know GOD but they deny him in their workes and become abhominable and disobedient Tit. 1 ver 16. 1 Iohn 2 vers 19. And no maruaile for many loue the praise of the world more then the praise of God and neuer had found rooting and therefore though they go farre in the right way yet they returne backe and are neuer the neerer nay they are set farther off then euer they were The Church had alwaies such all are not the true seed of Abraham that are of Abraham neither the Israel of God that came of Israel Good fish and bad fish are taken in the net Math. 13 and good wheate and Vse 1 chaffe are mingled together This teacheth vs good vses First that it is not enough to saluation or sufficient to entitle vs to Gods kingdome to make an outward profession The diuell himselfe may this way go as farre as the best for Satan can transforme himselfe into an Angell of light 2 Cor. 11 14. a wolfe may put on a sheepes skinne Math. 7 15. Yea a Parot and an Ape can imitate and therefore trust not too much to the outwarde appearance and profession if thou goe no farther neither account it sufficient that thou art baptized and made partaker of the Word and Sacraments and of the praiers of the church this is no better then to trust in lying words which shall not profit nor prosper Ier. 7 4. Secondly we must ioyn to our profession sanctification and holinesse of life Ier. 7 5. Such as content themselues with outwarde shewes are like the tree that hath leaues without fruite are ranke hypocrites like weeds that grow among good herbes God hath chosen and redeemed vs that wee should bee holy Eph. 1 4. Luke 68 75. The condition of such is no better then of the heathen and infidels Math. 5 20. Nay it is not so good Lastly let vs heereby try and proue whether we be in the faith or not 2 Cor. 13 5. Many liue in the Church that neuer examine themselues whether they be of the Church nor consider that they may deceiue themselues many others forasmuch as an hypocrite and a reprobate may go farre in christian religion Many haue in them the first beginnings of christian religion as it were the foundation of a building and there they stand at a stay but wee must build forward vntill the spirituall building be perfected It is not enough to runne except we obtaine the prize He that doth perseuere to the end shall be saued and he that is faithfull to the death â—â—â—trine 〈◊〉 euil man â—pteth aâ—er shall receiue the crowne of life Moreouer see heere how the Israelites are led by the example of the Egyptians to murmure with them and therfore one euill person entiseth corrupteth and infecteth another as Eue did Adam and the serpent did Eue Prou. 13 20. Psal 106 35 36 39. For sin is as leauen 2 Tim. 2 17. 1 Cor. 5 6. and as a contagious disease Woe therefore to the world because of offences Vse 1 Mat. 18 6.8 and they are pronounced to be accursed that lay a stumbling block before the blinde to make them to fal Deut. 27.
thee to haue thy brothers wife Matthew 14. verse 4. They dare not say to the Scribes and Pharisees as Christ did Woe vnto you Scribes and Pharises Matth. 23. hypocrites but they are afraid of offending All these sixe sorts are vnfaithful teachers we haue shewed the causes of their vnfaithfulnesse they are vnfaithfull through their ignorance vnfaithfull through their errours vnfaithfull through their idlenesse vnfaithfull through their vnskilfulnesse vnfaithfull through their scandales vnfaithfull through their flattery Vse 2 Secondly this reprooueth the people that vpbraid the Ministers with too much teaching for it is required of them that they bee found faithfull They must teach instruct in season and out of season but many carelesse hearers aduise them to spare their labours Paul saith Woe vnto me 1 Cor. 9.20 21 22 23. if I preach not the Gospel he laboured greatly that by all meanes hee might saue some Many tell vs we aâ— too busie and doe meddle with reprouing sinne more then wee need but how then should we be found faithfull in the Lords businesse or how shall wee escape the punishment of vnfaithfulnesse in the great day of account None shall receiue the incorruptible crowne of glory but such as haue beene faithfull and none shall be exempted from eternall iudgement that haue beene vnfaithfull Such men care not how little they heare that thinke the Ministers preach too much nay they could be content to heare nothing at all whose reward shall be according to their negligence Vse 3 Thirdly it is the duty of the Ministers to labour for this vertue and to approue themselues to God in a faithfull and carefull discharge of their callings This is a duty which God so often and so strictly commandeth and by the execution of that commandement we are said to saue men by preaching Ministers are said to saue Iob 33.24 Rom. 11.14 1 Cor. 9.22 1 Tim. 4.16 and to deliuer from the pit of hell This shall also bring vnspeakeable ioy and comfort peace and quietnesse to our consciences when we are desirous to discharge our duties in truth and sincerity Happy are they that haue this testimony of their consciences that they haue this way promoted the glory of God aduanced the kingdome of Christ and furthered the saluation of men Oh how happy were it for vs that it might be said of vs as it is of Moses in this place that we haue beene faithfull in his house and thrice happy shall we be if at the last day our Lord and master comming from heauen as a man that beginneth to take an account of his seruants shall say vnto vs Well done Mat. 25.21.23 good and faithfull seruant thou hast beene faithfull ouer a few things I will make thee ruler ouer many things enter thou into the ioy of thy Lord. If I should stand to set down particularly the parts of this faithfulnesse whereby wee may procure the commendation to ourselues which is giuen to Moses I should stand too long The Ministers must be men of knowledge otherwise how should they teach knowledge they must be men of zeale of painefulnesse and diligence of an holy and vnblameable life of sincerity and vprightnesse They must reproue sinne as God punisheth sinne that is without respect of persons in whomsoeuer they find it they must keepe backe nothing but reueale the whole counsell of God Finally they must take heed to themselues and to the flocke Act. 〈…〉 ouer which the holy Ghost hath made theÌ„ ouerseers verse 28. Lastly that which is heere particularly applyed Vse to the Ministers ought to be extended enlarged to all others which haue receiued any calling from God in what place soeuer God hath set vs we must be faithfull in it The Magistrate must bee faithfull in the gouernement of his people Psal 101. â— he must sing of mercy and of iudgement The Iudge must be faithfull in the ministring and executing of iustice Exod. 18. â— hauing courage and hating couetousnesse knowing that they iudge not for man but for the Lord. 2 Chro. â— The householder must be faithfull in ordering and reforming of his family and walke in his house with a perfect heart Psa 101.2 To conclude all inferiours must also be faithfull in their place to yeeld honour and reuerence to shew trust and diligence toward their superiors Ephes 6. â— 7 8. considering that God hath set them in their places remembring that euery man may gaine glory to his Name if he be found diligent how meane soeuer his calling is and knowing that whatsoeuer good thing any man doth the same shall hee receiue of the Lord whether he be bond or free 9 And the anger of the Lord was kindled against them and he departed 10 And the cloude departed from off the Tabernacle and behold Miriam became leprous white as snow and Aaron looked vpon Miriam and behold she was leprous Now we come to the execution of the sentence For when euill doers stand dumbe before the iugde and can answere nothing for themselues but confesse themselues guilty what remaineth but to proceed to the punishment as we see in the example of Achan who confessed he had sinned against the Lord God of Israel and was stoned with stones Ioâ—â— 7. â— and of him that came to the feast without his wedding garment so soon as he was taken speechlesse hauing nothing to answer for himselfe the king said vnto the seruants Mat. ◠〈…〉 The oâ— the 〈…〉 chapâ—â—â— Binde him hand and foot and take him away and cast him into vtter darknesse The punishment is partly signified in that the wrath of God by a metaphor drawen from men is said to be kindled so that he would heare the offenders speake no more vnto him declared by the departure of the cloude and partly inflicted she became leprous white as snow that is she was stricken with the most greeuous kind of leprosie because she was the author procurer of this murmuring Leuit. 〈…〉 Howbeit afterward it is in part repealed reuersed wherin we may see both the occasion the mitigatioÌ„ of the punishment The occasions are two first the request of Aaron made to Moses not to God â—â—quest 〈…〉 who refused to hear him lying in his sin or rather not sufficiently humbled for his sin as also he did Iobs three friends 〈…〉 8. he would not receiue a sacrifice at their hands but Iob must pray for them lest he deale with them according to their folly This request of his is both generall for himselfe and his sister that their sinnes may be pardoned and not imputed vnto them and likewise speciall for Miriam that she might not be a spectacle and gazing stock to the whole hoste and a monument of Gods iustice for euer but might bee healed of that foule and vncleane disease â—rayer of 〈◊〉 The other occasion is the prayer of Moses directed to God his hand had stricken and made
Reason 1 are first because they refuse to heare God speaking vnto them it standeth with the rule of equity that God should deale with them as they deale with him Ezek. 8.8 Zach 7.12 13. and stop his eares against those that will not heare him Secondly his Reason 2 wrath lyeth vpon them Vse 1 Conclude from hence that the prayers of the wicked are abominable Pro. 28. Not only their sinnes prouoke God but their prayers and their best works so that thogh they multiply them yet he will not regard them This sheweth their wretched estate and condition they haue no accesse to God they may come to his gate but they can haue no entraÌ„ce it is shut vp against them They may knock say Lord Lord Luk. 13.25 open vnto vs but he wil answere Depart from me all ye workers of iniquity I know you not Secondly let none continue in any known Vse 2 sin but wash their hearts and bee reconciled vnto God For sin stoppeth the eares of God that he cannot heare and casteth such heauy clogs vpon our prayers that they cannot possibly pierce the cloudes ascend into heauen and come into the presence of God Our iniquities wherein we delight are as fetters and bolts that are fastned to our prayers or as lead that presseth them down to the earth The life of a sinner is vncomfortable The life of a sinner that lieth in his sinnes is of all other liues the most vncomfortable For if we cannot pray to God in hope of mercy forgiuenes when our sins disquiet vs or in hope of deliuerance when our troubles oppresse vs what comfort haue we or can we haue in any thing vnder the Sun On the other side when the faithfull lye vnder infinite calamities The Life of the faithâ—ull is most comfortable sicknes pouerty shame contempt reproch slander infamy sicknes being forsaken of all and hated of all euen laden with an heap of misery and aduersity yet this is their comfort they can freely go vnto God haue accesse to the throne of grace they may pray vnto him as it were poure out their coÌ„plaints in his bosom Lastly it is our duty being reconciled vnto Vse God to be reconciled to our brethreÌ„ also For no man is truely at one with God Mat. 6 1â— and 3. â— that is not made one with his brother and except we forgiue men their trespasses our heauenly Father will neuer forgiue vs therfore whensoeuer we bring our gift to the altar and there remember that our brother hath ought against vs we must leaue our gift before the altar and goe our way to be reconciled first of al to our brother As then we desire forgiuenes of God so ought we to forgiue God forgiueth vpon condition that we shal forgiue Those that are vnmercifull shal neuer find mercy We cannot haue a more perfect president to mooue vs to mercy then to consider how God dealeth with vs he considereth whereof we are made he remembreth that we are but dust We think it much and oftentimes complaine that God will not heare our prayers but we seeldome or neuer consider that the fault is in our selues because we wil not heare our brethren And what exception can we take against our brethren which God may not ten thousand times better except against vs Haue we deserued better at their hands then to bee so abused as we pretend our selus to be so hath God of vs and we cannot deny it Are we his betters and superiours So is God ours We vse to say we are not for him we liue not by him we can liue well enough without him Neither doth God liue by vs but we by him and he can liue without vs who liued before vs but not we without him Haue we often warned him to looke to his wayes and not to abuse vs any longer So hath God often warned vs. Haue we receiued wrong after wrong and forgiuen seuen times or seuenty times seuen times So hath God forgiuen vs ten thousand talents for an hundred pence Matth. 1â— 28. If then we retaine any malice in our harts our prayers are not regarded nay they are reiected as vile and abominable Alas my Lord I beseech thee lay not the sinne vpoÌ„ vs wherin we haue done foolishly c. obserue here a notable point in Aaron he is not striken with the leprosie but is free from it altogether Miriam is stricken with the leprosie but it is Aaron that calleth for mercy when he looked vpon her and saw it for the Priests were appointed to looke vpon it and to pronounce the person to be either cleane or vncleane so that punishments vpon others should cause vs to amend and to looke to our selues Againe we ought to desire the good one of another to haue a fellow-feeling of the miseries one of another See also that he is as much humbled and cast downe nay more then she is for this sinne and confesseth he had done amisse We learne hereby that sinne committed against God must touch vs and goe neere vnto vs though we feele no punishment â—â—â—â—ine 〈…〉 â—ght 〈…〉 sinne 〈◊〉 we 〈◊〉 puâ— Vpâ— It is no great matter to be humbled when the punishment is heauy vpon vs but to bee brought low euen vpon our knees and to say with Aron Alas lay not the sinne vpon vs is a notable and necessary duty required of vs. The most wicked men in the world that sinne with an high hand will confesse their sinne vnder the crosse while the hand of God lyeth vpon them as we see in Caine in Pharaoh in Saul in Iudas and others but this ariseth more in consideration of the punishment then of the sinne howbeit Aaron in this place felt no punishment though he were a companion in the offence which fell out in regard of the Priesthood For if any aske why he was not stricken with the leprosie forasmuch as he was guilty of the same iniquity I answere it was not that his offence was slight but because his office was great he was a liuely image of Christ Iesus our true Mediatour the onely begotten Sonne of God 〈◊〉 Aâ—â—on â—ot puâ—d God would not therfore bring his person into contempt and reproch lest the Priesthood also should bee reproched Besides he did not contriue it but consent to it and was drawne no doubt after a sort euen against his will by his sister into a fellowship of this murmuring as he had been before by the people to make the golden calfe she had the principall hanâ— in the sinne and consequently in the iudgment We must therfore be touched with sinne principally because it is sinne not because the punishment lyeth vpon vs but though we should neuer be punished and plagued though there were no day of iudgement no feare of hell no sentence of death no feeling of torment yet sin should be bitter and greeuous vnto vs euen because it is sin
is slow Reason 1 to anger and of great kindnesse more ready to shew mercy then to send iudgement Psal 103 8 9. Secondly he doth not afflict willingly nor greeue the children of men Lam. 3 33. Thirdly he dealeth with vs as a father dealeth with his children spareth them as a father doth his sonne that serueth him Mal. 3 v. 17. Psal 103.13 Esay 49.15 Fourthly he spareth oftentimes the wicked and vngodly and powreth not all his wrath vpon them and so prone is he to shew mercy that an outward humiliation hath obtained a mitigation and prorogation of the punishment For when Ahab hearing the threatning of God denounced to come vpon him as a fearefull thunderbolt and against all his house so that such as dyed in the city should be eaten of dogs and such as dyed in the field should bee eaten of the fowles of the ayre hee rent his clothes and put on sackecloth vpon his flesh he fasted and lay in sackcloth the word of the Lord came vnto the Prophet saying Seest thou how Ahab humbleth himselfe before me See the accomplishment hereof 2 King 9.25 because he humbleth himselfe before me I will not bring the euill in his dayes but in his sonnes dayes will I bring this euill vpon his house 1 King 21.27 29. This was but a temporary repentance as appeareth in the chapter following verse 8. yet it was not altogether fruitlesse but obtained a blessing answerable to the repentance the repentance was for a time the deferring of punishment was for a time also If God grant thus much to the penitency of an hypocrite we may be well assured that he will be gracious to such as bring forth true repentance and the fruits thereof Fiftly we are the workemanship of God created by him who willingly destroyeth not the worke of his owne hand therefore hee is not pleased with the striking of them Iob. 10.8 c. Esay 38. Lastly he seeth what is in our hearts he knoweth that we are but dust euen as a wind that passeth away Psal 78.39 Therefore he is full of compassion he turneth his anger away and doth not stirre vp all his wrath Vse 1 Learne from hence that God is compassionate he is soone intreated vpon our serious repentance He taketh no pleasure in our destruction hee desireth not to crush vs vnder his feet he is full of mercy and goodnesse This is the nature of God these are his titles And howsoeuer he may seeme to our corrupt affections to be seuere and rigorous as the euill and vnfaithfull seruant speaketh in the Gospel Matth. 25.24 I knew thee to be an hard man reaping where thou hast not sowen and gathering where thou hast not strewed yet euen in his corrections and our afflictions his great mercy and moderation appeareth 1 Cor. 10.13 This is a singular comfort to all that are in distresse whether it be of body or minde to consider how God is affected toward vs. Vse 2 Secondly we see that happy is the state of the Church no euill shall ouertake those that are truely the Lords farther then tendeth to their good Gen. 19.16 their afflictions shall fall out to the best We deserue to bee made like to Sodome and Gomorrha Wee know the affliction of Iob and the ende that GOD made for hee is very pittifull and of tender mercy Iam. 5.11 Now he is euermore the same with him is no change or shadow of turning as he was good to him so also hee is and will be good to vs. Thirdly is God thus fauourable then be assured that the soule which returneth shall Vse liue Ezek. 18.25 and 33.11 As I liue saith the Lord I haue no pleasure in the death of the wicked but that the wicked turne from his way and liue turne ye turne ye from your euill wayes for why will ye dye O house of Israel It is with God as it was with the woman that had found her groat as with the shepheard that had found his strayed sheepe as with the father that embraced his leude and licentious sonne Such as beginne to see their sinne must not thinke it to bee too late to returne When God calleth and cryeth out so often so earnestly so louingly turne ye turne ye froÌ„ your euill wayes shall we answere as infidels or as men in despaire the time is past it is too late when God saith Why will ye die shall we reply against God nay indeed against our owne selues It is too late to liue Let vs bewayle the abuse of Gods mercy patience and long suffering but withall we must know that the Lord delighteth not in the death of a sinner but would that the should liue The people iourneyed not till Miriam was brought in againe See here the greeuousnesse of sinne it was committed by one or two but the contagion of it passeth farther it was the worse for them that were neere vnto it for the people were stayed and could not goe forward Sinne therefore hurteth not onely those that commit it but such also as come neere it and troubleth those that are within the reach or sent of it Againe as God is iust in causing her to be shut out of the hoste so he is merciful in suffring her to be brought in And here is an instruction to the Church of God that they be not too rigorous in execution of the discipline and dispensation of the keyes We must be as ready to receiue the penitent as zealous in casting out the impenitent We haue spoken already of putting out of the Church open offenders and of the mitigation of the censure at the commandement of God now before we end the chapter obserue the quality and condition of the person against whom God proceedeth Miriam was a great Prophetesse the sister of Moses and Aaron and great suit and supplication was made to God for her that she might be healed of her leprosie and receiued againe into the assembly yet she continueth a leper and as an excommunicate person We learne hereby this truth That no man Doctriâ—â— None caâ— free from iudgemeâ—â— hauing â—â—â—ned though neuer so excellent of what place soeuer he bee can be free from Gods iudgements when he hath sinned against him What was it that droue Adam out of the garden and as it were banished him into the rest of the earth Gen. 3.24 was it any thing but disobedience 2 Sam. 6.7 Who hath sinned against the most High and hath not reaped the fruit of his owne wayes Let the Angels speake that first sinned and were first punished who because they kept not their first estate but left their owne habitation he hath reserued in euerlasting chaines vnder darkenesse vnto iudgement of the great day Iude vers 6. Was it any better with the old world among whom were men of al sorts high and low rich and poore old and yong they sinned together and as it were made a conspiracy with one accord against God in the end they
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
thinke vpon them that they perish not ver 6. Pharaoh the king of Egypt knew that the prayers of Moses and Aaron the holy seruants of God were very profitable and acceptable Exod. 8.8 and 9.27 and 10.16 17. therefore he sent for them and desired them to pray for him when the plagues of God lay vpon him and his people This also did Ieroboam that wicked king that made Israel to sinne know and vnderstand for when his hand was dryed vp which he thrust out to lay hold on the Prophet of God 1 King 13.6 Ier. 42 2. Act. 8.24 hee desired him to pray that it might be restored If these haue confessed the benefit of prayer how much more ought we though there be an infinite distance betweene heauen and earth between God and man yet heareth he from his holy hil the supplications of his righteous seruants powred out before him Affliction taketh away all comfort and ioy from the sonnes of men that are vnregenerate when they are pinched with pouerty with famine with misery and calamity The behauiour of the wicked in time of affliction they are quite out of heart they distrust they despaire they fret fume they mutter and murmure against God They haue no hearts to lift vp vnto him neither can they runne to the throne of grace to find mercy in time of need but doe oftentimes blaspheme the God of heauen and repent not of the workes which they haue wickedly committed They would faine haue some comfort in their sorrows but they know not of whom to seeke it or where they shall find it Hence it is that they runne to musicke and instruments of delight to wine-tauernes to strong drinke to euil company and some to witches and enchanters which they call cunning men and cunning women But the seruants of God which haue learned better things 2 Cor. 1.3 know that God is the Father of all comfort and consolation and therefore they fly vnto him by prayer who is able to deliuer their soules from death their eyes from teares and their feete from falling Psa 56.12 13. and 116.8 In troubles therefore if wee call vpon him we haue his promise surer then the heauen that he wil helpe vs and send vs a ioyfull deliuerance Vse 3 Lastly let vs from hence be mooued to be diligent in this duty and not to giue ouer till the God of blessing powre downe a blessing vpon vs. How heauy soeuer his hand be and how long soeuer in continuance yet if we can call vnto him wee are safe Wofull were our condition if we should cry and there were none to heare but it is otherwise with vs we doe not so soone call as he is ready to answer A poore silly lamb entangled in the bushes and brambles if it can but bleat the shepheard will quickely helpe it so if we be the sheepe of Christ and can call vnto him the good shepheard of the sheepe will by and by heare vs if we can lift vp our voyce to him that sitteth in the heauens hee will soone free vs and deliuer vs out of our affliction So long as we haue a mouth to speake he hath eares to heare and when the tongue cannot if with the heart we can sigh to him he vnderstandeth that language and we shall be sure of helpe as Abraham gaue ouer asking before God gaue ouer answering Gen. 18.32 33. 15 Now if thou wilt kill all this people as one man then the nations which haue heard the fame of thee will speake saying 16 Because the Lord was not able to bring this people into the land which he sware vnto them therefore he hath slaine them c. Now let vs come to consider the parts of the prayer as they lye in order And first we may not thinke that we haue the whole praier which Moses vttered We haue oâ—ly the substance of 〈◊〉 prayer and that he deliuered it in no moe words for it appeareth by the abrupt beginning ver 13. that he had spoken somewhat before but this is onely the substance of the prayer and hath the chiefe reasons which he vsed The first argument is very forcible and effectuall and largely pressed vpon God which sheweth that the nations round about had heard of their deliuerance out of Egypt the Canaanites had heard that God was among his people with his word with his presence with his authority with his signes and miracles if then God should deliuer them to death these cursed nations would reuile the Name of God and accuse him either of impotency or of tyranny that by reason of his hatred toward theÌ„ he would not or of his weaknesse he could not bring them into the land of promise whereupon he concludeth that it were far better for God to free his name from such blasphemous reproches by sparing his people Moses neuer once offereth to plead for pardon through any thing that was to be found in the people themselues he confesseth that there was matter enough in them to haue remoued them long agoe out of the world but he lifteth vp his eies vnto heauen and desireth God to looke vpon himselfe and to haue respect to his owne name lest the infidels and idolaters shold take occasion by the destruction of the Israelites to blaspheme him The foreâ— the reasoâ— that Moseâ— feth to 〈◊〉 God to pâ—â—don theâ— How forcible this reason is and how powerfully it pierced as I may say the eares nay the heart of God appeareth notably by the mouth and confession of God himselfe I would make the remembrance of them to ceasse from among men were it not that I feared the wrath of the enemy lest their aduersaries shold behaue theÌ„selues strangely and should say Our hand is high the Lord hath not done all this What was it then that hindered him from putting out their name from vnder heauen Not that they were not worthy to perish but it would haue opened the mouthes of the infidels to scoffe at God whom they serued and at his religion which they professed They would haue said Where is the God that hath maintained them so long is he fallen asleepe or is he in a farre iourney â—trine or what ayleth he that hee succoureth them no more â—eueth to merâ— put him â—ind of â—wne â—e and 〈◊〉 We learne from hence that it is a good plea to mooue the Lord to shew mercy euen for his glory and his owne names sake Iosh 7.8 9. Psal 79.8 9 10. and 115.1 Dan. 9.19 The reasons follow God doth not bestow any thing to any other end then this â—son 1. be aimeth at this marke and hath respect to his own glory both in giuing and forgiuing Esay 48.9 Prou. 16.4 and therefore ought we also to set the same end before vs in prayer The Lord in all his actions of mercy and iudgement hath euermore a speciall respect to the promoting of his honor and the maintaining of his
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
mastery they wil hardly leaue their hold We shall finde it little better then to wash a Tile or brick and go about in a manner an vnpossible worke they are become a Cart-ropes which are not easily vntwisted Esay 5 18. Or as a threefold cable which is not quickly broken Eccles. 4 12. CoÌ„sider the truth of this in these three things Drunkennesse whoredome and swearing what meanes soeuer are vsed to take these away they are vnprofitable the drunkard will follow it still Pro. 23 35. Such as comit whoredome sildome returne againe and take holde of the paths of life Prou. 2 19. when a man hath once accustomed himselfe to swearing he cannot but sweare at euery word he neuer feareth an oath Custome taketh away feare of sinning where no fear is to offend men are bold to sin when men are growne bold and past shame they haue no sense of sinne You shall heare them sweare ordinarily and horribly and yet they know not of it or at least neuer consider it Rom 2 4. Eph. 4 19. Vse 5 Lastly it behooueth vs to vse all the meanes we can to keepe vs from sinne as wee would do to keepe vs from the pestilence least wee grow secure and senslesse and think our selues in good case when we are neerest to destruction and farthest off from saluation â—nes sancâ— or God 〈◊〉 vs 〈◊〉 The meanes which God sanctifieth as so many preseruatiues to worke in vs a conscience of sinne and to stay vs from falling into the same are many First the ministery of the word I range this in the first place both because of the power of it and because it giueth force vnto the rest God commandeth his Ministers to cry alowd and spare not to preach the doctrine of repentance and to tell the people their sinnes Pro. 1 20 21. and 9 2 33. Ephes 4 11 12. Thus hee sent Ionah to the Niniuites Ionah 3 4. Nathan to Dauid 2 Sam 12 1. and the prophets continually to the Israelites 2 Chronic. 36 14 15 Acts 2 37 38. Secondly the benefites and blessings of God which are many and great daily continuall vpon soule and body hee saueth and preserueth vs in him we liue and mooue who reneweth his mercies to vs euerie morning Psal 68 18 Lam 3 23. be daileth loadeth vs with benefits wonderfully Moses telleth the people that the Lord bestowed so many benefits vpon them that they should loue the Lord with all their hearts and with al their soule Deut. 10 12. That they should cleane vnto him and knit their hearts vnto him Iosh 23 8. and 24 14. 1 Kings 14.7 8. Paul beseecheth the Romanes by the mercies of God to offer vp their bodies as an holy sacrifice vnto God Rom. 12 1. God hath made vs to abound with this argument and hath often spoken vnto vs. Thirdly he hath bestowed vpon vs his own Sonne the greatest blessing in heaueÌ„ or earth for a greater cannot be promised of God or comprehended of vs Rom. 8 32 He spared not his owne Son but deliuered him vp for vs all Ioh. 3 16. He gaue his owne his onely Sonne for vs his enemies euen vnto the death that wee should be reconciled vnto him If the consideration of this and the earnest meditation in it will not mooue vs to repent of sin nothing in the world will put life into our hard hearts Fourthly the corrections and chastisements which are laide vpon vs Psal 89 31 32. Iob 33 16. The Lord openeth the eares of men euen by their corrections which he hath sealed so that we should humble our selues when we feel them Heb. 12 6 11. It is our duty therfore to mourn for sin betimes which wil bring with it comfort in the latter end Luk. 6 21. Blessed are yee that weepe for ye shall laugh This vse did Dauid make of them Psal 119 71. To this wee may ioyne the chastisements of God sent vpon others though we feele them not ourselues for if we see them or heare of them they should be as so many warning peeces to our selues to call vs to repentance Esay 26 9. Fiftly priuate admonitions and exhortations yea reproofes and threatnings of iudgement when the former will not serue Leu. 19 17. Prou. 9 8. Rebuke a wise man and hee will loue thee Math. 18 15. Iames 5 20. Thus he may be wonne by his brother Psal 141 5. Let vs not therefore refuse this meanes but make good vse of it Lastly the inward motions and inspirations of the holy Spirit which he stirreth vp in our hearts as it is saide of Dauid that God caused his owne heart to smite him 2 Sam. 24 10. and Psal 16 7. We haue all of vs at one time or other some good motions and desires put into our mindes let vs make much of them and entertaine them into our soules lest hee withdraw his Spirit from vs and giue vs ouer vnto our selues 40. And they rose vp early in the morning and gate them vp into the top of the Mountaine saying Loe we be heere and will goe vp vnto the place which the Lord hath promised for wee haue sinned 41. And Moses said Wherefore now doe you transgresse the commandement of the Lord but it shall not prosper 42. Goe not vp for the Lord is not among you c. Heere we haue the behauiour of this crooked and peruerse people hearing from the mouth of Moses the minde of God that they must go backe againe by the way of the red sea and shall wander vp and downe fourty yeares in the wildernesse for the false report which the spies had brought vp of the Land and for their own beleeuing of that report Now they will not obey but will needs goe forward though God had commanded them to retire and returne See heere the peruersenesse of our nature as if we had made a generall conspiracy neuer to obey him but to oppose against him whatsoeuer he say so we euermore striue against that we are forbidden They refused before to goe into the Land now they will needs in a Brauado proceede when they are forbidden When they should go forward theÌ„ they will go backward and make them a Captaine to conduct them into Egypt When they should go backward then they will goe forward though they perish for it This is our corrupt nature that which God willeth vs to do we will not do and that which he willeth vs not to do that we will do whereby we see that the lustes of the flesh are enmity against God Againe obserue that when God is not with a people they cannot prosper his presence is the cause of victory 2 Chron. 20 27. If he be gone from vs and goe not foorth with our armies we fall by the sword of the enemy wee cannot stand before them we go out one way and flie before them seuen waies Deut. 28 25. Moreouer we see in the example of this disobedience that God oftentimes punisheth one
that the Lord hath sent me to doe all these workes for I haue not done them of mine owne mind 29 If these men dye the common death of all men Or if they be visited after the visitation of all men then the Lord hath not sent me 30 But if the Lord make a new thing and the earth open her mouth and swallow them vp with all that appertaine vnto them and they go downe quick into the pit then ye shall vnderstand that these men haue prouoked the Lord. 31 And as soone as hee had made an end of speaking c. In these words see the willing obedience of the people to the former Commaundement They were willed to separate from the Tents of those wicked they doe separate and depart from them by and by they gate them vp from their Tabernacles And Moses doth notably confirme them in their obedience by foretelling both the death Doctrine the maner of the death of these rebels We learn from hence God alwayes warneth before hee striketh that God neuer bringeth any greeuous iudgement vpon any people or nation nor vpon any priuat person but hee doth alwaies first forewarne the same and foretelleth it God alwayes teacheth before he punisheth and hee warneth before hee striketh Amos chapt 3. verse 7. Luk. 13 verse 7. 1 Kings 22 17. We reade that the world was once drowned by water and it shall be destroyed the second time by fire Of the first destruction we finde that he foretold it vnto Noah before euer hee brought it vppon the face of the earth Gen. 6. verse 3. Heb. 11. verse 7. 1 Pet. 3.20 And touching the second destruction of the world by fire GOD hath not left vs ignorant but in diuers places of the Scripture hath set it downe vnto vs 2. Pet. 3 7 10. Reason 1. The Reasons hereof are partly in regard of the godly and partly in regard of the vngodly Touching the first he would not take his owne people at vnawares because hee loueth them and would haue none of them to perish but would haue all come to repentance 2 Pet. 3 9. that so they might preuent his iudgements Amos 4 12. Secondly touching the vngodly and such as are not the Lords they shal thereby be made without excuse their mouths are stopped and the iustice of God is cleared they hauing nothing to answer for themselues or to accuse God of any vniust dealing Iohn 15 22. These men therefore must learne to accuse themselues because they had warning but they would not bee warned he would haue healed them but they would not bee healed Ier. 20 6. 51.9 1 King 22 25. Vse 1 Acknowledge from hence the great mercy and wonderfull patience of God whose maner is alwaies to giue warning before hee send iudgement This the Lord needeth not to doe for vpon our owne peril we are bound to take heed of his iudgements before they come yet so good is our God that hee onely deserueth this title to be called the good Lord as Hezekia calleth him 2 Chron. 30 18. The good Lord pardon euery one that prepareth his heart He wold haue vs preuent his punishments before they fall and to send out our prayers as Ambassadors to God to treate of conditions of peace with him He doth not play the part of a subtil enemy to steale vpon vs at vnawares forasmuch as before he striketh he alwaies forewarneth that thereby he might saue all those that belong vnto him and bring vpon others iust condemnation How graciously dealt he with Korah and his fellowes with Dathan Abiran How often did Moses warne them Who is it then that ought not to confesse that God willeth not the death of a sinner Or who can deny but that these malefactors perished most iustly Vse 2 Secondly when we see any ouertaken with any iudgement we must confesse that God is true as in his promises so also in his threatnings If his desire were not that we should preuent them doubtlesse he would neuer giue warning of them If he had a will and purpose to destroy vs he would not tell vs before hād both that he would bring them and shew vs the way how to auoide them There is no man that can iustly say that the silence of God and the holding of his peace is the cause of his security he causeth a trumpet to sound the alarme before hee set himselfe in battell array against his enemies For his manner is neuer to come with any iudgement but he alwaies sendeth a warning peece before Obiect But some man will say It was thus indeed in the time of the prophets but wee haue no Prophets in these daies to foret l things to come as in former times they had and therefore we haue no such direction I answer these men as Abraham did the rich man in the Gospel An wer that his brethren had Moses and the Prophets among them If they will not beleeue them neither will they be perswaded although one rose from the dead Luke 16 31. True it is that Moses and the Prophets were dead long before but his meaning is they had the bookes of the Law and the writings of the Prophets before them they were read preached in their Synagogues euery Sabbath day Acts 15 21. So I may truly say that wee haue Prophets among vs and all that contemne them shall know there hath bene a Prophet among them Ezek. 33 33. For we haue the holy Scriptures wherein are contained the workes of the Prophets and Apostles and beside these GOD hath giuen vs his Ministers that they should as it were put life againe into the dead Prophets that is that they should open declare vnto vs those things that are doubtful and obscure and therefore if any bee admonished by them that such such iudgments shal come and they threaten plagues according to the generall directions which they haue in the word Deut. 28 15 16. Leuit. 26.15 16. Let vs not withstand the Spirit speaking in them for it is the wonderfull goodnesse of God that he vouchsafeth to send them vnto vs and to tell vs before of his iudgements Lastly it is the duty of euery one to make Vse 3 good vse of the word of God to know that God looketh for attention and obedience at our hands that so he may not bee inforced to proceed against vs in iudgement O happy are they that seek the Lord while he may be found and call vpon him while he is neere Esay 55 6. Such then as reiect the Ministery of the word reiect their owne peace and bring vpon themselues sundry iudgements The word goeth before to prepare our hearts and it is a two-edged sword piercing euen to the diuiding asunder of soule and spirit Heb. 4 12. But if we be so hard-hearted made of mettal tougher then brasse and iron Reuel 1 1 that this sword going out of the mouth of God cannot enter into vs hee
Aaron the Saint of the Lord Psalm 106 16 so that he was constrained to ratifie confirme the Priesthood by the swallowing vp of Dathan and Abiram in the earth and by consuming of Korah and his confederates with fire all of them being the children of rebellion as they are called in this chapter verse 10. But heere wee may behold a notable example of Gods wonderfull mercy who is more ready to compassion then to reuenge and therefore destroyeth some that he may instruct others Wherefore in this chapter Moses continueth the same argument handled before and sheweth how GOD once againe establisheth the Priesthood to Aaron and his sonnes for an euerlasting couenant whereupon he commandeth that euery Tribe should bring a woodden staffe with a name written vpon them to put them together so as they might not be discerned asunder but by the sight of the names These staues thus prepared and ordered were laide before God in the Sanctuary and when they were taken thence againe Aarons staffe that had his name vpon it did flourish and all the rest without any change remained dry and dead as they were before whereby the Lord shewed that he had chosen that house to serue in the Priesthood 〈◊〉 diuision 〈◊〉 chapt Consider in this present chapter two things First the confirmation of the Priesthood to Aaron and his snnnes Secondly the repentance of the people and resting in the ordinance of God after they were humbled by the plagues of God and saw the flourishing of Aarons rod. Touching the first to wit the ratification of the Priesthood and the deciding of the controuersie to whom it did belong ought to belong hereafter we must obserue the commandement of God to Moses and his obedience God commandeth Moses to take of euery Tribe a rod. Ezek. 37 16. Now whether it were of seuerall kindes of wood according to the number of the Tribes or of one kinde only to wit the almond as Munster thinketh it is vncertaine Munster annot in Num. And the question may be asked whereas euery staffe must haue a name written that is the 12 rods 12 names what name was written Some thinke that the Tribe of Reuben had the name of Reuben the Tribe of Simeon the name of Simeon and so of the rest But it is to bee thought that the name of the Prince of the Tribe was written rather thē the name of the author of the Tribe and the words of the text doe fauor this interpretation v. 2. else to what purpose is Moses appointed to take seuerall rods of the Princes of euery Tribe so that for example the rod of the Tribe of Reuben had the name of Elizur written and so of the rest as they haue bene set downe before ch 1 5 6 7. and 7 12 30 36. For as the name of Aaron was written vpon the rod of Leui not the name of Leui himselfe v. 3. so no doubt the names of other Princes that were heads of the families of their fathers were written vpon the rods of their Tribes not the names of the authors of the Tribes Al these rods were laid vp together in the Tabernacle of the Congregation then the Lord giueth them this token to assure them whom the Lord chose and ordained that there might be no more contention about the Priesthood namely that his rod should waxe greene flourish and beare blossomes Thus doth God cut off all occasions of murmuring among them Speake vnto the children of Israel and take of euery one of them a rod. The people ought to haue bin throughly humbled for their offence to haue their hard hearts broken in peeces by the consideration of Gods iudgements and miracles and so throughly to bee moued to reuerence the ordinance of God concerning the Priesthood But because God is constrained to work another miracle to change the course of nature and to call things that were not as though they were it appeareth they were not yet sufficiently touched and humbled for God doeth no worke in vaine If then the dignity of the Priesthood had bene sufficiently confirmed by the punishment taken of the seditious and their partakers this new miracle had not beene wrought in the dry and withered rod. Wherefore God goeth about by this meanes to remedy their pride and presumption and sheweth his great mercy and goodnesse toward them in calling them to repentance and in curing of their infirmities We learne heereby Doctrine that the Lord is very desirous to haue sinners conuerted and brought to repentance God is desirous to haue sinners broght to repentance that so he may saue them Esay 65 2. Ezek. 33 11. and 18 31 32. Math 23 37. 2 Cor. 5 20. Peter preacheth repentance to them that killed the Prince of life and denied him in the presence of Pilate when hee was determined to let him go Acts 3 13 15. Euen to these that murthered and betrayed the Sonne of God did the Lord offer saluation To this end he is of such great patience because he is not willing that any one should perish 2 Pet. 3 9. The reasons Reason 1 Because first they are his creatures and his workmanship and therfore there is great reason why he should desire their good Naturall parents do desire to saue and keepe in health their children They that belong to God are his deere children Esay 49 15 16. He loueth Reason 2 Israel as his first borne Secondly he hath not onely created them when they were not but also redeemed them when they were lost and that with no lesse price then with the blood of his owne Sonne Col. 1 20. 1 Ioh. 1 7. Ro. 5 9 10. If then he haue done this for them doubtlesse he will goe forward with his loue toward them he will raise vp them that are fallen seeke them that are lost quicken them that are dead and bring them home that are Reason 3 strangers to him Thirdly it is more honour to God to conuert and saue then to destroy and cast away his people Doubt not but bee well assured that God will do that which tendeth most to his owne glory Rom. 11 1 2. Iustice and iudgement causeth him to be feared but his mercy and loue is that which maketh him to be honoured of men Vse 1 The vses remaine Hath God an earnest desire to conuert and saue men Then it ought also to bee our desire to bee like in this to our heauenly Father that is to labour to conuert and bring home others vnto God that goe astray from him for in so doing wee shall follow the footsteps and example of God dealing with our brethren in mercy and compassion as God hath dealt with vs. Let the husband labour to conuert the wife 1 Cor. 7 16. and the wife to win her husband the parents their children and the children their parents and euery one to conuert his brother A duty most acceptable to God and most profitable to others An
his mercy that we are not vtterly consumed Lam. 3.22 When Eli heard the punishment that God had determined to bring vpon him and his house for the wickednesse of his prophane sonnes he answered with all humility It is the Lord let him doe whatsoeuer pleaseth him 1 Sam. 3.18 God loueth a broken and contrite heart it is a sacrifice wherein hee greatly delighteth Lastly let vs make our whole life a continuall practise of vnfained repentance and labour for godly sorrow that wee may mourne and afflict our soules for sinne because it is sinne a breach of Gods law and displeaseth him Sinne will not lodge long where it is not cherished and made much off and entertained with delight It is as a ghest that will not lodge in such houses where he is not welcome but if once you make much of him and delight in him then he is an importunate and a shamelesse ghest you shall hardly rid your house of him In the word of God wee finde sundry meanes and motiues to moue vs to enter these meditations Motiues moouing vs to repentance First the commandement of God himselfe so often vrged and repeated Ier. 3.12 and 8.6 and 18.11 This was the voyce of Iohn crying in the wildernesse Repent bring forth fruits worthy amendment of life Matth. 3.8 This doctrine was preached in Paradise to our first parents and was afterward figured out by circumcision before the Law and by their purification after the Law Esay 1.16 Wash you make you cleane Againe such as repent not lye vnder the bondage of Satan they are as captiues prisoners bound to obey his will and to doe him seruice 2. Tim. 2.26 Thirdly such as die without repentance remaine for euer without remission and forgiuenesse They are lost children and must needs perish if they repent not before 2 Pet. 3.9 Luke 13.3 Fourthly the threatnings denounced executed vpon the rebellious and disobedient are made examples and admonitions vnto vs his vengeance iustly fallen vpon others should serue to amend vs 1 Cor. 10.5.6 2. Pet. 2.3 4. Psal 7.11 12. Fiftly the certainety and suddennesse of the last and generall iudgement which shall come as a theefe in the night when the heauens themselues shall passe away with a noise and the elements shall melt with heate and the earth with the workes therein shall bee burnt vp What manner of persons therefore ought wee to be in holy conuersation and godlinesse 2 Pet. 3.10 11. and 2 Cor. 5.10 Wee must all appeare before the iudgement seat of God that wee may receiue the things done in this body whether good or euill This last day is called a day of Reuelation Rom. chap. 2. ver 5. Lastly we must bee all ledde to repentance by the vnspeakable fruits that follow it as pardon of sinnes reconciliation with God peace of conscience hearing of our prayers and in the end blessednesse in the heauens Ezek. 33.11 CHAP. XVIII 1 ANd the Lord said vnto Aaron Thou and thy sonnes and thy fathers house with thee shall beare the iniquity of the Sanctuary and thou and thy sonnes with thee shall beare the iniquity of your Priesthood 2 And thy brethren also of the tribe of Leui the tribe of thy father bring thou with thee that they may be ioyned c. 3 And they shall keepe thy charge and the charge of all the Tabernacle onely they shall not come nigh the vessells c. 4 And they shall be ioyned vnto thee and keepe the charge c. IN the latter end of the former Chapter the people are brought in confessing their sins and crauing pardon of God Wee heard their greefe and sorrow for their sinnes and bewailing their transgressions past and saying Shall we perish vtterly and is there no hope of forgiuenesse Now we haue in this Chapter the answer of God to this question which did proceed from a feeling of their sinne and a feare of present death which they had iustly deserued For Moses declareth how God shewed himselfe reconciled notwithstanding their manifold prouocations he cannot keep his anger for euer but returneth vnto them in mercy when they turne vnto him by repentance The deuision of this Chapter Concerning the which reconciliation we must consider in this Chapter two points first the persons procuring the attonement which were the Priests Leuites attending to the Ministery of the word and Sacraments secondly the things appertaining vnto them and to their charge as also the next Chapter deliuereth such things as belong to the people Now the commandement belonging to them both to wit both to the Priests and Leuites which are heere said to be brethren All the Mâ—nisters ough to be as children Matth 23.8 2 Pet 15. Heb. 13.22 1 Pet 12. is directed to Aaron and not to Moses because this was a meere Church matter Ecclesiasticall not ciuill and his Priesthood was newly ratified to him by the authority of God and by a notable miracle in the flourishing of the Almond rod Chap. 17.8 The summe and effect is this that the Priests should minister in the Sanctuary at the Altar but the Leuites should minister vnto the Priests and both of them both for themselues the people First therefore the charge of the Sanctuary is committed to Aaron and his sonnes and to the ouersight of the Leuites to the eight ver that the seruice of God might not be prophaned either by themselues or by any other lest they made themselues guilty of sinne whereby the Lord would signifie that there was indeed no cause why any should enuy them this dignitie forasmuch as it was ioyned with such danger and difficulty The burden of the Priesthood was so great and lay so heauy vpon their shoulders that they were threatened to be punished if the worship of God which ought to bee performed with all reuerence were prophaned through their default From hence we learne that as euery sin is in it owne nature great so are these sinnes the greatest and most heinous which are committed against a mans particular place and calling wherein God hath set him â—e â—nnes â—test â—e â—ed â— mans ar Iob 2.9 The Prophets denouncing iudgements against sundry persons doe single them out for neglecting of personall duties The Prophet Micah threatneth the Rulers and men of might that they hate the good and loue the euill Who plucke off their skinne from off them and their flesh from off their bones they breake their bones and chop them in pieces as for the pot and as flesh within the cauldron Mic. 3.2 3. Thus also he noteth out the falsehood of the Prophets that made the people of God to erre and cry peace ver 5. The idolatrous kings are most of all taxed for the abuse of their calling not so much for priuate faults as other men but for their erecting or suffring of idolatry which they ought to haue pulled downe yea the good kings are often blemished that way because they reformed not the
the body of man euery member hath his proper function so that if one should vsurpe to doe all or all to doe one onely there would follow the destruction of the body for the hand laboureth for the whole the eye seeth and the eare heareth for the good of the rest of the parts the mouth receiueth meate and deliuereth it to the stomacke the stomacke employeth it to all the rest so should it bee in the Church euery member must doe his owne duty and employ himselfe to the common profit and edification of the whole But to omit these obserue that the Leuites are saide to be giuen of God to Aaron and his sonnes to assist them and consequently for the good of the whole congregation From whence learne this doctrine that a good Minister is a speciall gift of God Doctrine A good Minister is a speciall blessing of God and a speciall token of his fauour which hee bestoweth vpon his Church The Lord is many wayes gracious vnto his Church and powreth out many blessings vpon it howbeit none more excellent or worthy then to giue this blessing which now wee speake off to send faithfull teachers Deuteronomy chapter 18. verse 18. I will raise them a Prophet Esay chapter 66. verse 19 31. Ieremy chapter 3. verse 14 15. Matthew chapter 23. verse 34. When God beganne to plant a setled state of Religion among his people hee commanded that the Tribe of Leui should be sanctified to bee the publike teachers of the Church to instruct them in the will of God shewing thereby that Religion would not be vpholden without some speciall meanes and instruments to direct the people therein The reasons are euident First they are his onely gift because hee is Reason 1 the Lord of the haruest as also he is Lord of the Sabbath wherein they exercise their gifts Who then shall reape downe the corne when the fields are white vnto the haruest Iohn chapter 4. verse 35. and gather it into the barne but such labourers as hee shall set on worke Matth. 9.37 Secondly he onely is able to furnish them Reason 2 with sufficiens gifts for the worke of the Ministery Therefore when the Lord Iesus ascended vp on high he gaue gifts vnto men in the day of his triumph when he rode in his chariot as a glorious conquerour and led all his enemies euen captiuity captiue as it were in chaines of yron Ephes 4.11 12. Hence it is that the functions and gifts for the Ministery are particularly named in the most gracious promises which God hath made of the best things to bestow on the Church vnder the kingdome of Christ Esay 59.20 21. Ioel 2.28 29. Reason 3 Thirdly the Ministery is the ordinary meanes which God hath left to bring vs to saluation for how shall wee beleeue without a Preacher Roman 10.14 For the Apostle sheweth that hearing is necessary to faith faith to prayer and prayer to saluation and therfore also it is necessary that there be preaching that so men may heare Vse 1 The vses follow First as good Pastors are tokens of Gods loue to his people which doe good in their places and labour to turne many to righteousnesse so on the contrary to haue euill and ignorant Pastors are tokens of Gods wrath and iudgement as Saul was giuen to the Israelites in iudgement to bee a plague vnto them These win soules to Satan and encrease his kingdome For an euill Minister is the diuels collector An euill Minister is the diuels collectour he gathereth soules for him but he scattereth them from God Or else I may call them the diuels shepheards whom he hath appointed to keepe his sheepe For as God saith I will giue you Pastors according to my heart which shall feed you with knowledge and vnderstanding so the diuell saith I will giue you idoll Pastors according to my heart that shall fill you full of ignorance and blindnesse These supply the places of true Pastors but they can doe nothing for the sheepe of Christ cannot feede in their pastures they are so bare and so barren that they cannot liue vpon them and therefore they that liue vnder them cannot thriue Happy it were for the sheepe if either such sheepeheards were remooued from the sheepe or the sheepe from such shepheards Such drones seeke nothing but their owne ease who neuer consider that the Ministery is a calling of great worke and labour These may be Ministers for the diuels tooth or after mens hearts but they cannot be after Gods owne heart They are blinde guides which run before the Lord send them he taketh no pleasure either in these silly sheepeheards or in those foolish people that are contented with them These are such merchants as gaine many soules to the diuels coffers by doing nothing Other merchants gaine by compassing sea and land Matth. 23.24 and trauelling farre and neere by labouring and taking great paines but these sit idle all the day long they labour not in the Lords vineyard and yet by their ease and idlenesse they enrich the diuels kingdomes and bring him in many thousand soules These are the diuels factours Idle Ministers are the diuels factors by them he getteth and groweth rich The diuels trafficke is all for soules he careth for no other merchandise now the idle and ignorant Minister is his factour who sendeth them in these Wares by heapes and by throngs hee shippeth them with great pleasure and putteth himselfe in the same bottome and then ship and all go to the diuell who sitteth ready in his counting house to receiue them all and to giue them such entertainement as he hath to giue Woe vnto such factours woe vnto such people woe vnto such deceiuers woe vnto them that are so deceiued Neuerthelesse it is strange to consider now the greatest part of the people are enamored of them though they bee the greatest most dangerous enemies that they haue because howsoeuer they may otherwise make much of them yet indeed they withhold all succour and sustenance from them and consequently starue them and kill them Secondly there is great punishment attending Vse 2 vpon the contempt of this excellent gift Deut. 18.19.10 11. 2 Chro. 36.15 16. 2 Thes 1.7 8 9. and 2.9 10 11 12. This meeteth with sundry abuses that sauour rankely of the reiecting of this great mercy and therefore let such take heede that God doe not also reiect them Woe then to the Anabaptists the Family of loue and such like Enthusiastes who refuse the Ministery vnder the pretence of reuelations whereas the Lord hath reuealed vnto vs the dignity of the Ministery and therfore the word hath reuealed that their reuelations are diuellish delusions whereby they are seduced to bring them to destruction Woe also vnto the common sort of besotted Christians who thinke their home deuotions enough and their owne reading sufficient to bring them to heauen not considering that in their reading they want a guide to interprete The
manner we vse to inueigh against the Iewes for crucifying Christ and deliuering vp the Lord of glory into the hands of sinners ◠26 27 we accuse the partiality of Pilate the treachery of Iudas the enuy of the Pharisies the malice of the high Priests the villany of the false witnesses the cruelty of the souldiers the taunts of the passengers and the hard-heartednesse of the whole people But we consider not that the same originall corruption is in vs that was in them by the sway swinge whereof beeing all the sonnes of olde Adam we would haue done as they did if we had liued in those times So when we heare or reade of these murmurings and mutinies of the children of Israel we are commonly wont to reuile them to defie them and to account them the vilest people vnder the heauens But wee must ceasse to wonder at them and learne to confesse our owne corruption of heart and pronenesse to yeeld and fall downe in time of tentation vnlesse we be stayed vp by the mighty hand of God For albeit he be most gracious and merciful vnto vs hedgeth vs round about with many blessings and compasseth vs with riches of grace on euery side yet we forget thē all if any one crosse do any way lie vpon vs. If the Lord touch vs with sicknesse as with his little finger with losses with crosses with pouerty or any misery such is our impatiency that we alwaies dwell vpon the meditation of that want we looke vpon it with our eies we handle it with our hands wee tosse it in our mindes and neuer remember the multitude of his mercies the peace of a good conscience the louing countenance of the Lord the seale of our adoption the assurance of our saluation the sweet taste of his loue shed in our harts by the holy Ghost so that one trouble doth more daunt vs and strike vs to the heart then many blessings can comfort refresh vs. But God taking away outward blessings giueth spirituall to his children doth sweeten the bitternesse of the crosse with inward consolation and doth recompence it with heauenly grace whereby wee gaine more in the spirit then we lose in the flesh Secondly we are taught heereby to pray Vse 2 to God in our troubles to hold vs vp and stay vs with his grace that wee fall not from him For seeing at all times and vpon all occasions of want we are ready to repine and murmure against God who can stand by his owne power or by the strength of his owne free will When a man holdeth fast a staffe in his hand so long it standeth vpright as he reteineth it but if he withdraw his hand neuer so little it falleth Carry vp a stone to the top of a Mountaine so long as thou staiest it there it abideth but if thou leaue it it rowleth down of it own strength euen to the bottome So vnlesse the Lord in our calamities and crosses that befall vs do stay vs by his heauenly hand strengthen vs by his Almighty power we break out into vnthankfulnesse forgetfulnesse impatiency grudging against him This made the Apostle after the reckoning vp of the idolatry fornication murmuring and tempting of Christ to exhort them that He which thinketh he standeth must take heed lest he fall 1 Cor. 10 12. As then we ought all to take speciall notice knowledge of the corruption of our hearts and behold a liuely and expresse image of our nature in the glasse of this people so it is our duty to call vpon God from whom euery good giuing perfect gift proceedeth to put to his helping hand that we may learne to depend vpon him that we may know how to want and how to abound and in euery condition to submit our selues to his heauenly pleasure For we shall neuer be able by our owne strength to subdue our owne corruptions nor to preuaile ouer our owne lustes nor to ouercome the tentations that oftentimes assaile vs vnlesse wee bee assisted from aboue Vse 3 Lastly our corruption of heart prone to murmure and complaine against God whensoeuer he trieth our faith obedience and patience with any misery warneth vs to seeke all holy meanes remedies Remedies against murmuring and distrust to represse this rage and repining against God which may bee as sure helpes to further vs in this way to furnish vs with strength able to hold vs vp in the day of triall First let vs consider the high prouidence of God ruling all things in heauen or earth and ouerswaying all creatures that nothing falleth out without his will pleasure as our Sauiour teacheth Mat. 10 29.30 For who giueth vs our bodies Who clotheth the Lillies that Salomon in all his glory was not like one of them Who feedeth the yong Rauens that cry vnto him Who sustaineth the wicked that are his enemies Who prouided all things for man in the beginning before he was made created Is it not the Lord whose all the beasts of the forrest are and the beasts on a thousand Mountaines So that the resting of our selues vpon this prouidence that he wil feed and cloathe vs and care for vs must take away the greefe of al our wants that ouerpresseth and oftentimes ouercommeth vs. Againe we must learne the benefit of contentation and to grub vp all distracting and distrustfull cares as noysome weeds out of our hearts bearing with patience and meeknes of spirit whatsoeuer the Lord sendeth This minde was in Iacob when he went farre from his fathers house Gen. 28 20. he did not desire siluer or gold house or lands but onely a competent conuenient liuing If God will be with me and will keepe me in this iourney which I goe and will giue me bread to eate and cloathes to put on then shall the Lord be my God So the Apostle teacheth Godlinesse is great gaine 1 Tim. 6 6 7 8 Phil. 4 11 12.13 if a man be content with that he hath for we brought nothing into the world and it is certaine that wee can carry nothing out therefore when we haue food and rayment let vs therewith be content And in another place I haue learned in whatsoeuer state I am therewith to be content I can be abased and I can abound euery where in all things I am instructed both to be full and to bee hungry to abound and to haue want I am able to do all things through the helpe of Christ which strengtheneth me Lastly let vs set our affections on things which are aboue Col 3 2. and not on things which are on the earth If we beleeue that God doth forbeare and forgiue vs our sinnes not deale with vs according to our deseruings if he sanctifie vs with his Spirit make our bodies Temples of the holy Ghost if he turne vs to himselfe working our conuersion which is as great a worke as at the first to create vs
confounded and ashamed How many came to our Sauiour Christ in the dayes of his infirmity when he liued vpon the earth to be helped and healed yet who returned diseased to his owne house Who came to bee restored to sight and went away blinde Who sought for help turned his back sick who sought comfort went away sorrowfull Who came to him deafe or dumbe or lame and went away without his speaking his hearing his legs and limbes restored vnto him This the Prophet Dauid knew and in the meditation of it found vnspeakeable comfort in the dayes of his affliction when he was in perils among the Amalekites in perils among the Philistims in perils among false brethren in perils in the wildernesse in perils of his own nation he trusted in his God and comforted himselfe in a sweet feeling of his manifold mercies For when the city where he soiourned was sacked and burned his wiues taken prisoners 2 Chr. 30.5 6. and the people intended to stone him he comforted himselfe in the Lord his God The enemies of God in their rage and cruelty may take from vs liberty friends wife children lands possessions and all the substance of our house but they can neuer robbe vs of this treasure our comfort in Gods promises our hope in his mercies and our affiance which we haue in him which are as the Anker of the soule cast in the stormes and tempests that seeke to drowne vs in the gulfes quicksands of despaire vnbeleefe Vse 2 Secondly they dishonour God and deceiue themselues that run to Saints or Angels from the Creator who is blessed for euer to the creature that cannot helpe Psal 73.25 The Prophet Dauid saith Who haue I in heauen but thee and I haue desired now in earth with thee Therfore the Church of Rome is deceiued and deceiueth others making other mediators and intercessors by whō we must haue accesse to God the Father through the multitude wherof the miserable people are so intangled that they know not to which Saint they should turne themselues The Prophet hauing good experience of trouble sendeth vs to God in the day of trouble The Father saith This is my beloued Son in whom I am well pleased Christ Iesus directing vs to pray willeth vs to say Our Father The Apostle teacheth vs that there is one mediatour betweene God and man the man Christ Iesus And Iohn in his first Epistle saith 1 Ioh. 2.1 2. If any man sinne we haue an Aduocate with the Father Iesus Christ the iust and he is the reconciliation for our sins Ioh. 14.13 14. To like purpose the same Apostle in the Gospel Whatsoeuer ye aske in my Name that wil I do that the Father maybe glorified in the Son if ye shal aske any thing in my Name I wil do it Let vs therefore detest the absurdities and abominations of the Romish Church who masking vnder the blind distinction of mediation and interession seeke to creepe away in the darke that their mischiefe may not bee espied They say a Mediator is of two sorts one of redemption to wit Christ alone another of intercession and so they make al the Saints Thus they diuide seuer these things that indeed are one Let vs acknowledge one onely Mediator of our saluation let thē keepe themselues other mediators of intercession Notwithstanding this distinction is not obserued by themselues For if Christ onely be the Mediator of saluation why do they call vpon the blessed virgine Saue thou all them that glorifie thee Nay why do they teach the people thus to pray Command thy sonne vse thy motherly authority ouer him let him know thee to bee his mother Hard censut of the Apolo part 2. Howsoeuer it pleaseth some to excuse these speeches as spirituall sporting and daliance yet indeed it is most odious and open blasphemie to be detested of all Gods people And why say they thus of Thomas Becket filled with ambition and vanity Guil. Neubri gens lib. 2. cap. 16. O Christ make vs to ascend vnto heauen whither Thomas is ascended euen by the blood of Thomas which hee shed for thy sake Heere he is made more then a mediator of intercession and yet hee dyed for wilfull maintenance of manifest wickednesse to the dishonour of God and to the infection of the Cleargy and to his owne confusion being a false Martyr but a true traitor Now against all these blasphemous trash and trumpery we must know to whom to direct our prayers and in whose Name we ought to pray Wee must pray to God alone in whom only we are to beleeue and therefore Paul linketh prayer and faith together Rom. 10.14 How shall they call vpon him in whom they haue not beleeued And this we are taught in the articles of our faith to beleeue onely in God the Father in God the Sonne and in God the holy Ghost But we are not to put our trust in Saints or Angels they know not our thoughts see not our behauior they heare not our prayers they fil not al places thēselues are accepted in heauen for the blessed merits of Christ our Sauiour And as we must pray onely vnto God so prayer must be mace in the Name and Mediation of Christ not of any other creature beside as we shewed before We haue no commandement in the Scripture to warrant vs no promise to assure vs no example to go before vs and therefore let vs renounce all comfort and confidence in man and flye vnto him that is the God of all comfort and the Father of all consolation Vse 3 Thirdly let vs vse no vnlawfull meanes to come out of our troubles but wait on God and depend vpon him in our necessities This the Prophet warneth Psal 62. Trust not in oppression nor in robbery be not vaine if riches increase set not your hearts thereon This we see practised in Ioab when he put the army in aray against the children of Ammon saying to his brother If Aram be to strong for me 1 Chr. 15 1◠13. then thou shalt succour me but if the children of Ammon preuaile against thee thē I wil succor me be strong and let vs shew our selues valiant for our people and for the cities of our God and let the Lord doe that which is good in his sight So when Samuel had told Eli the iudgment denounced against him and his house because his sonnes ran into a slander he stayeth them not he answered 1 Sam. 3.13 It is the Lord let him doe what seemeth him good This condemneth those that in their losses and crosses seek strange helpe and run a whoring after their owne inuentions digging cesternes that will hold no water and forsaking the liuing God the author of saluation Hence it is that some send out to witches wizards as Saul 1 Chr. 10. ◠14. these cannot say the Lord is my helper and my deliuerer but their refuge and sauiour is the diuill Others in
rashly and rigorously censure others for falling into sin For seeing we haue all our frailties and infirmities and are not able to keepe our selues wholly from euil we are not headily to iudg of others lest thereby we hasten the greater condemnation vpon our selues This the Apostle Iames vrgeth Chap. 3.1 2. My brethren be not many masters knowing that we shall receiue the greater iudgement for in many things we sinne all Let vs therefore consider our selues before we cast our eyes vpon other men for they are the most sharpe and seuere Iudges that forget their owne infirmities As we would bee dealt withall in meekenesse so must we deale with our brethren with all gentlenesse For howsoeuer they haue sinned nothing hath befallen them but that which is incident to the nature of man we may be ouertaken with the same sinne or with the like sinne or with a greater sinne The Apostle saith Brethren if a man be suddenly taken in any offence Gal. 6.1 ye which are spirituall restore such one with the spirit of meekenesse considering thy selfe lest thou also be tempted There cannot be a more effectuall meanes to draw vs to deale mildly and mercifully with our brethren then the consideration of our selues There is no man among vs that dealeth truely with his own heart and entreth into the meditation of his owne frailty with his owne soule but he hath daily experience in himselfe how hardly sinne is subdued and mastered of vs how many sighes and gronings it requireth how many teares and prayers it costeth vs What striuing and strugling wee haue with it to keepe it vnder What battels and combats we haue with the flesh that lusteth against the spirit And yet notwithstanding our continuall watching wrastling labouring endeuouring and resisting it oftentimes breaketh from vs so that the knowledge of our owne weaknesse must teach vs to deale with all meekenesse and moderation with our brethren Verse 11. Moses smote that rocke and much water gushed out We haue heard before the people complaining and Moses praying now we shall see God helping and releeuing them notwithstanding their rebellion and vnthankfulnesse The Lord commanded Moses and Aaron to speake vnto the rocke without life without sense without reason to conuince those rebels â—y 1 2. and to shew that there was more vnderstanding in the dumbe and deafe creatures then in this company of conspirators For now the promise of God was performed aboue all naturall meanes True it is they were vnworthy of any mercy they deserued to perish in their thirst through want of water notwithstanding at the striking of the rocke with the rod he gaue vnto them their hearts desire This was the Lords doing it is maruellous in our eyes â— 10.3 4 This rocke was a figure of Christ as the Apostle teacheth Besides the striking of the rocke was a signe vnto them of the gushing out of the waters â—dg 14.14 When Samson propounded this as a darke riddle Out of the eater came meate and out of the strong came sweetnesse It was resolued thus What is sweeter then the hony and what is stronger then the Lyon But much more may we propound this miraculous worke of God Out of the hard rocke came softnesse out of the dry came moysture and out of the strong came weakenesse For what is harder dryer and stronger then the rock and what is softer and weaker then the water according to the common prouerbe As weake as water And yet the soft and moyst waters issued out of the dry and hard rocke suddenly aboundantly miraculously at the commandement of God This teacheth vs this doctrine â—trine 〈…〉 appoint 〈◊〉 and at alâ—owance that we liue by Gods appointment and in feeding and sustaining vs he is not tyed to outward ordinary meanes Whensoeuer we want meat drinke apparell and the necessary helpes of this present life God is able to prouide them and to nourish vs without naturall meanes when it pleaseth him This Moses teacheth at large Deut. 8.3 1. Hee humbled thee and made thee hungry and fed thee with Manna which thou knowest not neither did thy fathers know it that he might teach thee that man liueth not by bread onely but by euery word that proceedeth out of the mouth of the Lord doth a man liue thy rayment waxed not olde vpon thee neither did thy foot swell these 40. yeres So we see he fed Eliah flying from Iezebel 1 King 19.8 who when he had eate and drunke he walked in the strength of that meat forty dayes and fortie nights vnto Horeb the mount of God The like we see in Moses when hee was in the mount with God Matth. 4.2 and the like we see in Christ our Sauiour when hee was in the wildernesse tempted of the diuell So then whatsoeuer the decree determination of God is whereby wee shall liue whether it bee by meanes or without meanes whether by wayes ordinary or extraordinary the same shall bee effectuall to mans preseruation The reasons follow First the infinite power Reason 1 of God which maketh weak things strong and things of no value that are despised to effect great things He is able to do and deale as he will His souldiers were flyes and lice against the Egyptians Exod. 8.24 1 Sam. 6.5 his armies were mice against the Philistims By such meanes he is able to worke his will to saue his people and to destroy his enemies This reason is vrged and pressed oftentimes as Gen. 18.14 1 Sam. 14.6 Zach. 8.6 Secondly hereby his honour and glory is Reason 2 better set foorth that no flesh should reioyce and trust in it selfe but in God Therefore he often worketh aboue reason and beyond nature that al the world may giue glory to him and magnifie his great Name This appeareth in the prayer of Hezekiah who desired the presence of God to be with theÌ„ that he might be glorified in their deliuerance 2 King 19.19 O Lord our God I beseech thee saue thou vs out of his hand that all the kingdomes of the earth may know that thou O Lord art onely God The vses follow First this teacheth vs in Vse 1 all wants and necessities to depend vpon God and neuer to vse vnlawfull meanes to come out of trouble and so sinne against God If God send the sword or famine or other iudgment to walke through the land as hee iustly may doe for our transgressions and rebellions we must learne contentation and patience in pouerty in sickenesse in misery and not to be swallowed vp with excessiue sorrow Our life standeth in the word and will of God who can manifest his power as wel without means as with meanes in our preseruation and therefore let vs not despaire or flie from him to any creature for releefe and succour 1 King 17.14 He can feed as well without bread as with bread who encreased the oyle in the poore widowes cruse and the handfull of meale in the
fraternity so that it is right and equall that they which are so neerely ioyned and linked by blood should performe al kindnesse each to other This reason from kindred may be thus framed If we be as brethren alied one to another comming from one root and race then deny vs not this point of courtesie to grant passage But wee are brethren alied one to another c. Therefore vouchsafe to giue vs passage The second reason is in these words Thou Reason 2 knowest all the trouble that hath hapned vnto vs c. As if they should say Wee haue had a lamentable and woefull experience of many miseries we haue been exercised with many sorrowes so as your selues cannot pretend ignorance of them you know them but wee haue felt theÌ„ you haue heard of them but we haue smarted for them In Egypt we haue had our poore infants drowned our chiefe officers chastised our selues euery way oppressed with burthens too heauy for vs to beare and nothing but slaughter and destruction breathed out against vs. Being deliuered out of Egypt when we expected an end of all miseries wee perceiued that we had changed the place but not the perill the soile but not the sorrow we haue bin pursued with enemies bitten with hunger wearied with labours and euery way inuironed with dangers By all these as by the dearest teares of our inward hearts wee craue some mercy and commiseration For it lyeth in you to make an end of al troubles and to giue vs an happy issue of them by opening vs a passage thorough your countrey that we may no longer wander in this desolate wildernesse The reason may be thus concluded If we haue bin long vexed and euilly handled now at length pity vs giue vs passage But we haue bin long vexed and euilly intreated Therfore at length pitty giue vs passage The third reason is verse 16. We cryed vnto Reason 3 the Lord he heard vs sent his Angel and hee deliuered vs. As if they should say Consider the example of God a perfect patterne of all righteousnesse he hath in mercy looked vpon our misery bee you like to him that yee may find mercy in the day of trouble It is not meet to leaue them destitute of helpe and succour whose safety God commendeth and committeth vnto you by his owne example All humane things are vnstable and vncertaine yee know not what hangs ouer your own heads The reason may be thus considered If God haue begun to be mercifull it is not meet that you should be vnmercifull But God hath begun to shew vs mercy Therefore it is not meet you should be vnmercifull The fourth reason is verse 17. and 19. Wee Reason 4 will not goe through the fields nor the vineyards c. As if they should say We desire not to helpe our selues to hurt you wee will keepe the kings high way wee will deale iustly toward all wee will offer wrong and iniury to none no not to the meanest simplest and poorest if any among vs shall take from any man by open oppression or forged cauillation wee will make satisfaction and restitution The reason is thus gathered If wee will doe no wrong or iniury to any among you then suffer vs quietly to passe But we will doe no wrong or iniury to any among you Therefore suffer vs quietly to passe This was the Ambassage of Moses this was the petition offered these were the reasons rendred thereof Now let vs see the answer of Edom denying their petition and passage thorough their countrey For fearing peraduenture the multitude of the Israelites and thinking they would make more hast to enter into their land then to depart out againe being as euill men are euer suspitious and think others as subtill and deceitfull as themselues the Edomites giue them this short but sharpe answer Thou shalt not passe So that when a man hath to deale with vniust and cruell enemies whether he vse few reasons or many all is one The Ambassadours of the Israelites whether they gaue present reply resolution of themselues or first returned to Moses is vncertain made supplication againe and renewed their request promised to abstaine from all termes of hostility offered money for water and euery commodity they should vse yet they currishly and vnkindly shut vp their compassion and issue forth with all their strength to stop their passage verifying that which Salomon saith â— 10. A righteous man regardeth the life of his beast but the mercies of the wicked are cruel wherefore Israel turneth from them another way This is the substance of this diuision and the order obserued by the Spirit of God in the same now let vs proceed to the doctrines offered herein to our considerations first the generall and after come to the particulars Ver. 14. Then Moses sent messengers from Kadesh vnto the king of Edom. Albeit Moses himselfe were shut out of the land of promise yet he beareth the iudgement of God patiently and laboureth that the people may enter And albeit the Israelites were assured to possesse the land of Canaan had the vnchangable word and oath of God to themselues and their fathers for their farther confirmation yet it doth not make them idle and secure but it stirreth them vp to vse all good and lawfull meanes to effect the same â—ine lawfull â— to â— gods â—ace From hence we learne that it is the duty of all Gods children to vse all good meanes to further his prouidence I say howsoeuer God standeth not in need of our helpe to bring his purpose to passe who is able without all meanes against all meanes and aboue all meanes to worke out his owne will yet it is the part of all the godly to further his decree and determination by vsing all meanes that God shall put into their hands This wee see verified in this booke Nunm 13.17 where we see the diligent search of the land made by the messengers that Moses sent viewing their cities their countrey and the people that were the inhabitants therof so that albeit the land was promised of God mercifully yet it must be searched of them diligently The like practise we see in other the seruants of God When Gideon was sent to be the deliuerer of the people and commanded to goe in his might Iudg. 6.14 and 7.7 8. hath assurance giuen him to preuaile ouer the enemies and to saue Israel out of the hand of the Midianites yet he did not run and rush naked into the battell but tooke with him men and munitions vitailes trumpets pitchers and other instruments to set forward the worke of the Lord which he had to doe The necessity of vsing the helpes of second causes that God affordeth and endeuouring to the lawfull meanes appointed is shewed by the Apostle Paul for albeit the Angels of God had told him there should be no losse of any mans life among them saue of the ship onely yet the decree
3 we see the wicked prosper and florish spredding themselues as the greene Bay tree for loe God hath set them in slippery places Psal 37 53. and casteth them downe in the end vnto desolation they are suddenly destroyed horribly consumed as the chaffe which the winde driueth away and as a dreame when one awaketh This tentation hath ouertaken the children of God and caused them oftentimes to shrinke back when they saw the prosperity of the vngodly Psal 73 2 3. Hab. 1 4. and on the other side the troubles of the godly hath made them to reason within themselues of the prouidence of God But shall not the King rule his owne kingdome or the Master gouerne his own house as pleaseth him And shall not we giue the Lord leaue to dispose of all things in heauen and earth after the good pleasure of his owne will Hee fatteth the wicked against the day of slaughter he leaueth them without excuse and maketh his blessings as a witnesse against them Contrarywise the children of God although they suffer afflictions yet afflictions to them are not euill but try their faith as the furnace doth the gold Senec. de diui prouidentia c. 8 Let vs not deceiue our selues in iudging and esteeming of good and euill That is good which maketh vs better that is euil that maketh vs worse The workes of the flesh adultery fornication vncleannesse wantonnes idolatry witchcraft hatred debate emulations wrath contentions seditions heresies enuy murthers drunkennesse couetousnesse and such like are manifestly euill These God keepeth from his deere children and his deere children from them that they reigne not in them The Israelites in Egypt liued vnder hard masters and carried many heauy burthens and sent vp many passionate sighes to God with deepe grones of spirit whilst Pharaoh and the Egyptians tooke crafty counsell together and sported themselues in the miseries mischiefs which they had brought vpon them But whose condition was the more happie let the red Sea testifie from which the Israelits were deliuered Exo 14 27 29 in which the EgyptiaÌ„s were drowned Dauid taken from the sheepe-folds tasted of many sorrowes being in perils among the Amalekites in perils in the Wildernesse in perils of his owne Nation in perils of his own seruants in perils among false bretheren and was hunted from place to place as a Partridge in the Mountaines 2 Sam. 31 4. whilst Saul sought his life and enioyed the pleasures and treasures of a kingdom But whose estate was the more happy let the end and yssue of them both determine the one liued in glory ended his daies in peace the other sheathed his sword in his owne bowels and so dyed in despaire The Apostle Iames willeth vs to take the Prophets for an example of suffering aduersity and of long patience which haue spoken in the name of the Lord Ye haue heard of the patience of Iob haue knowne what end the Lord made Iam. 5 10 11. for the Lord is very pittifull and mercifull Lazarus a poore begger destitute of succour and friends lying at the rich mans gate hauing his minde as full of cares as his bodie was of sores whilst the rich glutton was clad in purple gorgiously and fared deliciously euery day But whose condition was the more blessed and happy of them twaine let this tell vs and teach vs for our instruction that Lazarus when he died had the holy elect Angels to attend vpon him to carry his soule into Abrahams bosome Luk. 16 22 23 that is to say into the kingdome of heauen Matth. 8 11. the rich man also died his body was buried his soule was carried cast into the torments of hell Where the worme neuer dyeth Marke 9 44. and the fire neuer goeth out the one vnsufferable the other vnquenchable both infinite Let vs not therefore rest in beholding the present face of outward things but possesse our soules with patience in a sweet meditation of Gods prouidence considering that it shall in the end bee well with all them that feare the Lord and that howsoeuer the wicked do prosper in the world increase in riches yet if we enter into the Sanctuary of God Psal â—3 â— we shal see they are set in slippery places they are lifted vp on high and therefore their fall shall be more fearefull seeing all the threatnings of God must without faile fasten vpon them Lastly seeing the menaces and threatnings Vse 4 of God must bee performed this serueth also to assure vs that the gracious promises of God made in mercy to his people shall in truth and righteousnesse bee accomplished The Lord that is alwaies the same as hee is true in his threatnings to the vngodly so wil he be found true in his promises toward the godly For seeing no part of his word shall passe away that he will not falsifie his trueth Psal 89 â— nor alter the thing that is gone out of his mouth one part serueth to confirme another his threatnings are ratified by the assurance of his promises and his promises are established to bee surer then the heauens by the assuraÌ„ce of his threatnings So then let vs learne to depend vpon God to trust in him knowing 2 Cor. 1 that all his promises are yea and Amen vnto the glory of his name Let vs rest in him for the pardon of our sinnes for the hearing of our prayers for the feeding of our bellies for the resurrection of our bodies for the inheritance of euerlasting life hauing a strong assurance of faith that the Lord is iust and true in all his promises This is a notable comfort and consolation to all the childreÌ„ of God to cause vs to set our hope in him hauing a patient and constant expectation of all things that by faith we haue beleeued saying with the Apostle 1 Tim. 1 12. For this cause I also suffer these things but I am not ashamed for I know whom I haue beleeued and I am perswaded that he is able to keepe that which I haue committed to him against that day Verse 25 26. Take Aaron and Eleazar his sonne and cause Aaron to strip off his Garments and thou shalt put them vpon his sonne Heere is deliuered how Aaron yet liuing his sonne is inuested and installed into his Office with the ceremonies and solemnities thereunto appertaining at the appointment of God to shew the continuance of the Priesthoode to take away al occasions of dissentions from the people Thus we see the good estate of the Church is prouided for by Moses before Aaron dyed Doctrâ— The Châ— must be in good after coâ— parture and went the way of all flesh The Doctrine hence is that the good of the Church must be regarded of vs to leaue it in good case after our death and departure I say it is a principall duty required of vs when wee must leaue the worlde to prouide for the
The Lord is neere to all that call vpon him yea to all that call vpon him in trueth he will fulfill the desires of them that feare him he also will heare their cry and will saue them Thus the Lord Iesus being zealous in prayer confesseth that his father alwayes heareth him Iohn 11. â— Thus the Angel telleth Cornelius That his prayers are heard Thus the Apostle also teacheth Iam. 1.5 Acts 10 â— If any man want wisedome let him aske of God which giueth to all men liberally reprocheth no man and it shall be giuen him And in the last Chapter Iam. 5 1â— 17 18. Is any among you afflicted let him pray and the prayer of faith shall saue the sicke Helias was a man subiect to like passions as we are he prayed earnestly that it might not raine and it rained not on the earth for three yeeres and sixe moneths and he prayed againe and the heauen gaue raine and the earth brought forth her fruit The reasons to assure vs of this truth are Reason 1 first the prâ—mise gone out of his own mouth and the assurance of his owne word who can neuer deceiue nor falsifie his truth This is it which Christ our Sauiour vrgeth Matth. 7.7 8. Aske and it shall be giuen you Seeke and yee shall find Knocke and it shall be opened vnto you for whosoeuer asketh receiueth and he that seeketh findeth and to him that knocketh it shall bee opened This is the ground and foundation of our faith in prayer to wit the promise of God without which we can haue no confidence or trust in the mercy of God Againe what man heareth not accepteth Reason 2 not granteth not the requests of his children that come vnto him Men that are euill and corrupt that haue scarce a sparke of the loue that is in God will not turne away their eyes from the miseries of their children much more then will God open the treasures of his graces to bestow vpon vs. This comparison our Sauiour presseth Mat. 7.9 10 11. Where the doctrine hath his confirmation What man is there among you which if his sonne aske him bread would giue him a stone Or if he aske fish will he giue him a serpent If ye then which are euill can giue to your children good gifts how much more shall your Father which is in heauen giue good things to them that aske him And the Prophet saith â— 49.15 Can a woman forget her child and not haue compassion on the sonne of her wombe though they should forget yet I will not forget thee Let vs come to the vses of this doctrine Vse 1 First it teacheth the blessed estate of the Church and a great priuiledge that the faithfull haue so that no man should say 〈◊〉 3 14. It is vaine to serue God and what prosit is it that wee haue kept his commandements and that we walked humbly before the Lord of hostes But it will be said Heere they are in troubles and torments here they suffer sorrowes and afflictions euery day Be it so â— 8.37 38 Yet herein they are more then conquerors through him that loued them so that neither life nor death shall separate them from Iesus Christ our Lord. The Lord is the Sunne and shield vnto vs â— 84 11. the Lord will giue grace and glory and no good thing will he withhold from them that walke vprightly So then their tribulations and afflictions shall not hinder their blessednesse but by manifold troubles we shall enter into happinesse and euerlasting life Let our present care bee to serue the Lord and then we shall bee safe vnder his protection and not feare what man can doe vnto vs as the Prophet teacheth Psa 118. 5 6 7. I called vpon the Lord in trouble and the Lord heard me and set me at large the Lord is with me therefore I will not feare what man can do vnto me I shall see my desire vpon mine enemies Let vs therefore walke worthy of this blessed estate and condition seeing wee haue God neere vnto vs and ready to heare vs so often as we poure out our meditations before him There is no comfort like vnto this in this life whereby we obtaine health in sicknesse riches in pouerty safty in danger rest in trouble ioy in sorrow comfort in aduersity So then howsoeuer the vngodly accounteth the life of the faithfull contemptible and miserable aboue all other yet wee see one are truely happy but they For if I can say I haue been hungry and the Lord hath fed me I haue been naked and he hath cloathed me I haue beene sicke and he hath restored me I haue been in dangers and hee hath deliuered me I haue a blessed experience of Gods fauor giuen vnto me and an assurance of future happinesse reserued for me in the heauens Vse 2 Secondly let vs acknowledge it to bee our duty to call vpon him in the day of trouble and in all our necessities to come vnto him For if the righteous cryeth and the Lord heareth him yea deliuereth him out of al his troubles let vs flye vnto him Pro. 18.10 the name of the Lord is a strong tower the righteous â—unneth vnto it and is exalted Heere is the onely refuge of the godly against all troubles and aduersities hereby we are instructed to whom we should runne and repaire in all need and necessities A strong Castle secureth those that flye vnto it for succour and defence Such is the fauour of God toward the elect in Christ who are sanctified by the holy Ghost he protecteth those that flye vnto him and they shall abide in the shadow of the Almighty This the Prophet presseth Psal 50.15 Call vpon mee in the day of trouble so will I deliuer thee and thou shalt glorifie me Let vs not looke to the hilles or mountaines to men or Angels let vs not trust in friends or in riches in power or policy but know that our helpe cometh from the Lord which hath made heauen and earth who will preserue our going out and our comming in from henceforth and for euer This serueth to condemne the Church of Rome Ioh 14.13 1 Ioh 2.1 who refuse the mediation of Christ to come vnto God and set vp Saints and Angels in his place to vsurpe his office But we are sure that Christ Iesus wil neuer faile vs nor cease to discharge the calling appointed vnto him of his Father Why then doe we not goe directly vnto him that gently calleth and louingly allureth vs Come vnto me all ye that are weary and heauy laden Matt. 11 18. and I will refresh you Thirdly doth God heare vs when we call Vse 3 and when we aske doth he answer Then it standeth with the right of reason and with the law of equity to heare him when hee calleth vpon vs and cryeth vnto vs. For whensoeuer we pray vnto God we speake vnto him and call vpon him to heare vs. Whensoeuer the
word of God is preached and deliuered hee speaketh to vs and calleth vpon vs to heare him If then wee would haue God regard vs when we cry to him we must respect him wheÌ„ he calleth to vs. We cry by prayer he calleth vs by his word Therefore it is that the Lord often denounceth and threateneth all impenitent persons that hee will despise them that despise him and will not heare them praying vnto him that will not heare him preaching vnto them as Pro. 1.24 26 27 28 29. Zach. 7.11 12. Mic. 3.4 Prou. 28.9 Of all comforts that we feele in this life none is greater then to pray vnto God in our troubles with assurance to be heard this the vngodly with all their rage and cruelty can neuer take from vs. Therefore this is a sore iudgement when God openly professeth and proclaimeth that hee will not heare our prayers crying vnto him in our miseries When wee are reiected and forsaken of men in our afflictions yet we haue our recourse and refuge vnto GOD and wee are comforted How wretched therefore is the estate of all vnrepentant sinners who stopping their eares at the hearing of the Law doe make all their prayers to be abominable So did God threaten his people to number them to the sword because saith he I called Pro. 28.9 Esay 65.12 and ye did not answer I spake and ye heard not but did euill in my sight and did chuse that thing which I would not If then wee would haue God open his eares to heare vs let vs acknowledge it to be our duty to open our eares to heare him God will neuer stop his eares against any but those that haue stopped their eares against him Vse 4 Lastly learne to acknowledge the greatnesse of Gods mercy and louing kindnesse and returne the praise and glory of his owne workes to his great Name As he hath heard vs graciously so let vs beare our selues thankfully in rendring to him the calues of our lips and offering to him the sacrifice of praise Euen as he filleth vs with his mercy let vs fill our mouthes with his praise and the memoriall of his Name Psal 116.12.13 and 145.18 19 21. and say What shal I render vnto the Lord for all his benefits toward me I will take the cup of saluation and call vpon the Name of the Lord. This vse the Prophet teacheth Psal 145. hauing declared that God sheweth himselfe neere to those that call vpon him and feare him he addeth My mouth shall speake the praise of the Lord and all flesh shall blesse his holy Name for euer and euer If I can say when all men forsooke me the Lord took me vp I haue beene running into the pathes of death and was neere to destruction but thou hast brought me backe shewing me the wayes of life and saluation I haue beene ignorant and thou hast instructed me If I haue this experience of his goodnes so many waies toward me he openeth my mouth to praise his mercy and I can neuer sufficiently magnifie his Name that hath brought so great things to passe for me This practise is likewise taught Psal 107. Psal 107.8 15 21 31. where the Prophet mentioning sundry deliuerances that God sheweth his people in times of famine and in the dayes of affliction by land or by sea he doubleth oftentimes his affection Let them therefore confesse before the Lord his louing kindnesse and his wonderfull works before the sonnes of men He deliuered them the Canaanites and they vtterly destroyed them See heere the vncertainety of warre The Israelites after their ouerthrow fight againe and haue the victory They were at the first ouercome and taken prisoners by their enemies but now they preuaile get the vpper hand Albeit the righteous fall for a time yet they are not cast off for euer Psal 37.24 and 144.1 2. for the Lord putteth vnder his hand Great deliuerances giueth he to his seruants he teacheth their haÌ„ds to fight and their fingers to battel he is their strength and their fortresse their tower and their deliuerer their shield and in him they trust The horse indeed is prepared against the day of battell Prou. 21.31 1 Sam. 14.6 but saluation is of the Lord to whom it is not hard to saue with many or with few This the Prophet setteth downe Psal 81. Psal 81.13.14 Oh that my people had hearkened vnto me and Israel had walked in my wayes I would soone haue humbled their enemies and turned my hand against their aduersaries Heereby we learne that howsoeuer God thinke it meete that his Church lie vnder the crosse yet in his good time hee helpeth he forsaketh it not for euer Doctrine Though â—â— Church lye long vnder the croffe â— God learâ—â— it not for eâ— uer but returneth againe in great mercy and compassion Albeit affliction dwelleth vpon the seruants of God not onely for a moment but oftentimes presseth them for a long season that they haue no breathing time Iob 7.19 No not to swallow their spittle as Iob speaketh yet in due time God is not vnmindfull and forgetful of them Hereunto commeth the saying of the Psalmist Hee endureth but a while in his anger Psal 30.5 but in his fauour is life weeping may abide at euening but ioy commeth in the morning This the Lord expresseth in the Prophet Esay 54.7 For a little time haue I forsaken thee but with great compassion will I gather thee for a moment in mine anger I hid my face from thee for a little season but with euerlasting mercy haue I had compassion on thee We see this point largely declared in the booke of Iudges Iudg 3.8 â— when God raised vp enemies against the Israelites and sold them as a vile thing of base account for whom he tooke no mony yet when they called and cried vnto him he sent them a deliuerer who saued them out of the hands of their aduersaries This appeareth in the histories of Ioseph of Iob of the Church in Egypt of Dauid of Daniel Gen. 41. 1â— Iam. 5 11. Exod. 12 â— Psal 18.1 Dan. 6 23 who first indured shame and the reproach of the crosse yet afterward hee returned vnto them when the time of refreshing came from the presence of God The reasons are plaine First his eares are Reason 1 alwayes open to the cryes of his children hee putteth their teares in his bottle of remembrance and writeth them in his Register Psalme 5â— so that when they cry their enemies shall turne their backs for God is with his This he saith Exod. 2. the children of Israel sighed for the bondage and cryed and their cry for their bondage came vp vnto God Exod. 2 2â— and 3 7. Then the Lord said I haue surely seene the trouble of my people which are in Egypt I haue heard their cry and moane for I know their sorrowes and I will deliuer them verifying that in the Psalme Psal
his Master of Paul that persecuted the Saints of Dauid that committed adultery of Salomon that fell into idolatry of Lot that lay with his owne daughters of Noah that offended in drunkennesse of Manasseh that shed innocent blood of Mary Magdalen out of whom were cast seuen diuels of the Iewes that crucified the Lord of life all which returning from their iniquity were receiued to mercy so that where sinne abounded there grace hath abounded much more Rom. 5.20 Hence therefore great comfort ariseth to the heauy soule and troubled conscience oppressed with the burthen of sin and hangring after grace and pardon When terrours and tentations grow strong vpon vs supposing that our sinnes are moe then can be forgiuen and the punishments greater then can be pardoned we must know it is the lying spirit of the diuell to draw vs into the bottomlesse and comfortlesse gulfe of desperation which is as it were the mouth of hell gaping wide to swallow vp the soule quicke to vtter and endlesse destruction If our sinnes be neuer so great and grieuous if they bee neuer so many and monstrous moe then the haires of our head or the sand on the sea shore which is innumerable as heauy as lead as infectious as a leprosie as red as scarlet as filthy as dung and mire yet if God giue repentance and we beleeue there is promise of mercy assurance of forgiuenesse and hope of comfort and consolation Such they are that Christ calleth saying Mat. 11 28 Come vnto me all ye that are heauy laden and I will ease you for my yoke is easie and my burthen is light It behoueth vs all to seeke fauour at his hands to craue pardon and to pleade for mercy and forgiuenes of whom to aske it rightly is to obtaine it assuredly Secondly the trueth of this doctrine of Vse 2 Gods pardoning offenders and the consideration and feeling of this infinite kindnesse of God must worke in vs vnfained thankefulnes and continuall praise sounding out and magnifying his mercies to speake of his goodnes and to shew our selues louing and dutiful vnto him again for his exceeding compassion This sacrifice of thankesgiuing we see offered by the Apostle vnto God for the experience hee had of his bountifulnesse toward him 1 Tim. 1.12 I thanke him which hath made me strong that is Christ Iesus our Lord for hee counted mee faithfull and put me in his seruice when before I was a blrsphemer and a persecuter and an oppressor Now vnto the King euerlasting immortall inuisible vnto God onely wise be honour and glory for euer and euer Amen The like we see in Mary Magdalen who had beene a greeuous and heinous sinner as she had receiued much mercy so shee expressed backe againe much loue and kindnesse as she had beene deliuered out of the chaines of Satan so shee followed Christ Iesus with the fruits of piety and thankefulnesse all the dayes of her life shee entred with him vnto Simons house kissed his feet an ointed them with ointment washed them with her teares wiped them with her haires followed him to the Crosse and was the first with him in his resurrection of whom the Lord Iesus said Many sinnes are forgiuen her for she loued much Luke 7. to whom a little is forgiuen he doth loue a little There is a forgiuenesse in God that goeth before there must be a thankefulnes in vs that must follow after as this womaÌ„ knowes much to haue bin forgiuen her and therefore she loueth much euen as the debter loueth that creditor most that hath forgiuen him most so should the affection of our loue toward God bee increased as hee giueth euery one experience of his greater mercy As then we feele this sweetnesse and the infinite riches of this benefite so we should open our mouthes and vnloose our tongues and inlarge our hearts to sing and to set forth the praises of God according to the example of the Prophet in the Psalme â—l 103.1 2 3 My soule praise thou the Lord and all that is within me praise his holy Name forget not all his benefits which forgiueth all thine iniquities and healeth all thine infirmities And in another place What shall I render vnto the Lord for all his benefits toward mee â—l â—â—6 12 〈◊〉 14. I will take the cup of saluation and call vpon the Name of the Lord I will pay my vowes vnto the Lord euen now in the presence of all his people For seeing he taketh away all our iniquity and receiueth vs to fauour graciously it is great reason wee should offer the sacrifice of praise and render vnto him the calues of our lips This doctrine of free forgiuenesse of sinnes openeth vnto vs the most blessed newes that euer came into the world it is the summe of the Gospel and of the glad tidings of saluation the key of all our comfort that entrance into life the most precious balme of our health and recouery which giueth more ioy and refreshing to the fainting soule and broken heart to the tender conscience and weary spirit then all the glory of the world can minister vnto it as the Apostle testifieth This is a true saying and by all meanes worthy to be receiued 〈◊〉 1.15 that Iesus Christ came into the world to saue sinners of whom I am chiefe Vse 3 Thirdly seeing there is mercy in store for the penitent seeing God will haue compassion vpon them is ready to fall on their necke and to imbrace them with both his armes as the father of the prodigall childe did â—e 15.20 it is required of vs speedily to turne and not deferre our repentance from day to day lest our harts be hardened through the deceitfulnesse of sin No sinne is so small but is able to plundge vs downe to the bottome of hell if we liue in it without repentance and continue in it without remorse The longer wee remaine in the dregs of sinne the faster we shall sticke in the myre of it and the harder we shall finde it to come out of the prison thereof This is the vse which we are to make of Gods mercy to miserable sinners Let vs take heed we abuse not his goodnesse nor take occasion of liberty to turne his grace into wantonnesse saying as the manner of some is Oh God is mercifull hee is gracious to great sinners and so conclude therupon that they may liue as they list and may put off the season of repentance to the last gaspe But the Apostle teacheth vs to reason otherwise 〈◊〉 1 2. What shall we say then shall we continue in sinne that grace may abound God forbid how shall we that are dead to sinne liue yet in siâ—â—e Let vs not therefore alleadge the examples of the faithfull that haue offended to incourage vs in sinne or hold them out as bucklers to embolden vs in falling from God Take heede of presumption Many presume confidently with Peter but they weepe not bitterly with
body Thirdly in this Type we see the nature of Vse 3 the Sacraments The brazen serpent in it selfe had no operation to work any thing in it selfe it had no vertue to cure or recouer any man of any disease The Sacraments of themselus cannot conferre grace onely they are instruments of Gods mercies which he vseth of his goodnesse toward vs to conuey to vs good things They are as the Kings gracious pardon that sealeth vp vnto vs forgiuenesse of sins so that being by his institution very auaileable wee must frequent thē with a feeling of our wants with reuerence of his ordinances with hungring after his graces with calling vpon his Name to fit and prepare vs to that heauenly worke God could haue healed his people with his word alone without the serpent as well as with the serpent as the Centurion confesseth to Christ Speake the word onely Math. ◠◠and my seruant shall be healed yet he addeth the serpent set vpon a pole for farther assurance of his word and to be a signe of their recouery so God can saue by the Ministery of his word without the Sacraments if it please him yet he addeth and annexeth them as appurtenances to the word to confirme the weaknesse of our faith and to make good the truth of his owne promise And as it was not enough for them to beleeue the word of God to the curing of their bodies the taking away of the stinging of the serpents vnlesse they vsed the helpe of the brazen serpent no more is it sufficient for vs to beleeue the forgiuenesse of sins by Christ vnlesse we labour to strengthen our faith by the Sacraments Nay if any wold not vouchsafe to looke vpon the Serpent being the meanes that God ordained for their recouery it is certaine they regarded not the word of God it selfe that they should liue so if any contemne or neglect the Sacraments being holy seales of heauenly blessings they are plainely conuinced to their faces that they respect not the word it selfe whatsoeuer they pretend to the contrary notwithstanding This we see in Ahaz who neglecting a signe offered vnto him for the better strengthening of his faith is said to tempt God and to despise his word Esay 7 12. The naturall reason of man would neuer beleeue that he should be healed by a serpent of brasse hauing no vertue or vigour in it so carnall wisedome and vnderstanding cannot discerne how a little water sprinkled on the body should be the lauer of regeneration or how a small cantle of bread should bring and conuey vnto vs the body of Christ or a little wine offer and exhibite vnto vs the blood of Christ So that as in this bodily cure both their eye did behold it and their faith did beleeue in like manner in the Sacraments we must shut the eyes of our carnall reason and open the eyes of faith beleeue his word and we shall be comforted For euery man doth in them receiue through the promise of God so much as he beleeueth he receiueth This Christ assureth to the woman of Canaan who had shewed an vndaunted and inuincible faith taking no repulses ouerstriding all difficulties refusing all denials and striuing against all doubts that might arise in her heart saying O woman great is thy faith be it to thee as thou desirest Mat. 15 28. So when two blinde men followed him crying saying O sonne of Dauid haue mercy vpon vs he saide vnto them Beleeue ye that I am able to doe this and when they answered Yea Lord hee touched their eyes saying According to your faith be it vnto you Mat. 9 29. Moreouer albeit the Serpent restored life yet was not life present and inherent in the brazen serpent neither abiding in the matter or resting in the forme thereof so albeit Christ be offered and signified yea conueyed and conferred vnto vs in the Sacraments of Baptisme and the Lords Supper yet he is not carnally and corporally present nor carnally and corporally eaten as the Capernaites imagined ◠60.66 but he is spiritual meat for spirituall men the rest eate the outward signes but are not partakers of the thing signified Thus we see how the consideration of the similitude of the brazen serpent directeth vs in sundry conclusions to be holden and acknowledged touching the Doctrine of the Sacraments of the new Testament Fourthly this present type teacheth vs that Vse 4 we are iustified by faith alone without the works of the Law For as the Israelites stung of these serpents were cured so are we saued as health was offered by the serpent so is saluation by Christ But the Israelites did nothing at all but onely looke vp to the brazen serpent they were not willed to make satisfaction for their rebellion or to goe on pilgrimage nor so much as to dresse and binde vp their wounds but only to behold the serpent set vpon the pole as Christ saith to the Ruler of the Synagogue touching the healing of his daughter Feare not onely beleeue Mar. 5 36 so is it in the saluing of the sores of the soule in the attaining pardon of our sins and obtaining the righteousnesse of Christ There is required nothing of vs touching our iustification and saluation but to fixe the eyes of our faith vpon Christ True it is many other vertues and graces are required to make vp the full perfection of a christian man that he may be complete wanting nothing yet he is iustified and doth stand as righteous in the sight of God by faith onely It is a great weighty controuersie in these daies betweene the Church of Rome and vs what is the cause of life and saluation they ascribe the cause of saluation in part to the merit of our own works and to a righteousnesse inherent in our owne persons and in part likewise to Christ who say they hath made vs able to merit the fauour of God and to satisfie for our own sins We ascribe all our saluation to the mercy of God and the merite of Christ wholly applied to vs by a liuely faith the which manner of sauing vs most fitly agreeth to the nature of God the chiefe Fountaine of our saluation who can abide no pollution neither can any wickednesse stand in his presence who is of pure eyes requireth our perfect obedience so that wanting the perfect righteousnesse of the Law of our owne wee must bee cloathed with the righteousnesse of another whereby we may be saued Euen as Iacob though hee were not by birth the first borne Ambr. de Iacob lib. 2. cap. 1. yet hiding himselfe vnder his brothers garments and hauing put on his coate which smelled most sweetly came into his fathers presence that vnder another mans person he might receiue the blessing of the first borne so is it necessary that we lye hid vnder the precious purenesse of Christ our elder brother that hauing the sweet sauour of his garments our sinnes may be couered with
the vncircumcised Philistim that reuiled and railed vpon the host of the liuing God 1 Sam. 17 46 47 and 14 6. This day shall the Lord close thee in mine hands and I shall smite thee that all the world may know that Israel hath a God and that all this assembly may know that the Lord saueth not with sword nor with speare for the battell is the Lords and hee will giue you into our hands It is not hard with him to saue with many or with few he maketh the weake strong hee causeth one to chase a thousand and two to put ten thousand to flight when the mighty God selleth them and shutteth them vp An example we haue 2 Chron. 24 24. when Ioash King of Iudah sinned against God shedding innocent blood and forgetting the kindnesse shewed to him the Aramites came vp against him Ierusalem was besiedged the Princes were destroyed their goods were spoiled and though the army of Aram came with a small company of men yet the Lord deliuered a very great army into their hand because they had forsaken the Lord God of their fathers Giue God the glory of his owne works and let vs not sacrifice to our owne Nets This is the cause why God oftentimes doth not blesse and prosper our warres wee glory greatly in our multitudes of men whereby God is robbed of his glory and constrained to shew vs our owne folly and to chasten vs for our presumption Vse 2 Secondly it behoueth vs to consult with him before we enter into it â—mb 27 21. to pray for a blessing and to depend vpon him touching the successe If nothing ought to be enterprised rashly or taken in hand vnaduisedly then should warres be seriously thought vpon and warily begun and wisely vndertaken The wise man teacheth Prou. 20 18 24 6 that by counsell the thoughts of the heart must be established and by counsell warres are to be enterprised Thus when God promised victory to Ahab by one of his Prophets ouer a great multitude of the Syrians that he might learne to know him to be the Lord Ahab asked of the Lord who should order the battell 1 Kings 20 14 22 5. So we must do nothing before we aske counsell of God to know his will pleasure as Iehoshaphat taught Ahab crauing his helpe against Ramoth Gilead Aske counsell I pray thee of the Lord to day whether he will make our way prosperous When the children of Dan sent expert men to view the Land and search it out Iudg. 18 5 6 they asked counsell of God to guide their feete in the way of peace It is dangerous to be cold and carelesse in coâ—sulting with him coming to his ordinance for it Good King Ioshua the Pillar of the hand and nursing father of the Church was killed by Pharaoh Necho 2 Chron. 35 22 because he consulted not with the mouth of the Lord but went out to try his owne strength Let vs not in the day of battell think the season lost or the time il spent that is imployed this way now is the acceptable time and it is no wisedome to delay or deferre it This was the wickednesse of Sauls heart when the noyse of the Philistims army came to his eare the Priest had brought the Arke to aske aduice of God he saide Withdraw thine hand 1 Sam. 14 18 19 that is the time serueth not to stand stay counselling and consulting with God haue away these things and let vs draw neere to the enemy an euident testimony that God had forsaken him and taken his Spirit from him that he might runne from one euill into another and so worke out his owne confusion Contrariwise we see that while Ioshua encouÌ„tred with Amalek a malicious and bloody enemy Moses continued in prayer and he preuailed more to the discomfiture and destruction of the Amalekites by the force of prayer then Ioshua by the dint of the sword Lastly let vs not feare the enemies of the Vse 3 Church but be strong and valiant and commit the cause vnto God Thus did Ioab when he entred the battell for the defence of Gods people and true religion 2 Sam. 10 12. Beâ— strong and let vs be valiant for our people and for the Cities of our God let the Lord do that which is good in his eyes Thus Dauid comforteth himselfe when he fled from his sonne Abso on anâ— was driuen out of his kingdome by treason treachery Psal 3 6 7 8. I will not be afraid of ten thousand of the people that should beset mee round about O Lord arise helpe me my God for thou hast smitten all mine enemies vpon the cheek bone thou hast broken the teeth of the wicked saluation belongeth vnto the Lord and thy blessing is vpon thy people Be not therefore dismayed discouraged when the enemies breathe out their threatnings against the Church band themselues together against Christ his religion and make their vnholy leagues for the vtter extirpation thereof the Lord that sitteth in heauen knoweth how to vexe them in his sure displeasure and to breake them in peeces like a Potters vessell and therefore blessed are all they that trust in him Verse 16. Assemble the people and I will giue them water So soone as they were remoued from the Riuer Arnon they came into a dry place where they wanted water but haue it immediately supplied of God Somewhat we see they had profited by the former iudgements which brake in as a fire among them consumed many For heere being in need and necessity they do not murmure against God as they had done before nor rage against Moâ—es as in former times but they wait the Lords leysure vntil he releeue them render thanks vnto him for his mercy receiued This benefit then is heere amplified by the cause I will giue them water From hence this Doctrine ariseth Doctrine The Lord supplieth the wants of his Seruants that the Lord supplieth the wants of his and helpeth them alwaies in time of neede When we are hungry he feedeth vs when we are thirsty he giueth vs drinke when we are naked he cloatheth vs when we are destitute he succoureth vs when we are in want hee supplieth vs when we are in any necessity he helpeth vs yea hee worketh myracles and changeth the course of Nature rather then forsaketh vs. He sent Manna to Israel when they wanted bread he strooke the stony Rock when they wanted drinke he sent his Angell to Eliah with food to strengthen him He neuer forgetteth those that are his he maketh the raine to fall and the sunne to shine vpon the very wicked and vngodly This the Prophet Dauid handleth Psalm 147 9 145 15 16. The eyes of all waite vpon thee and thou giuest them their meate in due season thou openest thine hand and fillest all things liuing of thy good pleasure He giueth to Beasts their food and to the yong Rauens that cry This the Lord
nine There are none found that returned to giue God praise saue this stranger that was a Samaritan Secondly seeing we must giue God thanks Vse 2 for benefits receiued of what sort soeuer they be then especially we must praise him for spirituall blessings that are of an higher nature belong to a better life This the Prophet Psa 103 1 3. thought vpon prouoking himselfe to praise the Lord preparing his hart with his tongue to extoll his mercies he beginneth with this Which forgiueth all thine iniquities healeth al thine infirmities For wel did he know that if a man enioyed the world at wil and yet wanted the perswasion of the pardon of his sins and reconciliation towards God it were nothing For what shall it profit a man if hee win the whole world and lose his owne soule c. Mat. 16 26. When Israel was oppressed in Egypt it was ioyfull tydings to heare of a deliuerer and they rendred praise to God for their deliuerance When they had bin carried to Babylon and accomplished the yeares of their bondage prophesied by Iere. 25 12. and the Lord brought again the captiuity of Sion they seemed at the first like them that dreame Ps 126 1 2. Then was their mouth filled with laughter their tongue with ioy then the heathen confessed The Lord had done great things for them Then the church sang The Lord hath done great things for vs wherof we reioyce Suppose the case stood with any of vs bodily as it standeth with al of vs spiritually without any supposition at all that we were taken by enemies bound in chains cast into prison sticking fast in the mire pinched with famine and wasted with despaire of euer comming out of such a dungeon that lying thus without helpe or hope a king shold come vnto vs smite off our fetters free vs out of prison pay our ransome and promote vs to honor in his kingdome would we not render vnto him al possible thanks depend on him all the daies of our life But we are deliuered from greater enemies and from greater dangers from sin hell death darknesse the diuell and damnation For as the diuell doth exceede all bodily enemies and hell fire infinitely surpasseth the pains of this life which endure but for a season so we must consider that our deliuerance being greater our Thankesgiuing must not be the lesse but our praise must bee answerable to his power who hath cut the cords of our enemies and restored vs into the glorious liberty of the sons of God Let vs acknowledge our selues tied to this duty to offer to him the offering sacrifice of praise for the spiritual blessings of our redemption and saluation for his word Gospel he hath not so dealt with euery nation people This is the onely recompence that we can make him to giue him all the glory How shal we requite his mercies Ezek. 16 4 5 6. who finding vs neither washed in water nor swadled in clouts nor pittyed of any but cast out in the open field to the contempt of our person and polluted in our own blood couered our filthinesse annointed vs with oyle cloathed vs with broidred worke girded vs with fine linnen decked vs with ornaments and entred into a couenant with vs to become his Shall wee come before him with burnt offerings and Calues of a yeere old Will the Lord be pleased praised with thousands of Rams and with ten thousand riuers of oyle All these be as nothing For all the beasts are his and the beastes on a thousand Mountaines yea all the world is his and whatsoeuer therein is Psal 50 10 14. The seruice sacrifice wherein he delighteth is an humble contrite and thankfull heart which is more acceptable to him then all sacrifices that haue hornes and hooues Offer therefore vnto him praise and pay thy vowes vnto the most High which thy lips haue promised in the presence of all his people Vse 3 Thirdly let vs acknowledge this truth that his name is most glorious and confesse the greatnesse of his name to be worthy of al glory Let vs not set vp our owne names nor sacrifice to our owne nets nor say wee haue escaped by our owne power but thorough the fauour and kindnesse of God as the Prophet teacheth Psalme 124 1. Let vs not claime the praise of God to our selues nor rob him of his honour but confesse that his mercy endureth for euer This vse the Prophet teacheth Psal 8 1 9 where setting downe many arguments of the praise of God which he sheweth in the earth he concludeth the maiesty of God to be worthy of all honor O Lord our Lord how excellent is thy name in all the world None can praise him aright except hee be touched with a feeling of Gods greatnesse goodnesse and maiesty euen as our prayers are colde when wee haue a small and slight feeling of sinne Vse 4 Lastly seeing praise and glory is due to God for his blessings it is our duty to pray for thē and to aske them at his hands When the Prophet Psal 50 15. had stirred the people vp to offer vnto God praise he addeth withall Call vpon him in the day of troble so will he deliuer thee and thou shalt glorify him For when wee come to him by praier and haue experience of his goodnes who deliuereth our soul from death our eies from teares and our feet from falling and are assured that our helpe commeth neyther from the East nor from the West nor frō the wildernesse that is from the North nor South inasmuch as Iudea was on both sides included and compassed with a Desert Psal 75 6. we are hereby prouoked and pricked forward to cast downe our selues and all our glory at his feet to magnifie his mercy to exalt his praise on high and to say with the Prophet Ps 115 1. Not vnto vs O Lord not vnto vs but vnto thy name giue the glory for thy louing mercy and for thy truths sake But if we trust in our owne strength and rest in our owne labours and think the good things we possesse be the works and fruits of our own hands not the blessings gifts of God we shal neuer giue him praise for them but set vp our selues in his stead to the dishonor of his name to the confusion of our owne faces and to the hindering of the course of his blessings toward vs. Let vs therfore confesse that euery good and perfect gift commeth downe from aboue from the father of lights and then wee shall render him the Calues of our lips Verse 18. O Well whom the Princes digged c. We haue already declared in the former doctrine that the people gaue thanks to God for sending them water miraculously and supplying their want in that necessity Here we see offred to our consideration who were the chiefe workemen and principall Labourers in digging the Well the Princes Heads of the people the
charged the Leaper not to publish and spread abroad the miraculous worke of his cleâ—nsing but this was to correct the peruerse iudgement of the people who regarded more to see his miracles then to heare his doctrine and that hee might haue the greater liberty to teach from the persecutions of the Pharisies Mar. 1 45. Vse 1 Now let vs proceed to the vses of this Doctrine First it teacheth that we must not slander and discredite any of his workes but say with the sorcerers This is the finger of GOD Exod. 8 19. When the Pharisies heard that Christ cast out the diuels by the power of his deity they backe-bited and blasphemed the workes of God maliciously saying This man casteth out diuels no otherwise but thorough Belzebub the Prince of diuels Matth. 12 24. 28 12 13. So the watchmen set to keepe the sepulcher of Christ sure shewed vnto the high Priests all the things that were done who tooke wicked counsell and gaue large mony vnto the soldiers to spred abroad that his disciples came by night stole him away while they slept Likewise when the holye Ghost fell vpon the Apostles that they beganne to speake with other tongues as the Spirit gaue them vtterance they mocked and slandered the worke of God saying These are full of new wine Acts 2 13. so that Peter iustified as well the Apostles of Christ as the miracle of God In like maner are we to do in like cases when an euill name is brought vpon the workes of Gods election or reprobation vpon the workes of his prouidence and protection of his people we must stand forth to giue glory to God and to stop the mouth of iniquity when it is opened against heauen For if a man bee commanded to open his mouth in the cause of the dumbe much more in the cause of God It is one kinde of taking the name of God in vain to hold our peace when any reason dispute against Gods workes If wee deny him any way before men Christ Iesus will deny vs before his Father Prou. 31 8. We must therefore open our mouths in defence of God and his workes put the obstinate gainsaiers to silence wipe away the slanderous reports raised of them lest others receiue hurt thereby and to the end God may haue the glory and praise of his owne worke And albeit we doe not alwayes conceiue the right cause and reason of them let vs not deride but admire them with the Apostle Rom. 11 33. O the deepnesse of the riches both of the wisedome and knowledge of God! How vnsearchable are his iudgements and his wayes past finding out If a man should take vpon him to iudge those that are out of his libertie and ouer whom he hath no authority and to pronounce sentence vpon their doings would a worldly man thinke wel of this presumption But it is lesse wisedome and greater pâ—eâ—umption to take vpon vs to rule God and to giue him his lesson and to enter into iudgement of his workes Therefore Elihu wisely teacheth in the booke of Iob this point Who hath appointed vnto him his way Or who can say Thou hast done wickedly Remember that thou magnifie his workes which men behold Iob 36 23 24. Secondly it is required of vs to be diligent Vse 2 markers and obseruers of the works of Gods prouidence For how shall he report them remember them to others that is not carefull to muse vpon them and to marke them himselfe Or how shall he open his mouth to declare them that shutteth his eyes lest he shold see them and stoppeth his cares lest he should heare of them It standeth vs therefore greatly vpon wisely to obsâ—rue the works of God and suffer nothing to passe from vs nothing by vs without making profite of it to our selues bringing it to the vse of others This wisedome Eliphaz one of the three friends of Iob teacheth hauing shewed that the vngodly shall not escape vnpunished but that God will finde them out in their hypocrisie he addeth Iob 5 27. Loe thus haue we inquired of it and so it is heare this and know it for thy selfe This we are all to marke by continual experience how God dealeth with the godly sometimes chastening them sometimes blessing them neuer forsaking them albeit sometimes leauing them for a season yet in the end returning in mercy vnto them Likewise how hee dealeth towardes the wicked thereby to auoid their steps consider that though they flourish for a time it is but the pleasure of sin for a season that they inioy and alwayes Gods iudgement in this life arresteth some and maketh them fearefull examples vnto others Thus did the Prophet ponder in his heart the wayes and works of God and profited thereby to his great comfort as we see Psal 37 35.36 I haue seene the wicked strong and spredding himselfe like a greene Bay-tree yet he passed away and loe he was gone and I sought him but he could not be found Marke the vpright man and behold the iust for the end of that man is peace but the transgressors shall be destroyed together and the end of the wicked shall be cut off And if wee will giue our hearts to this meditation on the works of Gods prouideÌ„ce ruling the world and disposing all things we shal see how he alwayes meeteth with the vngodly though they digge deepe to hide their counsels and diue downe vnto the depth and bottome of their deuices yet the hand of the Lord doth finde them out and bringeth to iudgement euery secret worke So if we shall weigh with wisedome his workes toward his owne seruants as he doth loue them with an euerlasting loue so is he alwayes gracious vnto them and maketh all things fall out to further their saluation This the Wiseman teacheth by his experience Eccles. 8 11 12 13. Vse 3 Lastly let all Fathers of families teach the workes of Gods mercy and the workes of his iudgements according as they see them to be offered vnto them For to whom should we rather publish them then to our posterity the children that come out of our loins when a Father beholdeth the Lord punishing the vngodly and taking vengeance on the contemners of his word the blasphemeâ—s of his name the prophaners of his Sabbathes the vncleannesse of adulterers the beastlinesse of drunkards the oppression of vsurers the periury of false witnesses and the cruelty of mercilesse dealers should he suffer such publicke examples to dye and these workes of God to sleepe in the dust Nay seeing God doth single out some and maketh them examples admonitions vnto others we ought to whet them vpon our children and seruants teach them thereby to serue the Lord and to hate those heynous and horrible sins that prouoke such great and greeuous iudgements Abraham is commended by the Spirite of God for this care and conscience of his dutie when he should behold the wofull destructi of Sodom
theÌ„ seeing he hath railed on the hoast of the liuing God Whereby it appeareth how he strengtheneth his faith by the experience that he had in time past of Gods helping hand nothing doubting but the same God that had preserued him from the iaw of the Lyon and the paw of the Beare would keepe him in this single combate with that Champion that defied Israel This the Apostle Paul also concludeth 2 Cor. 1 9 10. We receiued the sentence of death in our selues because we should not trust in our selues but in God which raiseth the dead who deliuered vs from so great a death and doth deliuer vs in whom we trust that yet heereafter he will deliuer vs. The Reasons follow First his gifts are freely and frankly bestowed he neuer repenteth Reason 1 of them he neuer changeth nor altereth that which is gone out of his mouth he giueth liberally and reprocheth no man Therefore the Apostle saith Rom. 11. The gifts and calling of God are without repentance so that whom he loueth he loueth to the end Iohn 13 1. and where hee hath once shewed mercy he will perseuere in in his kindnesse and he that hath begun his good worke in vs will perfect the same vnto the day of Iesus Christ He neuer waxeth weary of well-doing but delighteth in the works of mercy When the Lord would reueale to Abraham the father of the faithfull his decree touching the destruction of Sodome he maketh this the reason and motiue to moue him vnto it because he had begun already to shew him mercy Shall I hide from Abraham my seruant that thing which I doe seeing that Abraham shall be indeed a great and mighty Nation and all the Nations of the earth shall bee blessed in him Gen. 18 17 18. If then he neuer repent him of his gifts that he hath bestowed nor reuoketh the riches of his graces that he hath granted Then we see that the giuing of one gift assureth that a multitude shall follow after as Leah said A company commeth Secondly he is mercifull to his enemies and Reason 2 them that hate him to such as neuer seeke after him or the knowledge of his wayes hee maketh the Sunne to shine and the raine to fall vpon the godly and vngodly yea his mercy stretcheth to the beasts of the field and the fowles of the ayre He prepareth showers for the earth he maketh grasse to grow vpon the Mountaines he giueth to beasts their food to the yong Rauens that cry Psal 147 8 9 and 36 6 7. He saueth man and beast so that we may boldly say How excellent is thy mercy O Lord thâ—refore the children of men trust vnder the shadow of thy wings He is mercifull to our bodies in him we liue and moue and haue our being hee hath giuen vs life and breath much more therfore will he be the GOD of our spirits and maintaine our spirituall life with the continuance of his graces and sending fresh supply of his Spirit after he hath once giuen vs faith and wrought our conuersion he which hath vouchsafed some portion as it were the first fruites of his mercy will adde greater store of mercy vnto it as it were store vpon store and heapes vpon heapes The vses are next to be considered First Vse 1 we learne from hence to acknowledge his great mercy that maketh mercy the seale of mercy and one grace as the pawne pledge of receiuing and obtaining a new grace O the vnspeakable mercies of God who can sound the bottome of them or who can ascend vp to the height of them Can any tongue expresse or hart conceiue this goodnes of God teaching vs to draw an argument from his first mercy to a second and from a second to a third alwayes to arise from one degree to assure another to conclude a farther proceeding from the first beginning What man or woman hath not receiued thousands and ten thousands of mercies from the Father of mercies 2 Cor. 1 3. and much consolation from the Father of all consolation and thereby so many comforts to his owne soule to assure him that he will neuer forsake him so that we may boldly with a cheerefull heart say Lord be mercifull to vs because thou hast begun to be merciful we haue receiued much mercy therefore continue thy mercy toward vs not because wee haue beene good and profitable seruants to thee or haue deserued thy fauour but because thou hast beene gracious to vs. If our owne workes if our obedience if our righteousnes were to be made the ground reason to perswade the Lord to haue compassion on vs we should build vpon a weake and sandy foundation our comfort were gone and our hearts should faile vs. For we know our owne wickednesse and our sinnes are euer before vs. But since former mercies are arguments of further mercies and the granting of one grace is a key to vnlocke the ga e and open an entrance for the rest to follow since the first loue is a testimony and token of more loue to be shewed and continued we abound with such arguments to moue his Maiesty blessed be his Name for them whereby we may be assured that he will adde mercy to mercy and fauour to fauour Thus we see how fruitefull the louing kindnesse of God is alwayes producing more as one Corne encreaseth an hundred fold This was the stay and staffe of Paul the Apostle when he was in danger of death and was brought vnto his answer At my answering no man assisted me but all forsooke me I pray God that it may not be laid to their charge notwithstanding the Lord assisted me and strengthened me that by mee the preaching might bee fully knowne and that all the Gentiles should heare and I was deliuered out of the mouth of the lyon the Lord will deliuer me from euery euill work and will preserue me vnto his heauenly Kingdome to whoÌ„ be praise for euer euer Amen 2 Ti. 4 16 17 18. Secondly it is a speciall comfort to the afflicted when they are fallen into diuers tentations Vse 2 For when the Tempter cometh vnto vs and perswadeth vs that God hath cast vs off for euer and that we are none of his tempting vs to despaire of his mercy and suggesting vnto vs our vnworthinesse let vs record and recount Gods former mercies taking sweete comfort therein and stirring vp our selues to praier with assurance to be heard If he go about to perswade our harts by a strong illusion that we are not effectually called or freely iustified and elected or endued with faith and therefore shall be certainely condeÌ„ned let vs neuer yeeld to Satan nor to his Angels neither to their helpers assistants the flesh and the world When we are entised to commit sin yeeld not to the subtilties and suggestions of the diuell but flye from it and follow after the contrary vertue very earnestly When he calleth to our remembrance our sins
for vs when we sleep he heareth when we are deafe he riseth vp for vs when we lie downe hee is a buckler about vs when we are assaulted he is the God of knowledge when wee are ignorant And if euer there were people vnder the heauen that hath experience of Gods watchfulnesse in this kinde it is this Nation of great Britaine O vnthankfulnes if we doe not acknowledge it O wretchednesse if we doe not euer remember it O wickednes if we do not teach it to our posterities For hath not God deliuered vs from the most cursed and execrable plot of desperate enemies that euer was contriued against the King the Queene the Prince and the rest of their progeny against the Lords the Commons the whole Church kingdome â—hen the fift 〈◊〉 Noâ—â—â— An. 〈◊〉 5. determining suddainly to haue blowne vp the whole house of Parliament with gun-powder Now as this was an inuention bloody an intention barbarous and inhumane See Act. 〈…〉 3. so by what meanes were wee deliuered was it by our fasting and prayer was it by humbling our selues before our God and crying strongly in the eares of the Lord of hostes was it by our teares and weeping for our sins saying spare thy people O Lord and giue not thine inheritance into reproch that the Priests and Iesuites should rule ouer them Nay we vsed none of all these we suspected no danger we feared no enemies we dreamed of no diuelish deuices against the land so that to detect and disclose the fore-named cursed conspiracy was the Lords doing onely and it is marueilous in our eyes When an inuasion in the yeere 88. was intended by the supposed inuincible Armado glorying in their strength munition shippes preparations confederates it was indeed the Lords mercy toward vs to crosse and curse their attempt and to raise the windes and seas against them howbeit this was not without vsing of meanes as rigging of shippes arming of men mustering of souldiers yea it was not without sanctifying of fasts calling solemne assemblies and crying vnto the Lord. If then wee did sing songs of thanksgiuing for that deliuerance how should our hearts be kindled and inflamed with ioyfulnesse and with what praises should wee expresse our thankfulnes 〈…〉 but euen vow vnto the Lord our selues our soules and bodies to offer them vp a liuing sacrifice holy and acceptable vnto him For as many haue bene the practices of the malicious and bloody Papists yet this surmounteth them all so many haue bene the deliuerances of our Princes of our Rulers of our Magistrates of our Ministers of our people but this surmounteth and surpasseth them all Psal 95 1 2. Let vs therefore reioyce vnto the Lord let vs sing aloud to the rock of our saluation let vs come before his face with praise let vs sing loud vnto him with Psalmes for the Lord is a great God and a great King aboue all gods He sitteth in heauen and laugheth to scorne the deuices of the wicked He ruleth in earth and maketh all his enemies his footstoole Verse 28. Then the Lord opened the mouth of the Asse When Balaam had smitten his Asse three times that had saued his life it pleased God to worke a wonder to alter the course of nature to giue speech to the Asse to make her able to reproue her master God indeed could otherwise haue set his sin in order before him but a dumbe beast is teacher fit enough for the fals Prophet We see hereby Doctrine God oftentimes worketh aboue nature that God so often as it pleaseth him worketh aboue nature ordinary meanes Hereunto come al the miracles which God hath shewed from the beginning of the world He gaue vnto Abraham Sarah a son in their old age who quickneth the dead Rom. 4 17. and calleth those things which be not as though they were He stayed the course of the Sun diuided the red sea fed his people with Manna Heb. 11 33 34. stopped the mouthes of Lions quenched the violence of fire opened the earth to swallow his enemies brought water out of the hard rocke Hee sent signes and wonders in the land of Egypt vnto this day in Israel and among al men hath made him a name as appeareth this day Hee brought his people out of the hand of Pharaoh with signes with wonders with a strong hand with a stretched out arme and with a great terrour He gaue power to a virgin to conceiue beare a son that he might saue his people from their sins Ier 32.20 Math 1 21 23. The reasons remaine to be considered and Reason 1 handled to confirme vs farther First marke the nature of God he is great in counsell glorious in holines fearefull in praises mighty in his workes and in his enterprises Who made the heauen who framed the earth and laide the foundation thereof vpon the depth who brought light out of darknesse Is it not the Lord that doth whatsoeuer he will in heauen in earth in the depth and in all the world This the Prophet Ieremy teacheth chap. 32. Ah Lord God behold thou hast made the heauen and the earth by thy great power Ier. 32.17 by thy stretched out arme and there is nothing hard vnto thee he maketh the barren fruitfull Psal 136.5 â— he brought all things out of nothing who onely doth great wonders for his mercy endureth for euer who by his wisedome made the heauens and hath stretched out the earth vpon the waters for his mercy endureth for euer Againe therby he maketh his name known Reason 2 and his power to bee acknowledged in the world This is declared by Nehemiah in the prayer of the Leuites chap. 9. Thou hast considered the afflictioÌ„ of our fathers in Egypt heard their cry by the red Sea and shewed tokens and wonders vpon Pharaoh and on all his seruants and on all the people of the land for thou knowest that they dealt proudly against them Neh. 9 9 10. therefore thou madest thee a Name as appeareth this day Wherefore to the end the power and presence of God may bee knowne both to the Church and the enemies of the Church hee breaketh and interrupteth the naturall order and course of things Heereupon it is that Ioshua calleth the children of Israel and telleth them that by the miracle of diuiding the waters of Iordan Iosh 3 10. they should know that the liuing GOD was among them and would cast out the Canaanites before them Vse 1 The vse of this doctrine may bee made in this manner First it serueth fitly to condemne all Atheists and earth-wormes that aduance nature to throw downe the power of God Indeed if GOD onely wrought by ordinary meanes and according to the strength of second causes some pretence might bee alleaged and some colour of reason produced to doubt of the diuine power But seeing GOD worketh not onely by nature and by meanes but sometimes aboue
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
testimonies of the fauour of GOD blessing them both with spirituall blessings in heauenly things and with temporall blessings in earthly things In regard of benefits belonging to the life to come and accompanying saluation hee sheweth diuers priuiledges bestowed vpon them concerning their iustification sanctification regeneration and comfortable vse of the Word vouchsafed vnto them Touching their iustification hee saith Hee seeth none iniquity in Iacob and hee beholdeth not transgression in Israel Whereby hee meaneth not that they were freed from sinne for if wee say we haue no sinne we deceiue our selues and there is no truth in vs 1. Iohn 1 8. but that he imputeth it not he layeth it not to their charge but he couereth it and freely forgiueth it Hee doth not charge them with it but discharge them from it Hee seeth their sinnes well enough with the eyes of his knowledge but because they are couered in Christ 〈◊〉 in 〈◊〉 31. he will not looke vpon them with the eyes of his iudgment he beholdeth them as wel able to discerne them but not with a purpose to reuenge them Touching their sanctification he saith The Lord his God is with him not onely with his presence but with his grace and Spirit of sanctification For if wee speake of the presence of his essence and being hee is with all persons and filleth all places This Salomon in his worthy and excellent prayer 1. King 8 27. confesseth to GOD saying Is it true indeed that GGD will dwell on the earth Behold the heauens and the heauen of heauens are not able to contain thee how much more vnable is this house that I haue built Heereunto accordeth the saying of the Prophet Ieremy Ier. 23.24 Can any hide himselfe in secret places that I shall not see him saith the Losd Doe not I fill heauen and earth saith the Lord How then is this made a speciall priuiledge and prerogatiue bestowed on the people of GOD to haue GOD with them which is the common condition of all places and persons I answere that in respect of his Natute and being he is no more in heauen then on earth with the godly then with the vngodly in the Church then out of the Church but in respect of his effects and the presence of his grace fauour and protection For as the soule of man is wholly in the whole body and sitteth therein as a Queene ruling in euery member and part of the body in respect of the essence thereof and is no more in the head then in the hand nor in the hand more then in the heele but it is saide to bee especially in the head and in the hart because there it exerciseth most worthy and weighty effects so God is present euery where in the world euen in the wicked and reprobate in respect of naturall gifts of preseruation knowledge and such like But he is present in the godly in more speciall manner by more speciall graces of regeneration and sanctification of faith and repentance ruling them by his Spirit pardoning their iniquities and remembring their sins no more so that howsoeuer he may leaue them for a season to see their owne infirmity and the necessity of his mercy yet he neuer totally and finally departeth from them but returneth in compassion toward them and followeth them with his louing kindnes vntill he haue brought them to eternall life In these respects he is said Numb 14 42. 2 Chro. 5 7. to be farre from the wicked and not to come neare their habitation Touching the next priuiledge which is his word he saith The ioyfull shout of a King is among them that is he ruleth them by the Scepter of his Word which soundeth shrill among them as the blast of a trumpet whereby is wrought in them both faith and sanctification Touching temporall blessings he painteth and pointeth out the long experience which his people haue had of his mercy in sauing them and of his power in ouerthrowing their enemies This he sheweth by a particular example of his wonderfull deliuerance from the tyranny of the Egyptians who could not holde them in that slauery and bondage but were constrained by great wonders and grieuous plagues to let them go And as he deliuered them from the hard and heauy yoke of their oppressors so he armeth them with strength as with a shield against all their enemies and fenceth them with his mighty hand as the Vnicorne is with his borne so that al the diuelish deuices that diuelish men can practise can no more preuaile against them then poyson against the Vnicorne For we reade partly in the holy Scriptures and partly in other authors that haue searched out the nature of foure-footed beasts both of the strength of the Vnicorne and of the nature of his horne to expell poyson This is it which the Lord himselfe speaketh in the book of Iob Iob. 39 12 13 14 15 Psal 22 22 and 92.11 Esay 34 7. Will the Vnicorne serue thee or will he tarry by thy cribbe Canst thou binde the Vnicorne with his band to labour in the furrow or will he plough the valleyes after thee So the Prophet Dauid describing his enemies resembleth them for their cruelty to the Lyon for their strength to the Vnicorne Aelian lib. 16. hist animal cap. 20. Likewise all men agree about the Vnicornes horne Writers doe confesse and experience doth confirme that it hath force to expell poyson therefore his horne being put into the water purgeth it and driueth out the poyson that he may drinke without harme if any venomous beast happen to drink therein before him So the Israelites are compared to the Vnicorne in this place partly in respect of their owne strength who whilst they were obedient to God and serued him with a faithfull heart could not be ouercome of their enemies but stood victorious and inuincible against all dangers and partly because no hurtfull or noysome arts vsed against them should be able to worke their confusion Now to the latter point which respecteth the person of Balaam he acknowledgeth that notwithstanding his sorcery and diuellish diuination he was destitute of all power ability to hurt them by his enchantments therfore saith There is no sorcery against Iacob nor southsaying against Israel that is the people of God which were his posterity Some vnderstanding these words as if the people were praised and commended because they were not giuen to sorcery and such like superstitions as GOD condemneth in the Law and had forbidden to be among his chosen people Deu. 18 10. but the meaning of Balaams words rather seemeth to be this that the elect people of GOD were so protected from aboue that no sorcery or southsaying could haue any force against them to doe them hurt This mercy of GOD was so great so maruailous so miraculous in the eyes of the very infidels their enemies that from hence forward Balaam resolueth to leaue his Magicke and extoll the workes of GOD toward
Israel that hee had done great things for them saying How great things hath the Lord wrought This is the substance of this Prophecy now the conclusion followeth shutting vp the whole with an admiration and commendation of the power and glory of Gods people whose courage and happinesse shal be so great in subduing and subuerting their enemies that as the Lyon resteth not till he hath gotten his prey so they shall not put vp their swords and dwell in peace vntill they haue sheathed them in the bowels of their enemies and seene the destruction of them before their eyes The meaning of the words is not that they should be cruell and rauenous or to stir them to be barbarous and beastly in shedding mans blood and spilling it on the ground as water that cannot he gathered vp againe but to declare and assure that their harts were valiant and victorious so that they should be able to withstand all that did stand against them This was performed and accomplished in Ioshua and Dauid Psal 60 10. 2 Sam. â— 2 â— who fought the battels of the Lord and trod downe their enemies Iosh 23.10 One man of them did chase a thousand for the Lord their God fought for them as he had promised them but especially it was verified in Christ Reu. 5.5 who as the Lyon of the Tribe of Iuda rose from the dead led captiuity captiue and hath put all things in subiection vnder his feete Verse 18. He vttered his parable and said Rise vp Balak and heare hearken vnto me thou sonne of Zippor This is the entrance of the Prophecy wherein he mooueth Balak to attention by three words rise hearken heare And when hee chargeth and commandeth him in the Name of GOD to rise vp he requireth of him to giue eare with meeknesse and reuerence This wee see in the booke of Iudges when Ehud appointed to bee a deliuerer of the people saide to Eglon King of the Moabites I haue a message vnto thee from God Iudg. 3 2â— then he arose out of his throne So when Samuel was to annoint Saul King ouer Israel to be gouernour ouer Gods inheritance he saide vnto him Bid thy seruant goe before vs but stand thou still now that I may shew thee the word of God that thou maist heare it with reuerence 1 Sam. 9 27. To the same purpose it is noted 2 Kings 23 2 Chro. 34 that when the Law of God was read Iosiah stood by the Pillar and made a couenant before the Lord. The like wee see in the booke of Nehemiah when Ezra the Scribe read the Scriptures to the people and gaue the interpretation of them All the people stood vp in token of their reuerence and attention Neh. 8.5 So in this place Balaam requireth Balak to rise and stand vp when he was to speake vnto him in the Name of the Lord as if he should say Albeit thou be a King and sittest in the throne yet I come vnto thee from the King of Kings thou rulest ouer thy subiects but thou must bee content to suffer God to rule ouer thee thou requirest silence and subiection to thy selfe but thou must hold thy peace hearken with all reuerence respect when he speaketh From Doctrine hence we learne All reuereâ—â— and attenâ—â— is due to tâ—â— Word Sâ—craments whatsoeuâ—â— the speakâ— be that the Word of God is alwaies to be heard with great reuerence wonderful attention Whensoeuer wee come to the exercises of Religion we must come with humility and humblenesse of mind albeit they be deliuered and brought vnto vnto vs by wicked vngodly men The truth of this doctrine is confirmed vnto vs by diuers precepts proued by many promises and sanctified by sundry examples out of the Word of God Touching precepts when Moses exhorted the people without adding or diminishing to obserue the Law he saith Deut. 4 1 34 12.13 Now therefore hearken O Israel vnto the ordinances and to the Lawes which I teach you to doe that ye may liue and possesse the land And afterward Gather the people together men women and children and the stranger that is within thy gates that ye may heare that ye may learne and feare the Lord your God and keepe obserue all the words of this Law and that your children which haue not knowne it may heare it and learne to feare the Lord your God This Salomon teacheth Eccl. 4.17 Take heede to thy foot when thou entrest into the house of God and be more neere to heare then to giue the sacrifice of fooles for they know not that they doe euill Hereunto accordeth the saying of our Sauiour so often vrged Mat. 13 9. Reuel 2 17 9 and 3 6. He that hath eares to heare let him heare Touching the promises made to such as come with such an affection we may reade in the Prophet Esay chap. 66 2 5. To him will I looke euen to him that is poore and of a contrite spirit and trembleth at my words And againe Heare ye the word of the Lord all ye that tremble at my word Lastly touching the examples of the faithfull that haue gone before vs in the performance and practice of this duty wee haue a cloud of witnesses recorded vnto vs. The Israelites after their returne from captiuity are commended Neh. 8 2 3. that when Ezra the Priest brought the Law before the congregation both of men and women read therein from the morning vntil the mid-day the eares of all the people hearkned vnto the booke of the Law So when Samaria was called conuerted to the faith of Christ by the preaching of Philip Acts 8 5 6 10 11 it is said that the people gaue heed with one accord to those things which he spake hearing and seeing the miracles which he did as before they had giuen heed from the least to the greatest to the enchantments of Simon the sorcerer And in the sixteenth Chapter ver 14. the Spirit testifieth that Lydia heard the Apostles diligently whose heart the Lord opened that shee attended vnto the things which Paul spake The Apostle Peter writing to the dispersed Iewes testifieth this 2. Pet. 1.19 We haue a sure word of the Prophets to the which ye do well that ye take heed as vnto a light that shineth in a dark place vntill the day dawn the daystar arise in your harts All these precepts commanding promises assuring and examples confirming this doctrin do teach that it is our duty to stirre vp our attention and to be forward to learne Gods wil with all reuerence and readinesse when it is reuealed and deliuered vnto vs. Reason 1 The reasons heereof are plaine and euident For first it is God that speaketh vnto vs so often as his word is preached among vs. He is a most mighty and terrible GOD whom wee worship and in whose presence we stand hauing all power and Maiesty in him who is euen a consuming and deuouring fire
to be annointed So then we haue heere in this attribute a testimony of the constancy of God Doctrine God is vnchangeably true in al hi◠waies words and works From hence we learne that God is vnchangable infallible faithfull true in al his waies words and works His decrees are immutable and irreuocable and without shew or shadow of turning This is that which the Lord claimeth and challengeth to himselfe I am the Lord Mal. 3 6. I change not I am God and there is none other God there is nothing like me My counsell shall stand and I will do whatsoeuer I will So the Prophet speaketh in the Psalme 105 7 8 10. He is the Lord our God his iudgements are thorough all the earth he hath alway remembred his couenant and promise that hee made to a thousand generations and since hath confirmed it to Iacob for a Law and to Israel for an euerlasting Couenant To this purpose the Apostle saith The guifts and calling of God are without repentance Rom. 11 29. By all these places we see this truth plainly proued vnto vs that God is vnchangeable in his mercy and goodnes toward his Church and Children Reason 1 The Reasons follow to be considered First he is not like vnto man his wayes are not like mans wayes nor his thoughts like vnto mans thoughts but as farre as Heauen is distant from the Earth so farre are the works of God from ours We know by experience the changeable nature of man of whom the Scripture sayth All men are lyars Psal 116 11. He is ready to say and vnsay to affirme and deny with one breath He is constant to day he changeth to morrow He loueth one day and hateth another The people that receiued Christ with great ioy when he rode to Ierusalem not long after cryed out Crucifie him crucifie him It is not so with God whose mercy endureth for euer he falsifieth not his truth neyther altreth the thing that is gone out of his mouth Hee giueth liberally vnto all Iam. 1.5 and reprocheth no man Reason 2 Secondly his loue and mercy to his people is not changeable as the Moone vnconstant as the winde floating as the sea vncertaine as the weather but stable as the earth that cannot be moued out of his place and stedfast as Mount Sion that remaineth for euer Psal 125.1 This will plainly appeare vnto vs if we consider the similitudes and comparisons whereby it is expressed His loue is like to the Couenant of waters as sure as the promise that he made to Noah that the waters should no more ouerflow the whole earth as the Prophet Esay teacheth chap. 54 7 8 9. Reason 3 Againe his goodnesse is as the ordinance of God that hath set an order for Summer Winter for day and night for seed-time and haruest for cold and heat which shall not bee changed therefore the Lord saith by his Prophet If thou can breake my couenant of the day and my couenant of the night that there should not be day and night in their season then may my couenant be broken with Dauid my seruant Ier. 31 35 and 33 20. Nay his mercy is saide to bee more stable then the Mountaines for they shall remoue and the hils shall fall downe but my mercy shall not depart from thee neither shal the couenant of my peace fall away saith the Lord that hath cōpassion on thee Esay 54 10. We see the loue of mothers is tender full of pitty toward their children who bare thē in her womb brought them into the world nourished them with her breasts and refused no base seruice for theyr good yet the Lord saith Can a woman forget her childe and not haue compassion on the sonne of her wombe Though they forget yet will not I forget thee Esay 49 15. Seeing therfore that God is not like to the sonnes of men and seeing his louing kindnesse is firmer then the waters of Noah surer then the couenant of the day faster then the foundation of the Mountaines and stronger thē the loue of mothers toward their children we may conclude that the stablenes of his counsels are as the Pillars of the earth that cannot be shaken and the changeablenes of his goodnesse as the standing Rockes that cannot be remoued Now let vs come to the vses of this Doctrine Vse 1 First heereby we learne that God is to be preferred before all creatures They are changeable and subiect to alteration which agreeth not with the nature of God True it is God hath highly honoured and aduanced man aboue the rest of the works of his hands he made him a little inferiour to the Angels crowned him with glory dignity Ps 8 5 Heb. 2 7. he hath made him Ruler ouer the earth put all things in subiection vnder his feet yet he is subiect to mutability and mortality and must returne vnto the earth out of which hee was taken Great is the excellency of the heauens and the stars yet they shall be changed deliuered from the bondage of corruption into the glorious liberty of the sonnes of God But with God is no change neyther any alteration with the Almighty who remaineth one the same for euer This difference betweene the Creator and the creature betweene God and the works of God the Prophet teacheth Thou Lord hast in the beginning established the Earth Psal 102 with He◠the Heauens are the works of thine hands They shall perish but thou shalt remaine and they all shal waxe old as doth a garment and as a vesture shalt thou fold them vp and they shall be changed but thou art the same thy yeares shal not faile Thus we must magnifie the Lord aboue all creatures that are weake and fraile and acknowledge a great difference betweene the infinite and incomprehensible Maiesty of God subiect to no change at all but remaining the same for euer and the creatures of God subiect to vanity misery Vse 2 Secondly we may from hence assure our selues that God will make vs vnchangeable like himselfe and we may reioyce in the comfort of this his fauour For seeing his nature is vnchangeable and altereth not he will make vs in our measure partakers of immortality when this corruptible shall put on incorruption 1 Cor. 15 53 this weake shall put on power and death be swallowed vp in victory we shall be like the Angels of God nay be transformed into the liuely Image of God to reigne with him in euerlasting glory This is a great comfort vnto vs in these dayes of sorrow to consider that the time will come when our state shall be changed and we continue for euer without change Heere we are subiect to many turnings and returnings but after this life shall be no more place for changing our happines shall be vnchangeable and firmly established with God This the Prophet sets downe Psal 16 12. In thy presence is fulnesse of
then our iustification standeth not in our good workes but in that God pardoneth our euill workes For we haue all bene as an vncleane thing And all our righteousnesse is as filthy clouts Esay ch 64. ver 6. Vse 1 Now let vs make vse of this doctrine First this ministreth great comfort to the faithfull that are in Christ The glory and happines of our soules and bodies in this life in the life to come consisteth herein The forgiuenesse of sinnes comprehendeth vnder it as it were in a short summe all the mercies of God This is it which the Prophet Esay teacheth chap 40 1. So Dauid declareth the blessednesse of the man vnto whom God imputeth righteousnes without workes saying Blessed are they whose iniquities are forgiuen and whose sins are couered blessed is the man to whom the Lord imputeth not his sin Psal 32 1 2 7. This mercy of God will bee sweete vnto vs and cheere vp our hearts with vnspeakeable comfort and giue vs ioy in the holy Ghost if we consider these circumstances that wee dayly offend God after our new birth that all sin is odious in it selfe and maketh vs vile and abhominable in the sight of God keeping all good things from vs and pulling downe all euill vpon vs and that the wages thereof is death beeing able to presse vs downe to the very bottome of the gulfe of hell Ier. 5 25. Esay 59 1 2 3. If a man had all the skill of wise Salomon to speake as he did of the nature of beasts of birds and creeping things knew the vertues of all trees and plants 1 Kings 4.33 from the Cedar that is in Libanus vnto the Hysop that springeth out of the wall and were ignorant of this blessed priuiledge and had not the comfortable assurance of it in his conscience it could not auaile or profit him one whit It might peraduenture delight the outward man for a season but wanting the sweet feeling of Gods fauour in washing away his sins the other can be but vanity and vexation of spirit If a man were able to measure the heauens to tell the order height distances influences and number of the starres and yet be ignorant at home and doe not know what is done as it were within his owne house and within the doores and clossets of his owne heart what should it profit him thus to gaze vp into heauen when the burthen of sinne is ready to thrust him downe to hell If a man were so excellent and expert as out of the knowledge of herbes and Simples to remedie all the diseases of the body yet if he be not able to salue the sores of his soule know not how the sicknesses and infirmities therof shall be cured this can be little comfort to him for then he may haue a sound body but an infected soule an healthy body but a sickly soule full of the botches and blemishes of sin which of all diseases is most dangerous and deadly If a man had the knowledge of all lawes and statutes and were able to decide any controuersie and end any suite between man man yet is not assured how himselfe shal be acquitted when the Iudge of all the world shall come and holde his Assises and how things shall stand with him it can bring no peace vnto him seeing God hath a controuersie against him so long as his sinnes are vnpardoned Hos 4 1. What shal it profit a man to bee passing well seene in musicke by voice or instrument to be skilful in reports and descant and bee alwaies troubled with a iarring conscience Last of all what shall it auaile if a man vnderstood all Arts and Mysteries if hee could worke miracles and speake with the tongues of men and Angels if he knew al sciences and secrets of nature yet were ignorant of the forgiuenesse of his sinnes and of the grace of Christ Philip. 3 7. 1 Cor. 2 2. whom onely if we know the matter is not great if we know nothing else whom if we know not it is worth nothing if we know all things in the world beside Vse 2 Secondly wofull is their estate that are not of the Church that are not in Christ that are without true faith and feeling of this heauenly doctrine Wretched and miserable is the condition of many thousands in the world which want this assurance it is such a burthen as â—tayeth vs from the heauens and waigheth vs â—owne to hell Pouerty is a great burthen the â—word famine pestilence imprisonment sicknesse oppression and such crosses are indeede â—eauy burthens but the burthen of sinne surâ—ounteth them all Therefore the Prophet â—aith Psal 38 4. Mine iniquities are gone ouer mine head and as waighty burthens they are too heauy Hence it is that the Apostle exhorteth vs Heb. 12 1 to cast off euery thing that presseth downe and the sinne that hangeth so fast on that so we may run with patience the race that is set before vs. So heauy it was on the Angels that kept not their first estate That it cast them downe to hell and they are reserued in chains vnto the iudgement of the great day 2 Pet. 2 4. So heauy it was vpon the shoulders of Dathan and Abiram that the earth was not able to hold them but receyued them to destruction Yea it is so intollerable a burden as it bringeth terrors and horrors that cannot be expressed and leadeth to the gulfe of desperation when God chargeth the conscience with sinne so that though a man had al riches and honors all pleasures and delights al kingdomes and glory of the world what ioy or comfort can he feel in these things so long as he is not at peace with his God Contrarywise he that is eased of this waight lightened of this burthen though hee haue all the troubles crosses and afflictions of Iob be laid in fetters with Ioseph be banished his country with Moses be cast to the Lions with Daniel he put in the stockes with Ieremy be fed with bread of affliction with Micaiah and haue no more comfort and compassion shewed vnto him then the poore begger in the Gospel to haue the dogges licke his sores Luke 16 21. though his estate be vile contemptible and miserable to the world yet so long as he hath a discharge of his debt a pardon of his sin a cancelling of the bill of enditement drawne against him written in his heart and feeles that peace of conscience which passeth all vnderstanding sealing him vp to the day of redemption this man before God is most happy and blessed for euer But if sin be imputed vnto vs and God enter into iudgement with vs Who shall bee able to stand before him or be righteous in his sight Psal 130 3. 143 2. This feeling of sinne and wound of conscience which the stroke of Gods hand hath made will weary the strongest and lustiest man that liueth when hee shall open the eye to see
our God hath such a watchman as neyther slumbereth nor sleepeth But the Church which is Gods commonwealth hath a gouernour and guardian which is all an eye to see their dangers all an eare to heare the counsels all an heart to vnderstand the deuices of theyr enemies and all an hand and strong arme to scatter them and to defeate them This happines we heard before verse 10 how Balaam praised and desired He confesseth alowd that the death of the Iews was more to be desired thē the life of all other men because GOD held them for his people Though he were a wretched idolater and sought to turne the truth of God into falshood yet standing as it were vpon the racke hee was inforced to vtter this speech as if he had sayde Who is it that can doe any thing against Israel seeing they remaine in the fauour of their God Let vs learn to magnifie the Lord for his mercy and walk worthy of this our happines which the men of this world do want They haue no protection from God but lye open and naked vnto dangers of soule and body and haue to defend them not so much as a poore fig leafe Thirdly let vs seeke to bee at peace with God and labour to be reconciled vnto him If God be against vs what creature dare stand vp for vs to helpe and comfort vs nay what creature shall not fight against vs to destroy and confound vs For the subiect though neuer so noble honorable that hath the King against him shall finde few others to succour him or shew him any countenance as we see in the booke of Ester Ester 7 9. so soon as the wrath of the King began to be kindled against Haman by and by they couered his face and helped forward his execution So if wee sinne against God the King of Kings and prouoke him to wrath who shall dare to pleade for vs On the other side if God be on our side who shall be against vs or what creature shall hinder our peace This the Prophet Hosea declareth as a benefite belonging to the Church Hos 2 18. In which words the Lord promiseth that hee will so watch ouer his Church by his prouidence that they shall haue rest and securitie from all dangers of enemies and be deliuered from the rage of beasts and the violence of men But how will some say can this bee Obiection Seeing the vngodly that haue God their enemy yet haue the world and the men of the world smile laugh vpon them and the godly who haue God their friend yet haue the world for their enemy I answer Answ This seemeth to be so to those that iudge of things after the flesh according to the outward appearing but if we will iudge righteous iudgement and behold them with the eye of Fayth wee shall finde it to be otherwise whether wee respect the end or the inward feeling of the soule and Conscience Touching the end and issue of things if we waite with patience but a while and looke with a single heart vpon the euent we shall see that the vngodly who haue God set against them haue al things to work their destruction and to further their condemnation not onely their troubles but euen the most holy ordinances of God the exercise of prayer the hearing of the word the partaking of the Sacraments The things are in themselues and their owne nature the sauor of life to life 2 Cor. 2 16 but to them they become the sauour of death to death Contrarywise the godly who haue God reconciled to them in Iesus Christ haue all things to further to finish the saluation of their soules and to seale vp their eternall peace Rom. 8 28 inasmuch as all accidents that befal them tend to bring them to glory and immortality and work for the best vnto them that loue God euen vnto them that are called of his purpose not onely prayers and praises not onely the Word and Sacraments which are as the life of their souls and the breath of their nosthrils but all crosses calamities and afflictions are sanctifyed for their good and happinesse Secondly in respect of the inward feeling of the soule and conscience For the vngodly who feele the wrath of God for their sinnes as it were the flashings of hell fire doe finde rest and refuge in nothing but account all the creatures for their enemies and alwayes stand in feare of them as of Gods hoast and army set in battell array against them and as of his instruments to bring them to destruction The heauens are prepared at the commandement of God to be as brasse as in the dayes of famine to punish them 1 Kings 17 1. the clouds to poure down showres of raine vpon them as vpon the olde world Gen. 7 11 the waters ready to drowne them as the hoast of Sisera Iudg. 5 12 the fire to consume them as it did Sodom and the other Cities of the plaine Gen. 19 24 the aire to poyson and infect them as in the time of pestilence Ezek. 5 12 the earth open to swallow them as it did Dathan and his followers Numb 16 32 the Beares to deuoure them as they did the two and forty vngracious children that mocked the Prophet 2 King 2 42 the Lyons to destroy them as they did the Idolatrous Samaritanes 2 King 17 25 Fiery serpents to sting them as they did the murmuring Israelites in the wildernesse Num. 21.6 the basest and meanest creatures are armed with power and will to bidde battell against them Flies and Frogges to annoy them as they did the Egyptians Exod. 8 6.24 Lice to eate them as they did Herod a bloody persecutor of the Church Acts 12 23. Thus do the vngodly feare all the creatures of God cannot be secured from any one of them An example whereof we haue in Cain who wandered vp and downe in the earth and feared that euery creature that found him would kill him Gen. 4 14. And no maruell for the wicked flyeth when no man pursueth him Prou. 28 1. But the godly who feele Gods fauour and mercy toward them and haue him for their friend do find by blessed experience all Gods creatures as it were his souldiers to stand for them and therefore doe not stand in feare of them but can say with a feeling faith Rom 8 38. I am perswaded that neither death nor life nor Angels nor principalities nor powers nor things to come nor heighth nor depth nor any other creature shall bee able to separate vs from the loue of God which is in Christ Iesus our Lord. For when the wayes of a man please God he will make euen their enemies at peace with them Prou. 16 7. All this appeareth in the example of Adam as in a glasse before he fell into sinne Gen. 3 8. he walked in the garden without feare he talked and communed with God without feare all things were subiect to him that was
motion of sin breake out into all enormities Thes vses are in the next place to be handled Vse 1 First we may truely conclude that they are blessed that thinke of the day of their reckoning and of the time of the account that they must giue of their stewardship and so prepare their garments that they be not found naked Wee see how men in danger as in a fire comming in the silence of the night are glad to catch any thing to couer and hide themselues so must wee be clothed with Christ and put on his righteousnesse There fore our Sauiour Christ saith Who is a faithfull steward and wise whom the master shall make ruler ouer his houshold Math. 24 44 46. And to the same purpose hee speaketh in the Reuelation of Iohn Reuel 16 15. There is no way for the vngodly to escape When a thiefe hauing a purpose to doe a mischiefe commeth vpon an house in the night when all be asleep and so taketh them vnprepared and vnprofitable being in bed and destitute of all helpe they cannot escape or shift themselues out of the way There can be no preuenting of this fearefull and suddaine destruction by foreseeing the appointed time and by determining of the season before-hand so as wee may liue as we list vntill that time For as the lightning commeth out of the East and is seene into the West so shall also the comming of the Sonne of man be Math. 2â— 27. So then wee may see the blessed estate and condition of all such as wisely consider the suddain comming of Gods iudgments and the falling of men into them as a bird into a snare being thereby made circumspect and wise to preuent a mischiefe before they fall into it On the other side wee may conclude the cursed and wretched estate of all vngodly and wicked men they are suddainly taken as in a net and horribly consumed They fall into the pit before they dreamed of any danger They feele their owne misery to be without redemption before they would see it to preuent it Happy are they that see the plague comming and doe auoyde it Vse 2 Secondly it is our duty to awake out of sinne to be watchfull ouer our own soules we must not sleepe in sinne nor giue our selues to security but be careful and circumspect that wee be not suddainly ouertaken Wee ought alwayes to be occupied in the workes of godlinesse and in the duties of our calling to performe them as in the sight of God to the end that being alwayes ready wee should not feare his comming This is the charge that Christ giueth vs to be alwayes ready Mâ—th 24 44. Luke 12 35. To this purpose doth he giue this exhortation that seeing wee know not when the Sonne of man will come whether at euen or midnight at the cocke crowing or in the dawning we should carefully watch pray continually Mar. 13 35 36 37. Luke 21 36. And the which Christ speaketh of the end of the world must be considered of vs touching the end ofour own daies and must teach vs so to number vp our times that we may apply our hearts vnto wisedome that wee should haue our loynes girt and as it were our staues in our hands that euery houre we may looke for our Lords comming The Lord would haue vs know his first comming because the knowledge thereof was profitable and necessary and therefore he reproueth the Iewes that they knew not the time of their visitation Luke 19 45. But his second comming he hath hid from vs as vnnecessary ad vnprofitable nay as dangerous and hurtful vnto vs lest we should say with the euill seruant My master doth deferre his comming and thereupon begin to smite our fellow-seruants and to eate and drinke with the drunken whereas the Master of that seruant will come in a day when hee thinketh not and at an houre when hee is not ware of and will cut him off and giue him a portion with the vnbeleeuers The seruant that knoweth his Masters will and prepareth not himselfe neyther doth according to his will Vse 3 shall be beaten with many stripes Lastly albeit he be patient let vs not put off from day to day the time of our repentance It is the exhortation of Christ to the Church at Sardis Remember how thou hast receiued and heard hold fast repent Reu. 3 3. The Prophet denounceth a grieuous woe to all them that put away the euill day Amos 6 3. that continue still in their wickednesse and think that Gods plagues are not at hand This is the mother of many euils when a man neuer considereth of the day of his death and dissolution and that the day of his appearing is neere and the time of his answering at hand he regardeth not what iniuries he offereth hee committeth many grieuous sinnes So then the consideration of the suddainnesse of Gods iudgements affoordeth a notable vse against the drowzie security and prophanenesse of those that mocke and dally with repentance as if it might bee obtayned at their owne pleasure These men thinke it a vaine thing to trouble themselues that way vntill they bee ready to dye and do lye at the very last gaspe These men regard not how they liue so they may haue time to call for pardon and to cry Lord haue mercy vpon me But vnderstand O yee foolish men that not eueâ—y one that saith Lord Lord shall enter into the kingdome of heauen but he that doth the wil of our Father which is in heauen Math. 7 21. The iudgements of GOD are threatned to come vpon thee as a thiefe and to sweepe thee away suddenly thou knowest not whether thou shalt haue an hour or moment giuen thee to repent Thou mayest be smitten with sudden death When thou risest out of thy bed thou knowest not whether thou shalt lye downe againe When thou lyest down in thy bed thou knowest not what may happen vnto thee before it be day Let God be in our first thoughts in the morning let him bee in our last thoughts in the euening Let vs remember him rising and lying downe Let vs call our selues to an account of our doings euery day what euil we haue done what good we haue left vndone Let vs continually commend our selues our soules our bodyes our goods our brethren into Gods hands as a most faithfull keeper by earnest and faithfull prayer and not goe into our beds as the dog into his kennell or the swine into his stye or the Oxe vnto his stall Boast not of to morrow for thou knowest not what a day may bring forth Pro. 27 1. Thy self may be dead thy house fired thy goods spoiled thy Children destroyed and a thousand miseries bee multiplied vpon thee And if thy daies be prolonged the longer thou continuest in sin the harder thou shalt finde it to repent Thy heart is more hardned by custome continuance An olde ruinous house the longer it is let run the more
labour time and charges it will require in reedifying and repayring An olde disease is more hardly cured The deeper a nayle is driuen with the hammer the more blowes are giuen it the harder it is to plucke out againe He that will not be fit to day shall finde himselfe lesse fit to morrow his heart euery day lesse inclined then other to turne to God and more and more hardened Wherefore let vs while it is called to day repent and be reconciled to God that when his iudgements come sodainely the destroyer may passe ouer vs and we remaine safe vnder the shaddow of the Almighty 23 Againe he vttered his Parable and saide Alasse who shall liue when God doth this 24 The Ships also shall come from the Coasts of Chittim and subdue Ashur and shall subdue Eber and he also shall come to destruction 25 Then Balaam rose vp and went and returned to his place and Balak also went his way Hitherto of the speciall Prophesies belonging to seuerall people both to the beleeuing Iewes and vnbeleeuing Gentiles for he hath spoken of the Israelites Moabites Edomites Amalekites and Kenites Now wee come to the last of his Prophesies The seuenth Prophesie of Balaam appertaining ioyntly and generally to many people wherein we must consider three things First the entrance into it Secondly the Prophesie it selfe Thirdly the conclusion of the history The entrance into it is not set downe simply and nakedly but is garnished with an effectuall and rhetoricall exclamation as it were with an earnest admiration of the greatnesse and horror therof Alasse who shall liue when God doth this As if he should say O how great and greeuous shall those calamities be The which albeit none of vs that are now aliue shall liue to see or feele yet they shall most certainly come to passe and woe vnto them vpon whom they shall fall The Prophesie it selfe followeth setting downe exceeding iudgements of God against great kingdomes and Monarchies of the Assyrians and Grecians The former iudgments were against particular Nations these are against whole Empyres And first of all whereas the Chaldeans vnder Nimrod and the Assyrians vnder Ninus vsurped dominion ouer whole Countries Kingdomes he sheweth that in processe of time ships should come from the shore of Chittim that is the Nauy of the Grecians and the army of the Seleucians which should subdue both the Hebrewes and the Assyrians By Chittim in this place he meaneth Cilicia which descended of Kittim one of the posterity of Iauan of whom wee reade in the booke of Genesis chap. 10 verse 4. Esay 23 1. Ier. 23 10. For Alexander the Great setting out a fleet rigged and furnished especially by them of Cyprus which is now seuered from the continent of Cilicia and after him the posterity of Seleucus Nicanor wasted Assyria Iudea Palestina and all Syria with perpetuall inrodes and incursions which they made into them and in the ende subiected them all to themselues True it is Alexander did rather prosecute his warres by Land seruice then by Sea yet wheÌ„ the Embassadours of Tyre Eze. 28 2 an Island situate in the sea had giuen him a mock trusting in the fortification of the place Q urt 〈…〉 gest 〈◊〉 lib. 4. despising his land power refusing to suffer him to enter into their City and esteeming themselues woorthy rather to ioyne with him as friends and confederates then to become hâ—s subiects and vastalles he was constrained before he could do any thing against them to send for his shippes from Cyprus whereby he preuailed more against the Tyrians then by the Peres and Moles that he builded as Qâ—intus Curtius at large relateth in the fourth book of the noble acts of Alexander This is it which Balaam spake of in this place The Assyrians were vanquished by Alexander the Hebrews which came of Eber were oppressed and vexed by the posterity of Seleucus descending from Alexander Gen. 10 21. 11 15. 14 13. Likewise when the Grecians had ruled their time and had proudly borne themselues as conquerors of the world arising of small beginnings they also perished after a litle time as Balaam heere pronounced long before the euent thereof came Dan 2.34 and as Daniel afterwardes prophesied immediately before the accomplishment thereof which was effected and brought to passe by the power and puissance of the Romanes which serued them as they before had serued others and tooke the Empire and Monarchy from them as they had taken it from others Thus we see how al earthly things euen the mightiest Estates greatest Dominions of largest circuite are subiect to their times and seasons of reuolution Gâ—iâ— â—â—t 〈◊〉 lib 2. so that in mortall felicities there can bee no assurance nor perpetuity For as it is an infallible property belonging to all humane things changing with that swift and violent returne whereby they did rise to their exaltation and fulnes so these great Princes Potentates these Kingdomes and Empires rising with their felicity into humors of pride and security and forgetting in their greatnes the great God of heauen and earth that did set them vp and shewed that hee was able to throw them downe as appeareth most euidently in Alexander who would bee called the sonne of Iupiter and was content to suffer them to fall downe flat vpon the ground worship him these I say saw the declination of their prosperity and great triumphs thereby shewing themselues more happy to get glory then able to keepe it We see therefore in these examples that all Monarchies haue their periods and points of continuance as it were the center to which they tend and in which after sundry mutations and alterations they fully are accomplished Thus much of the Prophesies both speciall and generall Now in the last Verse Moses handâ—â—th the euent both of these Prophesies and generally of the vvhole Historie Balaam rose vp departed and returned that is he went his way with a purpose and intent to returne vnto the place from whence he came but he stayed among the Midianites either to expect the issue and fruite of his counsell among whom also he was slaine 〈◊〉 31.8 as appeareth after in this booke or being hyred of them to doe some other exploite Thus Balaam the sorcerer is defeated the superstitious King is disappointed the people of GOD are eased of a deadly enemy and lastly the exceeding mercy of GOD is commended to the Church ouerturning the practices of them making good the words of his owne mouth and causing the inuentions of his enemies to vanish into smoake according to the saying of Moses Deuter. 23 5. They hyred Balaam to curse thee neuerthelesse the Lord thy God would not hearken vnto him but turned the curse to a blessing vnto thee because the Lord thy God loued thee And the Prophet Micaiah calleth vpon the people to consider this kindnesse of GOD toward them chap. 6 verse 5 O my people remember what Balak King
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
2 1 2. Let vs pray heartily for their preseruation life health wealth prosperity and encrease of all honour considering that the prayer of a faithfull man auayleth much if it be feruent Vse 3 Lastly we learne heere to feare them onely for euill doing So long as wee doe well it skilleth not who stand by vs and see vs thogh the eyes of al men be vpon vs. The duty of the Magistrate is to allow approue it to commend and reward it This is it which the Apostle teacheth Magistrates are not to be feared for good workes but for euill wilt thou then be without feare of the power Doe well so shalt thou haue praise of the same but if thou doe euill feare for he beareth not the sword for nought Rom. 13 3. Where wee see they are in regard of their high place a terror to men but it must be to the wicked to the godly they should not bring any terrour This should comfort encourage all the faithfull in well doing the Magistrate is to them as a sanctuary and citty of refuge they should repaire and resort vnto them in time of trouble they are as a buckler to defend them and as an hauen to harbour them from the stormes and tempests that beat vpon them This is practised by the Shunamite who departed out of the land of Israel and soiourned in a strange land during the famine when she returned backe she called vpon the King for her house and for her land So the King appointed her an Eunuch saying Restore thou all that is hers and all the fruites of her lands since the day shee left the land vntill this time 2. Kings 8 3 6. She vsed the ordinance of God as he had commanded and God gaue a blessing vnto his owne ordinance Againe this serueth to terrifie vngodly men let them be restrayned from committing euill if not for conscience yet for feare if not for loue of godlinesse yet for the certainty of punishment that shall fall vpon them Although for a time they may escape yet in the end they shall bee met withall Moreouer it must put all Magistrats and superiors in mind to order the ends of their calling aright True it is there are two sinnewes of a common-wealth which knit the parts together to wit punishment and reward But it is not enough for them to shew mercy and iudgment but they must shew mercy to whom mercy belongeth and iudgement to whom iudgement appertaineth It is the office of the Minister to teach and to reproue to comfort to threaten to raise vp and to cast downe to root vp and to plant but if he comfort the wicked and harden them in their sinnes speake peace to whom the Lord hath not spoken peace and againe if hee threaten iudgment cast downe the heauy hearted and seeke to quench the smoaking flaxe and to breake the bruised reed he is not that wise Scribe which must giue to euery one in the family his portion in due season 2 Tim. 2 13. nor that workeman which needeth not to bee ashamed diuiding the word of truth aright So likewise it is the office of all Magistrates to punish and to reward to correct and to comfort without these no kingdome can flourish no citty can stand no house can continue But it behooueth them to consider who ought to bee the obiect and subiect as well of the one as of the other They must not discountenance the godly and embolden the wicked they must not spare the guilty and oppresse the innocent Their Lawes must not bee as the spiders web to catch the flye and to hold the gnat but let goe greater things and suffer them to escape to breake away from them They must make a difference betweene the cleane and vncleane betweene the holy and prophane He is a bad gardiner that plucketh vp his best plants and choisest hearbes of greatest price and suffereth the thornes thistles to take root and prosper which should bee cut downe and cast into the fire Math. 3 10. Hee is a bad husbandman that plucketh vp the wheat and good corne out of his field which was to bee gathered into the barne when the time of haruest came and suffereth tares and darnell to grow which were fitter to be bound in sheaues and burned Math. 13 29. It is no mercy to spare the life of the wolfe and to shed the blood of the Lambe Heereupon it is that Salomon saith Prou 17 15. He that iustifieth the wicked and hee that condemneth the iust euen they both are abhomination to the Lord. This appeareth in Ahab who solde himselfe to worke wickednesse in the sight of God and brought destruction vpon his owne head as well by slaying the innocent that should haue beene defended as by sparing the wicked that should haue beene destroyed For when the bloud of Naboth was spilt as water vpon the earth that cannot be gathered it cried to heauen for vengeance And the Lord paid him home to the full in his owne person and in his posterity 1 Kings 21 19 and 22 38. And when he spared Benhadad whom hee ought not to haue spared the Lord said vnto him Because thou hast let goe out of thine hands a man whom I appointed to dye thy life shall go for his life and thy people for his people 1 Kings 20 42. To this purpose wee reade in another place of Prouerbs chap. chap. 24 24. He that saith vnto the wicked Thou art righteous him shall the people curse and the multitude abhorre him Let vs all lay this to our hearts If we haue any in our seuerall gouernments that are godly feare the Name of God let such bee made much of let them finde our helpe and fauour let them bee comforted and encouraged in well doing But on the other side we are not to winke at the wicked but labour to finde them out and to draw them out of their dens where they lurke watching their seasons to pester poyson others remembring alwayes the ends for which God hath lifted vp the heads of all Gouernors aboue their brethren to wit that euill doers should be punished and that such as do well should be commended considering duely diligently that the time will come when they must giue an account to God of the Stewardship committed vnto them Verse 6. And behold one of the children of Israel came and brought vnto his brethren a Midianitish woman in the sight of Moses c. In these words is offered vnto vs an example expressing the nature of sinne where once it is entertained For behold here how they grow in sinne and proceed from euil to worse from a great sinne to a greater At the first they departed out of the hoast of Israel and went to the people of Moab and Midian with whom they coupled themselues so that albeit they sinned yet they had some shame of sinne and made some conscience of committing it opēly amongst their
regard neither God nor men neyther heauen nor hell neyther saluation nor damnation This is indeede a dangerous estate and a feareful condition Vse 2 Secondly seeing euill men waxe worse worse we may conclude that their iudgment sleepeth not but is encreased as their sinne encreaseth yea it is not farre off but lyeth at the doores Euery sinne is in it owne nature a sin to death and a remouing from God the wages of it is death and prouoketh to an vtter consumption of vs Rom. 6 23 how then can we answere so many thousands if one bee so grieuous For if the Lord marke what is done amisse who shall be able to stand Thus the Apostle setteth downe their condition that were setled in wickednesse That their condemnation long since resteth not their destruction stūbreth not 2. Pet. 2 3. So then we may assure our selues that the iudgments of God follow at their heeles when men are come to the top and heighth of their sinnes Thus it was with the old world when their wayes were wholly corrupted then was the earth vniuersally drowned When the Sodomites became exceeding sinners against the Lord and their sinnes cryed to heauen the Lord rayned downe fire brimstone vpon them When Israel abounded in all sinne that there was no truth nor mercy nor knowledge of God in the land but that by swearing and lying by killing and stealing they brake out and blood touched blood the Lord denounceth by his Prophet That the land shall mourne and euery one that dwelleth therein shall he cut-off Hos 4 1 2. When the Amorites had filled vp the measure of their sins Gen. 15 14. they should be rooted out of the Land and the people of God come in their stead Where the Lord declareth that howsoeuer this people were exceeding sinners in the dayes of Abraham and deserued to be rooted out at the very first yet did he withhold his hand and waited for their repentance a long time vntill they were past recouery Do we then see any waxe worse and worse and encrease in sinne as they grow in age We may conclude that so soone as they are become ripe nay rotten in their sinnes the appointed time of God draweth on to destroy them For euen as men when their Corne is waxen ripe and the fields are white vnto the haruest doe thrust in their sickles Mark 4 29. and cut it downe so will the Lord deale with all the vngodly for when their sinnes are at the highest then his iudgements are at the neerest according as the Apostle Iohn sheweth that an Angell came out of the Temple crying with a loud voyce vnto him that sate on the Cloud Thrust in thy sickle and reape for the time is come to reape for the haruest of the earth is ripe Reuel 14 15. This is it which was declared in a vision vnto Amos where the Lord shewed vnto him a Basket of Summer fruite and saide Amos what seest thou who answered A Basket of Summer fruite Then the Lord saide vnto him The ende is come vpon my people of Israel I will passe by them no more Amos 8 1 2. Declaring thereby the ripenes of their sinnes and the readinesse of Gods iudgements to giue them their reward Wherefore whatsoeuer sinnes vngodly men commit the old are not forgotten and onely the new remembred but all both old and new do come together adde vnto the heape that the measure beeing full pressed downe shaken together and running ouer certaine destruction may fall vpon them Let vs not make a mocke of sinne or thinke that God hath forgotten it when wee haue forgotten it The iniquities that men commit one day are forgotten with them the next and such as are practised in their youth are past their knowledge before they come to age but we cannot hide them from the Almighty Who writeth bitter things against vs and maketh vs to possesse the iniquities of our youth Iob 14 26. Psal 25.7 Euery sin shall helpe somewhat to encrease the weight and make our account the greater in the day of account for as euery Corne of wheat helpeth to fill vp the bushell and to enlarge the heape so doth euery sinne that we commit helpe to bring our wickednesse to the full And as men keepe their bookes of reckonings and accounts which they wil bring forth when they are to reckon so the Lord to the end we may know that he seeth and remembreth our offences is saide after the manner of men to keepe a Register of the deeds of men and to write them vp in the same and euery sin serueth to fill vp the accounts Reuel 20 12. He noteth so many oathes as euery day come from our vncleane mouthes our drunkennesse at this time and that place and in that company our whoredomes vncleannesse and wantonnesse our contempt of his word our neglect of this sermon and that sermon on this Sabboth and on such a Sabboth so that wee shall finde when the day of reckoning commeth sins vpon sins and heaps vpon heapes vntill the measure runneth ouer and when wee must goe the way of all flesh they will stand before vs as an huge Sea whereof we can sound no bottome to swallow vs vp For if we must giue an account for euery idle word at the day of iudgment Mat. 12 36 how much more for our blasphemies and vncleane deeds which are without number Which should make vs cry out with the Prophet O Lord I know that the way of man is not in himselfe neither is it in man to walke to direct his steppes Lord correct me but with iudgment not in thine anger lest thou bring me to nothing Ier. 10 23 24. To conclude howsoeuer God spare long because hee is patient yet if wee grow worse and worse and abuse his patience and run into all ryot and excesse of sinne he will fill vp the viole of his iudgment and powre out his wrath vpon vs to the vtmost This serueth to answere the curiosity and to stop the mouthes of many men who seeing wicked men proceede in sinne and prosper in their wayes are offended and are ready to say Doeth not the Lord see this Or is there no righteousnesse in the Almighty Why doth the way of the wicked prosper and why are they in wealth that rebelliously transgresse Ier. 12 1. God suffereth wicked men a long time because their sinnes are not yet full the measure is not filled vp but waite a while and they shall not goe vnpunished Vse 3 Lastly seeing men giuing themselues ouer to sinne come at the last to bee frozen in the dregges of it it is our duty to resist the beginnings to preuent the breach and to stop the first course of it It is as a serpent that must be trod on in the egge it is as a birth that would be smothered in the conception Let vs take heed that sinne grow not into a custome and get an habit This is it which
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
there can be no greater dishonour offered vnto the most High God then when the sonnes of his owne house the seruants of his owne family and the flocke of his owne pasture rebell and resist against him The sinne of the Iewes is greater then of the Gentiles which sinned of knowledge and not of ignorance and therefore should receiue the greater punishment and be beaten with moe stripes as our Sauiour teacheth Luke 12 47. We are not therefore to maruel if they come into iudgment that they may be despised as they haue despised him For seeing no sinnes are greater then the sinnes of his owne chosen they must first taste the scourge of his hand as they haue contemned him and his glory Reason 2 Secondly his owne people haue the first and greatest experience of his mercies They haue the chiefest and choisest priuiledges and prerogatiues of his graces aboue all the wicked True it is all mankinde tasteth abundantly of Gods liberall and bountifull hand to make them without excuse but to the sonnes and daughters of the Almighty All the pathes of the Lord are mercy and truth the secrets of the Lord are reuealed to them that feare him and his couenant to giue them vnderstanding Psal 25 10 14. Hee calleth not them his seruants For the seruant knoweth not what his master doth but he calleth them his friends for all things which he hath heard of his Father hath hee made knowne to them Iohn 15 15. This is that reason which the Prophet pointeth vnto when he saith Loe I begin to plague the citty where my Name is called vpon Ier. 25 29 As if he should say I haue set my Name there I haue giuen them my word I haue fed them as from mine owne table therefore they shal not escape This is it which the Apostle meaneth when he saith I am not ashamed of the Gospel of Christ c. Rom. 1 16. Whereby he declareth that God keepeth this order to offer grace first vnto his own people VVhen Christ sent out his disciples hee commanded them not to go into the way of the Gentiles neyther to enter into the citties of the Samaritanes But to goe rather to the lost sheepe of the house of Israel Math. 10.6 And when the Apostle saw the Iewes full of enuy and speake against those things which were preached vnto them he said behold It was necessary that the word of God should first haue bin spoken vnto you but seeing yee put it from you and iudge your selues vnworthy of euerlasting life loe we turne to the Gentiles Acts 13 46. Seeing then that this is the constant order that God obserueth to bestow his blessings first vpon his seruants it followeth that for the abuse of them they must first feele his punishments The greater loue they haue abused the greater punishment shall bee inflicted vpon them This is it which the Apostle remembreth Tribulation and anguish shal be vpon the soule of euery one that doth euil Rom. 2.9 Let vs now make vse of this doctrine which Vse 1 hath beene made plaine to our consciences First this serueth to ouerthrow the Church of Rome who dreame of a Church set in outward pompe and glory Bellar. de not eccl lib. 4 cap. 18. and make it a note of the Church to haue temporall felicity to haue earthly triumphs to haue victories and good successe in warre against their enemies as also the vnhappy end of the enemies of the Church For our doctrine teacheth vs that the Church is oftner without this flourishing estate in outward happinesse then it doth enioy it The Kingdome of Christ is not of this world The Lord declareth to Abraham that for a surety his seede should bee a stranger in a land that is not theirs foure hundred yeares and shall serue them and they shall intreat them euil Gen. 15.13 So he threatned by his Prophet Ieremy and performed it that they were carried into captiuity seuenty yeares verifying that which is spoken I haue forsaken mine house I haue left mine heritage I haue giuen the dearely beloued of my soule into the hands of her enemies Ierem. 12 7. Hence it is that Christ sayth oftentimes In the world yee shall haue trouble ye shall weepe lament and the world shall reioyce Ioh. 16 7.33 The Apostle teacheth That all which will liue godly in Christ Iesus shall suffer persecution 2. Tim. 3.12 It is a worthy sentence recorded by the Prophet Precious in the sight of the Lord is the death of his Saints howsoeuer the world doe account of them Psal 116 15. It is made a note of the Turkish Religion to haue externall felicity to abound in earthly prosperity It is the heauenly felicity and euerlasting happines which belongeth to the true Church and is proper to it Therefore one of their owne writers though not so absurd in opinion and corrupt in iudgment as most of that side Espens in 2 Tim. 3. faith The crosse is a note of the Church Christ foretold vs of troubles but false Christs of peace and prosperity So then by the confession of this man they must be accounted false Prophets that make outward glory and renowne to bee the true markes of the true Church And if we should necessarily vrge this as any priuiledge of the Church we should long agoe haue condemned the Prophets the Apostles the Patriarks Martyrs yea the sonne of God himselfe Christ Iesus who wanted the fauour of the world suffered the reproch of the crosse and gaue vp their liues vnto the death that they might receiue a better resurrection If the Church of Rome condemne these wee are content they should condemne vs if they iustifie them they must condemne themselues and renounce this outward felicity as a false note of the Church Vse 2 Secondly we may from this vsuall order of Gods punishments conclude that the vngodly shall neuer escape albeit for a time they be free GOD hath most assuredly determined to inflict great and grieuous punishments vpon the wicked and vngodly that are his enemies howsoeuer he beare for a season with the vessels of wrath This the Prophet is sent to tell the King of Babel and that nation and sundry other people Thus sayth the Lord of hoasts yee shall certainely drinke for loe I begin to plague the citty where my Name is called vpon and should you goe free yee shall not goe quit for I will call for a sword vpon all the inhabitants of the earth Ier. 25 29. This wee see likewise in the Prophet Habakuk first the Lord raysed vp the Caldeans a bitter and furious nation whose horses were swifter then the Leopards and fiercer then the wolues to chastise his owne people and afterward the Caldeans themselues shall be spoyled Chapter 2. This serueth as a terror to all vngodly men to consider that howsoeuer GOD beginneth to chastise those of his owne houshold when hee doth purpose to bring a plague vppon a land and beginneth not at the
the kingdome nor he in accepting of it inasmuch as they did it not out of any obedience to the will of God but they did it to ease themselues from the cruelty and tyranny that Rehoboam was likely to vse toward them and therefore they sinned because they had no commandement from God Let vs come to the vses First this confuteth Vse 1 the doctrine of the Anabaptists or Libertines that deny all authority as not fitting for Christians to beare They teach their owne dreames that neyther Christians should bee Magistrates nor yet subiect to Magistrates an horrible impiety in them and it would not be worth the time to shew how they wrest the Scripture to defend their owne errour which otherwise they nothing regard Secondly it serueth to taxe Popery and Vse 2 that out of their owne grounds for the Rhemists haue a rule vpon Iude verse 6 that they are heretiques that deny authority and they would father it and fasten it vpon vs because we deny subiection to the Pope But we retort it vpon themselues For neuer was there any that did cast off the yoke of authority so much as they haue done They haue put downe the mighty from their seates and trod vpon the neckes of Princes they haue dethroned Kings and armed the sonne against the father Vnder a colour of the holy warre they haue sent them abroad and betrayed them into the hands of the Sarazens and in their absence seized vpon their Dominions There was neuer heretique did so shrinke vp the sinewes and shake off the yoke of authority as they haue done It is a rule that they haue that Ecclesiasticall men ought to be free from all ciuill authority whatsoeuer and that Cleargy men must be exempted from subiection to the secular powers so that they not we are the heretiques that despise authority As for the Bishop of Rome wee owe him no seruice neyther may he claime iurisdiction ouer the vniuersall Church eyther by Scriptures Fathers Councels or imperiall Constitutions for many ages Vse 3 Lastly this serueth as an information to vs that wee auoyde all such proud and peeuish conceits as these to imagine there shold be no authority and bee prouoked to bee thankfull vnto almighty GOD that we do enioy authority seeing by it wee are freed from confusion and desolation from much mutiny and misery that otherwise would befall vs. For notwithstanding by the great goodnesse of God we haue authority such is the fury and fiercenesse of wicked men that they breake out into strange enormities and commit many feareful things by poysonings by stabbings by cousenages by oppressions by forgery and falsehood and such like mischeeuous and monstrous practises what then would they presume to do if there were no authority to bring them and their doings into question and to call them to an account for their audacious courses A man should alwayes haue his life in his hand there could be no peace or safety in our houses and habitations if there were no authority to rule to controlle to terrifie to punish and therefore how thankfull ought we to bee to almighty God for that authority which he hath set ouer vs and for the peaceable gouernment we enioy vnder our gracious Soueraigne Now this must withall be acknowledged of vs that no man can be truely thankfull for authority that is not willingly and cheerefully subiect to authority It is a friuolous and vaine thing to pretend thankfulnesse and yet not vndergoe the yoke of obedience with cheerefulnesse Verse 11. Notwithstanding the Children of Korah died not What became of Korah himselfe we haue seene before His name was famous in the Congregation but he became infamous through his rebellion and it is called the gainesaying of Korah to this day Iude verse 11. Notwithstanding marke heere that the sonnes of Korah perished not when their father perished and was punished who spake euill of them that were in authorty for it appeareth that they were preserued aliue and became afterward famous in the Church of God and honourable mention is made of them in the booke of Psalmes and of the Chronicles 1. Chronicles chapter 6 verse 22. Psalm 42 and Psalme 44 and Psalme 45 and sundry others afterward as 2 Chronicles chapter 20 verse 19. From hence ariseth this Doctrine Doctrine It is no disgrace for godlie children to descend of vngodly parents that it is no disgrace for godly children to descend and come of vngodly parents Howsoeuer sinne be a reproch to the parents themselues yet it taketh not hold of their issue except they walke in those sinnes Ezek. 18 14. If hee beget a sonne that seeth all his fathers sinnes which he hath done and considereth doth not the like c. he shall surely liue Iephte is commended for a faithfull man that fought the battels of the Lord subdued the enemies of his people yet he was the sonne of an harlot Iudg. 11 1. Heb. chap. 11 verse 32. This farther appeareth in Saul and Ionathan the one of them the greatest enemy the other the greatest friend of Dauid the one sware his death the other his life the father to kill him the sonne to saue him and therefore it was no dishonor to him to haue such a father The like we might say of Ahaz a most wicked man and Hezekiah a most godly King one of the best sonnes of one of the worst fathers yet who accounteth the worse of good Hezekiah because he had wicked Ahaz to his father Ieroboam king of Israel set vp idolatry and caused Israel to sinne and therefore the Lord threateneth to bring euill vppon his house that the dogges should eate him that dyed in the City and the fowles of the ayre him that dyed in the field 1 Kings chapter 14 verse 10 so that they should all be swept away as a man taketh away dung till it be all gone yet God gaue him one good sonne whom in mercy he tooke to himselfe and saued as a brand out of the fire or as a Sheepheard taketh out of the mouth of the Lyon two legges or a peece of an eare Amos chapter 3 verse 12 and therefore it is said All Israel shall mourne for him for hee onely of Ieroboam shall come to the graue because in him there is found some good thing toward the Lord God of Israel The grounds of this truth follow First Reason 1 that election might stand wholly by grace forasmuch as almighty God sheweth mercy where and to whom hee will If religion should descend from father to son in a common and ordinary course of generation or propagation without any interruption it might be thought to bee a worke of nature not of grace and to proceede from parents not from almighty GOD. Therefore bee often breaketh off that course so that wicked parents haue sometimes good and godly children and contrariwise godly parents haue wicked and vile children that the purpose of GOD according to election might stand not of works
it self who notwithstanding are saued in the day of the Lord. This appeareth in Lots wife Gen. 19 she looked backe contrary to the commandement of the Angel and was turned into a pillar of salt Her offence might seeme little at the first and the punishment to be ouergreat howbeit we must not measure sinne by the outward acte but by the commandement and will of God which is the onely rule of righteousnes This her disobedience seemeth to proceed from infidelity vnthankfulnesse curiosity and the immoderate loue of the world of the substance which they had left behind and therefore she is punished and made as a mirror and monument of Gods iustice which Iosephus testifieth to continue to his time Ioseph antiq Iud. lib. 1. ca. 1◠yet we doubt not but her soule was saued and she receyued to mercy The like we might say of Iobs childred they were all sodainly slaine by the fall of the house wherin they were assembled yet they gaue good testimony of their godlynesse in their life for as no euil is recorded of them in the Scripture so it appeareth they were wel taught and trained vp in the feare of God by their carefull father euen in the daies of theyr youth God heard their father when he praied for them when bee sent for them they came dutifully and obediently vnto him if they had despised that God whom their father worshipped he would not haue said It may be my sonnes haue blasphemed God and it had beene a vaine thing for him to speake to them of sanctification Moreouer if their bankettings feastings had bene like our Wakes and reuels which they commonly call Yeauals or drunken feasts of such as call themselues good fellowes he ought to haue forbidden their meetings and not to haue prayed to God to pardon their sins which they might commit in their meetings and thereby suffer them to liue in the continual practise of sin forasmuch as that were to mocke and dally with God not desiring pardon for sinne past but to craue free liberty to sin for the time to come And if the father had doubted of their saluatiō no doubt hee would haue bewailed their destruction Lastly it is to bee noted that they feasted in their owne houses they did not run to Ordinaries or haunt Ale-houses or frequent Tauernes neither did they feast euery day like the rich glutton whose daily dinners were daily feasts for hee did nothing else but feast euery day neither did they keepe companie with ruffians swearers drunkards swaggerers and such like but they inuited one another to witnesse their good will and to continue mutuall loue among themselues The like wee might say of Vzzah that stayed vp the Arke and was stricken with sodaine death because he laid his hand vpon the Arke 2 Sam. 6 7. So was it with Vriah the faithfull seruant of Dauid yet he was slain by the sword of the Ammonites 2 Sam. 11 17. Iosiah that good king serued the Lord from his youth yet dyed hee a violent death and was slaine by Pharao Nechoh at Megiddo and al the people of the land mourned for him 2 Kings 23 29. Reason 1 Thus doth God deale with his owne children oftentimes they are chastised in this world lest they should be condemned with the wicked in the world to come 1 Cor. 11 32. Secondly those whom God loueth hee loueth vnto the end Ioh. 13 inasmuch as all his giftes are without repentance Rom. 11. therefore temporall chastisements cannot alter his loue or make frustrate the gifts that once he hath bestowed vpon his children Thirdly euen his owne people sinne against him for in manie things we sinne all Iames 3 ver 1. and therfore when they sinne against him he chastiseth thē with death as with a rod howbeit his mercie he neuer taketh from them Thus did Iosiah offend he would not heare the word of the Lord which was brought vnto him therefore he was smitten by the hand of God Vse 1 This teacheth that it is a false rule and a deceitfull measure to iudge of the saluation of men by temporall things whereas commonly all things fall out alike to the godly vngodly Eccl. 9 12. Many there are that wil take vpon them to iudge and censure men to bee out of the fauour of God because sometimes they dye sodainly and sometimes strangely and contrarywise if they dye in their beddes quietly and calmely they conclude that they must necessarily bee the children of God for that cause onely But if we haue no better testimony to discerne a childe of God then this note we may soone be deceiued for this may often happen more by the nature of the disease then through any grace in the soul of the diseased The constant course of a mans life is the best witnesse what is in man A man may dye rauing and haply blaspheming and yet be the seruant of God by the violence and rage of some sicknesse disturbing the head and the braine For as Paul sayeth It was not hee but sinne that dwelled in him Rom. 7 15 so I may say it is not they that raue and blaspheme it is the force of their sicknesse to which they do not consent and againe a man may go away like a Lambe and yet dye out of Gods fauour and go to hell as Iob chap. 21. verses 13 14. Vse 2 Secondly this reprooueth the Popish sort that commonly condemne Zuinglius a sound defender of the true and Apostolike faith Zuinglius defended because he died in the field as a good Patriot against the enemies of his country Hee did no more then euery true Minister and faythfull man ought to be ready to do Hee was slaine with the sword of wickedmen but that death was an honourable death Hee exhorted the people to constancy in the faith as the Priest is commanded in the Law to do Deut. 20 23 It is no reproach to dye in a good cause and a iust quarrell If he had dyed as Sanders an arch enemy to the Queene and State dyed in Ireland in the rebellion which himselfe had procured who died distracted and in a frenzy to behold the hand of God gone out against him and all his plots and proiects crossed O what outcries would these men then haue made he died as a Traitor against his lawfull Prince in the Popes quarrel and was in the field against his owne Soueraigne whereas Zuinglius dyed with his owne Cittizens in a good cause and was lamented of all good men Lastly we must take heed we doe not iudge Vse 3 rashly and rigorously of the Churches sorrowes and afflictions albeit they seem oftentimes both strong and strange when God feedeth them with the bread of teares giueth them teares to drinke in great measure Psal 80 5. The dead bodies of his seruants haue the enemies giuen to be meate to the fowls of the heauen and the flesh of his Saints to the beasts of the earth their
Let vs not therefore look how many we be in number but how our right our workes be For when God will punish no multitude can priuiledge and therefore the Wiseman sayeth Though hand go in hand they shall not bee vnpunished Prouerb 16 verse 5 so that all the loftinesse and haughtinesse of men how soeuer they thinke themselues backed and shall be borne out by friends and mighty men of the world shall be brought downe and made low Esay 2 11 12 c. Vse 3 Lastly this admonisheth euery Country Citie Nation Language and People if they would enioy their lands and goods in peace they must seeke to be at peace with God and if they would not haue destruction come vpon them from him let them not draw it as it were with Cart-ropes vpon themselues by their sinnes and casting from them the lawes of God For the prouidence of God is ouer all the wayes of men and therefore hee will bring destruction vpon them This is the dignity and honour of a Citie except the inhabitants of it do betray it it cannot be betrayed Many thinke the onely strength and safety of a Citie to consist in the iron gates strong barres high walles deepe ditches great pieces of Ordnance and much munition and the honour and ornament thereof to stand onely in goodly houses stately towers braue castles and curious workemanship of cunning Artificers neuerthelesse such as put theyr confidence in these are greatly deceiued they make flesh their arme know nothing how to make Townes and Cities fortified It is true piety and godlinesse that is the defence and glorie of a Citie and no man can destroy a Citie except those that are the inhabitants do destroy it themselues This is it that the Prophet telleth Niniueh that great and bloudy Citie Genesis 10 12. Nahum 3 1 Art thou better then populous No that was situate among the riuers that had the waters round about it whose rampart was the sea and her wall was from the sea c. Yet was she carried away she went into captiuity c. Nothing can deliuer where sinne reigneth Defences â—re no defences all meanes are vaine and vnable to saue It is not the woe and miserie of a City or Nation or Towne or House that they haue lost a number of able men by the sword or that manie are smitten downe with the plague and pestilence but this is the wretchednes of a place that it is full of drunkards vncleane persons swearers Atheists and such like horrible impieties These are the procurers of woe these are the causes of destruction And howsoeuer some may repent and saue themselues their owne soules yet it shall not long keepe vs from generall iudgements so long as these things are found among vs. It cannot be that the Lord should long forbeare vs wee haue hardned our hearts through his patience We haue filled vp the measure of our sinnes and they are growne to so great an height that euery man now adayes maketh a scorne and scoffe of the word of God and there are among vs not onely committers of euill but scorners of good things these are perillous dangerous times What then can we expect but that God should come against vs and set all our sinnes in order before vs nay before himselfe Let vs therefore repent and turne from our sinnes and returne to the Lord our God and then though wee should taste of a generall desolation yet when it commeth it shall go well vs and we shall haue our reward in the life to come 48 And the Officers which were ouer thousands of the hoast the Captaines of thousands and the Captaines of hundreds came neere vnto Moses 49 And they saide vnto Moses Thy seruants haue taken the summe of the men of warre which are vnder our charge and there lacketh not one man of vs. 50 Wee haue therefore brought an Oblation for the Lord what euery man hath gotten of Iewels of Gold Chaines and Bracelets rings earrings and tablets to make an attonement for our soules before the Lord. 51 And Moses and Eleazar the Priest tooke the Golde of them and all the wrought Iewels c. 52 And all the golde of the offering that they offered vp to the Lord c. 53 For the men of warre had taken spoyle euery man for himselfe 54 And Moses and Eleazar the Priest tooke the gold of the Captaines c. The offering of the Captaines followeth in these words That which they brought was matter of great price thereby giuing to God thankes for couering their heads in the day of battell and desiring to make an attonement between the Lord and their owne soules This offering was accepted and laide vppe in the Tabernacle for a memoriall for the Children of Israel Obserue here sundry points of instruction First from the persons that offer to God and acknowledge Gods mercie to wit the Captaines themselues that were the chiefe in this businesse that howsoeuer God be to be serued of all without exception and all must shew themselues ready to doe it yet aboue all the cheefest and the heads ouer others ought to be leaders to the rest So was it when the Israelites were brought ouer the red sea and deliuered from all their enemies Moses and Aaron prouoked them by their example to giue praise and glory vnto God and encouraged them in that duty Exod. chapt 15. Iudges 5. verse 15. How zealous was Nehemiah that hee euen consumed himselfe with desire to do the Church good So was it with Zerubbabel and many others But of this we haue spoken before chapt 7 in the offering of the Princes And whereas they offer to God Iewels of Gold Chaines Bracelets Rings Eare-rings and Tablets we learn to serue God with the best things wee haue and to thinke nothing good enough for him This also is handle before Doctrine For benefites receiued wee must returne praise to God chap. 7. Againe from these men we must acknowledge that it is our dutie to returne praise and thanks vnto God for his benefites and blessings that we haue receiued Psalme 50 15. Ephes 5 20. Philip. 4 6. Psal 116. The grounds are plain First because praise and thankesgiuing are due to God as to the author and fountain from whence all mercies come and therefore to whom should we giue praise and glorie but vnto him Psal 65 6.7 Secondly it is a blessed thing to blesse the Lord and if we ascribe not glory to him we take it to our selues and are no better then theeues that steale away their neighbours goods nay we are worse Wee ought as well to returne thankes vnto him when wee haue receyued blessings as to pray for them when we want them and would haue them Psalme 50. Thirdly it is an high and honorable duty to glorifie and praise God it is the duty which all the Saints and Angels performe and euer shall performe in heauen to honour God A good subiect would bee very willing
to doe that which should honor his Prince this duty is that which delighteth God and honoureth him and therefore all of vs should practise it Fourthly as it is honourable so likewise it is most profitable to our selues both to make vs keepe the blessings which we haue and to obtaine such as we haue not If wee be faithfull in little he will trust vs with much if we be faithfull ouer a few things hee will made vs ruler ouer many things Luke chap. 19 17. Matth. chap. 25 23. But if we bee vnthankfull for mercies receiued he wil take from vs euen those which we haue This should teach vs to stirre vp our selues Vse 1 more and more to thankefulnesse by keeping in minde and laying vp in our hearts the speciall blessings and mercies of God This we cannot do except wee take notice of them and dayly marke and obserue what God doth for vs. For a benefit not remembred is all one as if it were neuer receiued Let vs not therefore suffer his mercies to passe away If the least crosse lye vpon vs we are sure to be sensible enough of it If the head ake we can by and by feele it and complaine of it How then is it that we receyue grace after grace and mercy vpon mercy heaped vp plentifully vpon vs and yet wee remaine as senselesse and blockish as if wee had receyued nothing at all Let vs take heede of this vnthankefulnesse Secondly it reproueth many amongst vs Vse 2 that haue tongues to aske and mouthes to speake when wee are in neede but know not how to return thankes to God when we haue receyued Haue we beene in trouble and affliction and hath God beene mercifull vnto vs to restore vs againe If wee be not thankefull vnto him for this it had beene better for vs that we had beene afflicted still yea that wee had perished in our affliction then not to returne to him the praise to lift vp our hearts to the heauens Lastly would we know whether wee bee Vse 3 thankefull indeede or not then let vs examine our selues how it goeth with vs after God hath deliuered vs from any dangers Are we more zealous in good things and more carefull to performe good duties vnto GOD then before Then surely wee may comfort our selues and assure our owne hearts that wee haue beene thankefull in some measure Thus doth Christ speake of the sinnefull woman Luke chap. 7. verse 47 her sinnes which are many are forgiuen her for she loued much but to whom little is forgiuen the same loueth little This is thankefulnesse for loue receyued to loue againe and for much loue to returne much loue againe True thankesgiuing is of a working Nature it will quickly shew it selfe toward him of whom we haue receiued mercy If the loue of God be shedde in our hearts we will loue him againe because he loued vs first On the other side if a man doe not performe this duty to wit to bee more zealous of Gods glorie and more obedient vnto his word and will he shall be found vnfaithfull whatsoeuer he perswadeth himselfe of himselfe So fell it out with Hezekiah as wee may see in the second booke of the Chronicles the 32. chapter and the 25. verse Who rendred not againe according to the benefite done vnto him His heart was lifted vppe and wrath came vpon him and vpon Iudah and Ierusalem If then God spared not him let vs take heed hee doe not spare vs and bee euermore carefull to praise him here as we ought and then we shall be sure to praise him euer hereafter in the life to come Wee haue therefore brought an oblation c. In the oblation of this people we are to consider the circumstance of time which serueth further to commend them they were no sooner returned and found the mercy of GOD toward them but by and by they giue him thankes Doctrine We are to returne thankes to God speedily and presently This teacheth that as all men must returne thankes vnto God so they must returne it speedily and presently while they haue oportunity and ability to doe it Exodus 15.20 Iudges 5 1 Luke 17 15 16. The grounds follow Reason 1 First it is the will of God our Father when he would haue thankfulnesse performed hee would haue it done speedily and cheerefully it is the willingnesse of the minde that hee respecteth and accepteth For if hee require of vs in the matter of liberality that we say not to our neighbour Goe and come againe and to morrow I will giue if we haue it by vs then certainly it is his pleasure that we doe not delay or deferre to performe the duty of praise to him to morrow when we should do it to day Secondly the performance of thankesgiuing presently maketh it the more accepted of God whereas the putting of it off from time to time causeth it to bee reiected Thirdly while the blessings of God are fresh in our remembrance the minde feedeth the affection with much more plentifull matter and it is stirred vp the more feruently and effectually to performe that duty whereas the oportunity in due season being neglected maketh the blessings of God grow stale and to bee quite forgotten and that quickly Vse 1 This teacheth that many men may heereby see their sinnes in this matter and maner of thanksgiuing because they are so slacke and slow drowsie and forgetfull and vse such delayes in their returning of praise to God By delay a man is made more vnfit and vnable to performe this duty True it is if a man repent of his dalying with God and delaying to doe his duty to him he will forgiue his euil howbeit he that putteth off his thankfulnesse it is not so acceptable to God because hee doth it not speedily albeit hee performe it in the end Vse 2 Secondly this must teach euery man to learne when be returneth thankes to God for any blessing that he should labour to doe it presently and speedily seeing this is that which is so much accepted with him And if any man haue beene faulty in this let him labour to make amends with double diligence and to bee more mindefull of this duty of thankfulnesse that so the Lord bee not enforced to put him in minde of his sinne by taking away his blessings from him It were farre better for vs to learne otherwise then by taking forth this hard lesson to wit by our harme Thirdly this serueth to put vs in minde to Vse 3 stretch this maner of speedy thankesgiuing to God to all other duties of Religion and Christianity The Apostle exhorteth all persons to do good while they haue time or oportunity to do good to all men Gal. 6 10 for wee know not what one day may bring forth Prou. 27 1. Many delay their doing of good till the houre of death these are like swine which are neuer good till they come to the shambles Especially in the case of repentance
of his owne houshold hee that loueth father or mother more then mee is not worthy of me and he that loueth sonne or daughter more theÌ„ me is not worthy of me If then it fall out with vs at any time as it hath come to passe to the Saints of God before vs that we are sought to be drawne from our faith and obedience by friend or enemy by wife or children by father or mother we must not thinke the tryall strange but rather reioyce and be glad that we are made like vnto the Prophets and holy men of God nay like to our head IESVS CHRIST Vse 3 Thirdly this should teach vs to be bold to reprooue such as stand in the way and suffer not the people of God to go forward in good things Euery man will cry out against those varlets that stand with long Poles on theyr neckes or long Blades by theyr sides and hinder passengers in theyr iourney and rob them of theyr money and treasure that they haue about them But these men that lie in wait to hinder the passage of Gods people in theyr pilgrimage toward the holy Land I meane the heauenly Canaan are worse then the former for they seeke to take from them the treasure which they haue layde vp in heauen When the Disciples of Christ saw those that broght young children â—o him that hee might touch them they reprooued and rebuked those that brought them But when Iesus saw it hee was much displeased and saide vnto them Suffer the little children to come vnto me and forbid them not for of such is the kingdome of God Mar. 10 13 14. The Disciples reproued the people but he reproued the reprouers he would not winke at them that discouraged those that performed a good duty toward theyr childreÌ„ but encouraged the people in theyr wel-doing When the multitude rebuked the two blinde men sitting by the high way and crying vnto Iesus to haue theyr sight restored because they should hold theyr peace they cryed out the more earnestly Haue mercy on vs O Lord thou sonne of Dauid Math. 20 31. The like we see in Paul when the Disciples besought him not to go vp to Ierusalem hee answered What meane yee to weepe and to breake mine hart for I am ready not to be bound onely but also to dye at Ierusalem for the Name of the Lord Iesus Act. 21 13. Whensoeuer therefore we meete with such impediments hinderances that would stay vs from glorifying the Name of God and performing good duties to him let vs labour to remoue them let vs leap ouer these stumbling blockes and breake through these hedges though they be fenced with thornes S. Ierome hath an excellent saying to this purpose he counselled Heliodorus to go on in the course of piety follow after Christ whatso-soeuer discoragements he found froÌ„ whoÌ„soeuer though his father stood weeping before him and his mother hanging on his necke behind him and all his brethren sisters children and kinsfolkes howling on euery side to reteyne him in a sinfull trade of life with them and to keep him from the kingdome of God he should tread them vnder his feete that hee might runne to Christ when hee calleth him His words are these Licet paruulus ex collo pendeat nepos licet sparso crine c. that is Hier. ad Heolidorum epist Though thy Nephew hang about thy necke though thy mother with her haire hanging downe and her garments rent shew thee her brests that gaue thee sucke and though thy father should cast himselfe downe vpon the threshold to stop thy passage yet go thou forward trample vpon thy father and with dry eyes follow after Christ Solum pietatis genus est in hac re esse crudelem This is the onely kinde of piety to be cruell in this matter Christ Iesus in this case willeth vs to hate father and mother brethren and sisters so that wee should fling them to the ground and run ouer them also rather then they should hinder vs from being the Disciples of Christ and from following him Fourthly it is the duty of all men to take Vse 4 heed we walke without offence our selues then we shall be sure to giue no offence to others The Apostle chargeth vs to walke wisely toward them that are without Col. 4 5. For if they should see dayly offences before them it would be a meanes to keepe them to be without still that are without 1 Thess 4 12 hee moueth the Thessalonians to behaue themselues honestly toward theÌ„ that are without And to the Corinthians he saith Giue none offence neither to the Iewes nor to the Grecians nor to the Church of God 1 Cor. 10 32. So then we ought to be so farre from discouraging any that we should encourage euery one to the faith gain those that are without strengthen those that are within comfort theÌ„ that are feeble minded support the weake be patient toward all men and labour to turne many vnto righteousnesse The Apostle saith Rom. 14 1. Him that is weake in the faith receiue you but not to doubtfull disputations and verse 13. Let no man iudge one another any more but iudge this rather that no man put a stumbling blocke or an occasion to fall in his brothers way Let vs all that call vppon the Name of Christ and are called by his Name walke circumspectly and giue no iust occasion of sinning to any eyther word or deed eyther to driue them by our euill example from God wholy or to cause them to goe on lesse cheerefully Ieroboam is often described by this note He made Israel to sinne and God hath set this marke vpon him to know him wheresoeuer wee finde him as hee set a marke vpon Caine. The Apostle speaking of such as become stumbling blocks to theÌ„ that are weake saith that they sinne against the brethren and wound their weake conscience and sinne against Christ 1 Cor. 8 12. Such as breake one of these least commandements and teach men so he shal be called the least in the kingdom of heauen Mat. 5 19. This is the meanes to edify men in iniquity to open a gap to all licentiousnesse Vse 5 Lastly to remoue these discouragements hindrances that we bee not entrapped by theÌ„ we must al labor after spiritual courage to tread vpon all iniuries and reproches that sinners cast out against vs. Let vs when we heare their railings stop our eares gather our spirits about vs take courage to our selues He that hath attained to a Christian resolution to go forward in the duties of godlines hath gotteÌ„ the victory The difficulty of this lieth more in our faintnes fearefulnes then in the thing it selfe Our own slothfulnes negligence make al things hard that otherwise are easy we must go to God and pray to him to encrease our faith Luke 17 This is our victory which ouercommeth the world euen our faith 1 Ioh. 5 4.
two points First The contents of this chapt the seuerall mansions and stations where the Israelites rested and stayed Secondly a law and commandement how they should behaue themselues toward the Canaanites and how their land should be diuided among thē Touching the first that is theyr iournies in the Wildernesse it is set downe generally v. 1 and 2. and then particularly how God led them from place to place first he noteth the place from whence they went till they came to the red sea afterward notwithstanding theyr often infirmities and fallings from God he brought them in despite of their enemies and all opposition of flesh and blood to the borders of the Land which many of the faithfull before them desired to see but did not see it onely they beleeued the promise in theyr heart The people of God had long bene deteyned in slauery and bondage now GOD brought them forth with a mighty hand and an out-stretched arme killing all the first born of Egypt and destroying their Idols in which they trusted whereupon the Egyptians were striken with such a sudden astonishment and amazement that they were not able to resist and withstand the Israelites but were compelled to open them a free passage to depart Thus thē they went out early in the morning hauing eaten the Paschall Lambe the euening before they had liued many yeares in great heauinesse and endured many tentations in the Land of Egypt but they go out thence with their young and with their olde with their sonnes and with their daughters with their flocks and with their heards in great ioy much comfort of heart so that they might say with the Prophet Psal 126 1 2. When the Lord turned againe the captiuity of Sion wee were like them that dreame then was our mouth filled with laughter and our tongue with singing then saide they among the heathen The Lord hath done great things for them the Lord hath done great things for vs whereof we are glad Thus doth the Lord turne the ioy of the wicked into heauinesse and contrariwise the heauinesse of his children into ioyfulnesse This teacheth vs Doctrine The Church is preserued from all dangers and deliuered from bondage that God preserueth his Church in the midst of dangers when it wanteth humane defence and protection and deliuereth it out of bondage and slauery wherein it is holden Exod. 12 22. Ezek. 9 6. True it is God doth many times giue ouer his people to serue hard masters and to suffer many calamities for a time yet in the end he deliuereth them when they call vpon him Ier. 25 11 12. Mic. 2 10. This truth standeth vpon good grounds Reason 1 For first when he deliuereth them into the enemies hands he doth it to correct them and not to corrupt them to bring them the neerer vnto him not to cast them farther off from him wherby it appeareth that he hath a purpose and meaning to redeeme them and to bring them out of their hands Secondly God will neuer cast off his people he loueth them with an vnchangeable loue and therefore will accept them and receiue them vpon their repentance and humiliation He hath a speciall feeling of their miseries and therfore he will giue them deliuerance Thirdly God will magnifie his owne mercy and power toward his people by giuing them deliuerance It would haue beene a great dishonour to the great Name of God if he had suffered the Egyptians to hold their rodde euermore ouer the Israelites and the loynes of his people to be clasped and compassed therewith therfore to shew his mercy and power toward them to magnifie his owne honour he sent them deliuerance and brought them out of that horrible seruitude and captiuity Vse 1 This gracious dealing of God admonisheth the enemies of God into whose hands hee hath for a time deliuered his people to bee Lords ouer them not too much to tyrannize and triumph ouer them because howsoeuer God suffer them to bee vnder their power for a while that they lift vp their hands against them and trample them vnder their feete yet the Lord will not forget eyther to bee iust or mercifull he will take them out of the snare of the hunter and the more they haue insulted ouer them in the pride of their harts the greater shall be their deliuerance yea their deliuerance shall bee the cause of the destruction of these enemies Thus did Moses speake to the Israelites These Egiptians which yee haue seene ye shall neuer see them againe any more for euer Exod. 14 13. So then we may conclude the wofull and wretched condition of all the Churches enemies because albeit they seeme for a time to be as it were Lords of the earth and to haue power in themselues to doe what pleaseth them yet their turne shal be the next and their destruction sleepeth not For when the Israelites were deliuered out of the hands of the Egyptians that were cruell masters ouer them it was not onely the cause of their shame but of their destruction also as appeareth in the death of all the first borne and in that hee drowned Pharaoh and his host in the red sea so that these things being duely considered the wicked haue no cause at all to triumph and insult ouer the children of GOD when they haue gotten them in subection vnder them Secondly this teacheth euery soule that Vse 2 belongeth to God if he fall into this captiuity and estate to be ruled by cruell Lords that they should suffer it with all patience this is but for a while Heauines may abide at euening but ioy cometh in the morning Psal 30 for God will surely deliuer them What though the bondage bee sharpe and bitter yet this must be their comfort they shall haue deliuerance out of all and ought to nourish such hope in them that although they see no meanes of deliuerance yet they must looke vp to God and waite his leysure and in the ende they are sure of an happy yssue Exod. 3 9. God neuer afflicteth vs without iust cause and therefore we should looke vpon our selues and search our owne hearts and labour to beare patiently our afflictions whatsoeuer they be whether they come before or after repentance For doubtles whosoeuer shal search his owne wayes shal not onely finde that God hath bin iust in punishing his sinnes but that hee hath also bene mercifull in not laying greater iudgments vpon him as iustly he might haue done and therefore hee ought not to murmure against him but patiently to beare his hand knowing that the greatest punishments that almighty God inflicteth vpon vs are nothing so great as those which wee haue deserued at his hands Thirdly we ought all to labour to be members Vse 3 of the true Church that so these priuiledges may belong vnto vs. It is a very great honour to liue vnder Gods protection and to abide vnder the shadow of the Almighty If we be deliuered at any time
from the desert of Sinai and pitched at Kibroth Hattaauah 36 And they remoued from Ezion-gaber and pitched in the wildernesse of Zin which is Kadesh 38 And Aaron the Priest went vp into mount Hor at the commandment of the Lord and died there c. 40 And King Arad the Canaanite c. 48 And they departed from the mountaines of Abarim and pitched in the plaines of Moab by Iordan neere Iericho 49 And they pitched by Iordan from c. Heere we haue a short abridgement of the forty two mansions and iourneyes of Israel during theyr abode in the wildernesse vntill they passed ouer Iordan and entred into the land promised to their fathers The twelue former iourneyes they dispatched the two first yeares for they abode at Sinai where the Law was giuen an whole yeare and more From Sinai to Kadesh which is in the wildernesse of Zin they finished 31 mansions in thirty and seuen yeares with the beginning of the 38 yeare And in the fortieth yeare which was the last of their wandring in the wildernesse they dispatched and finished the other nine mansions The iournies of the Israelits in the wildernesse These iourneyes of the Israelites Moses setteth downe in diuerse places as Exodus 13 17 when Pharaoh had let the people go God ledde them not through the way of the land of the Philistims although that was neere for God said Lest peraduenture the people repent when they see warre and they returne to Egypt but God led the people about through the way of the wildernesse of the red sea This is further declared Exod. 14 and 15 and in other Chapters following Of these iourneyes also we haue seene in part before in this booke And Moses in the booke of Deuteronomy chapt 1 31 putteth the people in remembrance that they had seene in the wildernesse how the Lord their God bare them as a man doth beare his sonne all the way that they went And in the Chapter following hee telleth them how they tooke their iourney in that great and terrible wildernesse by the way of the red sea and compassed mount Seir many dayes In these seuerall mansions and stations many memorable accidents fell out which Moses by naming the places would haue them to consider that none of all the workes and miracles of God might bee forgotten neyther their owne stubbornesse and rebellion nor the greatnesse of the mercies of God toward them as Psalme 102 19. This shal be written for the generation to come and the people which shal be created shall praise the Lord and Psalme 78 6 That the generation to come might know them and the children which should be borne who should arise and declare them to their children The land of Canaan promised to the fathers was faire and fruitfull flowing with milke hony but the way vnto it was rough and ragged like the way of Ionathan to the Philistims 1 Sam. 14 13 which was sharpe and steepy to which he and his armour-bearer crept with hand and foote Hence it came to passe that the people of God being deliuered out of the land of Egypt by a mighty hand and out-stretched arme did enter into a sea of troubles not onely at the red sea but while they trotted and trauelled vp downe the wildernes sometimes they went forward and sometimes they went backward Numb 14 25 sometimes they marched and sometimes they retired and neuer stood at one certaine and setled stay Besides they met with many enemies open and secret which they were to encounter withall all which in the end they saw destroyed albeit not all at one time but by litle and litle at last after many dangers escaped and infinite troubles ouer-passed vnder the happy conduct of Ioshua they found rest and peace in the promised land Now let vs come to the vses of all these Vse 1 things toward our selues forasmuch as if wee consider them aright they were as figures to them as glasses to vs to behold in them spirituall things And first wee see heereby what the life of a true Christian is The charges of a Christian building is great If we will be the disciples of Christ we must not imagine that we shall leade a soft easie and pleasant life in hight of honor in abundance of riches in pride of lifc in riuers of pleasure as if wee were in another Paradise or to bee clad in purple and to fare deliciously and sweetly euery day Luke 16 but wee must know the gate is straight and the way is narrow that leadeth to life Math. 7 we must sit downe and cast our accounts what our profession will cost vs and resolue to forsake all that we haue for the Name of Christ and account nothing so precious or deare which we cannot or will not forgoe Such was the whole life of the Patriarkes and Prophets such was the life of Christ and his Apostles and such is the life of all the faithfull seruants of God They endured afflictions they suffered reproches they resisted vnto blood They had feares without and terrours within They had experience of many miseries they felt sharpe stormes and mighty tempests that went ouer their heads This Christ our Sauiour sheweth If ye were of the world the world would loue his owne but because I haue chosen you out of the world therefore the world hateth you Ioh. 15 19. And in another place Whosoeuer will be my disciple must take vp his crosse and follow me Math. 16 24. And heereunto the Apostle accordeth teaching that through manifold afflictions we must enter into the kingdome of God Acts 14 22. Christ and the crosse goe alwayes hand in hand and accompany each other If wee will liue with Christ we must first dye with him if wee will reigne with Christ wee must suffer with him 2 Tim. 2 11 12. So then they are greatly and grosly deceiued that suppose all such to bee highly in Gods fauour that flourish and prosper in the world and such to bee the worst sort of people whom God doth most commonly strike and correct with his hand hauing forgotten that hee doth not heere keepe an ordinary rate below to punish euery one as he is worst and to fauour or cocker him as he is best But hee singleth out such as pleaseth him and maketh them examples to others to serue for their instruction and in them willeth and warneth vs to looke vpon our selues Vse 2 Secondly as the children of Israel trauelled vp and downe in the wildernesse and went from place to place from one station to another whereas Moses reckoneth vp 42 in this Chapter so it is with all the faithfull heere vpon the earth they must testifie and professe themselues to be pilgrims and strangers in the world because wee abide not in our owne countrey This Dauid confessed vnto God Psalme 39 12 that he was a stranger and a forreiner as all his fathers were This also the Apostle witnesseth of the fathers Heb.
nothing in the world shold trouble vs more then that the law is transgressed God is offended Dauid was not in person stricken with the pestilence thogh it did destroy at noon day and thousands fell at his right hand ten thousaÌ„ds at his left neither came it neere him yet he was no lesse humbled grieued in his soule 〈…〉 21. 〈…〉 â—g 20.6 〈…〉 â—o 32.25 then if his body had beene stricken with many running sores Hezekiah had an expresse promise from God of adding fifteene yeares vnto his dayes and when his heart was lifted vp glorying in his riches and treasures in his siluer and gold in his armour and ointments in his spices and iewels which he had shewed to the messengers of the king of Babylon the Lord threatned that in his sons dayes all those precious things should be caried to Babylon so that he had peace and truth in his daies 〈…〉 39.8 â—o 32.26 yet he humbled himselfe for the pride of his heart both he and the inhabitants of Ierusalem The reasons are plaine for first this is a Reason 1 signe of true humiliation repentance when we can mourne for sinne being free from the least touch of punishment it is a plaine token that we are touched with a conscience for sin it selfe If only we be cast downe for sin when Gods wrath lieth vpon vs we rather complain of the punishment then cry out for the sin Secondly Reason 2 sin is able to separate betweene God and vs whereby he is dishonoured and what ought to enter deeper vnto vs then to consider how God is dishonoured We may from hence lawfully and truely Vse 1 pronounce a fearefull woe vnto them that are no way humbled when the hand of God lyeth vpon them and writeth bitter things against them doubtlesse we need craue no pardon if we affirme constantly confidently that they are desperate sinners They feare neither God nor man nor hell nor death nor damnation it selfe Esay 1.6 They haue beene stricken from the soale of the foot euen vnto the head there is no soundnes in them but wounds and bruises putrifying sores yet they will not know nor vnderstand the hand that hath stricken them Thus doth the Lord complain by the Prophet that he hath giuen them cleannesse of teeth in all their cities Amos 4.6.7.9.10 11. and want of bread in all their places yet they had not returned vnto him he had withholden the raine from them and yet they returned not vnto him he had smitten them with blasting and mildew yet they returned not vnto him he had sent among them the pestilence after the manner of Egypt and ouerthrew some of them as God ouerthrew Sodome and Gomorrha and yet they returned not vnto him Thus did they run on from euill to worse filled vp the measure of their sins that they could not be reclaimed by any punishments though neuer so greeuous I will propound one famous or rather infamous example to this purpose very remarkable in the Scriptures and that is of Ahaz the Lord brought great affliction vpon him but he sought to the king of Assyria who helped him not but not to the Lord who could haue helped 2 Chro. 28.22 in the time of his distresse he did trespasse yet more against the Lord. This was king Ahaz Woe vnto vs if it be so with vs woe bee vnto vs if his iudgements doe not soften vs but harden vs not better vs but make vs worse The fire purifieth the gold maketh it more perfect but the drosse and refuse it maketh worse then it was before So is it with impenitent persons and all the reprobate whom the Lord will in the end sweep away as dung from the earth Secondly it is our duty to walke in obedience Vse 2 to God principally because he commandeth it not for reward sake chiefly for so doe hirelings who if once the hire ceasse wil work no longer We must be obedient for loue to God his law But is it not lawful to do good in hope of reward Obiect to propound to our selus that end It is lawfull â—nswer Heb. 11.26 but that must not be the chiefe and principal end Moses had respect to the recompence of the reward wherby he did shake off all drowsinesse encourage himselfe in well doing and quicken his zeale in the seruice of God and his people neuerthelesse he had other maine ends that he aimed at The loue of God must constrain vs his coÌ„mandement bear sway in our hearts far aboue all rewards So doth Paul encourage himselfe to preach the Gospel because hee should haue a reward if he did it willingly and a feareful woe hung ouer his head is he did it not 1 Cor. 9.16 17. howbeit in another place he telleth vs that the loue of God constrained him 2 Cor. 5.14 And the Apostle Peter stirreth vp the Elders of the Church to feede the flocke because when the chiefe Shepheard shall appeare they shall receiue a crowne of glory that fadeth not away 1 Pet. 5.4 yet himself was stirred vp by Christ our Sauiour to feed his sheepe and lambes if he loued him Ioh. 21.15 16. So then we must labour to do good though we see no reward euen in conscience of our duty to God And it is lawfull to abstaine from sinne for feare of punishment but chiefly because the righteous God hateth it and the iust Iudge condemneth it Vse 3 Lastly let vs hereby examine our selues what account we make of sinne whether it be greeuous vnto vs as it is sinne or not If it be we may comfort our selues that we haue receiued grace to humble our selues before the crosse commeth for then it is a free and voluntary humiliation If wee leaue sinne because sinne leaueth vs because we cannot follow after it because we must leaue the world because we grow weary of it because it bringeth shame and reproch because we waxe old and our youthfull yeeres are spent this repentance is not thanke-worthy but falleth out sildome to be true repentance This is a forced and constrained repentance and consequently oftentimes vnsound seeldome sincere If we yeeld obedience for conscience sake it is a token of sincerity We see the example of Peter after he had fearefully denyed his master and sworne that he neuer knew the man it pleased the Lord of life graciously to looke vpon him with an eye of mercy and to restore him by the spirit of meeknesse he had no punishment vpon him yet he went out of that place and separated himselfe from that vngodly crue and wept bitterly Matt. 26 75. Happy are we if we can doe the like This humiliation shall bring peace and comfort at the last It is a true note that we haue learned to know sinne â—f our souls can mourn in secret wheÌ„ we are in health peace at liberty and in prosperity it is a great mercy of God vouchsafed vnto vs and his Name
is highly to be praised and his goodnesse to bee acknowledged toward vs whiles others are hardned in their sinne and freedom from punishment emboldneth them to their destruction 13 And Moses cryed vnto the Lord saying Heale her now O Lord I beseech thee 14 And the Lord said vnto Moses If her father had but spit in her face should she not be ashamed seuen dayes let her be shut out of the campe seuen dayes and after that let her be receiued in againe In these words we haue the prayer of Moses and the answere of God when we cry God heareth Where we see it is our duty to pray one for another to commend the causes of others vnto God When we see them in misery and affliction we must be intercessors for them We must doe it for our enemies and them that hate vs and haue done vs wrong So it was with Moses in this place Againe it appeareth hereby that the rebukes of parents are not lightly and slightly to be regarded of children when they threaten or shew an angry looke or a frowing countenance it should worke shame and sorrow in them 2 Sam. 14.24 Great is the authority of parents ouer their children and great should be the reuerence of children toward their parents of which we shall speake more chap. 30. They are ouer their children in the Lord and must gouerne them in his feare Neuerthelesse the authority of God is much more ouer vs then ours is ouer our children therfore his chastisements ought to goe neerer to vs and more to humble vs then the threatnings and chastisements of earthly parents Heb. 12.9 10. We haue had the fathers of our flesh which corrected vs and we gaue them reuerence shall we not be much rather in subiection vnto the Father of spirits and liue for they verely for a few daies chastened vs after their own pleasure but he for our profit that we might bee partakers of his holinesse The power of parents is a limited power for they must rule in the Lord and the obedience of children is a limited obedience for they must obey in the Lord Eph. 6.1 but the power of God is absolute ouer his children and our obedience to him must be in all things Besides we may gather that God heareth the prayers of his seruants diuers wayes sometimes hee granteth whatsoeuer we aske sometimes he giueth more then we aske sometimes he heareth in part that which we desire and in part heareth not part the granteth and part he denyeth and sometimes he giueth not the same which wee aske but some other blessing like it or greater then it and sometimes he granteth our petitions when he asisteth vs comforteth vs and giueth vs patience to beare that he layeth vpon vs of al which we haue sundry examples in the word of God And howsoeuer it pleaseth him to deale with vs and whether soeuer of these wayes he heareth our prayers wee must submit our willes to his will and rest our selues contented with that he sendeth Moreouer greeuous sinners and open and grosse offenders should bee shut out of the Church wherof we haue at large spoken before chapter 5. where we haue handled the whole doctrine in a maner of excommunication but when they be penitent are throughly humbled for their sins they must be admitted into the Congregation againe and receiued into the bosome of the Church to be partakers of the priuiledges thereof Howbeit through the corruption of Church officers and the abuse of the censurers of the Church â—e abuses of â—â—communiâ—â—â—ion some are cast out that ought to be kept in and nourished as obedient children of the Church Thus it befell to the blinde man he gaue glory to God being made to see but he was cast out of the Synagogue by the Pharisies Iohn 9 34 35. Hee was a worthy member of the church hee beleeued in Christ and worshipped him It is a comfort to all such as are thus intreated Againe others are kept in the church and fostered in it who iustly deserue to bee throwne out by the power of the keyes and to haue the spiritual sword drawn out against them so it was with the incestuous Corinthian that married his fathers wife 1 Cor. 5 1. hee deserued iustly to bee put away from among them yet they suffered this sword to rest in the sheath and purged not out that old leauen but suffered him to remaine among them 1 Cor. 5 1 7 13. Such remissenesse and negligence was found in the churches of Pergamus and Thyatira Reu. 2.14 15.20 Others that are iustly banished out of the Church for some notorious crime committed against God and offence giuen to the Church are notwithstanding vniustly kept out after their repentance and humiliation so it was with the penitent Corinthian he was much humbled for his sinne and offence 〈◊〉 taketh 〈◊〉 for reâ—ing the â—mmuni◠〈…〉 into the â—ch aswel 〈◊〉 putâ—ing 〈◊〉 out of â—hurch yet the Church was not so careful to receiue him in as a member againe as they ought to haue bene but as before they kept him in when he should haue bin reiected so now they kept him out when he should haue bene receiued 2 Cor. 2.7.8 9.10.11 And if any be thus dealt withall as many haue bene in former times let vs consider that our cause is not strange and singular it is no other then hath befaln sundry the deere children of God before vs. Let her be shut out of the Campe seuen dayes c. Notwithstanding the former prayer of Moses Miriam must be put out from among them Moses though he were much wronged yet neuer complained to God against his brother sister nor against their wrongs yet God will not pardon but punisheth for those wrongs For albeit he did passe ouer those iniuries yet God will not passe them ouer and though he did not cry to God yet their sinne did cry and God heard that crie The Doctrine is this that though Gods children pray not against their enemies that wrong them and oppresse them â—â—â—â—rine 〈◊〉 Gods 〈◊〉 put 〈…〉 yet their wrongs cry out aloud and God heareth and punisheth the doers of wrong The faithfull are of a patient nature and holde their peace when they are laden with cart-loades of iniuries and reproches neuerthelesse God will not hold his peace they are meeke as Moses was and put them vp but God will not put them vp nor suffer them to go vnpunished When Abel was slaine by the treachery of his brother he could not cry out but after his death his bloode cried out for vengeance Gen. 4 10. Heb. 11 4. and 12.24 Hab. 2 10.11 Iames 4.5 So did Naboths bloode cry for vengeaâ—â—â— when he was dead and that cry was heard And no maruell For it is the office of God to execute vengeance hee is the Lord the auenger Reason 1 that will not hold the wicked innocent nor cleere the guilty Exod. 34 7. Hee hath said Vengeance is
children partakers of his victory And the Apostle Paul confirmeth the same Rom. 16 20. The God of peace shall tread Sathan vnder your feet shortly Wherefore albeit there bee in this life and wicked world many beastly minded men that spread their armes far and neare seeme euen to dazle the eies of others through their riches honors power friends aliance might credite possessions dominion ouer others so that none dare mutter a word against them yet the time is appointed cometh quickly that the godly shall sit in thrones of glory iudge these wicked wretches that haue beene enemies to the Church they shall stand at the bar like poore caitiffes and receiue froÌ„ Christ and his Saints the sentence of condemnation as 1 Corinth 6.2 3. Paul calleth the Saints of God to consideration of this prerogatiue and checketh them that they would submit themselues to the vngodly Doe ye not know that the Saints shall iudge the world If the world then shall bee iudged by you are yee vnworthy to iudge the smallest matters Know ye not that we shall iudge the Angels How much more things that pertaine to this life If then the Lord bring the wicked downe and make them stoope to his seruants in these dayes of their pilgrimage wherein iniquity is often aduanced how much more shal we see our desire vppon our enemies when Christ which is our life shall appeare Col. 3 4. 1 Iohn 3 â— for then we shall appeare with him in glory and bee made like vnto him and see him as he is This the Prophet assureth the Church Mal. 4 2 3. Albeit therefore we be persecuted pursued in this life and finde no rest or refreshing any where yet there shall be a sudden change of our condition when we shall triumph with Christ ouer all principalities and powers that lift themselues vp against God who shal â—â—ue shame and contempt powred vpon them The coming of Christ shall lighten things hidden in darknesse and make a manifest difference betweene the godly and the vngodly Let vs waite for his glorious appearance let vs hold fast till he come that which we haue that no man may take away our crowne This Christ our Sauiour who hath ouercome the world assureth Reuel chapter 2. verses 26 27. Hee that ouercommeth and keepeth my worke vnto the end to him will I giue power ouer Nations and hee shall rule them with a rod of iron and as the vessels of a Potter shall they be broken And the Apostle Peter assureth vs that the Lord is not slack of his coming as some men count slacknesse but is patient toward vs that we should not perish but come to repentance But the day of the Lord will come as a theefe in the night â— 3 8 9 10 in the which the heauens shall passe away with a noyse and the Elements shall melt with heate and the earth with the works that are therein shall be burnt vp Then woe shall be to the wicked then they shall be cast down and neuer be able to rise againe then they shall howle and weepe and lament and neuer bee comforted againe whereas the godly shall lift vp their heads because their redemption draweth neere When it shall be a righteous thing with God to recompence tribulation vnto them that trouble you but to you which are troubled rest with vs when the Lord Iesus shall shew himselfe from heauen with his mighty Angels 2 Th. 1 6. This therefore is a great comfort vnto vs giueth peace to our soules that he will deale with all the vngodly as Ioshua did with the Kings which he had conquered and subdued in battell For he commanded them to be brought out of the Caue where they were hidden and called for all the men of Israel and saide vnto the chiefe of the men of war which went out with him Come neere set your feet vpon the necks of these Kings and they came neere and set their feete vpon their necks and Ioshua said vnto them Feare not nor be faint-hearted but be strong and of a good courage for thus will the Lord do to all your enemies against whom ye fight Iosh 10 24 25. So wil Christ Iesus deale with al our enemies who is the Captaine of the Lords host he will poure shame and contempt vpon them and therefore let vs not stand in feare of them to turne out of the right way and to forsake our profession but be stedfast and vnmoueable abounding alway in the work of the Lord forasmuch as we know that our labour is not in vaine in the Lord. Thus if we be faithfull to the death we shall receiue an incorruptible crowne of glory Vse 3 Lastly obserue and marke how God magnifieth the Ministry and is able to enforce the wicked to the acknowledgement of himselfe and the true Ministers of his word and let this comfort vs in the midst of all contempts and disgraces of our God of our religion of our faith and of our persons Ah we Ministers despised by prophane men let vs marke and consider this and lay it vnto our hearts let vs beare their contempts contumelies thrown vpon vs. In their extremities they shall acknowledge vs they shall reuerence our Calling they shall magnifie our Office our Ministery and Doctrine they shall iustifie vs desire our prayers they shall stoope they shall stoope when it pleaseth God And let this suffice all true Teachers Preachers of the Gospel of Christ that the power of the truth is such as that it maketh the enemy bow the knee vnto it which before seemed to haue no ioynt to bend This is the time which the Lord hath made let vs reioyce and be glad in it when he giueth vs a comfortable experience of this doctrine that the enemies of God and our enemies are driuen to resort and repaire vnto vs and such as made iestes and songs of the word and of the Ministers of the word cry out O Ezek. 33 31. how beautifull are the feete of them which bring glad tydings of good things Rom. 10 15. There is none of vs all poore contemned men that labour in sincerity in the vineyard of God beare the burden of the worke and the heate of the day but sometimes God lifteth vp our heads and honoureth vs in the world that we should not sinke downe vnder the burden and maketh our mortall and greatest enemies beseech vs to be good vnto them and to helpe them in their extremities The people of Israel despised the ministery of Samuel would not hearken vnto him but when they saw the lightning and heard the thunder and felt the raine at that vnseasonable time They feared the Lord and Samuel exceedingly and they saide vnto him Pray for thy seruants vnto the Lord thy God that we die not 1 Sam. 8 7 and 12 18 19. Let this profitable meditation of Gods mercy toward vs deuoure and swallow vp all disgracing and defacing of
our Ministery and teach vs to waite patiently vpon the Lord who Prou. 16 7. wheÌ„ the waies of a man please him will make his enemies to be at peace with him and alter their hearts as pleaseth him This is a very great dignity and high priuiledge that God bestoweth vpon his poore and contemptible seruants reprochfull in the world 1 Cor. 4 9. a gazing stocke to the wicked accounted as the off-scouring of the earth a wonder to men and Angels this is their honour and preheminence they are magnified of God and respected of the wicked in their manifold miseries when God toucheth them in body or afflicteth them in minde or punisheth theÌ„ in goods or layeth his hand vpoÌ„ such as neerely concerne them in the flesh Excellent then is the estate of Gods children aduanced by him and a great honour vnto them that their enemies are brought vnder them are made to sue vnto them God is able to deliuer them from contempt and to giue vs for the truths sake a due regard and reuerence when he will So he magnified the ministery of Moses and Aaron as we heard before when Pharaoh could finde no comfort in his inchanters and sorcerers nor any helpe in his gods or Idols Exod. 9 28. he is forced to seeke comfort help of those despised Ministers messengers that were before hated of him for Moses must pray vnto God for him So he magnified the ministery of his Apostles so that the stubborn and stiffe-necked Iewes that could not abide the Gospel nor the Preachers of the Gospel being wounded in conscience came to Peter and the rest of the Apostles saying Men and brethren what shall we do Acts 2 37. The laylour mentioned in the 16 of the Acts v. 26 27 29 put the Apostles into close prison made their feet fast in the stockes but when the earth quaked the prison doores opened and euery mans bandes were loosed when once hee was waked out of sleepe and his conscience out of security he called for a light leaped in he came trembling and fell downe before Paul and Silas could finde no comfort but from them whom before he had cruelly entreated nor recouer himselfe from the gulfe of desperation into which he was entring but by their blessed ministery who ministred a word in due season to the weary soule to the heauy heart and to the conscience burdened and oppressed with sin So he magnified the ministery of Iohn the Baptist who was reuerenced of the couetous Publicanes of the violent souldiers and of the mercilesse people Lu. 3.10 12 14 so that they demanded of him What shall we doe Thus hath God dealt from time to time compelling the wicked to know and to acknowledge his faithfull Ministers to his great glory and our endlesse comfort It is a vaine needlesse feare in many that feare the fall and decay of the Ministery the vtter ruine and ouerthrow of the Ministers of the word There are many trades of this present life that will neuer decay nor weare out of vse So long as building planting sowing and tilling of the ground are in request there will be vse of the builder of the planter of the husbandman Who feareth the contempt of haruest men in the time of haruest Who feareth the discharge of watchmen while the City is besiedged Who feareth that no reckoning will be made of Shepheards so long as there are sheepe to be attended and wolues to bee feared The Ministers are the Lords builders the people are his building the Ministers are his husbandmen the people his husbandry the Ministers are the Lords haruest men the people his haruest to bee gathered into his barne This the Apostle teacheth 1 Cor. 3 9 Christ our Sauiour Mat. 9 37. So long therefore as God hath a Church to bee builded a Vineyard to be planted a Field to be tilled a Flocke to be watched an Haruest ripe and ready to be reaped we need not to be afraid of the decay and downefall of the Ministery For so long as men haue soules to be sued the meanes of saluation shall be continued We see this in the history of the Acts how diuersly it pleased the Lord to dispose of this his ordinance Where he had no people to be called he suffered not the Apostles to go thither Acts 18 10 11 but where hee had much people there he commanded theÌ„ to labor more and to tarry longer and suffered them not to depart so soone as they would Wherefore let vs bee bold and constant in the worke of the Lord and not feare to labour in his Vineyard knowing that our worke shall not be in vaine assuring our selues that he will hold vp our heads whom we serue and maintaine his own ordinance vnto the coming of Iesus Christ We haue spoken against the Lord and against thee we haue sinned The people of Israel being brought to true repentance by the former iudgment of the fiery serpents do not content theÌ„selues to confesse their sins in generall saying We haue sinned but they acknowledge the particular offence that had brought vpon them that particular iudgement As then they felt the iudgement in particular so they haue a feeling of their speciall and particular sin Doctrine We must wâ—nesse our repentance by acknowledging our parâ—cular sins thâ— trouble vs. This teacheth that howsoeuer we are to repent craue pardon generally for generall sins vnknown sins yet we most be most pressed perplexed touched and greeued with particular sins This truth appeareth liuely in the practise of NaamaÌ„ who being won to the faith by the experience which he had of the mercy power of God as also the Ruler was by the myracle shewed vpon his sonne Ioh. 4 53 he was touched with a feeling of his former idolatry and confessed his great blindnesse in the corrupt worship of false gods Hence it is that he desireth God to be mercifull vnto him that in going with his master into the house of Rimmon 2 Kingâ— 5 13 and he leaning on his hand he had worshipped that Idoll to the dishonour of God and the wounding of his conscience The words themselues will naturally beare this construction For we must vnderstand them of the time past not of the time to come of his crauing pardon for that which he had done and not for that he would do He was a true conuert and testifieth his conuersion by acknowledging his former impiety and promising to forsake the same and to worship the true God hereafter This is indeed true repentance wheÌ„ we are ready and willing to acknowledge those particular sins and trespasses that lie heauy vpon the conscience and haue called downe particular iudgements vpon vs. We haue a notable patterne of this kinde of repentance in the Prophet Psal 51 1 14 thus do the people of Israel deale in their conuersion 1 Sam. 12 19 and many others 1 Tim. 1 13. 1 Cor. 15
Abel in Saul toward Dauid in the Scribes and Pharisies toward Christ in Haman and his sonnes toward Israel in the chiefe Priests toward Paul Albeit they be ouermamastered their counsels detected their purposes defeated and themselues be disappointed that they may see how they fight not against men but against God yet their diligence is vnweariable and their rage vnspeakable This truth will further appeare vnto vs by Reason sundry reasons drawn from the person of God and from the conditions of the enemies of the Church God seeth the wickednesse of their hearts heareth the groanes afflictions of his elect yet he suffereth the vngodly to whet their tongues sharpen their swords against them to the end hee may gaine glory to his great Name in the confusion destruction of them Pharaoh contriued sundry plots fetching deuices to subuert the Church in Egypt some secret some open Exo. 1.17 9 16. Rom 9.17 He commanded the midwiues to stifle strangle the young infants comming out of their mothers wombe which are the spawn fry of Religion the hope of the succeeding Church When this diuellish deuice was discouered and disappointed because the midwiues feared God did not as the King charged them but preserued aliue the men children then he attempteth another way commanding by publique edict to drown and destroy their children afterward vexeth them by making bricks and carrying burdens Thus he proceedeth from one euill to another God setteth him vp as a marke and appointed him to shew his power in him and to declare his Name throughout all the world Thus GOD draweth good out of euil and manifesteth his owne glory in confounding the malice of mischieuous enemies Secondly the enemies of the Church run Reason 2 on in malicious courses to vndermine the good estate of the Church because they are led by the spirit of the diuell as his vassals and slaues to do his will Why did Cain burst with enuy against his brother hanging down his head drawing his weapon Because he was led by that euil one the prince god of the vngodly 2. Cor. 4 4 who blindeth their minds worketh in their hearts holdeth them in ful power possession The greatest deuouring beasts in the wildernesse alwayes keepe their courses recourses Psal 104 2◠12 23. either wearinesse constraineth them to cease or the light of the Sunne affrighteth them whereby the silly prey getteth some respite and refreshing But Satan the Prince of this world is neuer at rest he is euer greedy and neuer weary alwayes plotting practising catching destroying and deuouring The light of the day and darkenesse of the night are both alike to him Iob 1 7. Who compasseth the whole earth and walketh in it too and fro 1 Pet. 5.8 like a ramping and roaring Lyon seeking whom hee may surprize and subuert The end of one tentation is the beginning of another Hee will neuer make peace with vs vnlesse wee deliuer our soules vnto him in hostage Nahash the Ammonite is noted of extreme cruelty that would no otherwise make a couenant with the men of Iabesh Gilead but on this condition that he might thrust out all their right eyes and bring the shame vpon all Israel 1. Sam. 11. But Satan as he is more mighty so is he more malicious he will haue both eyes and hands he wil haue both head and heart hee will haue possession both of soule and body And therefore no maruaile if the sonnes of Belial bee stamped with his Image and resemble him in an vnweariable desire of mischiefe plotting and performing day and night one mischieuous attempt or other against the children of GOD. Vse 1 Let vs now carefully apply this doctrine to our vses First consider from hence the cause of the confusion of the enemies of the Gospel and of the godly They deuise crafty counsels and conspiracies against the faithful but withall they worke out their owne death and destruction and ouerthrow themselues in their malice mischiefe For of al such the Prophet saith Psal 7 15 16. He hath made a pit digged it for another and is fallen himselfe into the pit that he made his mischiefe shall returne vpon his owne head and his cruelty shall fall vpon his owne pate The hatred of the vngodly goeth before and the iudgements of God follow immediately after who hath prepared him deadly weapons will ordain his arrowes for them that persecute his seruants This the Prophet pronounceth against y◠enemies of the Church Esai 8 9 10. Gather together on heapes ye shall be broken in pieces gird your selues and ye shall be broken in pieces take counsell together yet it shall be brought to nought pronounce a Decree yet it shall not stand for God is with vs Behold the horrible down-fall of Haman an Arch-enemy of the people of God 〈◊〉 7 9 10. raised vp from the highest degree of honor and dignity who thought it too little to lay hands on Mordecai alone but sought to destroy all the Iewes that were throughout the whole kingdome he fell into the lowest step of shame reproach was hanged on the tree that hee had prepared for Mordecai The aduancement of the wicked is but for a momēt their destruction commeth suddainly according to the saying of the Prophet Dauid Psa 37 35 36 58 6 7 8 in Iob 20.4 Thus we see that the malice of the wicked turneth to their own calamity and confusion so that when they haue raked ransacked all the corners of their heart to contriue meanes to ouer-throw the Church they shall find by woful experience that God hath many moe meanes and wayes to turne their owne deuices to their owne destruction Secondly see hereby Gods almighty power Vse 2 and abundant kindnesse in sauing and preseruing the Church among so many enemies as it were a little flocke of sheepe among so many wolues For we may behold a part of his chastisements vpon his Church by setting them in the world as in a wildernesse and that among the wicked as it were among so many beasts whereby their faith is tried their obedience manifested and their patience proued so wee see his maruailous mercy in their deliuerance from them as out of the denne of Lyons inasmuch as we know to our endlesse comfort that notwithstanding all the pollicies and practices of the diuelish and damned crew of most spiteful and desperate enemies yet God holdeth vp the heads of his people that they are not drowned like the Arke that floated on the waters Reu. 12 15. Howsoeuer the serpent cast out of his mouth water after the woman like a floud that he might cause her to bee carried away of the floud Let vs therfore confesse before the Lord his louing kindnesse and acknowledge surely that saluation is of the Lord and not of our selues of his mercy and not of our own merit This the Prophet professeth at large Psal 114 1
2 2 3. If the Lord had not bene on our side may Israel now say if the Lord had not bene on our side when men rose vp against vs then had they swallowed vs vp quicke when their wrath was kindled against vs. Then the waters had drowned vs the streame had gone ouer our soule then had the swelling waters gone ouer our soule Praised be the Lord c. Lastly let vs lay vp these things in our Vse 3 hearts and know the nature of our enemies and the greatnesse of our own danger Let vs consider the present perill and estate of the Church and looke for such enemies Let vs all watch ouer our selues and weigh our calling and condition It is not a calling to outward peace and prosperity neither must wee looke here to find carnall ease and delight but when one trouble and tempest is ouer-blowne and the griefe of one affliction is ended wee must not then grow carelesse and secure wee must not lull our selues asleepe in the cradle of sensuality but in the end of one affliction wee must looke for another to beginne alwaies to keepe watch and ward knowing the frailty of our owne flesh remembring Satan to be an enemy of our peace and happinesse and considering our life to be as a continuall warfare so long as we tarry in this Tabernacle If wee be compassed about with many enemies and to be put into the furnace of affliction made exceeding hot let vs still haue comfort and consolation God will make the end glorious the issue happy Dan 7 28. This vse is taught and practised by the Prophet Daniel where a vision of foure beasts is shewed vnto Daniel and the calamities to come successiuely vpon the Church of the Iewes thereby fore-shewed he apprehended this doctrine by faith and kept it in his memory to remaine with him for his comfort and instruction for euer Wherefore let vs not promise rest to our selues after one deliuerance the enemies will gather themselues together againe and when wee haue victory ouer one tentation let vs prepare our selues for a new combat and make ready our armour for another assault Luke 4.13 Iob 1. and 2. This wee see in Christ the head of the faithful This wee see in Iob a man that feared God and eschewed euill who hauing vanquished Satan in one tentation hee returned eftsoones and redoubled his forces vpon him with another If this practice of the diuel were well pondered and throughly considered it would not onely preuent and redresse much impatiency but worke much peace and contentment in our hearts For what is the cause that we are so impatient vnder the crosse murmuring against God in our trials and tentations accounting them heauy and intollerable burthens vnto vs but because we promise to our selues peace and pleasure in the dayes of our pilgrimage and wee dreame of an heauen here vpon earth But if wee will profite aright in affliction whereby our faith is tryed 1 Pet. 1 7. and made much more precious then gold that perisheth wee must looke continually to be assaulted if we would not suddainly be surprised so come as a prey into the iawes of Sathan Verse 13.14 Thou shalt not see them all So hee brought him into the field of the Watchmen c. We haue heard before how the enterprises of Balaam were disappointed of God and so the wisedome of the wise confounded Now the King seeing himselfe crossed in his purpose and desiring to make an end of this matter carrieth him vp to another place where he might onely see a part of the Israelites his enemies Why doth hee take this course â—urely because he thought he feared the sight of that great multitude and considereth not the vanity of his sorcery Howsoeuer therefore they might see with their eyes and as it were feele with their hands God fighting against them yet both of them proceede in their purposeâ— the King in prouoking the false Prophet in hearkning and obeying Loe how obstinate the wicked are in euill setled with a full resolution to continue in their course so that albeit they change the place yet abide in their former purpose and cannot be brought to acknowledge their own folly From hence we learne Doctrine Wicked men in their euil successes lay the fault vpon second causes that wicked men when they haue euill successe neuer look vp to God whom they haue offended nor consider their sinnes whereby hee is prouoked but lay the fault in second causes and in anything rather then vpon themselues This corruption appeared in our first Parents immediately after their transgression For when they saw the filthinesse of their nakednesse and the miserable experience which they had gotten losing the good Gen 3.12 13 and enioying the euill Adam laide the fault vpon the woman as the woman did vppon the serpent and could not be brought to acknowledge their owne offence When the Philistims were plagued and the hand of God was sore vpon them for abusing the Arke they did not strike their hand vpoÌ„ their thigh and confesse they had sinned but doe ascribe all things to blinde-chance and vncertain fortune whereas nothing is done without the decree and prouidence of God Therefore determining to send backe the Arke they reason thus 1. Sam. 6.9 If it goe vp by the way of his owne coast it is the God of Israel that did vs this great euill but if not wee shall know then that it is not the hand that smote vs but it was a chance that happened vs. This like wee see in the Aramites when they had ill successe in the battell against the Israelites they said 1. Kings 20.23 Their gods are gods of the mountaines and therefore they ouercame vs but let vs fight against them in the plaine and doubtlesse wee shall ouercome them Heereunto accordeth the saying of the Wise man Prou. 19.3 The foolishnesse of a man peruerteth his way and his heart fretteth against the Lord that is when the scourge of God lyeth sore vpon the transgressours for despising the Word for abusing the Sacraments or for practising any wickednesse they learne not by his plagues and iudgements to accuse and iudge themselues but accuse God as the authour of their euils and aduersities and murmure against him for dealing so rigorously sharply with them like to the dogge that byteth the stone but looketh not after him that casteth it The reasons First wicked men want the Reason 1 knowledge of the true God to iudge of their crosses and afflictions and therefore no maruaile if they bee disquieted and fret through the euill successe they haue in their enterprises This made the wise Salomon to say Prou. 19.3 They sâ—et against the Lord. The want of sound iudgment and a right vnderstanding is the mother of all the corruptions which are in vs and of the sinne which we commit For we should ascribe to our owne folly the things that goe not well with vs
hurt losse and damage may by them redound to the commonwealth in such sending of them The way to be rid of them is to execute iudgement against them and to cut them off by the sword of the Magistrate for theyr euill deeds Lastly from hence we should learne much more to be watchfull in the spirituall warrefare Eph. 6 10. 2 Tim. 2 4. We are all souldiers and we are to fight against principalities and powers and spiritual wickednesse in high places and therefore it behoueth vs to put on the whole armour of God and to bee strong in the Lord knowing that we shall stand in his might and be able to put to flight these enemies 7 And they warred against the Midianites as the Lord commanded Moses and they slew all the males 8 And they slew the kings of Midian besides the rest of them that were slaine namely Eui and Rekem and Zur and Hur and Reba He was the father of Cozbi whom Phâ—nehas slew Numb 25 15. fiue kings of Midian Balaam also the sonne of Beor they slew with the sword 9 And the children of Israel tooke all the women of Midian captiues and their little ones and tooke the spoyle of all their cattell and all their flockes and all their goods 10 And they burnt all their Cities wherin they dwelt c. 11 And they tooke all the spoyle c. This is the second part of the Chapter wherein we see the manner obserued in managing this warre and in performing obedience to the Commandement of God and his seruant Moses Wherin we may see the slaughter that they made first set downe generally They slew all the males then particularly Fiue of their Kings and also Balaam Secondly the captiues that they tooke to wit al the women and their little ones Thirdly their booty they tooke the spoyle of their cattell flocks and goods Lastly they set their Cities on fire and consumed theyr goodly Castles to nothing Heere a question may be demanded concerning Balaam Obiect how he came to be among these Midianites forasmuch as we reade before that he went his way Numb 24 25. I answer Answer some vnderstand the words of his purpose resolution to returne home but that he stayed in the way among the Midianites through whose Country he must necessarily go and so was slayne among them And indeed it is certaine he was present in the battell but it is more likely and credible that he went home and afterward hearing of the destruction of so many thousands of the Israelites 1. Drusij comment in loca diffic Num. cap. 125. procured through his diuellish counsell that hee returned vnto Madian hoping to receyue the wages which had beene promised vnto him seeing the matter succeeded according to his theyr desire and thus indeed hee receyued a iust reward and recompence as the wages due vnto him for he was slaine by the sword And hence also it may not vnfitly bee concluded that he was no true Prophet of God but a Prophet of Satan for then doubtlesse the Israelites would neuer haue put him vnto the sword Eucher in Gen. pag. 102. Some there are that too highly magnifie him and esteeme better of him then is cause and thinke that he was the same who in the booke of Iob is called Elihu howbeit this is a blinde conceit Some of the Hebrew Doctors obserue that he could be no Prophet because it is said God opened his eyes and he saw the Angel of the Lord standing in the way c. because this is noted of others as of the seruant of Elisha 2 Kings 6 17 and of the Syrians verse 20 as also of Hagar Gen. chapter 21 verse 19 but it is neuer spoken in the same manner of any of the Prophets Other of them say he was damned with Doeg Gehazi and Achitophel but the things that are secret belong not vnto vs the truth he knoweth that knoweth all things it is not for vs to iudge before the time But to leaue this and to come to the doctrines We saw before the sinne of the Midianites chap. 25 and how God threatned them hitherto they escaped well enough and might say as Agag did that had beene spared with the fatter Oxen and the better sheepe 1 Sam. 15 32. Surely the bitternesse of death is past notwithstanding wee see God maketh good his word and suffereth no part of it to fall to the ground Doctrine Wicked men are suffered long yet in the end are punished We learne heereby that wicked men howsoeuer they may bee suffered long in theyr sinnes and God prosper them in theyr wayes and bring no temporal iudgment vpon them yet at last he meeteth with them and bringeth his plagues and punishments vpon them Psalm 73 verses 12 17 18 and 37 35 36. Iob 21 17 18. Ierem. 12 1 2 3. Hab. 2 3 5. Psal 50 21. The Scripture is full of these examples Reason 1 And it must needs be thus because God is a iealous God visiting iniquities and transgressions Exod. 34. he is angry with the wicked hateth them his soule abhorreth and detesteth them and therfore must needs bring iudgment vpon them Rom. 1 verse 18 and 2 5 8. Deut. 9 8 20. Mal. 1 2 3. Not that GOD hath any passion of anger but because hee is saide to do that which men do when they are angry that is he will take vengeance and punish them for theyr sinnes and offences Secondly because the Lord hath set a stint to the wicked he seemeth for a while to put the bridle in theyr neckes and to let them run at liberty but they haue theyr appointed time which they cannot passe hee hath set downe how farre they shall go and how long they shall liue and the measure of theyr sinne to what height they shall grow so that though they desire to proceede neuer so much they shall not be able they cannot go any farther he wayteth till they haue filled vp the measure of their sinnes Gen. 15 verse 16. Math. 23 ver 32 and then he will not spare to bring his iudgements vpon them Vse 1 The vses First this teacheth vs to acknowledge the iustice of God He oftentimes holdeth his peace and men thinke him to be like vnto themselueâ— howbeit hee will manifest to all the world that hee is a iust and righteous God and holy in all his wayes Hence it is that the Apostle saith He will reward euery one according to his works Rom. 2 6. Psalm 62 12. For as God neuer forgetteth to be mercifull neyther shutteth vp his kindnesse in displeasure Psalm 77 9 so hee cannot forget his iustice except he should forget himselfe No man forgetteth his owne name Iustice is Gods essentiall attribute This is his Name for euer and this is his memoriall to all generations True it is the faithfull themselues do many times conceiue amisse both of the mercy and of the iustice of God but they confesse that this is their
infirmity Psal 77 10. For when they are themselues in trouble and theyr soule refuseth to be comforted they begin to reason and dispute with themselues and say Will the Lord cast off for euer Will hee be fauourable no more Is his mercy cleane gone for euer and doth his promise faile for euermore Psalm 77 7 8 9. On the other side when they see the vngodly prosper that they are not in trouble as other men neyther plagued like other men they are ready to thinke of themselues that they haue cleansed their hearts in vaine and washed their hands in innocency Psal 73 verses 3 5 13. Neuerthelesse whatsoeuer we are sometimes ready to iudge in the time of trouble tentation wee must vpon better aduice say with the Apostle Let God be true and euery man a lyar as it is written That thou mightest be iustified in thy sayings and mightest ouercome when thou art iudged Rom. 3 verse 4. Albeit therefore GOD do not by and by strike with his hand and draw his sword yet he is not vniust neyther is he slacke concerning his promise but he is long-suffering to vs-ward not willing that any should perish but that all shold come to repentance 2 Pet. 3 9. Secondly this serueth to teach vs that we Vse 2 should not enuy at the wickednesse of men albeit for a season they prosper in theyr sins the measure is not yet heaped vp but when once they are growne to the height the iudgments of God will ouertake them and they shall passe away as the grasse of the field A good man will neuer enuy at their euill Psal 37 1 2 because he knoweth well that they stand in a slippery place and what is reserued for them if they go on in theyr sinnes Thirdly this serueth to instruct informe Vse 3 euery man that he should not grow obstinate and obdurate in his sinnes because of Gods patience and long-suffering toward him because as he hath his time so also God hath his If we fill vppe the measure to the full of our transgression hee will also poure downe the vialle of his indignation Such as runne on in sinne grow thereby starke blinde that they cannot see and starke deafe that they cannot heare vntill theyr eyes and eares bee opened by affliction and his iudgements take holde vpon them Let vs lay before vs the examples of others and consider how it hath gone with them that wee may learne wisedome by theyr folly and take warning by theyr misery Wee know how it went with the old world after the dayes of Gods patience were expired only eight soules were saued all the rest were destroyed Gen. 7. 1 Pet. 3 verse 20. It is better for vs to be admonished by the fall and ruine of others and to take heed of abusing the patience of God then that we should bee taken in our sinnes and bee made examples vnto others to our vtter confusion and destruction for euer And they slew the Kings of Midian besides the rest of them that were slaine namely Eui c. fiue Kings of Midian c. Moses doth not content himselfe to tell the Church of God in generall that the multitude of the people of Midian were destroyed but singleth out the number and the names of theyr Kings that were slayne Whereby wee may gather that high and low Doctrine Princes and Potentates are punished for sin as well as others Prince and people lye open to iudgement God spareth none but striketh punisheth all that sinne against him We see this in those Kings that took away Abrahams wife the Lord plagued them and theyr houses with great plagues Gen. 12 17 and 20 3 17 to verifie that which the Prophet saith He suffered no man to do them wrong but reprooued Kings for their sakes saying Touch not mine annointed and do my Prophets no harme Psal 105 14 15. We saw this in the sixteenth chapter of this Booke concerning Korah and his complotters they were famous and great men in the Congregation yet the earth was not able to beare them his iudgements were so heauy vpon them This doth the Lord tell such as are mighty vpon earth that band themselues together and take counsell against the Lord and against his annointed He will breake them with a rodde of Iron and dash them in peeces like a Potters vessell Psal 2 2 9. And Psalm 82 6 7. I haue saide ye are Gods and all of you are children of the most High but yee shall idie like men and fall like one of the Princes The examples of this are infinite when God sent out Saul to take vengeance vpon the Amalekites the sword fell vpon Agag the King that sate vpon the Throne as well as the common sort that sate in the dust 1 Sam. 15. Herod the king although he were clad in royall apparell could not keepe his body from the wormes by the which he was eaten vp aliue Acts 12. And it must be thus Reason 1 For first the Heads and Captaines of the people haue oftentimes the cheefe hand in the trespasse and when open impieties are set afoote and practised they should not beare the sword in vaine If then they draw not out the sword of iustice but suffer it to rust in the scabbard while iniquity walkes in the Land without controlment they make themselues guilty of those sins bring vpon themselues many iudgements As then it was saide to Eli who winked at the wickednesse of his sonnes I wil iudge his house for euer for the iniquity which he knoweth because his sonnes made themselues vile and he restrained them not 1 Sam. 3 13 so it may be said to Kings and Princes that God will also enter into iudgement with them if they restraine not theyr people from theyr euill Reason 2 Secondly with God is no respect of persons at all though they be supreme and souereigne though they be wealthy and honourable learned and mighty in the world yet they shall escape neuer a whit the more for these priuiledges as Iob 34 19 He accepteth not the persons of Princes nor regardeth the rich more then the poore they beeing all the worke of his hands This serueth iustly to reprooue those that Vse 1 make their places a priuiledge and as it were a Sanctuary to hold and harbour them from Gods iudgements These do much deceyue themselues to beare themselues so bold and to build vpon so weake a foundation It is as possible for a City to hold out against the enemy that hath no wall but of Reedes which are easily eyther pierced or fired as it is for a man to stand against gods iudgments by his noble birth or his high place or his great riches or his deepe learning or his golden crowne And yet wee see how common it is for such to exempt themselues from the common sort as if they â—ad more liberty to sinne then others Indeed heere is for a time some difference betweene them and