the rest that remaine who were exempted out of the former training to wit the Priests and the Leuites For first of all Moses numbreth them according to their persons then according to their order and ministery Touching their persons in this chapter touching their ministery in the fourth chapter So then in this place the Tribe of the Leuites is numbred who were selected and separated to the worke of the ministry that they might therein serue God and his people In this Chapter wee are to obserue two things first The parts of Chapter a transition or passage by way of preface to this holy numeration distinct from the former in the 13. first verses secondly the numbring it selfe in the rest of the chapter Touching the first point which is the entrance wee must consider in it two other points first a description of the Tribe of Leui◠and of the family of Aaron forasmuch as Moses and Aaron the two heads of the people descended out of that Tribe as is more at large declared in the booke of Exodus and this is amplified by the circumstance of time in the beginning of the first verse In the day that the Lord spake with Moses in Mount Sinai Exod. 6 16. as if he had saide Now it is time to proceede to speake of the Tribe of Leni and to set downe how great the number of thē was when God commanded them to be numbred at Mount Sinai Osiand in Numb cap. 3. for as yet the people was not departed from thence where the law was giuen but first I will rehearse the names of the sonnes of Aaron who aboue or before others were appointed to the Priest-hood Secondly the presentation of the Leuites before Aaron to be numbred which we will reserue to be handled afterward in his proper place The description of Aarons family Touching the description of Aarons house and family whereon the numbring of the Priests depended First his sonnes are reckoned and their ministery declared verse 2 and 3. of which we haue heard more particularly in the book of Leuiticus chap. 8 and 9. Then the destruction of two of them which were the eldest is set downe Leuit. 10. for when they transgressed the Commandement of God offered strange fire before him they were consumed and confounded which is breefly repeated in the 4. verse but at large expressed in the 10. chapt of Leuiticus whereby it came necessarily to passe that two being cut off and leauing no issue behinde them that there remained onely two heads or families of the Priests to wit of Eleazar and Ithamar Verse 1. These are the generations of Aaron c We see in this place how Moses immediately after the numbring vp of the people that medled not with the ministery of the word or killing of the sacrifices or administring of the Sacraments or seruing in the Tabernacle or carrying of the Arke or teaching of the people handleth in the next place the forme and fashion of the ministery that laboured and spent themselues in the former things For let there be neuer so great order or good pollicy in the Common-wealth yet if the care of the ministery be neglected all is to little purpose Wee see from hence the goodly order that GOD obserueth in this great army he establisheth among them most carefully the holy Ministery to the ende they might be taught and instructed in the word Doctrine 1 Heereby we learne that among all nations people vnder the heauens There is an absolute necessity of a standing Ministery among all people the ministery of the word ought to be planted and established I say there is a great and absolute necessity of a standing and setled ministery among all sorts and conditions of men to guide them in the waies of godlinesse This appeareth euidently from the beginning for rather then there should be no teaching God himselfe was the Pastor and Teacher the Priest and Prophet of his Church and instructed them immediately by his owne voice without the ministery of man he was then the Shepheard and they the sheepe he the master and they the Schollers So he appeared to Adam and taught him and likewise his posterity after him Then there was no neede of any other Doctour or instructer he was all in all For as a man need not light a Candle at noone day thereby to see when as the Sunne shineth cleerely in his strength no more needed man in his innocency to be taught by man seeing he enioyed the bright Sun-shining of Gods glorious presence But when once mankinde began to multiply and encrease out of one house into diuers families as a tree displaying it selfe into many branches God raised vp ordinary and extraordinary Teachers For the father of the family was the King and Priest of it a King to rule a Priest to teach the will of God to his children Hence we reade that Enoch the seuenth from Adam prophesied of the second comming of Christ to iudgement Iude 14. with ten thousands of his Saints to execute iudgement vpon all vngodly sinners So then he was a Prophet raised vp of God in those corrupt times to reproue sinne and to conuince all that were vngodly among them of all their vngodly deeds which they vngodly committed After him he stirred vp Noah 2 Pet. 2 5. a Preacher of righteousnesse while the Arke was in preparing when the long suffering of God waited an hundred twenty yeares for their conuersion Besides that the people of God might bee sufficiently prouided for the first borne were also sanctified to this Office as we shall see afterward in this chapt and the chap. following and lastly in their stead the Tribe of Leui were set apart in whom alone it continued excepting the Prophets that had a speciall calling while the Synagogue stoode euen vnto Christ who when he ascended and led captiuity captiue gaue giftes vnto men at his pleasure and appointed some Apostles some Euangelistes some Pastors and Teachers for the perfecting of the Saints Eph. 4 12. and for the edifying of the body of Christ We see in this place that so soone as the law was giuen in Mount Sinai God appointed those that shold publish and preach the same and so soone as the Tabernacle was erected he ordained Aaron and his sonnes to attend vpon it and to perfourme their seuerall duties according to his direction and appointment Thus also did the Apostles deale so soone as they had preached the Gospell according to the commission and commandement they had receiued thereby gained a people vnto God they setled a ministery to continue and appointed Elders and Pastors ouer that people for the propagation of true religion and the strengthening of Gods seruants in all good duties This appeareth in the Acts of the Apostles Paul and Barnabas confirmed the soules of the Disciples and exhorted them to continue in the faith and when they had ordained them Elders in euery Church
hang ouer our heads We may be visited with sicknesse or pinched with pouerty or haue our limbes taken from vs we may be striken with blindnesse or lamenesse and if none of all these afflictions come vpon vs yet the infirmities of old age will ouertake vs which is as the night wherein we cannot worke Eccl. 12 3. Then the keepers of the house shal tremble and the strong men shall bow themselues and the grinders shall ceasse because they are few those that look out of the windowes shall be darkned so that we should labour in the daies of our youth in the floure of our age while the euill daies come not nor the years draw nigh when thou shalt say I haue no pleasure in them Age is an hastie thing it tarrieth for no man Cicero de Senect it will creepe vppon vs sooner then wee are aware Wherefore doth GOD giue vnto vs all these meanes and this blessed opportunity which being once gone cannot be called backe but that we should make vse of it There is no day but it hath his night there is no calme but it hath his storme there is no peace but it hath his warre there is no health but it hath his sicknesse Though we haue now sufficient we know not alasse what experience we may haue of want and how soone also Wee should therefore prouide in time of our health to keepe vs in our sicknesse wee should labour in youth to keepe vs in age and lay vp in time of plenty to furnish our selues against dearth and scarsity We see the prouidence that was in Ioseph he laid vp corne in the plentifull yeares to serue them saue them in time of famine and therefore he preserued the liues of many thousands Gen. 41 48. The Apostles prouided afore hand to send succour and releefe to the Church of Iudea being fellow-members of the same body Acts 11 28. and professing all one communion of Saints So the Apostle teacheth 1 Tim. 5 8. If any prouide not for his owne and specially for those of his owne house he hath denied the faith and is worse then an Infidell But Christ our Sauiour saith Lay not vp for your selues treasures on earth Obiection where moth and rust doth corrupt and where theeues breake through and steale Math. 6 19. If then he forbid all men to lay vp who shall dare to hoard vp any thing I answer Answer he forbiddeth in some sort not simply to wit to lay vp with respect to our owne priuate profite onely without respect of the good of the Church or Common-wealth as if he had said Take heed that ye gather not riches for your owne vse and benefit alone as if none should liue in the world besides your selues and so make your treasures your trust place your happinesse and felicity in them But our happinesse must be in heauen and in the life to come where it cannot be taken from vs. Againe Obiection it will be saide that Christ forbiddeth the care of the things of this life and to take thought what to eate or what to drinke or what to put on Math. 6 25. I answer there is a double care Answer a lawfull and an vnlawfull a godly and an vngodly care The lawfull and honest care is that whereby a man prouideth for things needfull in time to come For if then we should begin to prouide necessaries when we are presently to vse them we should be like to souldiers that are to seeke for armour when they should put it on or like the foolish Virgins mentioned in the Gospell Math. 25 10. that went to buy oyle for their Lampes when it was too late There is an vnlawfull care which is ioyned with distrust Such men doe neither deale vprightly and iustly in their callings to labour the thing that is good and to get the thing that is honest in the sight of all men neither yet commit the successe of their labours to the blessing of God but vse shifts that stand not with equity and a good conscience This maketh the heart heauy withdraweth vs from praier from hearing the word and from the worship of God This is that which Christ forbiddeth in this place If it be farther obiected Obiection that Christ saith Take no thought for the morrow for the morrow will take thought for it selfe sufficient vnto the day is the euill thereof Math. 6 34. I answer as before Answer that the purpose of Christ is not to perswade any to sloth and idlenesse or to slake in vs diligence in our callings but to draw vs from all inordinate and distrustful care for the morrow whereby we vexe our mindes with trouble and turmoile for things vnnecessary Euery day by reason of mans sin hath griefe enough and therefore should euery day content it selfe with his owne care and not cast his proiects for daies and yeares But while we condemne the vnlawfull carking let vs take heed we doe not cast away that honest and holy care of prouiding things needfull in time to come Christ our Sauiour had a bagge to keepe prouision for himselfe and his Disciples which Iudas bare Iohn 13 29. Hence it is also that he gaue commandement Iohn 6 12. that they should gather vp the broken meate and addeth this reason that nothing bee lost This serueth as a notable instruction for men of meane ability and small meanes to teach them to prouide in time for the maintenance of themselues and their families This concerneth artificers tradesmen husbandmen and day-labourers to seek as thrifty men to saue somewhat as they say against a wet day They must labour and take paines while their strength is great and their sight is good that when they shal be old or weak or blind and euery way vnable to follow their calling they may finde meanes to maintaine them of their owne and not seeke releefe abroad and so be a burden vnto others yea when GOD shall call them out of this world as we hold our life and all things else with the greatest vncertaintie wee may leaue our wiues and children wherewith they may liue with comfort and not depend vpon the kindnesse and curtesie of other men This is a point little regarded of drunkards and vnthrifts who if they may haue for the present to satisfie their lusts care not though they bring their seede to beggery Woe be to such mercilesse Creatures more cruel then the Tyger or the Beare exposing their posterity to a sea of miseries These are worse then the sauages infidels and haue denied the faith Let all poore men beware of idlenesse let them not spend in a moment that which hath beene long in getting let them not consume that little which they haue in belly cheere delicious fare and in costly apparell but vse the creatures of God soberly moderately sparingly considering both the shortnesse of their owne liues and the hardnesse of other mens hearts Let them not
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
consider two things first the commandement of God without whose authority nothing is to be imposed as necessary in the Church which is that the Priests should light the lampes not one or two but all of them to giue light in the Tabernacle to signifie the light of Gods word shining in the Church which ought sincerely to be preached and published by the teachers to giue light of knowledge to all in the house of God as the Apostle declareth of himselfe that he had kept backe nothing Acts 20 20 27 but reuealed the whole counsell of God as the Priests kept not any of the lampes vnlighted but did light theÌ„ all Secondly the obedience of Aaron to the commandement he lighted the lampes that they might giue light round about the candlestick on euery side wheresoeuer the candlesticke could be seene Vpon occasion of mentioning the candlesticke we haue a description of it verse 4 by the matter of it it was made of gold and by the forme of beaten gold according to the patterne shewed to Moses in the Mount for he was a faithfull seruant in the house of God Heb. 3 2. But of this we may reade farther Exo. 25 37 40 25 26. There was but one candlesticke in the Tabernacle made by Moses because this was sufficient howbeit Salomon that built the Temple afterward made ten candlestickes whereof fiue stood at the one side fiue on the other side 2 Chron. 4 ver 7 20. because the Temple was larger and wider then the Tabernacle and therefore moe were requisite in the one then in the other The place where the Candlesticke stood was in the Sanctuary next to the most holy place or in the first Tabernacle Hebrewes chapter 9 verses 2 9. Not in the most holy place forasmuch as the High-Priest went into it once onely in the whole yeare Heb. 9 7. whereas the lampes of the Candlesticke were renued daily But let vs come to the words as they lye in order and first touching the lampes appointed to bee lighted we must consider that the Tabernacle with all things thereunto belonging was a figure of the time present vntil the time of reformation Heb. 9 9. and when the Priesthood was changed there must be also a change of the law Heb. 7 12. All things had their signification and the truth which is as the pith and substance of the ceremonies belongeth to vs as well as to the Iewes Hence it is that the lampes belonging to the candlesticke â—â—ctrine signifie vnto vs that the word is the light of the church 〈◊〉 word is â—â—amp and 〈◊〉 of the â—â—â—rch giuing light to the people as the Sun doth to the world wherby the true light of the knowledge of God of Christ our Redeemer of true righteousnesse and of saluation is kindled in the hearts of all true beleeuers Dauid is a certaine witnesse of this truth who teacheth that the commandement of the Lord is pure enlightening the eyes Psal 19 8. Thy word is a lampe vnto my feete and a light vnto my path Psal 119 105. So Salomon saith Prou. 6 23. The Commandement is a lampe and the Law is a light It is plaine therefore that the lampe lighted in the Tabernacle did figure out the word of God Hence it is that the Prophet Esay saith O house of Iacob â—â—â—y 2 5. come let vs walke in the light of the Lord and afterward he sheweth that if any speake not according to this word 〈◊〉 8 20. it is because there is no light in them Reason 1 And it cannot be otherwise because the Lord which is the author of the Scriptures is light it selfe he is called the Father of lights Iam. 1 and the Church acknowledgeth when it sate in darknes that the Lord was the light of it Mich. 7 8. The Apostle saith he only hath immortality and dwelleth in the light which no maÌ„ can approch vnto 1 Tim. 6 16. And in the beginning of Iohns Gospel Christ is called the light of men Iohn 1 4. If God then be the true light how can his word but partake of his nature and be lightsome in it selfe and bring light to vs Againe the word hath in it the effects of light it expelleth darknes and is very comfortable and therfore comfort is often called by the name of light Ps 97 11. Ester 8 16. Ps 118 27 and 43 3. Iob 30 26. Lam. 3 2. So is it with the word it driueth away spirituall darknes and it comforteth and reioyceth the heart Psal 19 8. Vse 1 This doctrine serueth to reproue the church of Rome which bring in their Torches and Tapers and Candles into the Church as the setting of them vp at burials and funerals 〈◊〉 dâ— par â—â—b 2 c. 19. to signifie that the soules of the dead are aliue a superstitious custome condemned by sundry Councels as superstitious and heathenish Moreouer they obserue continually another foolish custome to set vp wax candles Taper lights before their Images and vpon the Altar in their Churches and this they do not onely in the night but in the day at noone when the Sun shineth in his strength And lest they might seeme to wander without Scripture and to be mad without reason they pretend for themselues and their superstition the continuall burning of the lampes in the Tabernacle before the Arke of the testimony Exod. 25. Bellarmine disputing of the reliques of the Saints Bellar. lib. 2. de reliqu c. 3. et 4. noteth three ends of this practise because fire is a signe of gladnesse a signe of glory and a signe of life But all this is no better then will-worship which is condemned Mat. 15 9. Col. 2 23. of which it may be said Who required these things at your hands Es 1 12 And this obseruation in the law touching the lamps is meerly ceremoniall which had an end with the Priesthood and was honourably buried with the Synagogue and is not to be raked out of the dust and raised out of the graue againe Also it is vtterly vntrue that these lampes were lighted in the day time for they were lighted in the euening burned vntill the morning and then were put out Thus doth Ahijah tell Ieroboam and all Israel 2 Chr. 13 11. that they had the Candlesticke of gold with the lampes thereof to burne euery euening Therefore it is said in the law The high Priest shall light the lampes at euen the word is betweene the twilights meaning therby both the euening and the morning Exod. 30 8 and Aaron must cause the lampes to burne continually from the euening vnto the morning Leuit. 24 3. In the booke of Samuel in other places it appeareth that they burned all night for those that kept the watch of the Lord in the Tabernacle and in the Temple but were alwaies exstinguished in the morning when it was day 1 Sam. 3 3. Thus then we reason against them from their owne
ceremony were manie Reason 1 which serue as so many Reasons to confirme the point of doctrine in hand First that such as prayed might bee stirred vp with greater zeale and earnestnesse to call vpon God forasmuch as the laying on of the hand did moue them and raise them to the lifting vp of the heart For this cause as we shewed before the manner of ordaining Ministers and sending them into the Church was ordinarily ioyned with fasting not that they placed any merit therein but to stirre them to be more deuout in prayer And hence it is that prayer and fasting are so often ioyned together as Luke 2 verse 37. Mathew 17. verse 21. Dan. 9. verse 3. Ioel 1 14. and 2 15 17. 1 Cor. 7 4 c. Secondly to signifie that he was as an offering Reason 2 separated to God and his seruice vpon whom the hands were laide For this ceremony was taken from the maner vsed and obserued in the sacrifices vpon which the Priestes laid their hands to shew that they were consecrated to holy vses Thirdly to declare that Reason 3 the hand of the Lord would be with them For as they felt the hand of men vpon their heads so certainly they should finde by a continuall and comfortable experience the hand of God to be with them in the execution of the function committed vnto them if they wer faithfull in the execution thereof Lastly to procure reuerence vnto the person Reason 4 so set apart amongest the people and especially to the calling it selfe It is saide in the election of Ioshua Numbers chapt 27 verse 18 20. that Moses must lay his handes vpon him that all the Congregation of the children of Israel may bee obedient and this is one end wherefore this signe was vsed in the ordination of the Ministers of the Church Vse 1 Seeing therefore they were appointed to their office in this solemne maner not in hugger mugger but openly and publikely before all Israel we learne that it is decent and conuenient that the Ministers should be made in the face of the church not in priuate places without any assembly fit for so solemn and sacred an action This is a worke of the day not of the night of the light not of darkenesse and therefore we see in this place that at the ordaining of these Leuites the whole Congregation of Israel was gathered together so that we may say Verse â— as Paul doth in another case and vpon another occasion These things were not done in a corner Acts 26 26. Eleazar was appointed to succeede Aaron his Father in the sight of Israel as Numb chap. 20. verse 27. Matthias was elected in place of Iudas who was fallen from his Apostleship when the whole multitude of the beleeuers were gathered together Acts 1. verse 13. yea the Deacons an inferiour office of the Chutch who laboured not in the word and doctrine were chosen by the whole multitude as Acts chapter 6. verse 5. Willet Synops contr 5. quaest 2 True it is meere popular elections are not to be admitted being the cause of all confusion and disorder howbeit for the people to giue their voices in elections moderated and gouerned by graue Elders and wise Pastours hath bene vsed in the Church in times past may bee againe and is at this day in many places where the state of the Church and the condition of the people will beare it And albeit they haue no voice or sufferage it is fit they should giue their consent and approbation because the Ministers should haue good report of all 1 Timoth. 3 7. And so much the rather ought this to be because the congregation haue a kinde of interest in this businesse according to the rule in Law Quod omnium interest ab omnibus fieri debet that is That which belongeth to all should be done by all and this maketh much for the comfort of the Minister and for the profite of the people This reprooueth the practise oftentimes vsed in time of Popery where Ministers are ordained by them secretly and closely It is reported of Pope Iohn the thirteenth that he ordained Deacons in a stable whereas their owne Canons and constitutions decree that the consent of the people should bee knowne and Cyprian is plaine that as God commaundeth that the Priest should bee placed before the face of the whole congregation of the Iewes so the Ministers ought not to bee ordained but with the knowledge of the people standing by Cyp. 1. lib. epi. 4. whereby they being present either their faults should be discouered or their vertues commended It may be asked whether this sign which in a generall signification may also be called a Sacrament of imposition of hands Caluin instit lib. 4 cap. 4. bee so necessary as that it may vpon no occasion bee omitted The Papists hold an absolute necessity of it and teach that the graces of the Spirit are also inseparably annexed to it But wee cannot yeelde to any necessity of it we confesse it is comely and conuenient howbeit it is not of the substance or essence of ordination no more then fasting which also was no lesse ioyned with it then laying on of hands Prayer we acknowledge to be needefull and so needfull that it may by no meanes be omitted but neither fasting nor laying on of hands though both bee profitable When Christ our Sauiour instituted his Apostles He breathed vpon them Iohn 20 22. but hee did not lay hands vpon them The like wee might say of the election of Matthias Actes 1. neither is grace necessarily tyed to this ceremony and outward signe of imposition of hands For grace is not necessarily coupled with any of the signes in the Sacraments much lesse in this counterfet Sacrament of Orders deuised and receiued by the Church of Rome They obserue indeede this laying on of hands but it is like Elishaâ—s staffe laide vpon the dead childe by his Seruant that is it was voide and vnprofitable so is this gesture with them For indeede the popish Priests haue not any vocation and calling to the true seruice of God to be Pastors and Teachers in the Church but they are appointed to make the body of Christ which is as much to say as to bee the murtherers and killers of Christ For so often as any Masse is celebrated among them Christ Iesus the Lord of life is crucified and as it were betraied and butchered among them forasmuch as themselues confesse that they sacrifice him to God the Father but there is no sacrifice without shedding of blood and therefore the popish Priest-hood is no better then a detestable and a very diuellish sacriledge Secondly it is the duty of euery Minister to Vse 2 consider diligently and seriously with himself being warned by this ceremony that he is separated and sanctified to one of the greatest workes that are vnder the Sun being taken as it were by the hand of God out of the residue of his brethren So
resurrection vpon this day Iohn 20. verse 26. Vpon this day did the holy Ghost descend and this was the first day of the creation Vse 1 The Vses follow The sanctifying separating and keeping of the Lords day is a morall duty charged vpon euery soule whatsoeuer wheresoeuer we be in what state and condition soeuer in bondage and exile vpon the land or sea in sickenesse or in health at home or abroad with our selues or with others whether we be high or low Prince or subiect master or seruant bond or free male or female all persons must know that this day must bee sanctified vnto the holy worship of God and be spent in the meditation of holy things It is not as some prophane persons haue saide that fauour of nothing but the world that rich men may keepe the Sabbath but poore men cannot for GOD will haue the poore keepe holy this day as well as the rich As with him is no respect of persons so in giuing his law hee respecteth not persons wee haue not one of the Commandements for the poore and another for the rich but they belong to all as he is God of all and will bee serued of all The Sabbath is morall And if this be not a morall duty then we should haue but nine Commandements that binde perpetually wheras they are often called the ten words Exodus chap. 34 verse 28. Deut. 14.13 and 10 4. and Christ sheweth he came not to destroy the Law but to keepe it and fulfill it Math. 5 17. Againe he saith Hee that shall breake one of the least of the commandements and shal teach men so hee shall be called the least in the kingdome of heauen verse 19. he shall bee shut out of it and haue no place in it But it may be obiected Obiect we keepe not the same day that the Iewes did they obserued the seuenth day from the creation we the first day of the weeke Why then was this day changed and who changed it and whether may it be changed againe Answer I answer first touching the first the reasons of the change are to put a difference betweene the Iewish and Christian Sabbath which could not be so fitly done but by change of the day Why the Sabbath was chāged Secondly to keepe a memoriall of the day of our redemption for as the seuenth day kept a memoriall of the work of the creation so doeth this first day of the weeke of our Redemption as great a worke yea greater then the former for it was more to redeeme vs out of hell then to create vs out of nothing Esay 66 24. Thirdly to free the church from the sacrifices and ceremonies of the Iewes and to take from it they yoake that lay as an heauie burden on the neckes of those that liued in the time of the Law Actes chap. 15. verse 10. which neither they nor their Fathers were able to beare for when this day was changed it was no more tied to the Iewish Sabbath which was solemnized with many ceremonies belonging necessarily vnto it The Iewes were tied to a strict and rigorous kinde of rest they might not kindle a fire throughout their habitations Exod. chapt 35. verse 3. It was also a figure of the euerlasting rest of Gods children in the kingdome of heauen Esay 66 23. Heb. 4 9. It was obserued in remembrance of their deliuerance out of Egypt which fell out that day Deut. 5 15. Exodus 11. It was tied precisely to the seuenth day from the Creation and celebrated with sundry set rites and ceremonies Numbers 28. verses 9 10. Neuerthelesse there is a Sabbath morall and perpetuall a time to bee set apart to the worship of God to the end of the world Who alter◠the Sabba◠The next Question is who altered it I answer Christ himselfe is the author of this change The Apostles often teach that whatsoeuer they taught they receiued it from Christ they learned it at his hand before either by word of his mouth or by reuelation of his Spirit but the Apostles enioyned the first day of the weeke to bee kept as a Sabbath of rest 1 Cor. 16 1. The Church euery first day of the weeke made a collection for the poore which followed the hearing of the word the offering vp of prayers and the receyuing of the Sacraments as a fruite of them Actes 2. ver 42. Wherein obserue by the way that the Sabbath was appointed for the benefit good and comfort of the poore not for their hurt or hinderance whereby as God is glorified so the poore are encouraged to tender their seruice to God this day and the mouthes of those carnal men are stopped that would haue the rich keep the Sabbath but not the poore If any say collections for the poore were lawful Obiect and might be made any day as well as on a Sabbath I answer Answ the Apostle doth not onely say that then collections were made but this was made an Apostolicall ordinance and institution to bee done that day especially for hee commandeth the Corinthians to obserue it that day as hee had ordained it in the Churches of Galatia 1 Corinth 16 1 2. So then because he gaue such order wee may conclude it to be an ordinance The Apostles also assembled themselues vpon this day for performance of diuine duties Actes 20. verse 7. They kept this day for a Sabbath neither kept they orderly any other sauing when they came into the Synagogues of the Iewes who were so addicted vnto the Law of Moses that they would meete vpon no other day Besides it is said of Christ that after his resurrection hee taught his Disciples whatsoeuer belonged to the kingdome of God as Actes 1. verse 3. but the alteration of the Sabbath belongeth to Gods kingdome The last questiō remaineth whether it be in the liberty of the Church to change the day againe I answer it is not For as it was not at the first chāged without the authority of Christ and his Apostles directed by Christ who is Lord of the Sabbath Math. 12 8. so it can receiue no farther change without him or them But if the Church had this power thē the Church might well be said to be Lord of the Sabbath Againe the times and seasons are in Gods hand Act. 1 6. but they should be left to the Church as a treasure to dispense if it might dispose transpose the Sabbath at her pleasure Againe one day to be kept in seauen is morall perpetuall otherwise if once we depart from this simplicity that we be not tied of necessity vnto it a mā may say that one day in seuē weeks or in seuen yeares is enough and so at length it shall be said we are not bound to meete together publikely aboue one day in an hundred yeares Therefore I set it downe as an vnchangeable rule that the obseruation of one day in seuen not in fiue or one in fifteene but one in seuen
Iewell Therefore the wise man saith Prou. 22 1. A good name is to be chosen aboue great riches and louing fauour is aboue Siluer and Gold Eccles 7 4. Wherefore let no man thinke to raise himselfe by the fall of others or to gaine estimation to himselfe by the discredit and defamation of other men But onely what thing I say vnto thee that shalt thou do In theâ—e wordes God before hand instructeth and informeth Balaam what shall be the euent and issue of all his desires namely that howsoeuer hee coueted to curse the people of God and so to earne his wages and hire by the practise of wickednesse yet hee should be compelled and constrained against his will to wish the flourishing estate of the Church and to pronounce the blessing with his owne mouth Howsoeuer therefore hee were maliciously bent and carried with extreme fury and frenzy against the godly yet God declareth that all his rage should turne to the good of the Church and his tongue should vary from his heart Hereby we learn That the malice of the wicked 〈◊〉 â—â—e of â—â—â—d 〈◊〉 at 〈…〉 reâ—â— how great soeuer it bee is limited and restrained Albeit the enemies of the Church be oftentimes suffered to proceed and preuaile and to lay very great afflictions on the seruants of God yet al their power is stinted and determined they can proceede no further then God suffereth and permitteth This trueth is taught vs in sundry Scriptures for our instruction When Laban intended euill against Iacob God appeared vnto him and sayd Gen. 31 24 Take heede that thou speake not vnto Iacob ought saue good and Iacob telleth him that except the God of his father the God of Abraham and the fear of Isaac had bene with him he would haue sent him away empty but God beheld his tribulation and the labour of his hands and rebuked him yesternight When Pharaoh and the Egyptians pursued after Israel with horses and Chariots and sought their vtter destruction God fought for his people while they stood still and held their peace Exod. 14 25. This is it which our Sauiour signified when the Pharisies sayd vnto him Luke 13 32 33. Depart and go hence for Herod will kill thee Then hee sayd vnto them Go ye and tell that fox Behold I cast out diuels and will heale still to day and to morrow and the third day I shall be perfected neuerthelesse I must walke to day and to morrow for it cannot be that a Prophet should perish out of Ierusalem So Isaiah comforteth the messengers of Hezekiah against the blasphemies of Sancherib against the dangers of the city and against his rayling on and reproaching the liuing God 2 Kin. 19 6 7. So shall ye say to your master Thus saith the Lord Esay 37 26. Be not afraid of the words which thou hast heard Behold I will send a blast vpon him and he shall heare a noise and returne to his owne land because hee hath raged against me and his tumult is come vp into my ears therefore I will put my hooke in his nostrils my bridle in his lips and I will bring him back againe the same way he came All these things teach vs the truth of that doctrine which wee haue in hand namely that howsoeuer the vngodly rage and fret against the church of God yet their malice and madnesse is limited and the time of the continuance thereof appointed of God The reasons to confirme our faith farther Reason 1 in this point are these First the prouidence of God ruleth all things in heauen and earth the least and smallest things are ordained and ordered by him nothing falleth out by chaÌ„ce neither is whirled about in the wheele of fortune The Birds fall not to the ground the haires fall not from our heads without the will of our heauenly Father Matth. 10 verse 30. Howsoeuer therefore the enemies of the Church doe take crafty counsels and make bloody decrees against the peace and prosperity thereof yet they can doe no more then God hath concluded and then he hath in his purpose determined This the Apostles acknowledge Actes 4. verse 2â— in their prayer to God Doubtlesse against thine holy Sonne Iesus whom thou hast annoâ—nted both Herod and Pontius Pilate with the Gentiles and the people of Israel gathered theÌ„selues together to doe whatsoeuer thine hand and thy counsell hath determined before to bee done They cannot satisfie thâ—ir owne lusts nor accomplish the desseignes of their owne hearts their rage is restrained as with a bit and bridle that it should not hurt the people of God Againe maruell not that the course of wicked Reason 2 men is stopped by the hand of God for the diuels are limited and all the power of darkenesse is curbed so as the gates of hell shall not preuaile against the church We see this in Iob 1 12. 2 6. hee could not slay his seruants with the sword burne vp his sheepe with fire spoile him of his Camels by Robbers destroy his children with windes and touch his person with boyles before the Lord had saide vnto him Loe all that hee hath is in thine hand but saue his life Likewise when the Lord Iesus dispossessed the two possessed with diuels which came out of the graues very fierce so that no man might goe by that way Matth. 8 31 the diuels could not enter into the heard of Swine before they had besought him to suffer them to enter into them so that wee may bee assured that howsoeuer they be bloody spirits and greedy to hurt yet their tyranny is bound vp beeing compassed within the listes and limites of the power of God and inclosed within the circle of his iurisdiction that they cannot annoy such as are created after the image of God and redeemed with the blood of Christ without the diuine permission For the Prince of this world is iudged and cast out Iohn 12 31. and 16 11. his weapons are taken from him the spoils diuided his workes are dissolued and loosed his head is bruised and broken Vse 1 The vses of this Doctrine minister great comfort and instruction vnto vs. First we learne from hence to acknowledge the infinit power of God aboue all earthly power that is in flesh and blood True it is the rage of the enemies is great and the gates of hell are set wide open against the church of God yet they cannot preuaile or haue the vpper hand for God is with vs his power is manifested and his malice is abridged It hath alwayes beene an hard matter for men to stay in dangers and feare the remnants of infidelity and the dregs of distrust doe rest and remaine in the best men The trueth and omnipotency of God is hardly yeelded and consented vnto as appeareth in the example of Moses Aaron Num. 20 12. Psal 106 33. They beleeued not God to sanctifie him in the presence of the children of Israel but spake vnaduisedly with their
do the sparkes flye out are scattered abroad to the shame and confusion of their owne faces This is it which the Prophet noteth in the people of Israel whom God of his mercy had chosen to be his Church aboue other Nations When the wrath of God came euen vpon them and slew the strongest of them and smote downe the chosen men of Israel then they returned to him and sought him early then they remembred that God was their strength and the most high God their redeemer but they flattered him with their lips and dissembled with him with their tongue for their heart was not vpright with him neither were they faithfull in his couenat Psal 78 31 34 35 36. Where we see that howsoeuer hypocrisy were in their secret soules and deepe dissimulation in their secret parts yet a counterfet repentance is in their mouthes their owne harts had taught their tongues to lye against God Secondly they would be like the children Reason 2 of God in their afflictions whom they regard not to follow in their conuersations They hate them with a deadly hatred and cannot abide them in their life so long as themselues liue in peace and sleepe in security but when the hand of God is heauy vpon them theÌ„ they would follow their example and would giue a world that they were like vnto them That they might die the death of the righteous Numb 23 10. yet is their confession no true confession because it proceedeth not from a feeling of the filthinesse of sinne but ariseth from a feare of punishment and therefore it is without conuersion to God without hope of mercy without prayer for pardon without hatred of sinne and without purpose to amend The vses of this doctrine are these First Vse 1 this ouerthroweth the doctrine of the Church of Rome which teacheth that confession is a part of true repentance which is a turning of the heart and a right reformation of the life For they make three parts of repentance contâ—ition of the heatt confession of the tongue satisfaction of the worke But these are not to be holden of vs as essentiall parts of a right repentance inasmuch as they may agree to the Reprobate and vnregenerate and are all of them found in Iudas that betrayed his Master Math. 27 34. For when he saw that Christ was condemned he sorrowed was striken with greefe for the treachery hee had committed againe he confessed his sinne before the high Priests in betraying innocent blood Lastly he made satisfaction and restitution of the mony which he had receiued Besides if wee marke their owne doctrine Catech. Rom. pag. 437. Tho. Aquin lib. 4. dist 2. quaest 1. art 1. who teach that contrition is an act of a mans free will proceeding from it not an act of the Holy-Ghost and that satisfaction may bee performed by another one satisfying for another as well as for himselfe Ioh. Chapeauil summ Catech. Rom. we may truely and soundly conclude from their false and vnsound doctrine that the reprobate may haue sorow of heart yea make confession and satisfaction and consequently their confession is no true member of repentance This therefore cannot be the true Religion which faileth and faultereth in the chiefe points and foundations thereof The like wee might say of the faith of the Romane Church which a reprobate may attaine For they define it to be a gift of God and a certaine light of the minde whereby a man giueth a sure and a certain assent to those things that are reuealed in the Word of God Rhe. Testam vpon 2 Cor. 13. And therefore our English Rhemists write that we may know and feele whether we haue faith but cannot know whether we be in the state of grace So Bellarmine in his first booke of Iustification auoucheth that whereas wee are taught in the Creed to beleeue the forgiuenesse of sinnes Bellar. de Iustif lib. 1. ca. 9. Sensus illius articuli non est credo aut confido mihi remissa esse peccata sed credo confiâ—cor in Ecclesia Catholica esse donum remissionâ—s peccatorum c. Iam. 2.19 Heb. 6.5 Luke 8 13. The meaning of that Article is not I beleeue or trust that my sins are forgiuen but I beleeue and confesse that the gift of forgiuing sins is found in the Catholike Church which is receiued by Baptisme and other Sacraments All this is but an historicall and generall faith which the diuell himselfe hath who beleeueth and trembleth as the Apostle teacheth and therefore also the reprobates whose mindes are so far enlightened to know the truth This is to beleeue as the Church beleeueth albeit they know nothing how the Church beleeueth If then the reprobate may be made partakers of the faith and repentance of the Church of Rome Acts 20 20.21 which are the two chiefe parts of Religion it confuteth those Polititians wise in their owne eyes who neither shame nor feare to maintaine that the Romish Religion differeth not in substance from the doctrine of the reformed Churches and consequently that they may be vnited reconciled If they can make a fellowship betweene righteousnesse and vnrighteousnes a communion betweene light and darknesse concord betweene Christ and Belial then they may make an harmony and hotch-potch betweene these two so contrary the one to the other But they shall assoone bring the North and South pole together and cause heauen earth to ioyne in one as these two the one grounded vpon the infallible rock of the Scriptures onely the other builded vpon the traditions of their fathers Vse 2 Secondly we must learne that they are further from the Kingdome of heauen that deny their sinne that hide it that excuse and iustifie it the reprobate shall rise vp in iudgment and condemne this generation It is one steppe toward the Kingdome of Heauen to tremble at the iudgements of God to feare to commit sin to sorrow and weep for it when a man hath committed it to humble himself and acknowledge his particular sinnes before mens and to pray to God in his distresses yet the reprobate may goe thus farre in his profession and afterward fall away This we see in Ahab when Eliah had reproued him for his bloody oppression and Idolatry and had denounced the wrath of God to fall vpon him and his posterity 1 Kings 2â— 29. He rent his cloathes put on sackcloath vpon him fasted and went softly in token of mourning Thus he humbled himselfe for some sinnes which hee had committed yet not for all his sinnes neither did he aske pardon for them So the Israelites murmuring against God desiring flesh for their lusts in the wildernesse had their prayers granted Numb 11 If then the vngodly may goe thus farre in Religion then they are heereby condemned that iustifie themselues in their iniquities and cannot bee brought to a free confession of them but hide them as Adam Gen. 3 2â— or excuse
arise from hence we haue considered diuers things before We see how Balak and Balaam proceede in their diuellish purposes if God had suffeted them and not crossed them Hee reuealed his wil to Balaam who spake moued by Gods Spirit and thereby declareth that he speaketh not onely to his owne children but sometimes teacheth wicked men to make them without excuse and therefore he wil not leaue his owne people destitute of instruction that desire to feare his name But of this wee haue spoken before chap. 22 9. Verse 2. Balaam lift vp his eyes looked vpon Israel and the spirit of God came vpon him Moses shewing the prophesie that Balaam vttered describeth it by the author thereof the Spirit of God came vpon him In this part of the title he saith That the things deliuered in this prophesie which were vttered for the Churches sake were hid kept secret before they were reuealed and manifested by God This prophesie containeth not a doctrine that is common or communicated by the light of nature to men but a declaration of such secrets as God reserueth hid to himselfe in his owne counsel which no liuing creature could knowe otherwise then as it pleaseth God to disclose it by a gracious participation of it This teacheth vs this truth That the things of God can no man know but by the Spirite of God Doctrine The things of God are vnknowne til he reueale them The mysteries of saluation and doctrine of godlynesse are secret and vnknown of men and Angels before they be of God reuealed This our Sauiour teacheth Peter hauing made a confession of Christ Blessed art thou Simon the sonne of Ionas for flesh and blood hath not reuealed it vnto thee but my Father which is in heauen Matth. 16 17. And expounding the parable of the Sower to his disciples he sayth To you it is giuen to know the mystery of the kingdome of God but vnto them that are without all things are done in Parables Mark 4 11. The Apostle teacheth that the naturall man perceiueth not the things of the Spirit of God for they are foolishnes vnto him neyther can hee know them because they are spiritually discerned And the same Apostle speaking of the gospel Rom. 16 25. Eph 3 9. calleth it A mystery reuealed which was kept secret from the beginning of the world So the Apostle Iohn handling hidden visions and teaching the Church the things that must come to passe hereafter called that Booke The Reuelation of Iesus Christ which God gaue vnto him Reuel 1 1. The truth of this appeareth because they Reason 1 were hid in the treasury of Gods wisedome which is vnsearchable and not to be sounded by any creature and therefore the Apostle calleth them A secret hid in God Ephe. 3 9 so that the Apostles and holy Prophets of God could deliuer nothing of his counsell before he had reuealed it to them So the Lord speaketh Numb 12 6. Heare now my words If there be a Prophet of the Lord among you I wil be known vnto him by a vision and will speake vnto him by dreame The calling of the Gentiles seemed strange to the very Apostles before it was reuealed to Peter Who would euer haue imagined that God would haue redeemed man by such a wonderfull meanes the greatest wonder that euer came into the world by giuing his Son and that vnto the death to ransome and redeem a church by his own blood Acts 20. This no creature in heauen or earth would euer haue thought vpon if God had not reuealed it by his word and assured it by his Spirit Secondly this receyueth further strength Reason 2 for the confirmation of it because the wisest and subtilest that were in the world were herein ouertaken and proued fooles for by al their wisedome though neuer so great they were not able to reach vnto it nor to looke into any the least part of it The Apostle speaking of the mystery of the Gospel reuealed by his ministery alledgeth the prophesie of Esay where the Lord threatneth to destroy the wisedome of the wise and to cast away the vnderstanding of the prudent and after he saith Where is the wise hath not God made the wisedom of the world foolishnes 1 Cor 1 18 19. The Vses remaine to be learned of vs. First Vse 1 for knowledge wee see that the mysterie of godlines reuealed to the world by God in the Gospel is a most worthy glorious mystery greatly to be admired and reuerenced vnto vs that are called it is the wisedome of God and the power of God So the Apostle saith 1 Cor. 1 2◠Great is the mystery of godlines which is God manifested in the flesh 1 Tim. 3 16. It seemeth farre otherwise to the foolish world it appeareth to thē a base and vile thing as Paul complaineth in his time We preach the Gospel euen Christ crucified vnto the Iewes a stumbling blocke vnto the Grecians foolishnes 1 Cor. 1 23. A stumbling blocke to the Iewes because they dreaming of an earthly king of this world to free them from the bondage of the Romanes and thinking they should be Lords of the earth were offended at the low estate of Christ comming in the shape of a seruant foolishnesse to the Grecians because it seemed foolishnes to the wise Philosophers among the heathē to look for life from death to beleeue in him that rose from the dead and that such as are dead shall rise againe How many are there amongst our selues that are offended at the simplicity of the Gospel that it is not accompanyed with miracles that it is brought vnto vs in earthen vessels These are they that esteeme the Manna as light meate and therefore loathe it But let them alone to loathe this Manna that loathe faith Christ and heauen it selfe yea their owne saluation Secondly for obedience wee must obserue Vse 2 that when these secret things be reuealed vnto vs of God we ought to endeuour to learne them to vnderstand them to publish them speake of them to others Whensoeuer God hath a mouth to speake we must haue an eare to heare Therefore Moses saith Deut. 29 29. Secret things belong vnto the Lord but the things reuealed belong to vs and our children to do them So the Apostle Paul when God had reuealed Christ vnto him and ordained him a teacher vnto the Gentiles saith I was not disobedient to the heauenly vision but shewed to Iewes and Gentiles that they should repent and turne to God and do works worthy amendment of life Acts 26 19 20. This serueth to reprooue all such as refuse to looke into these reuealed things of God but dwell in blindnesse and ignorance Of this sort are the greatest number in our assemblies They are wise enough to look into their own profit but they care not for the wisedome that is of God They are brought vp in the church but know not the Doctrine of the Church They are alwayes learning
Math. 13 23. when he commendeth the sauing hearers and compareth them to good ground he saith He that receiued the seede in the good ground is he that heareth the word and vnderstandeth it which also beareth fruite and bringeth forth some an hundred fold some sixty fold and some thirty fold The ground that yeildeth thirty fold is little in comparison of thar which yeeldeth the increase of an hundred fold not halfe so much yet it is accounted good ground All ground is good in Gods account that is not altogether vnfruitfull and euery one receiueth praise and commendation from him who hath a good heart albeit it be mingled with many wants and much imperfection This must not make those that are weak and simple to please themselues in their weaknesse and simplicity nor cause them to be puffed vp with enuy toward such as haue a greater measure and better portion of giftes then they haue but seeing God hath appointed his word to giue vnto the simple sharpnes of wit it must stirre them vp to do their best to striue with all their strength to bee led forward to perfection and to craue a continuall supply of Gods grace which in the middest of all their infirmities and imperfections shall be sufficient for them Then it shal come to passe that albeit they behold a double portion in others and a poore pittance in themselues yet they may truly say vnto the Lord Thou wilt require no more of thy seruant then thou hast giuen him To this end speaketh the Apostle writing to the Philippians Phil. 1 6. and 2 13 I am perswaded of this same thing that he which hath begun this good worke in â—ou will performe it vntill the day of Iesus Chrâ—st for it is God that worketh in you both the will and the deede euen of his good pleasure The fourth Rule touching our knowledge is that we must all labour to haue so much as that we may be able to giue an account of our faith when we shall be lawfully called thereunto It is not enough for vs to say wee beleeue as well as the best and then cannot declare how we beleeue neither is it enough for vs to haue the implicite faith of the church of Rome to beleeue as the Church beleeueth then cannot tell how or what the Church beleeueth This is the Colliars faith not the Christian faith this will not shielde vs from the darts and deuices of the diuell but layeth our hearts open to all his fiery tentations The ancient Christians that beleeued in the Sonne of God were able not onely to make confession of their owne faith but to defend and maintaine the true faith against their enemies and persecuters as all histories doe declare Hab. 2.4 Ro 1 17 Gal 3 â—1 Heb 10 38. The Prophet teacheth vs That the iust shall liue not by anothers but by his owne Faith We are al taught to say I beleeue not we beleeue and therefore it is requisite that we be indued with true faith and haue such a certaine and particular knowledge of the cheefe and fundamentall points of our religion that we be both able and ready to render a reason thereof which cannot be vnlesse wee haue lerned the principles of the doctrine of Christ Hence it is that the Apostle Peter exhorteth to this rule 1 Pet. 3 15. Sanctifie the Lorde in your hearts and be ready alwaies to giue an answer to euery man that askâ—th you a reason of the hope that is in you with meeknesse reuerence The practise hereof we haue in Stephen and Peter and 4 19. and 7 2. and 22 1. and 26 2 3. and Paul and others in the Acts of the Apostles Acts 2 15. and 3. chapt who made confession and profession of their Faith with boldnesse and cheerefulnesse so often as the glory of God did require it Now albeit the Apostles teach that wee must bee enabled to confesse our Faith and to shew before all men how we haue profited hauing a good conscience that when they speake euill of vs as of euill dooers they may bee ashamed which slander our good conuersation in Christ yet he doth not require such exactnesse and perfection to be able to dissolue all doubts to answer all questions and to vnloose al knots which is not to be looked for at the hands of the teachers themselues but as we must know the fundamental points of true religion wherupon our Faith is builded so wee must bee strengthened and grounded in them that we may be able all of vs both yong and olde to shew in whom we haue beleeued what we are by creation what by reason of our transgression and what by Faith in Christ and by the fruites of regeneration No man must bee ignorant of these substantiall points that wee may vnderstand what title and interest wee haue to the inheritance of the heauenly Kingdome Vse 3 Lastly seeing obedience is so necessarie a duty without which we cannot please God let vs labour to performe our obedience vnto him aright to which end we are to be carefull to obserue these rules of ordering and directing our obedience that it may be approued in his sight First of all we must be assured that we do these things that are warranted in the word of God and that they be done according to his will He will not be serued of vs by good intentions or humane traditions or blinde superstitions but he will bee worshipped according to his owne pleasure This the Prophet Esay expresseth chap. 29. verses 13 14. This people come neere to mee with their mouth and honor me with their lips but haue remooued theâ—r heart far from me and their feare toward me was taught by the precept of men This our â—auiour teacheth to bee a vaine and ydle seruing of him Math. 15 8. If our obedience bee framed to the doctrine of man not of God it is foolish and without vnderstanding Such is the Religion for the most part of the Church of Rome where mens inuentions are set vp and many times magnified aboue the ordinances of God There are many great feares wrought in the consciences of the poore people from the impositions of men as heauy burdens laid vpon them to obserue and keepe as eate not Col 2 21. taste not handle not vpon perill of condemnation and there are many faire promises offered to men for their zeale in running on pilgrimage honouring of Reliques visiting of Idols inuocation of Saints saying of Masses offering for the dead Dirges and such like dregs which are not in the word nor according to the word but beside the word nay against the word Col. 2 23. which things indeede haue a shew of wisedom in voluntarie religion humblenesse of minde and in not sparing the bodye which are things of no value sith they pertaâ—ne to the filling of the flesh All these therefore are false feares false deuotions false dangers false promises false prayers
Moses setteth downe in this place the particular number of euery Tribe then the generall summe of the whole gathered together into one the which amounteth vnto 603550. persons that could draw the sworde This may seeme very strange vnto vs that so small an handful of 70. soules should multiply so greatly in the space of 216. years But herein we are to consider the truth of God ioyned with his power who because hee is true of his word and able of his power performed that to this people which he promised long before to their Fathers For wee must fetch the cause of this extraordinary increase a little higher and obserue that God had passed his promise long before to Abraham that albeit hee were olde and his wife both old and barren yet he would blesse him with a great seed posterity as the dust of the earth as the stars of heauen and as the sand on the sea shore which could not be numbred as Ge. 12 3. I wil make of thee a great Nation I will blesse thee make thy name great and thou shalt be a blessing And chap. 13 14 16. 15 5. 17 2 4 5 6. Rom. 4 17 18 Heb. 11 12. Lift vp thine eies now and looke from the place where thou art Northward and Southward Eastward and Westward I will make thy seede as the dust of the earth so that if a man number the dust of the earth then shal thy seede be numbred Likewise Chap. 15. he brought him forth and said Look vp now vnto heauen and tell the Starres if thou be able to number them and be saide vnto him So shal thy seed be So Chap. 17. I will make my Couenant betweene me and thee and I wil multiply thee exceedingly Neither shal thy name anie more be called Abram but Abraham for a Father of many Nations haue I made thee I will make thee exceeding fruitful wil make nations of thee yea Kings shal proceed of thee The same promise is likewise renewed to Iacob Gen. 46 2 3. I am God the God of thy father feare not to go downe into Egypt for I wil there make of thee a great Nation Thus did God speake from time to time to the Patriarkes and thus did he promise to blesse them did renew the promise for their farther assurance and consolation Behold heere the accomplishment of the same promise and the verifying of it to the full Ps 105 24 37 for he increased his people exceedingly made them stronger then their oppressors yea hee brought them forth with siluer and gold and there was none feeble among their tribes Frō Doctrine 4 hence we gather this doctrine God will performe all the promises that he maketh to his people that al the promises of God made to his children shal in due time be accomplished so that he wil not faile nor falsifie the worde that is gone out of his mouth The truth heereof appeareth by sundry consents of Scripture This is it that Ioshua declareth chap. 21 44 45. The Lord gaue rest vnto Israel round about according to all that he had sworne vnto their Fathers there stood not a man of all their enemies before them for the Lord deliuered all their enemies into their hand There failed nothing of all the good things which the Lord had said vnto the house of Israel but all came to passe Where he sheweth that as God promised to defend his to defeat their enemies and to giue his people peace so hee failed them not but fulfilled his promise In the Booke of the Kings mentioning the siege of Samaria we reade that in the great famine wherein the City was pressed 2 King 7 1 18 the Prophet Elisha prophesieth that to morrow this time a measure of fine flowre shall be sold for a shekel two measures of Barly for a shekell in the gate of Samaria And howsoeuer this seemed vnpossible to such as were blinded with vnbeleefe looked vpon ordinary meanes that shewed themselues before them who feared not to say Though the Lord would make windows in heauen this thing could not come to passe yet it did come to passe nothing was left vnperformed for the people went out and spoyled the campe of the Aramites so that a measure of fine Flowre was at a Shekell and two measures of Barly at a shekel according to the word of the Lord. True it is God somtimes promiseth that which he doth not by and by accomplish because the promise is for the appointed time but in the end it cometh and shall not stay In the beginning of the world it was said immediately after the mans fall Gen. 3 15. I will put enmity betweene thee and the woman and betweene thy seed her seede he shall breake thine head and thou shalt bruise his heele Many yeares passed ouer the heads of Gods people before this was performed yea many Kings and Prophets and righteous men desired to see these dayes that longed for the comming of the Messias and the consolation of Israel Gal. 4 4 5. but when the fulnesse of time was come God sent forth his Sonne made of a woman and made vnder the Law c. God promised and Noah prophesied and the Scripture hath published Genes 9.27 that God shold perswade Iapheth that he may dwel in the tents of Shem so that the Gentiles should be conuerted vnto the faith and wonne by the ministerie of the word not by the force of the sword to embrace the Gospell This promise was long deferred yet in the end truly verified when the Apostles were called to preach vnto them prepared for it by the gift of tongues and enabled to go through the worke as appeareth at large in the Acts of the Apostles The old and new Testament do giue testimony one to another The old Testament containeth many and sundry prophesies and what is the new but an accomplishment of the same All these allegations as a cloud of witnesses confirme this point that God as he maketh his promises in mercy so in iustice and righteousnes he accomplisheth the same Reason 1 Neither let this seeme strange vnto vs. For first consider with mee who it is that maketh the same not man who is deceitfull but God who neuer failed or falsified his word He is true in all his sayings and faithfull in all his doings he is as ready to performe as he is to promise and neuer repenteth or recalleth that which is gone out of his mouth This the Apostle as a faithfull witnesse testifieth Rom. 3 3 4. Psal 36 6. and 57 11. and 89 33. What though some did not beleeue shall their vnbeleefe make the faith of God without effect God forbid yea let God be true and euery man a lyar as it is written That thou mightest bee iustified in thy words and ouercome when thou art iudged The reason vsed in this place is this God is true in his word
hath chosen him to be a souldier This is the order and discipline of warre so soone as the souldiers are enrolled and haue giuen their names to their Captaines they leaue their houses they forsake their families and forgoe whatsoeuer is deare vnto them to the end they may do their duty to their Captaine that hath chosen them and fight the battels to which they are appointed If this honour be done to mortall men what ought we to do to the Sonne of God when hee is so good and gracious as to receiue vs into his seruice to giue vs our presse-money and to pay vs our wages Hee could want vs well enough he hath no need of vs. Were it not then a great shame and an horrible reproch for vs that poore souldiers who fight know not wherefore should notwithstanding doe this honor to a mortall man to forget al their affaires and businesse and yet we should bee so nice and delicate that we can beare forbeare nothing for the seruice of Christ Secondly the multitude is great and the Reason 2 difficulty much of those things which are required of the Minister belonging rightly duely to his calling in regard whereof wee may say with the Apostle 2 Cor. 2 16. Who is sufficient for these things Were that a wise seruant who hauing both his hands full and more then he can well do should besides his maisters worke vndertake a new and another burden of some other mans businesse which of right doth not belong vnto him Or were he a wise Steward who hauing enough to do to prouide meate for the family in due season should meddle with other matters vnfit for him In like manner it cannot be approued that the Minister of God shoulde intermeddle with things not incident to his office considering on the one side the worthinesse and weightinesse of his calling which will require all the gifts he hath if he had a farre greater portion and on the other side his owne weaknesse and infirmity to stand vnder so great a charge which is able to weary the strongest man inasmuch as the taking vpon him two seuerall callings will cause him to leaue vndone in one so much as hee performeth in the other We see this in the example of the Apostles Acts 6 2 3 4 who were of most eminent and extraordinary guifts yet their ministery did so busie them and set them on worke that they would admit no other charge with it but did disburden themselues of that which they had and cast the care of attending vpon the poore to others It is not meete that we should leaue the word of GOD to serue the Tables wherefore brethren looke yee out among you seuen men of honest report full of the holy Ghost and of wisedome which wee may appoint to this businesse we will giue our selues continually to praier and to the ministration of the word The Apostles found themselues not able to discharge both these callings to prouide for the poore to preach the Gospell Haue any beene endued with like gifts or were they able to match them If they were not how can they take vpon them that which these maister-builders refused So thē it appeareth that the Ministers must not entangle themselues with any thing besides their ministery Vse 1 Let vs come to the vses First of all are they to imploy themselues and their time in such duties as are peculiarly belonging vnto them The first reproofe Then this serueth to meete with many abuses that are crept into the Ministery as namely to begin such as are idle and do nothing such as are slothfull and slow bellies that liue to themselues and feed themselues but feede not the flocke that dependeth vpon them Idlenesse is vnfit for any calling and vnlawfull in any person but much more in the Minister of the word The Prophet Ezekiel is earnest and vehement in reproouing these drones chapt 34 2.3 Thus saith the Lord woe bee vnto the Shepheards of Israel that feed themselues should not the shepheards feede the flockes Ye eate the fat and yee cloathe you with the wool ye kill them that are fed but ye feede not the sheepe Such as will do nothing in the Church nor take any paines in their places are worthy of nothing who seeing they will not labour are not worthy to eate Such are to bee sent to schoole to the brute beasts who by the light of nature haue learned to shunne idlenesse Salomon saith Go to the Pismire O sluggard behold her waies and be wise for she hauing no guide gouernour Prou. 6 6. nor ruler prepareth her meate in the summer and gathereth her food in haruest It is a foule spot and blemish especially in a Minister to bee branded with the infamous note of idlenesse We see in the Common-wealth where the fault is not so greeuous or so dangerous how idle persons are euill spoken off reproched vnpitied and oftentimes punished wee see how lawes are daily sharpned against them to compell them to labour and to worke with their hands or else to make them smart for it When any grow lazie and loitering about their busines we commonly send them to the house of correction But the idlenesse of the Minister is a greater offence and bringeth with it the ruine of themselues and many others There cannot be a greater scarre or scab in the Church then to haue it pestered plagued with such sores Informer times of superstition we were wont to be troubled with dead Idols but blessed be God they are pulled downe and destroyed and the names of them are almost vnknowne vnto vs. Notwithstanding in these daies of the light of the Gospell wee are troubled with liuing Idols which do as much harme as the other and annoy the Church with great danger and vndermine the good estate of it another way These are Idols that are mufled and tongue-tyed they haue eyes and see not they haue eares and heare not they haue mouthes and speake not neither doth any voice passe thorough their throat Let these men know that they omit the duties of their calling therefore cannot haue any comfort in their places Let them be laborers or else be no Ministers Secondly this reproueth such as are content to take paines in the Church The second reproofe who would bee ashamed to be accounted loiterers and yet this doctrine seizeth vppon them and arresteth them as debters to God and his people These are Preachers of the word but withall they giue themselues so much to matters of this world that they cannot follow their studies priuately nor teach the people publikely as they ought These haue taken vppon them to be Ministers and yet they will bee farmers and grazeyers they will bee both spirituall and temporall they will serue God and the world But the more these men enwrap themselues in earthly things thoghts the more they neglect heauenly and while their heads are busie in contriuing and
great in the Kingdome of heauen It is not therefore enough to teach them vnlesse we haue our selues care to obserue them it is our duty to teach others but specially principally our selues for doing must go before teaching and obseruing before edifying This order doth the Apostle Paul set downe to the Elders of Ephesus Take heede therefore vnto your selues Acts 20 28. and to all the flocke whereof the holy Ghost hath made you Ouerseers to feede the Church of GOD which hee hath purchased with his owne blood Whereby we see he instructeth them in the first place to haue a care of their owne waies and thereby to giue a good example vnto them If then wee haue a regard to preach to others wee ought much more to preach to our selues and in vaine he instructeth others that suffereth his owne heart to be disobedient Hee that preacheth well and liueth ill confuteth and conuinceth himselfe To all such the same Apostle saith Thou therefore which teachest another teachest thou not thy selfe Rom 2 21 22 24. Thou that teachest a man should not steale doost thou steale Thou that saiest a man should not commit adultery dost thou commit adultery c The name of God is blasphemed among the Gentiles thorough you There are two Pillars of a Pastors charge piety of life and piety of doctrine Hee must not be seuere toward others and loose in respect of himselfe he must not lay loade vpon others and spare himselfe Wherefore the Apostle saith to Timothy chapt 4. verse 16. Take heed vnto thy selfe and vnto learning continue therein for in doing this thou shalt both saue thy selfe and them that heare thee Thus doth the Apostle alwaies teach all men and specially the Ministers to begin the worke of reformation with themselues and plough vp the furrowes of their owne hearts And that this is the best order first to practise vpon our selues as good Phisitians Reasons why the Minister is first to look to himselfe and that from sanctification wrought in vs wee should endeuour to worke it in our hearers may appeare vnto vs by these reasons First vnlesse we be doers as well as speakers we vtter words with our owne tongues that shall condemne our selues as Vriah that carried about him a letter to further and procure his owne death So shall we often pronounce the sentence of condemnation vpon our selues and it shall be said to vs as to that slothfull seruant in the Gospel Luc. 19 22 Out of thine owne mouth will I iudge thee O euill seruant We shall need no other to condemne vs then our selues we shall be produced as witnesses to conuince vs and to stoppe our mouthes that wee shall haue nothing to answere for our selues Secondly a minister cannot with comfort and conscience preach to others vntill in his owne person hee bee a practiser of those things that hee teacheth For if hee speake from the heart the spirit of God must incline it to the obedience of it such then as are not touched with a feeling of the Word are but verball teachers and may saue others but cannot saue themselues The Apostle would haue the Church of God to comfort their brethren by the comfort wherewith themselues are comforted of God 2 Corin. 1 4. but how can they comfort others in any affliction that haue not tasted of the sweet consolation of his Spirit inspired into them In like manner howe shall the Minister either teach that is not taught of God or comfort that is not comforted of God Such as are indued with the Spirit of God to teach others are led by the same Spirit into al obedience Thirdly such as are teachers and not dooers do seduce the people and leade them into all euill wayes and do pull downe with the left hand of euill life faster then they set vp by the right hand of wholesome doctrine Such a confusion doth this worke in the people For while they heare him for his doctrine to sit in Moses chaire Math. 23 2. and behold him for his life to sit in the Diuels chaire they regard not his preaching but are ready to run with him into the same excesse of ryot What do they care for his words so long as they see his deeds Deeds and workes are wont to pierce deeper and to carry a surer impression to the Conscience then bare naked words If a man shoulde aske the right way to any place of another and whiles he pointeth out one way discerne him walking another way vnto it he will rather follow his footsteppes then the sound of his words for hee will by and by conceiue Surely if that were the right way he would walke in it himselfe So then the ill life of the Minister is dangerous not onely to himselfe but to others and it shall corrupt more then his doctrine can conuert Lastly the fruite and efficacy of the Worde sealed vp in our owne harts is one of the most notable helpes for the opening of it vnto others Such a Teacher is worth an hundreth other He that teacheth from experience of the power of it in himselfe is the most profitable Teacher and except we feele it working in our selues how can we fitly worke by it obedience in others As then our Sauiour saide to Peter Luc. 22.32 When thou art conuerted strengthen thy brethren so may it be saide of the Ministers when they are moued they shal moue others and when they are taught they shall teach others Againe when once wee haue laboured and preuailed with our selues to become dooers of the word as wel as publishers of it then wee must not stay and stand there but we must teach the same faithfully bend our selues to seeke the saluation of others By these fruits we shall be knowne to be faithful Stewards in his house True it is we should aime at the sauing of the soules of the people but this is not the essentiall property of a godly and faithfull Minister seeing other may do it and these not do it but the dooing and teaching of the word and will of God If our consciences can witnes with vs that our care hath beene to preach the word in sincerity to winne them by example of life and soundnesse of doctrine whatsoeuer the effect and successe hath beene we haue comfort in the discharge of our calling with diligence The Prophet complaineth that he had laboured in vaine and spent all his strength in vaine Esay 49.4 and 6 9. And Paul to this purpose declareth that we are the sweet sauour of Christ as well in them that perish as in them that are saued To conclude 2 Cor. 2 15 16 we must haue these three things in some measure in vs first a care to winne them a desire to conuert them and an earnest hunger and thirst after their saluation Secondly we must labour earnestly to worke their conuersion and not ceasse or hold our peace when we see them
by iustifying of vs by sanctifying of vs and by working in vs such like effect Against mans merits and deserts Secondly this doctrine ouerthroweth all merits and deserts of man which abolish the free grace of God Gods mercy is our merit our workes are not neither can bee our merit If our election be by grace then it is no more of workes otherwise grace is no more grace But if it be of workes then is it no more grace otherwise work were no more worke as the Apostle concludeth Rom. 11.6 We are iustified through faith in Christ in him standeth our saluation and by his merits we are made righteous Christ Iesus is the corner stone of the building Ephes 2. he is the foundation of the building forasmuch as other foundation none can lay 1 Cor. 3. he is also the highest stone of the building notwithstanding the mountains Zach. 4-6 that is the strongest opposition of enemies But let vs see what merit is What merit is that our vnderstanding may be the better and our iudgement the sounder touching this matter Merit is a worke vndue to which we are not bound making the reward and recompence that was not due to be due When a debter satisfieth his creditour he paieth that which he oweth him he giueth no more then is due vnto him by Law and equity by reason and conscience neither doth he deserue any thankes but through the fault of men as the heathen knew well enough Terent. in Phorm Act. sc 1. who confesse that such was the corruption of the times that when a man brought to another euen his owne he was to be thanked Christ our Sauiour a better master teacheth vs this more fully Luk. 17.8 Luc. 17.8 9.10 When a man hath a seruant who girdeth himselfe and serueth him till he haue eaten and drunken Doth he then thanke him because he hath done the things that were commanded him I trow nay so likewise ye when ye haue done all those things that are commanded you say Wee are vnprofitable seruants we haue done that which was our duty to doe Wherefore we make a weake plea to plead our owne merits who haue nothing but by the merits of Christ But it will be obiected Obiection that we find in Scripture no mention at all of the merits of Christ I answere Answere It is true concerning the word it selfe Neuerthelesse if they will conclude any thing against the merits of Christ because the bare name in so many letters and syllables is not extant in the word of God they may as well gainsay the Trinity refuse the Sacraments deny the Catholike Church and hold the Sonne not to be consubstantiall with the Father Forasmuch as none of these are expressed there But if they meane and vnderstand the thing it selfe then we haue the merits of Christ plentifully preached vnto vs in the holy Scripture to whom the whole worke of our saluation is ascribed The Apostle teacheth Ephe. 1 14 that our redemption is a possession purchased by him that is purchased by the merit of his death And in the former Epistle to the Thessalonians 1 Thes 5.6 he saith God hath not appointed vs to wrath but to obtaine saluation by our Lord Iesus Christ that is procured vnto vs by his merits So in the twentieth chapter of the Actes Paul in his exhortation to the Elders of Ephesus willeth them carefully to feed the flocke of God Act. 10.28 which hee hath purchased with his owne blood where he maketh the blood of Christ meritorious And elsewhere he saith we are iustified by his blood and reconciled to God by his Sonne and so shall be saued by his life Rom. 5.9 10. Rom. 5.9 1â— If then we challenge any thing to our selues we take so much from Christs worthinesse He was not bound in any bond vnto vs who being in the forme of God thought it no robbery to bee equall to God Wherefore our workes can challenge nothing at Gods hands for as much as whatsoeuer wee can doe is as due debt vnto him Thus the Apostle speaketh Rom. 8. Rom. 8.1 Brethren we are debters not to the flesh to liue after the flesh whereby he vnderstandeth the contrary as a member opposed but we are debters to the Spirit to liue after the Spirit So then our spirituall life is called a debt which is true in many respects First How all the we can doe â— due vnto God in regard of our creation Secondly in regard of our redemption Thirdly in regard of our glorification Our spirituall life is due to God in regard of our creation because it is God that hath made vs and not we our selues we are the worke of his hands who hath created vs according to his image and therby bound vs as by a strong band to know him and worship him Hence it appeareth that Adam himselfe in his estate of innocency could haue claimed nothing of God by merit because whatsoeuer he was he was it by him whatsoeuer he had he had receiued it through his gift so that he should haue paide him with his owne which deserueth no thankes as we heard before True it is man fell away defaced and deformed this image and made himselfe liable to eternall destruction howbeit he could not thus shake off the yoke of his necke nor the fetters from his feet nor acquit himselfe of the debt and obligation when of a debter to God he made himselfe a bondslaue to the deuill A debter riotously wasting his goods and carelesly consuming the stocke and substance that he hath and thereby making himselfe a bankrout is not discharged of his debt but standeth bound to pay it as before God will not loose his right nor let go his hold and therefore albeit we are started backe from him he remaineth the same as he made vs so we remaine obliged vnto him Hence we see what is the reason why God commandeth duties of vs in his Law that neither wee nor our fathers are able to performe â—ow God reâ—ireth imâ—â—ssibilities 〈◊〉 our hands If a father should require that of his son or a master exact of his seruant that which were vnpossible to doe as to trauell an hundred thousand mile in one day or to flye vp to heauen might he not be thought to be a tyrant But the case standeth not betweene God and vs as betweene a father and his children or betweene a master and his seruants For he chargeth no more vpon vs then hee had inabled vs to doe and had giuen vs strength to performe so that if there be any impossibility to do it the fault resteth in our selues and not in God It is no cruelty in him to require so much of vs as he doth but iniquity in vs that doth disable vs. He abideth the same that he was but we abide not the same that we were so that there is no change in him but the change is in vs so that
of season neuerthelesse where it is duely and conscionably preached without respect of persons it toucheth the harts of some represseth the corruptions of others is as a warning peece and watchword vnto all so that all persons and people whatsoeuer wheresoeuer must liue vnder the ordinary hearing and frequenting of the word of God Vse 1 The vses remaine to be handled which ought especially to be marked of vs. First there is offered vnto vs this truth arising from the doctrine it selfe that the preaching of the word by the Minister and the hearing of it by the people is no ceremony nor a matter of indifferency such as may eyther be done or left vndone at our owne discretion or disposition but it is such a part of the publike seruice of God as ought not to bee omitted or neglected without great sinne and breach of the fourth Commandement which serueth to establish the ministery of the word It is aboue the workes of mercy and compassion therfore the most profitable worke that can bee done to the sonnes of men It is a more excellent and much greater gift to doe good to the soule then to do good to the body inasmuch as the soule is more precious then the body Hence it is that the Apostles gaue ouer ministring to the poore attending to their necessities because they would giue themselues continually to prayer and to the ministery of the word Acts 6 4. Acts 6 4 and 2.42 And before this in the second chapter describing the Church after the ascension of Christ he saith the Disciples continued stedfastly in the Apostles doctrine and fellowship and in breaking of bread and in prayers Where hee placeth continuance in the Apostles doctrine and breaking of bread before fellowship and communion in temporall things It is one speciall marke of a man and woman truely fearing God to bee a diligent hearer of the word of God and a continuall resorter to the preaching of it and a carefull frequenter of the house of God We see this in Simeon he came often into the Temple and thereby hee found Christ when his parents brought him in their armes to do for him after the custome of the Law Luc. 2 27 37 41. The like we might say of Anna a Prophetesse which departed not from the Temple but serued God with fastings prayers night and day verse 37. Luc. 2 27 37 41. So Ioseph and Mary went to Ierusalem euery yeare at the feast of the Passeouer by custome and commandement This was the cause of the great godlines and wonderfull zeale that was in Dauid that he desired nothing more then to appeare before the face of God among his Saints This his affection he testifieth in many places Psal 27 4. Psal 27 4 42 1.2 One thing haue I desired of the Lord that will I 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 and to enquire in his Temple There is alwayes good hope of such persons so long as they vse the meanes to bee recouered A sicke person may not bee despaired off so long as hee is content to vse the helpe and counsell of the Physition albeit hee be very dangerously sicke but when once he refuseth his direction then we may looke for nothing but death Thus the case standeth with all men so long as wee forsake not the word there is hope of saluation when once we refuse it there is feare of destruction both of soule and body Wherefore we are to iudge well and charitably of such as are religious frequenters of the holy exercises of faith such are neuer past hope there is some signe of life in them and we haue more comfort and greater assurance of such albeit vniust vncleane then of any ciuill man that refuseth the meanes Many in the world stumble at the offensiue liues of euill professors but certainly whatsoeuer men iudge there is more hope of the worst professor that heareth the word and attendeth vnto it More hope of euill professors then of ciuill men then of the best ciuil men that in prophanenesse of heart refuse it and that for two reasons First these men though they be euill yet vse good meanes which haue from time to time done good vppon others as bad as they therefore may in time to come by the mercy of God and blessing vpon the meanes do good also vnto them be effectuall in them If it do not preuaile at one time yet it may at another The reformation of a sinner is not wrought at a sudden but by little little like the water that pierceth the hard stone by customable and continuall dropping vpon it If thou seest two men most dangerously sicke of diuers diseases and all mortall except they be cured and one of them putting himselfe vnder the Physitians hand the other reiecting altogether both phisicke and the Physitian whether of these is more likely to be restored and to liue Is not he that taketh the receit and medicine that is ministred So is it in the sicknesses of the soule If we hearken to the word which is a spirituall medicine to heale euery malady we may be reclaimed The word is as a draw-net cast into the Sea which gathereth of euery kinde Mat. 13. Yea it is quicke and powerfull and sharper then any two-edged sword piercing euen to the diuiding asunder of soule and spirit and of the ioynts and marrow and is a discerner of the thoughts and intents of the heart Heb. 4 12. Secondly it is a signe that those which vse the meanes are not yet sold and setled to continue in sinne for there is no man whose hart is fully set in him to do euill and follow wickednesse that can patiently endure be content to be an ordinary frequenter of religion whensoeuer it is publikely taught and preached True it is they may sometimes come to the word for custome or company or feare or praise or because they haue nothing else to do and cannot tell how else to spend away the time but if they come ordinarily continually they are not become desperate The hammer of Gods word may break their harts and enter into their soules As for those that regard not to serue GOD and vse not the assemblies of his worship they are of all other most wicked and prophane and may iustly be said to be of the forlorne hope They are at the point of death they lye gasping for breath nay they are come to the brinke of hell Thus then we see that the preaching of God is of absolute necessity whether we bee conuerted or not conuerted whether we do beleeue or not yet beleeue nay it is in a manner the only necessary thing It is the opiniō of many wretched men that are not worthy to breathe in the common aire that it bringeth a great charge and heauy burden vppon the people
tempted Where we see he beginneth the sentence with the plurall number and endeth it with the singular Wherefore to returne vnto our purpose from which we haue digressed to answere an obiection and to open the interpretation of this Scripture faithfull parents who haue endeuoured to sow the seede of eternall life in the mindes of their children are not to bee censured and condemned because they haue leude and vngodly children that giue euident tokens rather of reprobation then of saluation as if it were their fault and offence for as much as they may bee carefull to vse all meanes of faith and furtherance to eternall life and yet notwithstanding faile of their end If they doe not discharge their duties they shall be guilty of their blood but if they doe teach them they are free they haue deliuered their soules If wee haue vsed diligence and be euill spoken off let vs comfort our selues in the Lord and rest our selues in the cleerenesse of our owne consciences and comfort our hearts in the testimony thereof being well assured that in the great day of account the LORD shall acquit vs when the mouth of iniquitie shall be stopped Vse 3 Thirdly from this ground ariseth great consolation to all faithfull parents who are to comfort themselues in this if among many children and a plentifull issue they haue some fewe of them yea but one onely that appeareth to be the faithfull childe of GOD albeit it bee otherwise with the rest GOD indeede will receiue glory in all though some of them bee reprobates this must preuaile with our natural affections and teach vs to suppresse our greefe and sorrow No doubt it is cause of the greatest griefe and maketh their head as waters and their eyes a fountaine of teares that they make their bed to swimme and water their couch with weeping which striketh neerer vnto them to beholde their vngodly wayes then to see them suffer a thousand deaths Abraham was exceedingly mooued when he was commanded to cast out of his family his sonne Ishmael Gen. 21.11 and 17.18 for the thing was grieuous in Abrahams sight because of his sonne and before this he had saide O that Ishmael might liue in thy sight yet neuerthelesse he yeelded to the will of God who would therein bee honoured So when GOD respecteth vs and confirmeth his couenant toward vs and taketh vnto himselfe any of our seede we ought rather to praise God for this mercy and goodnesse toward vs in sauing one then murmure against him or aske the question of him why he calleth not all If it please God so to deale in mercy toward vs that he vouchsafeth to be both our God and the God of all I say of all our seede we are bound vnto him in so much greater dutie and he requireth of vs the greater obedience and looketh for a sacrifice of greater thankefulnesse Hee dealeth not so with all good men euen such as haue faithfull soules and desire to approoue their seruice vnto him who when they haue giuen them what education they can and heartily craued of GOD his blessing vpon their holy endeauours yet haue found many crosses and such inward griefes as haue beene ready to breake euen their heart-strings and to bring their gray haires with sorrow to the graue Neuerthelesse we must not suffer our ouer-strong affections to preuaile too farre within vs and to swallow vs vp with ouermuch heauinesse when we beholde with our owne eyes the wickednesse of our children that are come out of our owne loynes and are of our owne blood when we see them without hope of being reclaimed and reformed as those that runne into all excesse of riot no though we should see them taken away in the prophanenesse of their hearts For why should we repine at it to consider how God glorifieth himselfe albeit it be in the destruction of some of ours Of this we haue two most notable examples in Aaron and in Eli neuer to be forgotten of vs recorded in the Bookes of Leuiticus and of Samuel Touching Aaron his two eldest sonnes Nadab and Abihu of whom we now speake sinned against the Lord in offering strange fire and seruing of God otherwise then hee appointed which is a thing detestable in his eyes and there came out a fire from the Lord and deuoured them and they dyed before the Lord. Heere was a grieuous sinne committed heere was a grieuous punishment executed vpon them and their father did beholde it with his eyes and how they were carryed out of the campe in their coates Moses tolde him that the LORD would bee sanctified in them that come nigh him and before all the people he will be glorified so that Aaron helde his peace Leuiticus chapter 10. verse 3. So touching Eli when he heard a fearefull iudgement denounced against his posterity he said It is the Lord let him doe what seemeth him good 1 Samuel 3.18 Thus ought we to doe and not vexe and turmoyle our selues without reason for that which we cannot remedy and redresse All the children of the faithfull are not the children of the promise they that are the children of the flesh are not the children of God Galatians chapter 4. verse 23. All that are the seede of Adraham are not the children of Abraham Romanes chapter 9. verse 6 7. neither are all the Israel of God which are of Israel Heere it may be obiected which the Apostle Obiection 1 Peter speaketh to the Iewes The promise is made to you and to your children Actes 2.39 God is the God of the faithfull and of their seede I answere The Apostle answereth this in the next wordes Answer euen as many as the Lord our God shall call So many as haue God to bee their God shall in his good time be called to the knowledge of the trueth Hence it is that in the promise annexed to the second commandement it is said Exod. 20.6 hee sheweth mercy to thousands that loue him and keepe his commandements Thus hee limiteth the promise of mercy he restraineth it to those that loue him This promise is performed when it holdeth in any albeit a farre off Another obiection ariseth out of Paules words to the Corinthians where the seede of Obiection the faithfull are said to be holy that is sanctified and cleansed The vnbeleeuing husband is sanctified by the wife 1 Cor. 7.14 and the vnbeleeuing wife is sanctified by the husband else were your children vncleane but now are they holy If then they be all cleane and holy it followeth they are also vnder the election of grace I answere they are holy touching the outward couenant and generall election Answer as to be of the visible Church to haue right in the Sacraments and to haue interest in the outward priuiledges therof as in the word prayer and such like Thus the whole nation of the Iewes are saide to bee chosen and thus they may bee saide Rom. 11.16 and are saide to bee sanctified They
speake vnto them all whose sinnes ye remit whose sinnes ye retaine not whose sinnes thou Peter remittest or retainest so likewise he saith whatsoeuer ye all bind on earth whatsoeuer ye all loose on earth not whatsoeuer thou Peter alone bindest or loosest on earth And this is acknowledged to be the power of the keyes by the Romanists themselues The vse of keyes is to open and shut so then they that haue their sinnes forgiuen and as it were the bands loosed haue the gates of heauen opened wide vnto them and contrariwise the dores of heauen are barred fast as with lock and key against them whose sinnes are retained So that we may rightly conclude that seeing the power of binding and loosing is the power of the keyes and giuen to all the Apostles that it is not peculiarly and properly bestowed vpon Peter alone excluding and shutting out all the rest If then here were an headship promised and bestowed we must haue a body with twelue heads according to the number of the twelue Apostles for euery Apostle must be an head as euery of them had authoritie to binde and loose to remit and retaine that is had the keyes of the kingdome of heauen deliuered vnto them Obiect But it wil be further said Christ speaketh by name to Peter I say vnto thee Thou art Peter Solution To thee I will giue the keyes c. I answere he saith indeed he will giue them vnto him but he saith not I will giue them to thee alone he will bestow them vpon him but not vpon him alone for heere is nothing either expressed or vnderstood to exclude the other Apostles The Lord saith to Ioshua I will not faile thee nor forsake thee Iosh 1.5 shall wee conclude from hence that he will leaue other of the faithfull because he speaketh particularly vnto him will God renounce or disclaime others that feare his Name No in no wise for albeit he vttered it vnto him yet it is to be stretched to all beleeuers and as true toward them all as toward him as appeareth euidently in the Epistle to the Hebrews Heb 13.6 It is one thing therefore to speake vnto Peter and another thing to speake vnto him onely But will some say Obiection why doth not Christ name others as well as him if he vnderstood others as well as him for that might haue put the matter out of all doubt and stayed much contention that hath beene about these wordes in the world I answere Answer the words are not doubtfull but to those that purpose to make them gainefull They are plaine to such as will vnderstand Peter spake in the name of the rest as the mouth of the Apostles Christ answereth to him also in the rest Hee had asked the question of them all Matth. 16.15 Whom say ye that I am All of them could not answere without confusion and disorder it was necessary that one should be the speaker as it were the foreman of the Iury and Peter in the behoofe of others as well as of himselfe confessed that he was the sonne of the Liuing God Shall we say the rest did not beleeue as much A like example we reade in the second Chapter of the Actes of the Apostles where they being filled with the holy Ghost and speaking with diuers languages are derided of many and accused to be drunken Peter standing vp with the eleuen did lift vp his voyce and say vnto the Iewes Be it knowne vnto you and hearken vnto my wordes Act 2 14 15. for these are not drunken as ye suppose c. Doth he pleade onely for himselfe and not rather vndertake the common cause of them all yes he is only the mouth of the rest and speaketh for the rest So in this place he made a free confession of his faith and the faith of the Apostles who beleeued no lesse then himselfe and Christ suiting and shaping his answere according to Peters confession speaketh vnto him but in him vnderstandeth all the rest Neither let vs goe about to gather more from them then Christ scattered or the Apostles collected For they did not conceiue that Christ by those wordes before remembred gaue any supremacy or superiority any primacy or principality of power to Peter for then they would neuer afterward haue contended which of them should be the greatest and the chiefest forasmuch as this whole controuersie had beene decided and determined by the mouth of Christ But long after this there arose a great strife among them Luk. 22.24 which of them should bee accounted the greatest Therefore they acknowledge no more authoritie giuen to Peter by those keyes of the kingdome of heauen then to themselues Neither doth Christ build his Church vpon Peter nor call him the Rocke for it is builded vpon the Rocke which Peter confessed that is vpon the Sonne of the liuing God Cor. 10.10 so that the Rocke as the Apostle saith is Christ Hence it is that Matthew distinguisheth betweene Peter and the Rocke Peter is one and the Rocke is another otherwise Christ would haue said Thou art Peter vpon this Peter I will build my Church or vpon thee will I build it he speaketh not after this manner but Thou art Peter and vpon this Rocke which must necessarily be referred to his former confession the name and person being changed Againe there is an expresse place in the Apostle which teacheth that no man can lay any other foundation then hath bene laid which is Iesus Christ 1 Cor. 3.11 Paul inspired by the Spirit of Christ can finde no other foundation of the Church then Iesus Christ they then that acknowledge and receiue and teach any other are moued by the spirit of Satan and speake in the spirit of Antichrist Furthermore Peter was one of the master workemen or master builders of the Church as he is bidden to feed the flocke of Christ 1 Cor. 3. so that he cannot be called properly the foundation of the Church and a builder of the Church the foundation being one and the builder that layeth the foundation another for that were to confound the workeman and the worke the founder and the foundation the builder and the building The builder buildeth vpon the foundation and therefore it is against naturall reason that the Carpenter which layeth the foundation should himselfe be the foundation vnlesse peraduenture by a new kinde of transubstantiation neuer heard of before this time as senselesse as the olde if that may be called olde which had no footing in the Church for a thousand yeeres after Christ whereby they turne the labourer into his labour and the builder of the house into the ground-worke of the house But suppose all this had beene spoken to Peter alone that to him alone had beene giuen the keyes that he alone should open and shut binde and loose remit and retaine at his owne pleasure and that the Church had beene builded vpon him as vpon a sole foundation
God Thirdly Touching the vow of single life touching continency and single life which they call chastity they all praise it but not many practise it They think this vow to be very rightly and religiously obserued and that they haue fulfilled it to the ful if they leade their life out of marriage and renounce chaste wedlocke for when they speake of the vow of continency they vnderstand nothing else but single life They suppose it and both openly and odiously defend it The Iesuites teach it to be a lesse sinne to liue in fornication then to marry a wife to be a more heinous sinne for any of the Cleargy to marry a wife then to haue the company of an harlot and to embrace the bosome of a stranger Costerus the Iesuite maintaineth to whom others assent that a Priest that is married sinneth more grieuously then he that keepeth a concubine or committeth fornication The time was when it was made a capitall crime worthy of no lesse punishment then death for a Cleargy man to marry but when the same Law was vrged to be established against such also as entred into stewes and brothel-houses and kept harlots it could not passe but was nipped in the head as the greene hearbes with a frost Thus while they forsweare and forbeare to haue wiues of their owne Vide Epistol Iesuit Dan. Chamieri to auoide fornication they do not abstaine from whoredome and vncleanenesse Thus they preferre abominable whoredome before honourable wedlocke strange flesh before the bed vndefiled and the lawes of men before the commandement of God For no man can vow continency but he to whom it is giuen from aboue to be able to containe and continue a single life as our Sauiour hath taught Matth. 19.11 12. He that can take it let him take it And he sheweth that all men cannot receiue this saying saue they to whom it is giuen So the Apostle to the same purpose saith I wish all men were as my selfe But euery man hath his proper gift of God one after this manner and another after that 1 Cor. 7.7 We haue not in our owne power the things that are Gods the gift of God is one thing the power of man is another againe to be willing is one thing and to be able is another The gifts of others are not in our power but the gift of continency is the gift of another to wit of God Therefore it is not in our power Againe the Scripture commandeth them to marry that cannot abstaine without burning as 1 Cor. 7.2 9. They that cannot containe let them marry Also he saith To auoide fornication let euery man haue his owne wife It is better to marry then to burne And he writeth to Timothy 1 Tim. 5.14 I will that the yonger women marry c. giuing none occasion to the aduersary to speake reprochfully Nothing must be vowed against the commandement of the holy Ghost but they which cannot containe and yet vow continency sinne against the commandement of the holy Ghost Therefore such persons ought not to vow continency Lastly this sort of votaries is a new doctrine or rather dotage For neither vnder the Law of nature nor vnder the Law of Moses did euer any vtter or minister such a vow of virginitie albeit we reade many lawes concerning vowing Leuit. 27. Numb 6. and 30. Deut. 12. and 23. Yet nothing concerning any such matter In the Law of nature it was said Encrease and multiply Ge. 1.28 In the garden of Eden euen in the time of mans innocency God the authour of marriage said that cannot ly It is not good for man to be alone Ge. 2 18. Christ himself thogh he liued most purely and perfectly yet made no vow of continency The like might be said of the Apostles To conclude it is the property of heretikes and the very doctrine of diuells to forbid marriage 1 Tim 4.1 3. and for religions sake to dissolue it Thus did Marcion and the Manichees and therefore are condemned Vse 4 Fourthly we learne from hence a notable comfort hauing assurance that our calling is of God Let euery one looke to the Lawfulnesse of his calling and to the warrant of his worke and be able to approue it to his owne conscience The word of God is able to giue vs peace and comfort We are sure if we doe our duties to meete with many enemies and oppositions How often did the people murmure against Moses was not Eliah esteemed the troubler of Israel was not Ieremy borne as a man of strife and a man of contention to the whole earth was it any better with Christ himselfe and his Apostles The LORD of life was hated and persecuted and crucified being deliuered into the hands of sinners The Apostles were made a spectacle vnto the 2 Cor. 4.9 world and to Angels and to men being sent forth as men appointed to death It fareth not much better with the Ministers of the Gospel who succeede them in the gouernement of the Church they are slandered and reuiled they are mocked and misused and accounted as the off-scouring of all things We shall neuer goe through with the worke of the Lord that is in our hands except we rest in God who hath called vs to the Ministery Thus did Dauid comfort himselfe in the Lord when they would haue stoned him 1 Sam. 30.4 The like we see in the Apostles when they were threatned and commanded to speake no more in the Name of Christ they answered that they could not but speake the things which they had seene and heard Actes 4.19.20 and professed that they ought to obey God rather then man Actes 5.29 The consideration of their calling warranted vnto them from God put comfort into them and gaue them all boldnesse to set themselues against their enemies and made them pray earnestly to Christ Iesus the Lord of the haruest and the great Shepheard of the sheep to stand by them and to bee present with them in the busines he had committed vnto their charge Wherefore whensoeuer we see the trueth of God oppugned and our Ministery any way resisted let vs comfort our selues from hence that we are not vsurpers or intruders into this office but hauing our calling sealed vp vnto vs let vs boldly proceede and goe forward to make known the trueth of God to the consciences of all men That which the Lord saith of the first borne in this place that they are his may bee saide of all the Ministers of the Gospel that succeede them and therefore he will succour and sustaine them If then we finde this in our owne soules that we entred into this calling not as theeues that come in at the window to steale and to kill and to destroy Ioh. 10.10 not as souldiers that seeke their prey and booty to enrich themselues not as idle drones that seeke to liue at ease and in pleasure but to worke in the Lords vineyard and to labour in his haruest we
with his sword in his hand and fighting did call for aide and on the other side dispraise the practise of him that withdrew himselfe out of the battell so soone as it was begun vnder colour pretence of praying for good successe affirming that God doth not accept the sacrifice of Cowards neyther receiueth their prayers because they are vnreasonable For they held it no reason that he which shooteth not should hit the white nor that he should win the victory that abideth not the battell neyther that he should haue any good that doth nothing toward it As then victory is wonne by labour not by sloth so shall we attaine the blessings of God by our endeuour not by our idlenesse It is required therefore of euery one of vs to consider our callings wherein we are placed We haue not all of vs one calling but diuers Some are set in the priuate family and some in the common-wealth and some in the Church of God all haue not one office but diuers We are trauailers in this world as passengers in a Ship â—ut in compa â— Lygur and â—uma who being there some for one businesse and other for another purpose do neuer meddle one with another but euery one careth for the discharging and dispatching of his proper office So ought it to be with vs we haue our proper calling and proper duties to be performed therein Be diligent in the duties of it and thou maist looke for a blessing vpon thy labours Sanctifie thy daily labours with daily praier but presume not that praier shall helpe thee without thine owne labour If thou shouldst pray to God all the day long to feed thee to cloathe thee to sustaine thee and thy family the idle mans prayer auaileth nothing We must pray vnto him when we begin our labours and blesse his name when we haue ended our labours but to call vpon him determining with our selues not to take paines or not determining with our selues to take paines is no better then to dally with GOD and deceiue our selues Lastly it is our duty to seeke to be acquainted Vse 3 with the word where we shall finde that plainely and particularly set downe which we would know In what state soeuer we are set we shall haue a sure guide to begin the works of our calling to goe forward in them and to perseuere vnto the end Heereby we shall be able to warrant our workes and know what duties God accepteth and what he accepteth not It is a light vnto our eyes and a lanterne vnto our steppes Psal 119 105. It is the commendation of Gods children to be conuersant in it In darknesse we cannot go safely without the helpe of a lanterne so are wee borne and brought vp in ignorance and continue therein vnlesse wee be guided by the word of God and his Spirit Many that want the knowledge direction of the Scriptures think they liue in the light walke in the light and behaue themselues as children of the day and are in as good a case and haue as good soules toward God as they that study the Scriptures and meditate in them day night They thinke it is not for simple men to meddle with the Scriptures but for Preachers and Diuines They thinke that knowledge maketh men worse and that none are worse men that none will deceiue a man sooner then they and therefore such as seeke to know God and to serue him according to his word they call in contempt and derision Scripture men But these ignorant beasts speake by the spirit of the diuell and oppose themselues against the expresse commandements of God and the approued examples of his setuants The Lord himselfe speaketh Hos 4 6. My people perish for want of knowledge The Apostle saith 1. Cor. 14 20. Be not children in vnderstanding but in maliciousnesse be as children The men of Berea are commended Acts 17 11. because they searched the Scriptures priuately to proue the truth of the doctrine which they had heard deliuered publikely But if knowledge as is pretended do make men worse then is it euill in it selfe and not good forasmuch as that which is good cannot make a man euill What then Dare any two-legged beast presume in the prophanenesse of his wicked hart to say that to know God and his will which is most pure and holy can make a man any worse Or that the more a man knoweth of Iesus Christ and christian religion the worse he should be A vile blasphemy O detestable impiety Will it make a seruant worse to know the will of his Master Or a subiect to know the Princes lawes and statutes It will be farther obiected Obiect There was neuer more knowledge and lesse practise a man may heare many speake much out of the Bible who notwithstanding are naughty men I answere â—wer be it so yet the cause is not their knowledge but want of grace it is not in the word but their owne corruption â— 1.22 They are fooles saith Salomon that hate knowledge and are enemies vnto it For all well doing in our callings proceedeth from faith and faith is grounded vpon knowledge and doth increase through knowledge Where there is no knowledge of Gods sacred and heauenly will â—s 4.1 2. men breake out without all conscience into swearing lying stealing whoring and killing Moreouer all they that can talke of the Scriptures make shew of them to others haue not by and by the knowledge of them for as much as they may alleadge more a great deale then they vnderstand â—biect Shall none then be saued wil some say but such as know the Scriptures can we not be led by Gods Spirit and serue him except we be conuersant in them I answere â—nswer no. The Spirit guideth no man without the word We are begotten anew by the immortall seed of the word Pet. 1. â—m 1. saith Peter Of his owne accord he hath begotten vs by the word of truth saith Iames. If then we be begotten by the word to a new life we are dead without it or rather haue no being of a true Christian No man can truely serue God vntill he know how to serue him It is God that teacheth how he will be serued and he teacheth onely by his word He hath no other schoole-house but the Scriptures such as thinke to learne his will otherwhere are much deceiued and will in the end prooue themselues the disciples of the diuell not the schollers of Christ forasmuch as hee that is of God â—h 8.47 heareth Gods word yee heare it not because ye are not of God No man can be saued without faith for without faith it is impossible to please God but faith commeth by hearing and hearing by the word of God Rom. 10.17 No man can be saued except he be regenerated for except we be borne againe we cannot enter into the kingdome of God Ioh. 3. but wherewithall shall a yong man clense his
Secondly touching the Merarites which are another of the familes what he saith of them verse 31 of this present chapter compare it with the 36 and 37 verses of the former chapter Lastly touching the Gershonites the 25 ver of this fourth chapter with the 25 verse of the third chapter and we shall see hee telleth them againe and againe what burdens they are to beare and what seruice they are to performe He might haue referred vs to that which hee had before set downe but he doth againe particularly rehearse and repeat it God forbiddeth needlesse repetitions in praier and condemneth much babling that bringeth no benefit with it therefore he vseth it not himselfe neither do any of the Penmen of the holy Scriptures who wrote as they were inspired by the Spirit of God the Author of them They were chosen vessels of God and as it were his Secretaries so guided by him that they could not erre in writing no more then in speaking of it We learne from this practise of Moses in this place Doctrine It is lawful for the Ministers to repeat the points that formerly they haue taught that it is lawfull for the Ministers and Teachers of the Church to make repetitions of things formerly taught and to deliuer the same points and parts of religion againe and againe both for matter and forme not thereby to ease themselues or to maintaine sloth in thē but for the benefit of the Church Moses in the booke of Deuteronomy repeateth to the people many things done before and expressed in the former bookes and therefore it is fitly called a repetition of the Law and there he rehearseth the ten Commandements againe Deut. 5. So do the Euangelists declare how Christ our Sauiour often repeateth the same things and preacheth againe the same points he had deliuered before and therfore his practise may well be our warrant and his example our direction Thus doth the Apostle Peter shew what he did and what he will do 2 Pet. 1 12. Wherefore I will not bee negligent to put you alwaies in remembrance of these things though ye know them and be established in the present truth And afterward in the same Epistle he professeth that hee had written to them of those things whereof his beloued brother Paul had written in all his Epistles The Epistle of Iude is a repetition of those things handled by Peter in his second Epistle and is as it were an abridgement of it So the bookes of Chronicles do repeat many things before set downe in the bookes of the Kings albeit it be done with much accesse of matter profite to the reader as we shall see by diligent obseruation in the reading of them In like manner the Apostle Iohn wrote vnto them those things which they had beene taught before I haue not written vnto you because ye know not the truth but because yee know it and that no lye is of the truth 1 Iohn 2 21. This may plentifully appeare vnto vs in the comparing of the olde Testament with the new one strengtheneth and confirmeth another and sundry things are repeated in the new which are deliuered in the old We see the Gentiles in the Acts of the Apostles Acts 13 42. besought Paul and Barnabas that the same words might be preached vnto them the next Sabbath day which they had first offered vnto the Iewes All which examples as it were a cloud of witnesses do confirme the lawfulnesse of their practise that teach againe what they haue taught and deliuer the same points which before they haue deliuered and so bring forth out of their storehouse things both old and new for this custome could not be vsed without some accesse and addition of new matter according to the manner of God vsed in the holy Scriptures Reason 1 This is not done without cause and good reason For first men are commonly dull in hearing slacke in comming weake in remembring and slowe in practising They are as a tough oake that is not felled at one stroke as an hard stone that is not broken in peeces with one blow they are as marble that is not pierced with once dropping of water vpon it but requireth a constant and continuall falling vpon it according to the Commandement of God directed to his Prophet Ezek 21 2. Sonne of man set thy face toward Ierusalem and drop thy word toward the holy places and Prophesie against the Land of Israel For albeit we be often taught and plainely instructed heere a little there a little yet we cannot conceiue and carry away the things we heare The Apostle saith Heb. 5 11. We haue many things to say and hard to be vttered seeing ye are dull of hearing where he giueth this reason why he had need begin againe the first rudiments of Christian religion as it were to lay the foundation of the house againe before hee went forward with high mysteries euen in regard of their dulnes and slacknes in learning Reason 2 Secondly it is safe and sure for all hearers to haue often repetitions It hath his good vse and speciall benefit Many witnesses do make sure worke and confirme strongly and stedfastly the things taught Hence it is that the Apostle saith writing to the Philippians chap. 3 1. To write the same things to you to me indeed is not greeuous and for you it is safe That which is once spoken is through our infirmity and corruption as good as neuer spoken as one witnesse is no witnesse GOD would haue euery truth confirmed by two or three witnesses and forasmuch as the historie of the life and death of the doctrine and myracles of the resurrection and ascension of Christ is so maine a pillar of our religion in the knowledge whereof our saluation consisteth hee would haue it confirmed by foure authentike witnesses and Christ carried by them as on a fourefold Chariot in triumph like a mighty Conqueror that hath subdued all his and our enemies Thus doth God prouide most plentifull meanes to remoue our infidelity to take away our doubting and to remedy our infirmity Thirdly repetition worketh a deeper impression Reason 3 in vs and serueth to beate it into the conscience as well as into the vnderstanding It is necessary that we be stirred vp quickned to the practise of good things by the goad of repetitions This consideration made the Apostle say I thinke it meete 2 Pet. 1 13. as long as I am in this Tabernacle to stir you vp by putting you in remembrance Practise is an hard thing and rare We are not easily brought to performe such things as wee know If then once speaking take not hold on vs it may the second time beeing commended vnto vs againe Fourthly we ought not to forbeare from Reason 4 this course because our life is short wee know not how soone we may be called out of this world and giue an account of our Ministery how carefull wee haue beene to gaine
altar to be enriched by the hurt of others as we see in this place neither would he haue iniurious persons freed from blame if they should offer that to the Priests which they had taken away from others Wherefore if there were none to whom they could restore yet he would haue their houses to be blamelesse and no part of filthy gaine to sticke and cleaue vnto their fingers seeing it is required of vs to haue pure hearts and cleane hands Except God had thus determined no wicked person would haue spared to catch and snatch by force or fraud the goods of the dead especially if he were childlesse Lastly this dutie of restitution rightly and Vse 4 religiously practised ministreth great comfort and contentment to feele himselfe ready to do this to any that charge him iustly with any wrong or iniustice Paul a Minister of the Gospel and an Apostle of Iesus Christ appealeth to the people whom he had taught how he had behaued himselfe among them Actes 20.18 Ye know from the first day that I came into Asia after what maner I haue beene with you at all seasons seruing the Lord with all humilitie of mind and with many teares and tentations which befell me by the lying in wait of the Iewes Samuel a Magistrate of the people and iudge of Israel when he was to resigne his office and to giue place to the king whom God had chosen and set ouer the land maketh them witnesses of his soundnesse and sincerity 1 Sam. 12.3 he asketh of them whose oxe or asse he had taken or who could accuse him of oppression or corruption and they said thou hast not defrauded vs Ver. 4. nor oppressed vs neither hast thou taken ought of any mans hand Yea he proceedeth farther and calleth God to record of his integritie The Lord is witnesse against you Ver. 5. and his Annointed is witnesse this day that ye haue not found ought in mine hand And they answered He is witnesse If then we desire peace in our soule we should thrust away from vs as it were with both our hands whatsoeuer we haue wrested from others and wrongfully gotten say to it with detestation and indignation as the Prophet willeth men to say to their reliques of idolatry Get thee hence Now that we may haue indeed comfort heerein it shall not be amisse for vs to consider more particularly the doctrine of restitution and to learne what it is whether the same thing which is taken away ought to be restored whether it be sufficient to restore the principall Compend summae Theolog. Tho. Aquinat whether a man be bound to restore that which he neuer tooke away whether it be alwaies necessary to make restitution to him of whom we haue receiued somewhat whether he be alwayes bound to restore that he hath receiued whether they which haue not taken or receiued any thing be bound to restore and lastly whether a man be bound to restore forthwith without all delay or deferring the time or else whether hee may lawfully put off the time of restoring What restitution is To restore properly is to set a man againe into the possession and dominion of his goods which is taken either with his good will as in that which is borrowed or committed to our custody or against his will as in theft and robbery Restitution therefore is an act of iustice whereby we make some recompence for that which we haue wrongfully withholden Secondly it is demaunded whether it be necessary to saluation to restore the same which is taken away It is necessary to saluation to restore and in what so 1. August Epist 54. ad Maceâ—don And the answere is affirmatiue that it is necessary so farre as it may and it is possible Austine saith truely if another mans goods may be restored are not repentance is not practised but counterfeited because iustice and equity are not obserued If the thing it selfe cannot then that which is equall vnto it as neere as may be ought to be restored He that hath maimed his neighbour in any of his members ought to make recompence in money or otherwise as the iudge shall determine He that hath taken away his brothers good name raised vp a false report of him ought to confesse his fault restore his good name to the vttermost of his power and acknowledge that he hath done euill and if this be not sufficient to repaire it he ought otherwise also to make amends Thirdly the question is asked whether it suffice to restore the principall It is sufficient How it is sufficient to restore the principal and how not wheÌ„ the party wronged is no whit damnified but if he haue receiued any hurt by want of his own or by receiuing wroÌ„g he is also to haue some amends made vnto him and therefore beside the principall the doer of wrong must recompence the losse and this hath warrant out of the place that now we deale withall As for the fourefold restitution of Zacheus it is no worke of supererogation but an act of his liberality and a fruit of his repentance a testimony of his loue to Iesus Christ a signification of the greatnesse of his sinne and a voluntary confession that he had gotten his goods fraudulently vniustly and wrongfully Fourthly we are to know whether a man be bound to restore that which he neuer tooke away A man is not to restore that which he neuer took away Answ A man is not bound vnto it forasmuch as the rule of iustice cannot exact this at our hands wherein there could be no equality but one party should be wronged A man may be damnified two waies when somewhat is taken away which he had actually or which he might haue had being in the way or in a good forwardnes to haue When that is taken away which we had already in possession the losse is to be recompensed by restitution of that which is equall vnto it When we hinder our brother that he cannot compasse obtaine that which he was in possibility to haue we must restore somewhat but the restitution ought not to bee equall to the benefite that might in time to come redound vnto him and the losse must be esteemed as it is in the time present not as it might be heereafter For first of all it is a lesse matter to haue a thing in possibility then to haue it actually and heerein the common prouerbe is true that a bird in the hand is worth two in the bush Secondly otherwise we should not only restore the principall which was taken away but multiply it beyond measure which we are not bound to do and so for nothing we should restore something giue that which is for that which is not Thirdly we are not charged to equall a losse that may be and giue a certaine benefit for an vncertaine damage because the good that might fall vnto vs may many wayes be hindered and we cannot
heed how we heare Luk. 8 whē we come into his house Christ teacheth that in hearing the Ministers we heare him and in refusing them we refuse him Math. 10. The Apostle commendeth the Galatians for the performance of this duty that they were as carefull to heare him as to heare Christ himselfe chap. 4 14. My tentation that was in my flesh ye despised not nor reiected but receiued mee as an Angell of God euen as Christ Iesus What could he say more for them Or how could he better set foorth their zeale then to giue this testimony of them that they accounted of him in regard of his paines in the Ministerie not as an ordinary man not as a faithfull Minister onely not as an elect Angell onely but as Christ himselfe the head of men and Angels whose person he did represent and whose Church he did feed with wholesome doctrine This example should all of vs follow this doth the Lord require of all true Christians that they receiue his Ministers as his Messengers and reuerence them as himselfe in regard of their doctrine and haue thē in singular loue for their workes sake This we see to be worthily practised by Cornelius as well became a religious Captaine and a deuout Christian Acts 10. ◠10 33. We are all heere present before God to heare all things that are commanded thee of God Loe how great the dignity of the Ministery of the Church is loe how great the excellency of the Ministers of God is we must heare them as if we heard God forasmuch as they are sent of him they preach his word they deliuer no more then they haue receiued and he hath commanded them to publish it in his Name But alasse it is most horrible to behold the contempt that they suffer and the basenesse that is cast vpon this calling which is one of the causes of those greeuous plagues and iudgements that are brought vpon the world The disgrace and ignominy vnder which they lie greeueth the hearts of all the godly and not only greeueth their hearts but pierceth the Clouds and doth not onely pierce the Clouds but reacheth vp to heauen and doth not onely reach vp to heauen but entreth into the eares of the Lord of hosts and not onely entreth into his eares but doth stretch it selfe vnto God himselfe and returne vpon Christ the Prince of all Prophets which ought indeed to pierce and enter into the hearts of all prophane persons and serue to terrifie all those that reuile them and speake all manner of euill against them for the truths sake Let vs remember the saying of the Apostle touching the Thessalonians 2 Thess 2 13. When ye receiued the word of God which yee heard of vs ye receiued it not as the word of men but as it is in truth the word of God which effectually worketh also in you that beleeue This is a worthy commendation of this Church and a notable example which we ought to set before vs to follow it so that we must heare the word as Gods word whose force it carrieth with it Many heare it that do not heare it as Gods word It is a rare thing to finde such an hearer Some heare and then rage and storme when they are reproued Acts 7 57 17 18 and 22 23. Others refuse to heare at all and thinke such as make conscience of hearing to be more curious precise then there is cause Others embrace the word but yet not as the word as we see in Papists and hypocrites The Papists affirme that the Scripture or word written hath no authority in it selfe except it be allowed approued of the Church What other thing is this then to embrace the word but not as the word The hypocrites also doe not receiue the word with due reuerence nor expresse it in true obedience as their life doth witnesse against them These haue men onely in their thoughts and haue not God in their sight they may be said after a sort to receiue the word but they cannot be said to receiue it altogether as the word For if they did seriously and earnestly acknowledge it to bee of God and to haue him the author of it they would not leade their liues in that loose manner that they do Thirdly it reproueth those that contemne the doctrine of the Gospel The third reproofe for the poore and obscure conditiō of the Ministers that preach it For what I pray you was the estate of the Apostles Were they rich and renowned in the world Peter and Iohn going vp together into the Temple at the ninth houre of praier answered the lame man that expected to receiue something of them Siluer and gold haue I none Acts 3 6. Were they much befriended applauded of men The Apostle declareth and complaineth that all men had forsaken him and no man stood with him 2 Tim. 4 16. And Christ himselfe foretelleth that they should bee hated of all men for his Names sake Math. 10 ver 22. Were they honoured and magnified aboue others Or did they liue at ease and in pleasure Paul spareth not to paint out their life 1 Cor. 4 9 I thinke that God hath set foorth vs the Apostles last as it were appointed to death for wee are made a spectacle vnto the world and to Angels and to men Were they clad in purple and fared they deliciously euery day Did they dwell in gorgious houses and Princely pallaces In the words following he telleth vs how it fared with him and the rest of his brethren they were not attired in soft raiment they did not surfet through excesse Verse 12. but euen vnto this present we both hunger and thirst and are naked and are buffeted and haue no certaine dwelling place And yet notwithstanding these manifold aduersities and trials the Sonne of God pronounceth of them He that heareth you heareth me and iudgeth the wrongs to be done to himselfe which they suffer Let not vs therefore require honour or riches or glory or pompe or outward dignity in the Ministers of the Gospel but rather consider the goodnesse of God toward vs who knowing that we are not able to beare and abide his infinite Maiesty hath instituted the Ministery of his word that by men equall vnto vs and like to our selues he might teach vs his will and instruct vs in his word We shewed before that when the Lord himselfe in his owne voice preached to Israel at Mount Sinai they were so terrified and afraid that they asked for Moses that he might speake vnto them If the matter stood thus with them that had seene the wonders of God in the Land of Egypt and not many daies before had passed the red sea as it were by dry land what shall befall vs if he should vtter to vs his terrible voice as a most mighty thunder If then we heare patiently and obey readily the word that is brought vnto vs by weake and fraile man it
are like to male-contents that had rather liue vpon the spoiles of others then take paines themselues wishing that all things were in a tumult confusion and combustion that they might catch the goods belonging vnto others holding this principle that it is good fishing in troubled waters Wherefore it is a notable exhortation of the wise man Prou. 6.16 17 18. 19. These sixe things doth the Lord hate yea seuen are an abomination vnto him a proude looke a lying tongue and hands that shed innocent blood an heart that deuiseth wicked imaginations feet that be swift in running to mischiefe a false witnesse that speaketh lyes and him that soweth discord among brethren Of this kinde there are many seuerall sorts first a relation of the bare words against the meaning as Matth. 26.69 At the last came false witnesses and said This fellow said I am able to destroy the Temple of God and to build it in three dayes Christ spake some such words Ioh. 2.19 but neither altogether the same neither to the same end and purpose because he spake of the Temple of his body This is a breach of the ninth commandement the which albeit it be more cunning in the rest yet it argueth greater malice when for want of other matter and better proofe we set their owne words vpon the racke and stretch euery ioynt of them out of their place Secondly to open the secret sinnes of our neighbour to any man especially if hee commit them of infirmitie contrary to the general rule of Christ Matthew 18. verse 15. If thy brother shall trespasse against thee goe and tell him his fault betweene thee and him alone if he shall heare thee thou hast gained thy brother This is the right and ready way to gaine our brother to make his sinne secret and as it were to couer it with a garment so long as there is any hope by priuate exhortation and admonition to winne him To blaze abroad and to publish to the knowledge of others their frailty is not the way to gaine them but to stirre them vp against vs and to harden their hearts and to stop their eares when wee speake vnto them For except it appeare vnto those whom we exhort or reprooue that wee loue them and that our admonitions proceed from that fountaine we shall neuer doe them any good neither will they euer regard our words but they will seeme harsh and vnpleasant vnto them Thirdly euill suspicions when nothing can be done of our brother be it neuer so honest or religious but we suspect the worst of it and speake the worst of it whereas loue is not suspicious but hopeth all things endureth all things beareth all things beleeueth all things 1 Cor. 13.7 Hence it is that the Apostle teacheth that the end of the commandement is charity out of a pure heart and of a good conscience and of faith vnfained 1 Tim. 1.5 and in the last Chapter of that Epistle he yoketh enuy strife railings and euil surmisings together the which whosoeuer follow after do know nothing concerning godlinesse Lastly to accuse our neighbour for that which is true and certaine through hatred and malice and with a purpose to hurt and destroy if we can him that we accuse and against whom we complaine as appeareth 1 Sam. 22.9 in the example of that dogged and diuellish enemy Doeg who was appointed ouer the seruants of Saul he said I saw the sonne of Ishai when he came to Nob to Ahimelech the sonne of Ahitub who asked counsel of the Lord for him and gaue him victuals and the sword of Goliah of whom Dauid sath in one of his Psalmes Thy tongue deuiseth mischiefes Psal 52.2 3 4. like a sharpe razor working deceitfully thou louest euill more then good and lying rather then to speake righteousnesse thou louest all deuouring words O thou deceitfull tongue All these particular points teach vs to beware of whispering and construing of all things in the euill part Vse 2 Secondly it condemneth all rash iudgement when we iudge amisse of others both of an euill minde and for some euill end Christ giueth vs warning to beware of this wickednesse Matth. 7.1 2. Iudge not that ye be not iudged for with what measure ye mete it shal be measured to you againe And the Apostle Iames maketh the like exhortation chap. 3.1.2 My brethren be not many masters knowing that wee shall receiue the greater condemnation for in many things we offend all Cicer. act 2. in Verr. These rash and rigorous iudges neuer regard nor consider their owne offences they can search and sift into other mens actions as men winnow wheate and yet are carelesse of themselues The heathen accounted it intolerable to reprooue other men when themselues are as faulty This is no better then Pharisaicall hypocrisie This is done diuerse wayes The first is when a man hath done good things holily purely The firâ—◠〈◊〉 of iudgeâ—â—â—â— and sincerely we iudge them done hypocritically dissemblingly and wickedly This iudgement is a wrong iudgement and forbidden in the word of God This was the practise of the diuell toward Iob chap. 1.9 and 2.4 He was a iust man one that feared God and eschewed euill Satan charged him to doe all hypocritically only because God had blessed him and made an hedge about him and about his house and about all that hee had on euery side so that his substance was increased in the land and therefore he suggesteth that if God would put forth his hand now and touch all that he had he would curse him to his face As the diuell himselfe dealeth so deale the children of the diuel with the faithfull He is the old serpent which deceiueth the world and accuseth our brethren before our God day and night Reuel 12.9.10 so also doe his children that beare his image and are transformed into his likenesse These are vniust and wrongfull censurers of the deedes and actions of other men whereof there are many in the world If the godly giue themselues to prayer a duty that God so often commandeth and his children haue so often practised with great fruit and successe and would not omit or giue ouer though it should cost them their liues Dan. 6.11 it is censured to be counterfeit holinesse If they be troubled more then other men and are chastened euery day their enemies hit it in their teeth that they are plagued for their sinnes If they be afflicted in conscience that they feele the burden of their sinnes pressing sore vpon theÌ„ they are iudged to be madde and out of their wits If they delight to heare the word publikely and to be conuersant in reading and searching of the Scriptures priuately they are accused to be precise and whatsoeuer they doe they shall be charged to do it not sincerely but corruptly not in trueth but in outward shew not from the heart but from the mouth and lips onely This was the offence of Eli toward Hannah he being a
to wit the glory of God For as he is the beginning of whom are all things so hee is the end to which all things tend and are to be referred inasmuch as he hath made all things for himselfe so that we must conclude with the Apostle Of him and through him and for him are all things to him be glory for euer Amen Rom. 11 36. Let vs know that as wee are not to liue vnto our selues so we shall not die vnto our selues We are not our owne to do what we list for that were to liue to the flesh if we liue wee must liue to the Lord that when we die we may die to the Lord. Let vs consider that it belongeth to Christ to iudge of the workes consciences of others we shall stand to be iudged at the tribunall seat of this common Iudge therefore ought not to iudge one another Let vs not lay snares to entrap and stumbling blockes to offend our brethren and baits to entangle them and hookes to catch them that we may prey vpon them For woe to that man by whom the offence commeth â—th 18 7. which is as much as to lay a stone in the way whereat the vnwary passengers may stumble Let vs walke by the rule of loue and take heed we hurt not our brethren for whom Christ died and as in the members of the body wee fauour and tenderly touch that part which is weake and if need require binde it vp and heale it so it ought to bee in the mysticall body of Christ Iesus that is the Church we must loue cherish and strengthen one another and do seruice one to another Such then as greeue vex hurt and damnifie one another are destitute of charity which is a band to knit vs together Let vs not striue about things indifferent that are neither good nor euill the kingdome of heauen doth not stand in them neither doth the doing or not doing of them simply please God neither doth the saluation of the Church consist in them according to the saying of the Apostle 1 Cor. 8 8 9. Meate maketh vs not acceptable to God for neither if we eate haue we the more neither if we eate not haue we the lesse but take heed lest by any meanes this power of yours be an occasion of falling to them that are weake And in the Epistle to the Romanes hee saith chap. 14 17. The kingdome of God is not meate nor drinke but righteousnesse and peace and ioy in the holy Ghost and 1 Tim. 4 8. Bodily exercise profiteth little but godlinesse is profitable to all things c. To conclude let vs doe those things that belong to peace and beware of strife contention if any man list to contend about these things we haue no such custome neither the Churches of God let vs ioyne heart hand together to edifie the Church as they that build an house do communicate their labors vntill they haue finished and made an ende of their worke But some man may say Obiection Is all manner of iudgement vnlawfull Or is a man in all cases forbidden to iudge I answer Answer No there are some iudgements lawfull and these both are publike and priuate The first is the iudgement of the Magistrate whose office is to try the liues and actions of men that they may punish offenders and reward them that do well It is their duty to sing both mercy and iudgement Psal 101 1. They beare not the sword in vaine Rom. 13 3. but are appointed as well for terrour of euill dooers as for the praise of them that do well The second is the iudgement of the Minister who in the dispensation of the word and preaching of the Gospel iudgeth the actions of his hearers reproouing and condemning them for their sinnes Thus the vnbeleeuer is said to be iudged 1 Cor. 14 24. If all prophesie and there come in one that beleeueth not or one vnlearned he is conuinced of all hee is iudged of all Hence it is that Noah a Preacher of righteousnesse is saide to haue condemned the olde world Hebr. 11 7. When the vnbeleeuing Iewes heard Peter preach vnto them touching saluation through Christ whom they had crucified they were pricked in their hearts and said to him to the rest of the Apostles Acts 2 37 and 14 26. Men and brethren what shall we doe Felix the Gouernour hearing Paul prophesie that is to reason of righteousnesse temperance and iudgement to come trembled and was afraid to heare him any longer being conuinced by the word and his owne conscience The word of God is liuely and mighty it pierceth deepe and entreth into the thoughts discouering the things that are most secret The third is the iudgement of a Christian and faithfull brother exhorting and admonishing vs for our good This is commanded in many places of the Scripture Moses warneth vs that we should not hate our brother in our harts but plainely reproue him and not suffer sinne to dwell in him or to rest vpon him or to preuaile against him Leuit. 19 17. It is our duty to stirre vp one another to good things WheÌ„ an house is to be reared set vp al the neighbours gather together and set to their hands to helpe it forward no man is idle but euery one is busie some by lifting some by carrying others by ordering the whole businesse to finish the frame so ought it to bee among vs that haue a better building in hand wee are Gods building 1 Cor. 3 9. and Gods house Heb. 3 6. If we hold fast that confidence and reioycing of hope vnto the end and therefore as we haue a greater worke in hand so wee ought to bee more faithfull in it and more busie about it exhorting one another while it is called to day lest any of vs be hardened through the deceitfulnesse of sinne Heb. 3 13. and considering one another to prouoke vnto loue to good workes not forsaking the fellowship that we haue among our selues as the manner of some is and so much the more carefull ought we to be hereof Heb. 10 25. because we know the day of the Lord and of our account draweth neere And as wee sit in iudgement vpon others by exhorting of theÌ„ so we doe by threatning and reprouing much more as occasion serueth and need requireth Thus did Iohn the Baptist call the Pharisees Sadduces that came to his baptisme a generation of vipers Math. 3 7. and 23 14 23 25. so Christ calleth the Scribes and Pharisees oftentimes hypocrites desiring to do all things to be seene of men Math. 6 deuouring widdowes houses vnder a colour of long prayer tithing mint cummin making cleane the vtter side of the cup and platter but within were full of bribery and excesse Mat. 23 14 23 25. Thus he painteth them out in their colours that others might beware of them and none be deceiued by them So hee called Herod
better then of our selues through lowlinesse of minde Phil. 2 3. â—â—nches of 〈◊〉 vse This vse is as a stocke that hath many branches and disperseth it selfe diuers and sundry waies First of all we are willed to reioyce and be glad when the pleasant sauour of our brothers good name as a precious sweet ointment to the nostrils commeth abroad to his praise and commendation To heare euill of him should no more affect vs and delight vs then an euill smell which we abhorre and cannot abide but shunne it as farre as we can and testifie our dislike of it We are to be glad for the credite and good estimation of our neighbour This is a most worthy and principall fruite of the Spirit set downe by the Apostle Gal. 5. ver 22. The fruite of the Spirit is loue ioy peace long-suffering gentlenesse goodnesse faith meeknesse temperance against such there is no law And in the Epistle to the Romanes he thanketh God for them all because their faith was spread abroad throughout the whole world Rom. 1 8. In like manner Iethro the father in law of Moses came vnto him in the wildernesse and reioyced for all the goodnesse which the Lord had done to Israel when he had deliuered them out of the hand of the Egyptians and brought them ouer the red sea Exod. 18 9. So it ought to bee with vs wheÌ„soeuer any good befalleth others we ought to account it as our owne as wee haue our part in the profite of it so ought we to reioyce for it It is so in the members of our naturall body and it should likewise be so in the members of the mysticall body of Christ Iesus Secondly wee are bound to acknowledge the good things we see in our neighbours and to speake of the same The Apostle warneth vs that we should speake euill of no man Tit. 3 2. For this is vnseemely and vnlawfull for them that professe the faith of Christ and the feare of God Which reproueth those that in company of others at common feasts meetings make many of their brethren their tabletalke and defame them with their euill reports The Apostle speaking of Timothy noteth that the brethren reported well of him Acts 16 2. prouided alwaies that we allow not of the faults offences that are in them as 2 Chron. 25 2 27 2. Contrary to this duty are many abuses which wee are to consider First to hide the good things that are in them and to smother and conceale them as fire is raked vp in the ashes or a treasure buried in the earth or a pearle cast into the Sea Secondly to forge tales to their hurt and discredite whom the Apostle calleth inuenters of euill things Rom. 1 verse 29. This is to haue Satan in our heads Thus doe many inuent wickednesse in their beds and put it in practise when they arise These haue not God in their thoughts Thirdly to receiue and beleeue them being inuented by others without ground and warrant whereas we should not credite flying tales vncertaine rumors and reports without iust and sufficient cause though it be bruted and blazed neuer so commonly confidently and constantly When a fame ariseth vpon one mans report and relation or peraduenture more it may proceed from an euill minde or some priuate grudge or hatred of his person or dislike of his profession or other secret cause and therefore it ought to moue vs to see farther to search deeper into the cause before we beleeue the matter as Exod. 23.1 Thou shalt not raise a false report put not thy hand with the wicked to be an vnrighteous witnesse To this purpose Dauid said to Saul Wherefore giuest thou an eare to mens words that say behold Dauid seeketh euill against thee Such men haue the diuell in their hearts that beleeue and in their eares that heare with delight such slanderous words Thirdly to spread abroad lying and flying tales inuented heard and beleeued Thus one euill draweth forward another and maketh no end vntill all be euill and one mischiefe followeth in the necke of another is fruitefull in begetting children like vnto it selfe This sinne is made the more greeuous hainous when we heare tales and taunts begun and furthered by others and our selues adde somewhat of our owne as same for the most part encreaseth by going euery foote getteth new strength as we see 2 Sam. 13 ver 32. When Absolom had encouraged his seruants to kill Amnon his brother because he had defiled and defloured his sister Tamar tydings by and by came to Dauid Verse 30. saying Absolom hath siaine all the Kings sonnes and there is not one of them left See heerein our great corruption and take notice of it and seeke to redresse and represse it euery day more and more We are ready to detract from our brethren in good things and contrariwise to adde vnto them and to ouerlade them with euill things Thus we will seeme to know more of them and to see farther into them theÌ„ they do themselues Wherefore Moses deliuereth this as a warning vnto vs Leuit. 19 16. Thou shalt not goe vp and downe as a tale-bearer among thy people neither shalt thou stand against the blood of thy neighbour I am the Lord. The diuell is in the tongues of those that tell these tales and in their feete that walke vp and downe with theÌ„ from place to place from person to person from house to house For this cause Salomon saith Pro. 26 20. Where no wood is there the fire goeth out so where there is no talebearer the strife ceaseth The third branch of the vse is this that we are bound to keepe secret the offence of our neighbour and not to blaze it abroad if by priuate admonition he may be won So delt Ioseph with Mary when he perceiued that she was with child Math. 1 19. He would not make her a publike example But it may be obiected Obiection that by this meanes wee shall make our selues partakers of other mens sinnes I answer Answer no man must flatter another in euill for thereby he hurteth his soule and hardeneth his heart Salomon saith Prou. 27 6. Faithfull are the wounds of a friend but the kisses of an enemy are deceitfull This is a greeuous sinne in any but more greeuous in the Minister and doth the greatest harme Heereupon the Apostle speaketh of himselfe and the rest of the Ministers 1 Thess 2. Wee vsed not at any time flattering words as ye know nor a cloake of couetousnesse God is witnesse And in another Epistle writing of such as caused diuision and offences contrary to the doctrine of Christ hee saith They that are such serue not the Lord but their owne belly and by good words and faire speeches deceiue the hearts of the simple Rom. 16 18. Of such also the Lord complaineth by his Prophet Ier. 6 14. They haue healed the hurt of the daughter of my people slightly saying peace
a sinne as to iustifie the wicked Wee ought none of vs to doe that which is abhominable in the sight of God the which he greatly abhorreth A Iudge may offend two waies both by oppressing the innocent and by deliuering the guilty person by pronouncing the transgressor righteous and the righteous man a transgressor This is set downe Prou. 17 verse 15. He that iustifieth the wicked and hee that condemneth the iust euen they both are abhomination vnto the Lord. Such a one spareth the wolfe and hurteth the lambes turneth the edge of the sword vpon the godly and the backe of it toward the wicked and vngodly Reason 4 Fourthly God would haue no man put to death without witnesses For wherefore doth he often establish this in the Law that the witnesses shall come face to face be heard but that no man should perish beeing innocent Wherefore doth hee ordaine that one onely witnesse shall not be taken as sufficient but that hee would haue the cause cleered by moe witnesses This is the decree of God Deut. 17 verse 6. At the mouth of two or three witnesses shall he that is worthy of death die but at the mouth of one witnesse shall he not dye Hee will not by any meanes haue innocent blood shed Reason 5 Fiftly innocent blood cryeth to heauen for vengeance and shall not suffer him that sheddeth it to escape It is one of the crying sinnes as wee shewed before in this chapter which ascend vp and enter into the eares of the Lord of hosts There is indeed no sinne so little but commeth vp in remembrance before him against whom it is committed his eyes see and his eares heare all the workes of men 〈◊〉 4 13. which are all naked and open before his eyes and nothing kept from his knowledge neuerthelesse to note out the horrour and hainousnesse of some sinnes in comparison of others the Scripture teacheth that they cry vnto the Lord. Moses to shew the greatnes of Caines sinne committed against his naturall brother bringeth in God speaking vnto him Behold the voice of thy brothers blood cryeth vnto me and to shew the barbarous cruelty and inhumanity of the vexing and exacting Egyptians whereby they ouercharged and ouerburdened the people of God he saith to Moses I haue seene I haue seene the oppression of my people which are in Egypt and haue heard their cry because of their Taske-masters Exod. chap. 2 verse 9. Thus also he speaketh to Samuel at another time of their oppression by the Philistims I haue looked vpon my people and their cry is come vnto me 1 Sam. chap. 9 verse 16. Thus God heareth the cry of the afflicted Iob chap. 34 verse 28. They haue caused the voice of the poore to come vnto him and he hath heard the cry of the afflicted This is the reason vrged by the Lord himselfe Exod. chap. 23 verse 7. And Ieremy protesteth and professeth as much to the face of his enemies and persecutors that sought his destruction chapter 26 verse 14 15. As for mee behold I am in your hands doe with mee as yee thinke good and right but know yee for certaine that if yee put mee to death yee shall surely bring innocent blood vpon your selues and vpon this Citty and vpon the inhabitants thereof for of a truth the Lord hath sent me vnto you to speake all these words in your eares Thus we see how God sheweth himselfe an enemy against all wrong iudgements and he will not suffer them to escape vnpunished but will enter into iudgement with such partiall and corrupt Iudges The vses heereof are to bee marked diligently Vse 1 of vs. First this serueth to reprooue all rashnesse headinesse and heedlesnesse of such as make haste to inflict punishment before an exact knowledge of the fact and fault Such are no better then cruell wolues that seeke and sucke the blood of the innocent lambes This was the sinne of wicked Iezabel that caused Naboth to bee stoned to death 1 Kings 21. We reade in the Acts of the Apostles how the chiefe Chaptaine commanded that Paul should be scourged that he might know wherefore they cryed so against him Acts 22 verse 24. Heere is a preposterous course to punish first and to enquire of the fault afterward so that the punishment shall be certaine whiles the offence is vncertaine But this is the lot and euer hath beene of Gods children they are punished heere oftentimes as malefactors and euill dooers and their enemies both rage and rush most furiously vpon them that doe possesse their soules with patience and doe not by violence resist against them They are more hungry then Beares more mercilesse then Tygers more rauenous then Wolues more greedy then Lyons more fierce then dogges against them they shew no mercy and they extend no compassion at all toward them They hate them in their hearts they slander them with their tongues they smite thē with their fists they grin and grinde their teeth at them they nod at them with their heads they circumuent them by fraud they oppresse thē with sorrow they take oftentimes their liues from them Thus did the persecuters deale with Ioseph with Ieremy with Dauid with Daniel with Paul with Silas with Iohn Baptist with Stephen with Iames with Peter and many others But God will in the end make their innocency knowne and the iustice of their cause manifest to all men It is noted by the Euangelist touching Pilate that albeit hee confessed hee found no fault at all in Christ yet hee would scourge him let him go He was the Iudge yet by his owne mouth he may be iudged himselfe that adiudged him worthy to be scourged that was vnworthy to receiue a stripe in whom he could finde nothing blame worthy He called together the high Priests and the Rulers and people and saide vnto them Ye haue brought this man vnto mee as one that peruerted the people and behold I haue examined him before you and haue found no fault in this man of those things whereof ye accuse him no nor yet Herod for I sent you to him and loe nothing worthy of death is done of him I will therfore chastise him and let him loose Luke 23 14 15 16. And as it befell the Master so the lotte fell vnto the seruants that they might drinke of the cup that he dranke off and be baptized with the baptisme wherewith hee was baptized For the Apostles were diligent in preaching Christ and teaching in his Name so that their enemies were not able to withstand the Spirit of God that spake in them and albeit they oftentimes examined them yet their best arguments and cheefest reasons and strongest motiues to put them vnto silence were beatings scourgings threatnings and imprisonments for otherwise they were not able to deale against them Hence it is that when Gamaliel exhorted them to take heed to themselues Acts 4 35. what they intended to doe touching those men to refraine from them
doth yet nothing lesse then pray Many a Minister that getteth vp into the Pulpit doth nothing lesse then preach Many people that come with eares to heare do nothing lesse theÌ„ heare and to eate the Supper of the Lord that do nothing lesse then partake of his holy table Wherefore wee must be present in minde at holy things as well as in body or else our presence is no better then an absence Secondly we must yeeld to this principle that it is both safer and better to conceiue a prayer then to reade a prayer because it keepeth our mindes constant and freeth vs from wandring thoughts that carry vs oftentimes from the matter which we should altogether minde For we are ready to goe astray and to set our hearts vpon other things whereas by this meanes they are kept close and stedfast to the requests which we make Againe a man may reade a praier that neuer vnderstandeth it or conceiueth the meaning of it and therefore it is more profitable to poure out our petitions our selues then to haue our petitions drawne by the hand of another No man can haue such a feeling of our owne wants as our own necessities will make vs able to expresse neither can conceiue such ioy and gladnesse for blessings receiued as the experience in our selues of Gods benefits will affoord vnto vs. Thirdly no man must condemne such as do conceiue themselues formes of praiers call them conceited praiers or fantasticall praiers These are enuious persons who enuy in others the graces of God cannot abide that any should go before themselues or beyond themselues These are wise in their own eyes and indeed themselues wholly conceited and fantasticall which they falsely charge vpon others being vtterly ignorant both of Gods workes and their owne wants For had they knowne or regarded the gifts and power of the Spirit which helpeth and assisteth his seruants that their tongue is as the pen of a ready writer and findeth sufficient matter to vtter to their Maker or had they knowne themselues throughly what new wants they haue what new sinnes they commit what new assaults they vndergoe what new blessings they enioy which are as so many occasions or rather prouocations to open their mouthes anew to God to sing a new song vnto him they would not blot this ordinance of God with such an odious cauill So then whereas all such should be greeued that cannot frame their petitions according to their present wants nor poure out their supplications according to their particular assaults neither make confession to God according to their particular offences they are rather grieued that any others can performe these duties better then themselues And whereas they should striue with might and maine to be like vnto them and to follow their example they would haue all other men ignorant like themselues and please themselues in that ignorance On this wise ye shal blesse the children of Israel Note in these words the persons that must performe this duty and they are the Priests note also what they are to doe to blesse the people that is to pray to almighty God for them that his blessings may come downe vpon them From hence we see that it is the duty of the Ministers to pray for the people Doctrine It is the Ministers duty to pray for the people So did Melchisedec for Abraham and he was the Priest of the most high God Gen. 14.18 19. So did Moses often for the people when Gods heauy iudgements were vpon them or hanging ouer their heads Exod. 32 33 Psal 106 23. he stood oftentimes in the gappe when the hand of God had made the breach to turne away his wrath lest he should destroy them So did Aaron as appeareth afterward in this booke when the plague was begun among the people he put on incense made an attonement for them he stood betweene the dead the liuing and the plague was staied Numb 16 Rom. 1 2 â—â— 47 48. Paul in euery Epistle practiseth this duty and the Apostles committed the charge of prouiding for the poore Acts 6 â— and distributing to the poore to the Deacons that they might giue themselues continually to prayer and to the ministery of the word The Prophets also neuer failed in this duty as we reade almost in euery place of their Prophesies Dan. 5 22 they stood vpon their watch-tower hauing the people continually in remembrance in their holy praiers Christ Iesus himselfe the great Shepheard of the sheepe is a perfect patterne of performing this he prayed for Ierusalem oftentimes Luke 19. and for the whole flocke of God committed vnto him whoÌ„ he would not suffer to perish but bring them to euerlasting life Iohn 17 20. Thus then we see wee haue the examples of Melchisedec of Moses of Aaron of the Priests of the Prophets of the Apostles and of Christ Iesus the Lord of life as liuely examples to go before vs and as a cloud of witnesses to conduct vs in this duty to proue vnto vs the truth of this point This must the rather be practised first because it is an infallible token of our loue toward Reason 1 them and of an earnest desire that we haue of their good Psal 118 26. And how can we better expresse euen the bowels of our affection and our longing after their prosperous estate from the heart roote then by our daily praying for them Rom. 1 10. Secondly the faithfull Ministers of God haue beene much greeued when they were forbidden and not permitted to performe this duty We see this euidently in Ieremy Ier. â—4 â—â— when the Lord had said vnto him Pray not for this people for their good he said Ah Lord God the Prophets say vnto thom yee shall not see the sword neither shall ye haue famine but I will giue you assured peace in this place where we see he layeth the fault vpon the false Prophets and goeth about to excuse or at least to lessen the sinne of the people who were blindly led by those blinde guides that thereby he might make a way to moue the Lord to heare him for that poore seduced people Thirdly the flocke of God is committed vnto them it is no small charge that lyeth on their hands the price of Christs precious blood is committed vnto them and therfore by all meanes they are charged to procure their good especially considering that the blood of such as perish through their negligence shall be required at their hands 1 Pet. 5 2. Ezek. 3.18 Fourthly it is a sinne against God as well as against his people to omit or refuse this duty And therefore when all the people saide to Samuel Pray for thy seruants vnto the Lord thy God that we die not he answered As for me God forbid that I should sinne against the lord in ceasing to pray for you 1 Sam. 12 23. If then it be a sinne to omit it it must needs be a duty
countenance vpon vs thou wilt put gladnes in my hart c. And in another place Whom haue I in heauen but thee and there is none vpon earth that I desire besides thee God is the strength of my heart my portion for euer Let vs say with the Apostle I count all things but losse for the excellency of the knowledge of Christ Iesus my Lord c. Behold the holy affectioÌ„ of this seruant of God he suffered the losse of all things that he might win Christ We are content to suffer the losse of Christ that we may win the world like to the Gadarenes Paul accounted the losse of these earthly things to be a gaine vnto him we account the gaine of Christ to be a losse He esteemed all earthly things in comparison of heauenly to be no better then dung wee do so minde earth and earthly things that we esteeme and prize spirituall things as dung in comparison of them This is the common corruption of our times we spend our daies and strength in seeking getting holding riches honours pleasures and such like so that wee haue little leysure to thinke vpon the grace of God and the peace of a good conscience And yet notwithstanding set downe this as a sure rule that we haue no promise to attaine any earthly blessings without these Againe God is most ready and willing to giue these if we were as willing to receiue them and certainly we should neuer want them if we were not wanting vnto our selues Lastly obserue that the true happines of a Christian man consisteth in the fauour loue Vse 3 of God and the peace of a good conscience Here is matter of great comfort and consolation to al Gods Children in the midst of al the miseries of this mortall life because whatsoeuer befalleth vs here though we lie vnder the crosse or rather a multitude of crosses yet neither death nor life nor Angels Rom. 8 38. nor principalities nor power nor things present nor things to come shall be able to make vs miserable or to separate vs froÌ„ the loue of God being once in his fauour Hence it is that Salomon calleth a good conscience a continuall feast Prou. 15 15. This is the onely thing that maketh a man truely happy the feeling of Gods loue and the peace of a good conscience purified by the blood of Christ without this loue there can bee no peace without this peace there can be no happinesse Woe therfore be to all the vngodly there is no grace in them and there can be no peace for them Esay 57 20 21. who are like the troubled sea wheÌ„ it cannot rest whose waters cast vp mire and dirt For seeing they are not at peace with God they cannot be at peace with any of the creatures They cannot assure themselues to finde rest and quietnesse any where The Angels fight against them and are ready to destroy them The beasts of the field are their enemies The stones in the streete are ready to rise vp against them and euery creature is armed for their destruction conspire with their Creatour for their ouerthrow For no creature can be a friend vnto them that are not at peace vnity with God Nay they haue warre within their owne bosomes and bowels and themselues are set against themselues The estate of a wicked man is an vnhappy life though they be commonly accounted the most happy men in the world for the meanest and poorest seruant of God that liueth in his feare and dieth in his fauour is a thousand times more happy then he It is the grace of God that maketh blessed it is the want of grace that maketh wretched and miserable Iam. 2 23. Abraham beeing iustified by faith which was imputed vnto him for righteousnesse was called the friend of God but the vngodly wanting faith and the righteousnesse of Christ are no otherwise accounted off then as the enemies of God Ver. 25. And they shall put my Name vpon c. This is the second part of the blessing which as we haue said may be called the blessing of the blessing For by putting on of hands they must assure the people of Gods blessing ratifying indeed the words of their mouthes Now laying on of hands was vsed foure waies first Wherein imposition of hands was vsed in healing of the sicke Luke 4 40. Mark 16 18. Secondly in the ordaining of Ministers Acts 13 3. and 6 6. 1 Tim. 4 14. 5 22. This rite vsed in the new Testament was practised in the olde and indeed was borrowed from thence Thirdly in bestowing the gifts of the holy Ghost Acts 8.17 and 19 5. Fourthly in blessing of children and of the people Gen. 48 14. Math. 19 13. Mark 10 13 Luk. 18 15. Heere it was vsed in blessing the people as an vndoubted signe of Gods fauour so that as the Priests pronounced the blessing so God would assuredly bring those blessings vpon them Hence we do learne that the worke of the Ministery shall not be vnfruitefull Doctrine but shall serue for the benefit of the people of God being accompanied with the blessing of God The blessing of God shall accompany the Ministery of his word When Paul planteth and Apollos watereth God giueth the encrease 1 Cor. 3 6. The Gospel is the power of God to saluation to euery one that beleeueth Rom. 1 16. He did long to see them that he might impart vnto them some spirituall gift that they might be established verse 11. and thereupon acknowledged himselfe to be a debter both to the Greekes and to the Barbarians verse 14. When Christ sent out his Apostles to preach the Gospel to all Nations after his resurrection he annexed this promise to their preaching Loe I am with you alwaies euen vnto the end of the world Math. 28 20. and heereby was their doctrine made powerfull and effectuall The history of the Acts is a most plentifull store-house of this truth where we see how the Apostles conuerted Iewes and Gentiles men and women rich and poore noble vnnoble Captaines Souldiers Iaylours Deputies Proselites Persecutors Pharisies it being a most powerful instrument and mighty through God to pull downe strong holds to cast downe imaginations 2 Cor. 10 â—â— and euery high thing that exalteth it selfe against the knowledge of God and to bring into captiuity euery thought to the obedience of Iesus Christ As then it is saide of the Sunne Psal 19 6. that his going foorth is from the ende of the heauen and his circuit vnto the ends of it there is nothing hid from the heate thereof so is the sound of the Word and the Ministery of it gone into all the world Rom. 10 1â— and their words vnto the ends of the earth so that the sauing knowledge of the Gospel did lay hold vpon the Parthians and Medes and Elamites and the dwellers in Mesopotamia and in Iudea Cappadocia in Pontus and Asia c.
all parents to teach their children Eph. 6 4. of Masters to bring vp their seruants in the nurture and admonition of the Lord as Abraham and Cornelius did This is a notable meanes to keep to maintaine and to defend the truth As for those that will not teach the truth to theÌ„ that are in their houses they are the diuels Prophets who is the father of error ignorance Such fathers and such masters are the cheefe meanes of the decay and decreasing of religion piety faith and righteousnesse Secondly we maintaine the truth and make it knowne by open confession and profession thereof Euery man must opeÌ„ his mouth in Gods cause when the gates of hell are opened against it and wee must earnestly stand for it and constantly beare witnesse vnto it whensoeuer it is oppugned and resisted The Apostle chargeth to Sanctifie the Lord God in our hearts be ready alwaies to giue an account and answer to euerie man that asketh vs a reason of the hope that is in vs 1 Peter 3 15. with meekenesse and feare Thus did the holie Martyrs at their death witnesse a good confession and thereby draw many to a loue and embracing of that truth for which they suffered If we be bold to confesse the Lord Iesus and his Gospell He will not be ashamed of vs in his kingdome but confesse vs before his father Mat. 10 32 33. Thirdly we must leade an holy and sanctified life and giue a good example vnto those among whom we liue An vnblameable and vnreprooueable conuersation is a great meanes to cause others to embrace godlinesse when we are carefull to adorne the Gospell of Christ with a good life whereas otherwise we cause the enemies of God to blaspheme the name of God and to speake euill of the truth Therefore the Apostle willeth vs to be blamelesse and harmlesse the sonnes of God Philip. 2 15. without rebuke in the midst of a crooked and peruerse nation among whom we must shine as lights in the world holding forth the word of life Lastly we must maintaine his truth by the armour of prayer desiring God to make an open way and free passage for his owne ordinance and also to send forth painfull plentifull Labourers into his haruest to gather his corne together and to withstand all false doctrines and heresies This doeth Christ command Math. 9.38 This doe the Apostles practise Actes 4 30. God hath in great mercie vouchsafed his word vnto vs it is our dutie to seeke to vphold and maintain it that so it may be continued vnto vs and our posterity for euer Let vs therefore practise these few points and be carefull to practise instruction confession and inuocation Thus we shall shew our loue to the truth a minde ready to receiue it a memory ready to retaine it and an heart ready to practise it 5 And the Lord spake vnto Moses saying 6 Take the Leuites from among the Children of Israel and cleanse them 7 And thus shalt thou do vnto them c. The second part of the Chapter followeth concerning the Leuites wherein obserue two things First the separation of them from the rest of the people secondly a limitation of time by the speciall commandement of God for the entering into their office Their separation or setting apart for the ministration in the Tabernacle offereth vnto vs the commaÌ„dement of God and the obedience of Moses and Aaron and the whole congregation performed to the commandement of God Their separation is noted by many particular circumstances they must be clensed with water of purifying their garments must be washed their flesh must be shaued Verse 7. they must take one yong Bullocke for a meate offering and another for a sinne offering verse 8. And Aaron must offer them verse 12. the hands of the Elders must be imposed on them v. 9 10. and they must be offered before the Lord ver 11 13. Where we see that such as are appointed to handle the holy things of God must be washed and clensed with holy water It is very meete and conuenient that they should approach thereunto with pure hands euen in respect of outward cleannesse Exod. 25 31. But heereby is another thing meant Namely that the Ministers and generally al others that draw neere to God in performance of any dutie â—â—â—â—rine must bee clensed and washed â—inisters 〈◊〉 other â—â—aw 〈◊〉 to God 〈◊〉 â—e clenâ—â— they must haue cleane hearts cleane affections cleane workes whensoeuer they come into his presence This was figured out to Moses Exod. 3. when hee was about to draw neere to see the burning bush the Lord saide Put off thy shoes for the ground wheron thou standest is holy grouÌ„d Salomon willeth vs to take heed to our foote when we enter into the house of God Eccl. 5 1. When we go about to pray we must lift vp pure and holy hands 1 Tim. 2 8. When wee come to the Sacraments we are willed to examine our selues and so eate of that bread drinke of that cup 1 Cor. 11 28. Whensoeuer we present our selues in the Congregation to heare the word we must lay apart all filthines and superfluity of naughtinesse and receyue with meeknesse the engrafted word which is able to saue our soules Iames 1 21. Wee must cast off all malice and all guile and hypocrisies enuies and euill speakings that so we may grow by the milke of the word 1 Pet. 2.1.2 This we ought to do the rather First because Reason 1 God is present euery where Mat. 18. His eye is vpon all his suppliants that pray vnto him vpon all his guests that come to the table vpon all men that heare his voice Mat. 22.11 He taketh a view and surueigh of such as preasse into his presence Zeph. 1 12. That he may giue to euerie man according to his works If we search not our hearts he wil search them if we iudge not our selues he will iudge vs 1 Cor. 11. His eie is vpon vs to approue of vs if we do well to reiect vs if we do euill as the examples of Caine and Abel shew Secondly without this inward sanctification all our exercises of Religion are reiected and therefore we are willed when we come before the Lord To wash vs and make vs cleane to put away the euill of our doings Esay 1 16. Vse 1 This reproueth all such as offer to perform diuine duties to almighty God without meditation or preparation such as rush violently into Gods presence without due reuerence and regard Math. 22. as he did that came to the feast without his wedding garment There was but one such guest yet the Lord soone espied him and called him out If there be but one such in an assembly he cannot escape the all-seeing eye of God who hath also a reuenging eye that cannot see his honor and glorie defaced Who wold presume or dare to come into the presence of an earthly Prince in an vnseemely
vnto vs. If an earthly Prince should send a messenger vnto any of vs hee is regarded for the Princes sake that sent him We are Ambassadors for Christ saith the Apostle as thogh God did beseech you by vs we pray you in Christs stead be ye reconciled vnto God 2 Cor. 5 ver 20. and therefore we should bee heard receiued and respected for our Masters sake Again they must submit themselues to our doctrine not onely when wee heare pleasing things precious promises and gracious comforts but when we heare the word sounding an alarme in our eares vttering reproofes deliuering threatnings and denouncing iudgements We see in humane things we are content to accept of the excuse of men that say they are but seruants and messengers they craue pardon because they are seruants and they obtaine it So standeth the case with vs we are sent of God who hath put his word into our mouths The Lord God hath spoken who can but prophesie Amos 3 7 8. Let vs not therefore be blamed we are Messengers we cannot but doe our message for the loue of almighty God of his people constraineth vs. How then shold we hold our peace when we are commanded to speake Lastly this Title importeth a limitation for no more is to be ascribed vnto vs then vnto seruants We are indeede as the Stewards of the house not in the number of the lowest and meanest seruants howbeit yet we are seruants as 1 Cor. 3 5. What is Paul or Cephas or Apollos but the Ministers by whom ye beleeue And therefore when Cornelius ascribed more to Peter then should be yeelded to a seruant he forbad him saying Stand vp for I my selfe also am a man But not many in our dayes offend this way we haue turned honouring of them into contempt and are so farre from falling at their feete that we are ready to trample them vnder our feete and make them our foote-stoole who are for no other cause accounted our enemies but because they tell vs the truth Verse 23 24. And the Lord spake vnto Moses saying This is it that belongeth vnto the Leuites from twentie and fiue yeare olde c. In these words we haue a limitation annexed by the expresse commandement of God touching the time of entering into the office of the Leuites to wit at the age of 25. yeeres This may seeme to be contrary to that which wee noted before Obiectioâ— chap. 4 23 31 33. where the age of thirty yeeres is appointed If then it be asked how it commeth to passe that in these seueral places seueral times are assigned for their election into the office and how it falleth out that fiue yeeres are cut off which before were granted I answer Answer here is no contrariety these Scriptures are thus to be reconciled The fiue yeeres restrained in this place which were enlarged before serued for triall and probation of such as entred into the office and seruice of the Sanctuary For when they were fiue and twentie yeeres olde they began to ioyne themselues with the rest and to minister before the Lord but being thirty and found fit they entered fully and wholly vpon their calling and therefore Chapt. 4. verse 3. Moses saith Fit to do the worke but in this place they are said to goe in to execute Euen as such as must go to warre are first trained and mustered and taught how to fight and skirmish that afterward they may know how to buckle on their armour in earnest and to looke the enemy in the face so was it in this spirituall warfare they were for a certaine time trained which yeeres once expired they were admitted The Doctrine from hence is this that the Ministers must be proued tried Doctriâ—â— examined before they be admitted to teach the people The miâ—â—â— must be â—â—â—ued and 〈◊〉 before tâ—â— be admiâ—â—â— to teach 〈◊〉 people The Apostles did not by their sole authoritie appoint one to succeed in place of Iudas who was faln from the Apostleship but they broght two forth and presented them or set them vp before the people that they might iudge whither they were fit or not Actes 1 23. The Church ought not to appoint any to the holie Ministery without good triall of their ability and sufficiencie forasmuch as two were set vp and caused to stand before the congregation that it might bee knowne whether they were such persons as ought to be chosen and that any man might obiect against them if he had ought to obiect Obiect But it may be saide Is this apposing or examining necessary at all times and to be vsed toward all persons I answer if they be fully and famously knowne to them that haue the right of choosing and trying it is not needfull howbeit it is necessary that they should offer themselues to this examination We see this in schooles of learning such as are to be preferred to any dignity that is voide there is an examination required albeit the parties to be chosen be neuer so sufficient and their sufficiency fully knowne to such as haue the voices of election in their hands how much more then ought this to be in this most weighty businesse of the Church This is farther apparent out of the Apostle 1 Tim. 3 10. Let these also first be proued then let them vse the office of a Deacon being found blamelesse so that they ought not before they be proued and when he saith Let these also he signifieth that the Ministers of the Church ought to vndergoe this triall Besides they must be without reproofe and haue good report of all Tit. 1 6. But it cannot be knowne whether they bee blamelesse without examination and triall going before And this standeth vpon good reason Reason 1 For first he is to take vpon him a greater charge then they that haue most costly iewels and precious pearles of wonderfull price coÌ„mitted vnto them forasmuch as he is to gouerne the sonnes and daughters of the King of heauen and earth and hath the price of the blood of Christ committed vnto him Acts 20 28. Secondly there be many subtill workers and deceitfull dealers transforming themselues into Angels of light 2 Cor. 11 13 14 and into the Apostles of Christ they haue indeed sheepes clothing but inwardly they are rauening wolues Math. 7 15. They seeke craftily and cunningly to creepe in that they may hurry and weary the flocke and then destroy and deuoure it Acts 20 29 30. They speake peruerse things to draw away disciples after them ver 30. If then there be not a narrow search and triall made of their doctrine and conuersation before they be admitted into the Ministery they haue a gate and gap opened vnto them to enter to the ruine of the Church Thirdly the office of Deacons was a function of lesse duty and danger in the Church they were onely to attend vpon the poore and yet they must not haue admission without due triall and examination as
good end we may boldly pronounce that mā and not God is the author of them Obserue therefore from this type that Christ Iesus is our Passeouer that was sacrificed Vse 1 for vs. Iohn the Baptist pointeth him out with the finger and expresseth the meaning of this figure saying Behold the Lambe of God which taketh away the sinnes of the world Iohn 1 29 36. And afterward in the history of the passion it is shewed that the souldiers which brake the legges of the theeues which were crucified with him brake not his legges that the Scripture might be fulfilled A bone of him shall not be broken Iohn 19 36. These words are spoken in the law of the Paschall Lambe thus doth Iohn apply the type to the truth it selfe and thereby maketh the Paschall Lamb a figure of Christ the onely person put apart by God the Father to be the ransome of the world who hath by his obedience the merit of his passion taken away from all that beleeue in his Nnme both among the Iewes and Gentiles their sinnes of all sorts satisfying the seuere iustice of God to their endlesse comfort and saluation Hence it is that the Prophets and Apostles say He was brought as a Lambe to the slaughter and as a sheep before her shearers is dumbe so he opened not his mouth Esay 53 5. Gal. 2 20. 1 Pet. 1 19. Reuel 5 9. Acts 8 32. There is no other way that could releeue vs and redeeme vs all the most precious things in the world were too base and all creatures in heauen and earth too weake to worke this wonderfull worke Esay 59 16. Heb. 2 14. and 10 14. How many waies Christ Iesus taketh away our sins Now we must vnderstand that he remoueth our sinnes foure waies by ablation by imputation by expiation and by mortification First he taketh thē away from vs by remouing the guilt and the punishment from vs againe as our surety he put them vpon himselfe And thus by imputation our sinnes became his and his righteousnesse is made ours because he that knew no sinne was made sinne for vs that we might be made the righteousnesse of God in him 2. Cor. 5 21. He bare our sinnes in his owne body on the tree that we should liue vnto righteousnesse 1 Pet. 2 24. Furthermore he hath taken away sins when he remooued them out of the sight of God by expiation and propitiation 1 Iohn 2 2 3. Esay 38 17. Mich. 7 19. Lastly he remoueth them away in this life by mortification and in death by perfect sanctification These things being duely considered nothing should reioyce a man more then the remembrance of Christs death whereby the bondage of all misery and the misery of al bondage is taken from vs Acts 2 26. This made the Apostle say God forbid that I should glory saue in the Crosse of our Lord Iesus Christ Gal. 6 ver 14. He felt in his soule the wrath of God the terrors of death and the torments of hell for vs Esay 53 10 11 12. Iohn 12 27. Math. 26 38. which made him cry out that he was forsaken Math 27 46. This was figured out by the rosting of the Lambe with fire for the wrath of God due to vs and our sinnes was kindled as a furnace made seuen times hotter then it was wont to be made and he was cast into the burning fiery furnace He trode the winepresse alone and of the people there was none with him Esay 63 verse 3. In him we haue the remedy for all euils and can haue saluation from none other Acts 4 12. and therefore we must all come vnto him Whosoeuer is sicke I speake of spiritual sicknesse let him make haste to Christ for he is the Physition of our soules Math. 9 verse 12. He that is hungry let him go to him for he is the bread that came downe from heauen Ioh. 6 verse 33. He that is dry through heate and thirsty let him make haste and runne with speed vnto him for hee is a well of water springing vp to eternall life Iohn 4 verse 14. He that is couered with the darke mistes of ignorance let him seeke to him for he is the true light which lighteth euery man that cōmeth into the world Iohn 1 verse 9. If we be pressed downe with our vnrighteousnesse and our sinnes he is our righteousnesse and sanctification 1 Corin. 1 verse 30. If we be in bondage he is our redemption if we finde our owne folly and simplicity toward all good things he is our wisedome If we feare death he is our life if we desire to ascend vp to heauen he is the way if we would be deliuered from error he is the truth Iohn 14 ver 6. If we would come vnto the Father he is the doore no man can come vnto him but by him This should moue all impenitent persons to turne from sinne vnto righteousnesse and from the kingdome of Satan vnto God and this will moue vs if any thing in the world will Euery man is by nature the seruant of sinne bondslaue of Satan Christ Iesus to heale vs of this plague-sore when no other physicke could cure vs made a plaister of his owne blood the paine which he tooke in the making of it caused him to sweate droppes of water and blood and cost him his life then wo be to vs if we lay not this precious plaister to our harts which will draw away the corruption of thē and worke a speedy and certaine cure forasmuch as by continuing in sinne we frustrate the death of Christ and as much as lyeth in vs crucifie the Sonne of God afresh vnto our selues and put him to an open shame Hebr. 6 6. For our sinnes are the nailes that nailed to the Crosse his hands and his feete and as the speare that thrust him to the heart When the Israelites did eate the Passeouer in Egypt and sprinkled the blood of the Lambe vpon the postes of their doores the Angel sent to destroy passed ouer their houses and destroyed them not but the Egyptians whose doore-postes were not sprinkled were destroyed by the destroyer So if we feede on Christ by a liuely faith and sprinkle the doores of our harts with his blood the iudgements of God in this life and the terrible curse of death with the fearefull sentence of condemnation and al punishments rightly due to our sinnes shall passe ouer vs and shall not come neere to vs so much as to touch vs. But contrariwise if we lay not hold on Christ all these curses shall come vpō vs ouertake vs. For as it was not enough for the Israelites to kill the Lambe but they must sprinkle the blood thereof vpon the postes of their owne doores not of other men so must we by a liuely faith apply his merits And as the blood of the Lambe did figure out the blood of Christ so the sprinkling of it vpon the doore postes representeth the sprinkling of it
come to the Lords Table when we are farre from it For as God hath his Church so the diuell hath his Chappell and as there is the Table of the Lord so there is the table of diuels We must therefore take heed that we doe not sacrifice to diuels while we purpâ—se to sacrifice to God and I would not that ye should haue fellowship with diuels â—or 10.20 To conclude let this preparation alwayes go before this holy action let there be a ransacking of all the corners of our hearts and spirits and a cleansing and cleering of them by true repentance Let all gouernours of families prepare these that belong vnto them fit themselues and them of their house to this worke Let vs consider the mystery of the death of Christ to make it the meanes of our life the cause of it our sinnes the merit of it our redemption the ende of it the apprehending of Christ with all his benefites the fruit of it reconciliation to God encrease of faith and newnesse of life Vse 4 Fourthly as no vncleane persons that were defiled Num. 9.6 and no vncircumcised persons whose foreskinne was not cut away Exod 12.48 might eate of the Passeouer so no prophane person vncircumcised in heart and vncleane in his soule and conscience hath any interest in the Lords Supper If he come vnto it and present himselfe at the Lords Table he is like to that guest that came to the feast but had not on him his wedding garment Matth. 22.11 as he followeth him in the sinne so hee shall follow him in the punishment also I deny not but such may partake of the bread but they cannot receiue the body and blood of Christ and they shall not onely beare the losse of the benefit but also incurre the danger of damnation For as no vncleane person might come to the Passeouer of the Lord so no vncleane person may come to the Supper of the Lord. Holy things may not be cast to dogs neither pearles before swine Matt. 7.6 These haue no right to this Communion Children are barred because they cannot examine themselues prophane persons because they do not because they will not And how many are there that come in worse manner then children would doe For if infants and children were admitted it is presumed they wold come with greater reuerence their greatest sinne would be their ignorance Ignorance therefore is a barre against them but are there not many in very many places that presume and present themselues at this Table who besides their ignorance as great and as grosse as that in children doe adde prophanenesse of heart make little conscience of the Sabboth and shew small loue to the word of God and therefore doe shut out themselues from this feast by a twofold barre Lastly we saw before that bitter hearbs were Vse 5 added to the Passeouer it must not be eaten without them which signifieth that as the Passeouer was eaten with sowre hearbes so Christ and the Crosse are neuer seuered one from the other because all that will liue godly in Christ Iesus must suffer persecution 2. Tim 3.12 if we wil be the disciples of Christ we must deny our selues and take vp our Crosse and follow him Matth. 16.24 Euery one would be partaker of the Passeouer but they desire not the sowre hearbs we would willingly taste of the sweet but we care not for the bitter We seeme all ready to embrace Christ but we shun the Crosse it is as bitter vnto vs as gall and wormewood We must all therefore frame our selues to suffer afflictions as the good seruants and souldiers of Christ for the faiths sake and be content to drinke of this cup which he hath begun vnto vs. Paul liued in great credit among the Pharisees before his conuersion but so soon as he was called to preach the Gospel by and by they fought to kill him It is a great comfort to suffer for righteousnes sake A good cause doth sweeten the bitternes of the Crosse Such are pronounced blessed by Christ Matth. 5.10 The Apostles went from the councel reioycing that they were counted worthy to suffer for the Name of Christ Acts 5.41 It is no lesse honor to suffer for Christs cause then to beleeue in his Name Phil. 1 29. Ioh â—5 18.20 and 8.48 Our Master Christ Iesus found no better entertainment the world hated him before it hated vs they called him a Samaritan and said he had a diuel they reproached him to be a glutton Luke 7.34 a wine-bibber and a friend of Publicans and sinners he was despised of men Esay 53.3 4. and esteemed as smitten of God Ioh. 1.11 Luke 23.31 he came to his owne but his own râ—ceiued him not If they haue done this in the greene tree what shal be done in the drie The seruant must not looke to haue a better estate and condition then his Lord nor the disciple then his master if they haue persecuted him they will also persecute vs Ioh. 13.16 he that is sent must not looke to be greater then he that sent him It is enough for the disciple to be as his master Matth. 10.25 and the sâ—ruant as his Lord if they haue called the master of the house Beelzebub how much more shall they call them of his household Gods children shal be molested and aflicted euen in times of publike peace When the enemies of Daniel could find no matter against his person Dan. 6.13 they began to quarrell about his religion To serue God in truth and sincerity is an heinous crime in the eyes of the world who shall in the end giue an account to him that will iudge vprightly Verse 6. And there were certaine men who were defiled by the dead c. Here is a description of the second Passeouer for such as were vncleane vncleane not by any sinfull pollution but by a legal or ceremoniall vncleannesse not by any willing choice of their owne but by an ineuitable necessity and not by comming neere those that were dead in spirit but by touching the dead body of a man In this obserue three things a question a consultation and a resolution The question is of the people the consultation of Moses the resolution of God The people enquire at the mouth of Moses Moses enquireth at the mouth of God and God determineth the doubt and resolueth both the people Moses The question is wherfore may we not receiue the Passeouer with the rest of our brethren wherfore are we kept backe this is amplified by the occasion they were defiled by a dead corpes The consultation is with God which is the second point Moses willeth them to be quiet stand stil vntil he knew the mind of the Lord ver 8. he wold determine nothing rashly but he doubted and held them in doubt vntill he knew of God what was to be done A religious example of modesty humility and wisedome in the matters of God
Tabernacle was reared vp c. The second part of the chap. followeth to wit the remouing from Sinai when once the Tabernacle was erected I will from hence obserue before wee passe farther Doctrine one point from the building and erecting of the Tabernacle a place for the congregation to meet together for the worship of God that christians also in the time of the gospel should haue churches and Temples builded and fit places appointed to meet together for Gods seruice Christians should haue some fit place for Gods seruice True it is in time of persecution when free liberty of publike meetings is restrained it sufficeth to meet in priuate houses if those houses may be called priuate which are separated for such a purpose yet euen they ought to be decent and fitted to so holy a work and sanctified to so holy an end God commanded Moses to set vp a Tabernacle for the assembling together of the congregation Exod. 25 Dauid prepared to builde an house to God would giue no sleepe to his eies nor slumber to his eielids vntil he had found out a place for the Lord an habitation for the mighty God of Iacob Ps 132 4 5. Salomon afterward built him an house which was called the house of prayer because chiefly it serued for that purpose Acts 7 47. Immediately after the captiuity when Salomons Temple was ruinated it was the principall care of the Iewes to build it again and though they were hindred a long time in the work Ioh. 2. yet being reproued for their negligence and stirred vp to diligence by the Prophets they finished the worke The Apostle speaking of the abuses among the Corinthians touching the Lords Supper sheweth that they came together into one place 2 Cor. 11 20. and therefore it is needfull to haue fit places by what name soeuer they be called wherin the church is to assemble Psal 74 8. Luk. 4 16. And so much the rather because the Lord hath Reason 1 promised his presence in them and to dwell in them by his grace Spirit Exod. 25.8 Let them make mee a Sanctuary that I may dwell among them for wheresoeuer two or three are gathered together in his name there will he bee in the middest of them Math. 18. Secondly prayers that are made ioyntly together by the whole congregation are alwaies more effectuall they send vp a stronger cry and therfore they are sooner heard The best melody is of more voices then one and moe stickes laide vpon the fire make the heate the greater We ought therefore to haue fit places for this purpose that we may as it were with one mind with one mouth glorify God Vse 1 Is this the end for which Churches are instituted and appointed Then it reprooueth such as inuert the right vses of them to wit that in them we should come together to hear the word read and preached vnto vs to make prayers and supplications to receiue the Sacraments to sing Psalmes to offer vp praise and thanksgiuing to almighty God of which the Romanists haue set vp false ends and established their owne deuices They will haue them erected for the externall sacrifice of the Masse for their Altars and Images such like trumpery for which they alledge the saying of the Apostle Heb. 13 10. but the Altar there spoken of is Christ himselfe on which euerie faithful man must offer The true ends of them we noted before for the reading of the Scriptures Actes 15 21. for the preaching of the word Luk. 4. for prayer and for the receiuing of the SacrameÌ„ts Acts 20 7. Again they teach that churches are of themselues more holye ground then other places and in regard of the holy nature thereof more auaileable to pray there theÌ„ any where els The place is to be accounted holy for the present while the exercises of religion continue but the congregation once dissolued there is no inherent holinesse remaining in it more then in any other place Churches therefore wee acknowledge to bee holy places nor in regard of the building and the beauty of them not in regard of the ground or seate of them Concil Gangr but of the end holy vse for which they serue and for the holy assemblies that there are made Here then is the difference between them vs they make churches to be holy in respect of the place we in respect of the people The people make the place holy not the place the people Wee are not therefore to pray to God with any opinion of holinesse in one place rather then in another Ioh 4 21. Euery place hath Gods presence and euery where wee may lift vp pure hands and therfore is alike sanctified for praier in it selfe considered Furthermore whereas suâ—â— places should be dedicated and consecrated to the honor of God they wil haue theÌ„ also builded to the name and honour of the Saints and make them to be Patrons and protectors of them there they pray vnto them as to their mediators and intercessors But no diuine worship is to be giuen vnto them This is no better then flat idolatry to pray to those that cannot helpe vs. But to let these go let vs see how these religious places are otherwise prophaned Do we come to them as to Gods house Do we vse there that reuerence which is fit in his presence and dwelling place So did the people while Zachariah was burning incense the multitude were without in praier But we commonly come thither rather to talk trifle then to pray and hear In former times mens houses were their churches but now the churches are turned into their houses Chrysost 〈◊〉 36. in 1 〈◊〉 beeing ordinarily prophaned with babling laughing and sleeping and what not Many come hither for no other cause but to buy and bargaine and to meet with others for their earthly profits and worldly busines Where haue we commonly more brauling and brabling then at the church will not the least peny or occasion make vs iar and almost set vs together by the eares Wee should come hither to please God but when we are come we displease him and forget God and our selues and the word and the place and all There is an Article and it is a good one to enquire of Church-abuses whether there be any plaies and enterludes any feasts and bankets kept in our churches any suppers or churchales drinkings and tiplings musters prophane vsages in churches chappels or churchyards and whether the parishioners behaue themselues rudely and disorderly in time of diuine Seruice or Sermon as by walking talking ringing or any noise whereby the Minister or preacher is hindred and disturbed These abuses are committed and yet continue in many places Christ wold not suffer a vessell to be carried through the temple He went into the Temple and cast out all theÌ„ that bought and sold in the Temple Marke 1 and ouerthrew the tables of the mony-changers Math 21 and the
they may be bold and confident in dangers Psal 23 4. No enemy shall hurt them no danger shall ouerthrow them The enemies may oppresse them for a time but God is not farre off if he be on our side who shall be against vs Vse 2 Secondly woe be vnto all the enemies of God they cannot stand nor prosper which serueth to terrifie all euill dooers They are as out-lawes or rebels that liue no longer vnder the protection of law or Magistrate so are the vngodly proscribed of God and lye open to iudgement They are as souldiers without weapons they haue neither shield nor buckler nor brest-plate nor helmet nor sword their loynes are vngirt their feet are vnshod their heads are vncouered in the day of battell they lie open as naked men to be wounded and destroied They haue nothing to defend them or to doe them good all creatures are against them nay the Creator himselfe Vse 3 Lastly it is the duty of the faithfull to look to their waies seeing the Lord is with them and dwelleth among them He is a God of pure eies he seeth vs and all our waies let vs therefore carry our selues vnspotted of the world and labour to be holy as he is holy Leuit. 11 44. and 19.1 and 20 7. lest we giue him iust cause to leaue vs. If we haue any friend come vnto vs we are willing to giue him the best entertainment we can we are loth to depart from him we are willing to content him how much more ought wee to receiue the Lord for we may expect more of him and bee assured of defence protection from him greeue him not therefore nor his Spirit by our sinnes So long as they are fostered in vs he cannot be welcome vnto vs neither shall we be welcome vnto him They will driue him away make him depart from vs. Our bodies should be the Temples of the holy Ghost 1 Cor. 6 19. and therefore we must remember that as we are not our owne but bought with a price so we ought to glorifie God in our body and in our spirit which are Gods 10. But all the Congregation bade stone them with stones and the glory of the Lord appeared in the Tabernacle of the Congregation before all the children of Israel These rebels had raged against God no maruaile therefore if they raged against his seruants who notwithstanding had not vsed any rigour or force against them onely they perswaded theÌ„ to trust in the promise of God and boldly to proceed on their iourney toward the Land But this is accounted as an hainous crime and they deale with them as men worthy of death according to the saying of Salomon Prou. 9 7. He that reproueth a scorner getteth to himselfe shame and hee that rebuketh a wicked man getteth himselfe a blot Thus we see how wicked men can abide no reprofe nay they cannot suffer a word of exhortation they cannot abide that others should do better then themselues Againe such as are carnal and corrupt are prone to hatred malice and reuenge yea when no cause of offence is offered vnto them See also how God protecteth his seruants in times of danger But to passe ouer these points from hence obserue that such as are Gods seruants Doctrine Such as are gods seruâ—â—â— shall be eâ— intreated and stand for good causes shall be persecuted maligned and euilly intreated as if they were murtherers and malefactours Though they deserue to be fauoured and loued yet they shall be hated cursed and contemned So it was with Moses when he came to Pharaoh moued him to let the people goe Exod. 5 1 2 5 6. Dan. 3 19 and 6 16. Acts 4 20 21. and 5 18. Iohn 16 2. 1 Kings 13 4. Thus was it with Eliah and Elisha thus was it with Michaiah Ieremy and thus it was with all the Prophets Math. 23 34. The reasons because the world hateth the Reason 1 truth and the professors of it The Preachers and professours of it because they manifest publish the truth Gal. 4 16 The truth it selfe because men loue darkenesse more then the light inasmuch as their owne deeds are euill Iohn 3 19. They are chosen out of the world therefore the world hateth them whereas if they were of the world the world would loue his owne Iohn 15 19. Secondly Satan is their enemy and seeth Reason 2 that by them his kingdome is in danger to be ouerthrowne hence it is that he rageth and raiseth persecution that thereby he may stop their mouthes stop the course of the truth Reuel 2 10 and 12 13. Thirdly God will haue his seruants tryed Reason 3 in their faith patience constancy and obedience Reuel 2 10. We must learne to walke through good report and euill report and bee ready to renounce all rather then the truth which we must buy at any rate Prou. 23 â— but neuer sel it though we might gaine all the world because all such gaine is the greatest losse Math. 16 verse 26. The vses follow First maruaile not at it wheÌ„ Vse 1 we see this come to passe neither condemne the truth or the professours of it 1 Iohn 3 13. Maruaile not if the world hate you Let vs comfort our selues with this consolation that it is no rare thing neither is our case singular neither do we suffer alone it hath beene the lot of all Christians nay of Christ himselfe let vs not seeke to be better then he was the seruant may not be aboue his Lord if they haue persecuted him they will persecute vs Ioh. 15 2. Christ himselfe pronounceth such as suffer for righteousnesse sake to be blessed for so did they persecute the Prophets that were before vs Math. 5 12. Many men in the world are discouraged from godlinesse of life and walking in a sincere profession because they see the godly persecuted and the vngodly to prosper and flourish therefore Iohn doth forewarne not to maruaile heereat because this ought not to seeme strange vnto vs it hath beene so from the beginning and so it hath continued The world though it be full of changes yet changeth not his nature neither taketh vpon it any other shape Wherefore we must not ceasse from godlines for hatred of the world but rather goe more zealously forward remembring the words of Christ Math. 11 12. The kingdome of heauen suffereth violence and the violent take it by force Secondly we must reioyce vnder the crosse Vse and be glad when we suffer for the truth not as euill doers 1 Pet. 3 17 and 4 15. but for well doing So did the Apostles Acts 5 41 so did the Hebrewes chap. 10 34. They considered with themselues that they had in heauen a better an enduring substance they accounted it a great honour that they were accounted worthy to suffer for his Name they knew that they were made partakers of the sufferings of Christ and that the trying of their faith would worke patience Iam.
7. verse 14. Math. 1. verse 23. Luk. 1 31. The Reasons follow First that so he might Reason 1 worke faith in them that otherwise would not beleeue Thus doth God take away all excuse when he worketh aboue nature as Exod. 4 1. When Moses was sent to the Israelites in Egypt to tell them of their deliuerance that God had heard their grones and sighes had seene al their troubles and miseries he alledged that the people wold not beleeue him nor hearken vnto his voice and therefore did the Lord inable him to turne his rod into a serpent the serpent into his rodde that so they might beleeue that the Lord God of their fathers had appeared vnto him Exod. 4 5. Againe he is willed to put his hand into his bosome and when he pulled it out it was leprous as snow verse 6. and putting his hand into his bosome againe when he pulled it out Behold it was turned again as his other flesh verse 7. Whereupon the Lord saith If they will not beleeue thee nor hearken to the voice of the first signe they wil beleeue the voice of the latter signe verse 8. And if they would not beleeue either the one or the other hee is yet willed to take the water of the Riuer and to poure it vpon the dry land and the water should become blood vpon the dry land Secondly God getteth glory hereby among Reason 2 his children his praise is by it set forth when by nothing else Wee are mooued at strange things Iohn 11 15 45. and taught to beleeue Lazarus was raised from the dead who had lyen in the graue foure dayes ver 39. to shew forth Gods glory verse 40. Math. 9 8. Luke 13 13. and 23 47. So that miracles serue to worke faith in vs and to gaine glory to God The Vses First consider from hence the greatnes and Vse 1 power of God who is to bee compared vnto him Esay 44 24. and 45 5. None of all the creatures be they neuer so excellent in strēgth and glorious in power can do such things therefore nothing can be matched with him let him therefore be preferred aboue all This is the vse vrged by Moses in his song of thāksgiuing after their passing ouer the red sea Exod 15 10 11. and Psal 77.12 13 14. He is the onely author of miracles hee it is onely that properly doth them and no other For a miracle is a worke wrought aboue the strength of nature as we shall shew more largely afterward But no creature can worke aboue the course of nature he onely that is the author of nature must do it Obiect But it may bee obiected that some of the Prophets did raise the dead as Eliah 1 Kin. 17 21 22. and Elisha 2 King 4 34 35. made Iron to swim being an heauy thing to ascend vpward 2 Kings 6 6. commanded fire to come from heauen being a light thing to descend downward 2 Kin. 1 10. healed many incureable diseases 2 Kings 5 10. and wrought many great workes Heb. 11 33 34 35. So did the Apostles raise the dead cleanse the Leapers restore sight to the blind healed the sick cast out diuels and this was their office calling to which they were appointed Math. 10 8. Answer Acts 5 15. 19 12. I answer the gift which they had was the faith of miracles And this was done in this manner God reuealed vnto them by his Spirit that he would worke such and such a miracle when they prayed thereupon either by commanding the euill spirit to depart in the name of Christ or by imposition of hands in other workes they wrought the same They hauing this knowledge by reuelation of the purpose of God beleeued the same and were as the mouth of God and the hand of God being his messengers to signifie what he would do Marke 11 22 23. Heb. 11 33 34. They then had no power of their own it was the diuine power onely that wrought them Obiect But some will say that the diuels can work miracles contrary to nature and therefore it is not proper to God Answer I answer hee can worke wonders but not miracles For though euery miracle be a wonder yet euery wonder is not a miracle He can do things extraordinary or otherwise then the common course of nature but he cannot worke aboue or against nature Thus he caused fire to fall from heauen the winds to blow downe dwelling houses as we see in the history of Iob. Hee also caused blisters and vlcers to arise in his body and without question they were true vlcers as the Scriptures plainly setteth downe and Iob truly felt Iob 2 7 8. Howbeit this he did no otherwise but by the force of nature for he cannot make raine or thunder or lightning or winde or storme or tempest this is the worke of God and commeth from his hand Gen. 7 4. Deut. 11 14. 28 12. 1 Sam. 12 17 18. 1 Kin. 8 35 36. God only sendeth the raine the diuel cannot make it and 17 14. 18 1. 2 Kin. 3 17. Iob 5 10. and 28 26. and 37 23 45. Psalme 105 32. 107 25. 135 7. 147 8. 148 7 8. Ier. 5 24. 10 13. 51 16. Zach. 10 1. Acts 14 17. Iames 5 18. The deuill cannot make the matther whereof the rain is ingendred They then are deceiued that thinke the deuill is able to make raine or haile or snow or vapor or the least flye that flyeth in the aire or the smallest worme that creepeth in the earth Neuerthelesse when the matter of stormes tempests is prepared of God he can gather it and hasten it and make it more terrible and carrie it from place to place from country to country For as hee can assume a body but not make a body so he can vse the winde but not create the winde If stormes and windes might bee raised and framed by the power of satan they might be said to execute his word he might be said to be the father of the raine So then briefly it is safest to hold this as a trueth that God caused the fire but satan brought it vpon Iobs flocke God caused the winde but satan draue it vpon the foure corners of the house For when once they are raised satan hath power by Gods permission to carry and transport them from Region to Region so that when naturally they blow one way he can besides nature turne them another way neuerthelesse he is not able to send winds or raise tempests where none are It may be further said Obiection that the sorcerers of Egypt did bring forth Frogs and turne water into blood and rods into serpents and such like Ex. 7 11 22. 8 7. I answer Answ it may be satan did fetch these frogs and serpents from other places and conuey them in a moment into the presence of Pharaoh and of his Princes for the effecting whereof more
this chapter is this God hath instituted the way and meanes how the vnclean shal be cleansed wherby to assure themselues that no infirmity shall separate them from the fauour of God The parts of this Chapter are two The contents of this Chapter the first is touching the water of clensing or separation so called because such as were separated for any vncleannesse were sprinkled with it the second touching the persons that were to vse it and to be cleansed by it Touching the water we are to know the matter wherof it was made of the ashes of a redde cow without spot without blemish without yoke And the rites vsed about the heifer before it was offered and also following the offering all which may bee learned in the words themselues The persons that were to vse this water of separation are the vncleane which are of two sorts first by touching a dead body of any man Secondly by approching and comming neere to the tent where the dead lyeth c. It is dangerous to be neere any vncleane person which pointeth out the danger of euil and teacheth to haue no communion with it Whosoeuer neglecteth this law and beeing vncleane seeketh not to be clensed shall be cut off from the coÌ„gregation verse 13 20. declaring that we should not suffer sin to rest vpon vs though we fall into euill and cannot keep our selues vpright yet we must not lie in sin neither giue it any entertainement no not for a time But to passe ouer particulars obserue the scope and drift of this chapter which is to proclaim the mercy of God to such as confesse and forsake their sinnes â—ctrine â— penitent â—ons shal be 〈◊〉 into 〈◊〉 fauour The Doctrine then is this that all penitent persons shall bee receiued into Gods fauour so that no euill shall come nere them Esai 1 17 18. It skilleth not what our sins are or how great they haue bin but how true and sincere our repentance is Ier. 50 20. 1 Iohn 1 9. Ezek. 36 25 26. This truth is farther confirmed by many examples as Manasses 2 Chro. 33 12 13. the sinful woman that had many sinnes forgiuen her Luke 7 48. the penitent Theefe vpon the crosse Luk. 23 41 42 43. To those that put Christ to death the Apostle Peter preached repentance and many of them beleeued and were saued Actes 2.37 Reason 1 The grounds of this are first that no sinner should despaire with Cain 1 Tim. 1 26. or be damned with Iudas Iohn 6 70. or be reiected with Esau Heb. 12 17. Reason 2 Secondly Christ Iesus hath satisfied for vs all Esay 53 5 6. Rom. 8 33. he is our suretie and hath paid all our debt for vs whatsoeuer could in iustice be required of vs. God the father is the creditor we are the debters Christ is the surety sin is the debt hell is the prison into which we deserue to be cast But as the creditor cannot come in with any after reckonings nor put the poore debter into prison when once the debt is satisfied by the surety so the Lord will not lay any thing to our charge nor send vs to hell as to prison forasmuch as his owne Sonne hath laide downe his life as the full price of all our iniquities whereby his wrath is appeased and his iustice satisfied Vse 1 The vses First we learne how it commeth to passe that the sin against the holy Ghost is said to be the vnpardonable sin the sin that shall neuer be forgiuen neither in this life nor in the life to come Matth. 12 32. Marke 3 28 29. 1 Iohn 5 16. not because God cannot forgiue it for his mercy is infinite and greater then all our sinnes but because such as commit it can neuer repent Such as were once lightned with the knowledge of the truth haue receiued the heauenly gift haue bin made partakers of the holyghost haue heard the good word of God with ioy and tasted of the powers of the world to come if they fall away it is vnpossible they should be renewed againe by Repentance seeing they crucifie to themselues the son of God afcesh and put him to an open shame Heb. 6 4 5 6. 10 29. These are not onely malicious and obstinate offenders but desperate sinners that dash themselues in peeces against the rocke they know the truth and saluation to be by no other then Christ yet they reiect and renounce saluation by him These are like desperate murtherers that hang themselues or cut their owne throates True it is that many weake Christians languishing vnder the burthen of sinne are oftentimes afraid they haue committed this sin but whosoeuer feareth he hath committed that sin I dare pronounce no euill against that soule For I take this to be a certaine rule that Whosoeuer feareth he hath sinned against the holy Ghost hath not committed that sinne neither can commit it but is altogether free from it Such as are so forsaken and giuen ouer of God to fall into it are not afraide of it but rather boast of it glory in it and liue and dye with it The feare to offend this way is but the shadow of it and not the substance and this shadow is a notable preseruatiue to keepe them from it and it from them and therefore shall hurt no man no more then the shadow of the sword can cut in peeces which hath no edge But those wretched sinners that sin this sin do it to despite God to his face would if they were able pull him out of heauen they tread vnder their feete the Son of God and count the blood of the Couenant wherewith they were sanctified as an vnholy thing and do despite vnto the Spirit of Grace Heb. 10 29. Secondly it reproueth the Church of Rome Vse 2 and quencheth the fire of Purgatorie which they haue kindled They finde it to be gainefull merchandize and a fire that heateth all their kitchins and therefore as Demetrius and the rest of the craftsmen which receiued no smal gaine by making siluer shrines for Diana were zealous for idolatry because thereby they had their wealth so are the Romanists zealous for their Purgatory knowing that if that fal their whole craft is in danger to be set at nought Actes 19 24 27. And if they did not find aduantage by it they would soone giue ouer the defence of it For it is directly against the Scriptures which make onely two places heauen and hel Lu. 16 23. and two sorts of persons such as beleeue such as do not beleeue Mar. 16 16. And as this is a meere fiction deuised in the idle brain of superstitious men so is their doctrine of praying for the dead no whit better We reade Leuit. 4 3.13 22. of sundry sacrifices appointed for all sorts of people For the Prince for the Priest for the Congregation for sinnes of ignorance of knowledge ch 5 6. but we reade no where of any for the dead We reade
the ordinance of God turned into an idoll Vse 4 Fourthly we learne from hence to strengthen our faith in the doctrine of the resurrection from the dead For buriall is a pledge of immortality a signe of the resurrection and as a glasse to behold the life to come and therefore the bodies of men are not contemptibly to be cast abroad but decently to be laide in the earth as the Corne is cast in the ground there rotteth groweth vp and beareth fruite We were not created of God to lie for euer in the graue and to end in corruption but our buriall preacheth to vs another life and sheweth that we shall bee restored into a new and better estate We are laid vp in the safe keeping of God vntill the day come that he shall raise the dead againe Let vs then stir vp our selues to vnderstand that we are not appointed to liue onely in this world but that there is another life prepared for vs. This the Apostle teacheth 1 Cor. 15 29. What shall they doe that are washed for dead If the dead rise not at all why are they then washed for dead It was an ancient custome both among Iewes Gentiles Acts 9 37. among Infidels and Christians to wash the bodies of the dead before they were buried by which all other ceremonies belonging thereunto as embalming mourning wrapping burying are signified as if he should say More hath beene spoken of this in ch 17. if there bee no resurrection why are the dead bodies costly annointed cleanly washed decently buried solemnly accompanied sorrowfully lamented for and carefully wrapped in Linnen Seeing then these rites commonly vsed shew that our bodies shall be renewed let vs labour to make them members of Christ and Temples of the holy Ghost Let vs abhorre all Atheists Epicures Libertines Acts 17 18. and such proud heretiques that mocke at all religion deny the faith of the resurrection which is the ground-worke and foundation of all our comfort Howsoeuer therefore the wicked heere flourish for a time and spread as the greene Bay-tree contrariwise the godly are destitute afflicted and tormented and accounted as sheepe to the slaughter yet it shall be well with them that feare the Lord Eccl. 8 12 â— and in the end he will reward the wicked according to their works 2 Thess 1 6. For it is a righteous thing with God to recompence tribulation to them that trouble you and to you which are troubled rest when the Lord Iesus shall shew himselfe from heauen with his mighty Angels This is it which Abraham saith to the rich man Sonne remember that thou in thy life time receiuedst thy pleasures and likewise Lazarus paines now therefore is hee comforted and thou art tormented Ver. 2 3 4 5. And there was not water for the Congregation The people had bin brought out of the Land of Egypt out of the yoke of bondage and out of the furnace of iron Deut. 4 20. Ieremy 11 â— they had seene the great workes and wonders of God they had promised to yeeld faithfull obedience they had tasted of the bountifull hand of God they had tried his power and presence in bringing waters out of the dry Rocke they had obserued many thousands slaine for their rebellion in the wildernes yet behold their fresh vnthankfulnesse they cast out diuers reproches as it were so many darts and speares not against Moses but against God The Doctrine from hence is this that in all wants and dangers wee are ready to murmure and repine against God Doctrine In the least miserie we are readie to murmure An example heereof we haue Exod. 14 11 17 1 2. WheÌ„ the people were come out of Egypt and saw the red sea before them the hoast of Pharaoh behinde them the mountaines on each side of them and no meanes to escape they repine against Moses as if he had brought them out to die in the wildernesse Heereunto accordeth that which is recorded chapter 17 when they came where no water was they contended with Moses saying Giue vs water that wee may drinke Tempting God distrusting his prouidence murmuring against his seruants not looking for succour and successe from God The like example we see Rahel Gen. 30 1 2. when she saw her selfe barren bare no children she enuied her sister and saide to Iacob Giue me children or else I die She went not to God who onely is able to open the wombe as Iacob teacheth her Am I in Gods stead which hath with-holden from thee the fruite of the wombe but complaineth against her husband enuieth her sister manifesteth the corruption of her owne heart Therefore the Apostle exhorteth 1 Cor. 10 10. Neither murmure ye as some of theÌ„ also murmured and were destroyed of the destroyer Reason 1 The reasons are first the bitter roote of infidelity For as the wickednes of man is great and al the imaginations of the thoughts of his heart are onely euill continually so the fountaine of all is an vnfaithfull heart to depart away from the liuing God and therefore the Apostle chargeth â— 3 12. that There be not in any of vs an euill heart and vnfaithfull Faith apprehending the mercies of God and applying the merites of Christ is the mother of all graces and the well spring of all obedience And if we were acquainted with our corruptions the force of tentations we would know the comfortable vse and the great necessity therof and magnifie it aboue all other graces The capitall sinne of vnbeleefe striketh at the very heart of God and what do we leaue vnto him if we deny his truth who is truth it selfe This reason is expresly set downe Psal 78 18 22. They tempted God in their harts in requiring meat for their lust because they beleeued not in God and trusted not in his helpe Reason 2 Againe present things for the most part are wearisome and loathsome vnto vs be they neuer so excellent This we see in our first parents What estate could be wished and desired more goodly more glorious more gracious theÌ„ their estate in the blessed time of their innocency resembling and representing most liuely the image of God in perfection of their Nature in excellency of their gifts and in preheminence of their place Yet they were not content with this condition they restrained not themselues within the bounds of their owne calling but presumed aboue that they ought to vnderstand and would bee as Gods knowing good and euill â—n 3 4. What is the cause of tumults and troubles in families in Churches in Commonwealths and in all Societies Surely euen this â—yd lib 1. Pelopon we loathe and like not the present estate of things but seek chaÌ„ges alterations Vse 1 Let vs apply this point to our vses We are ready to accuse and condemne the Israelites to be a rebellious and stiffe-necked people euer tempting God prouoking the holy one to anger In like
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
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
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
is required there is a difference supposed betweene thine and mine Moreouer there could be no giuing nor buying nor bargaining nor selling nor hyring nor lending if all things were left to the wide world to be catched and snatched according to the lust and pleasure of euery man in all which notwithstanding God by speciall Commandements tieth vp and restraineth the gripings and greedines of couetous men For if the Corinthians had had all things in common no strife could arise among them of things pertaining to this life 1 Cor. 6.4 but inasmuch as they wronged one another in these temporall things and wrangled for them vnder the Infidels it is plaine that euery man had his owne portion distinct from the possession of other men And the same Apostle brideling the gaping and greedy desires of men teacheth that they that vse this world should bee as though they vsed it not and they that buy should be as though they possessed not 1 Cor. 7 30 31. Therefore by this exhortation buying is allowed possessing is granted so that the heart be not set vpon the world This is farther confirmed by sundry precepts of the Apostle Let him that hath stolne steale no more but let him rather labour and worke with his hands the thing which is good that he may haue to giue to him that needeth Eph. 4 28. The wise man saith Prou. 25 17. Withdraw thy foote from thy neighbours house lest he be weary of thee and hate thee But if all were common it were lawfull to enter euery where and vse all things at our owne pleasure Lastly to what ende and purpose should the word of God strictly command almes-giuing and the works of mercy and charity if there were no propriety or seueralty but an equall communion of all worldly goods So to what ende should the Apostle charge the wealthy in this world to do good with their goods 1 Tim. 6 17 18. and those that be rich to bee rich in faith and in good workes to bee ready to giue to such as are in need and to lay vp in store for themselues a good foundation against the time to come Surely the difference betweene rich and poore could not stand betweene high and low but all should be shufled together in great confusion contrary to the order and ordinance of God who is the God of all order and comlinesse among the people Neither let any obiect the practise of the Primitiue Church Obiect Acts chap. 4 32 chap. 2 44 where it is said The multitude of them that beleeued were of one heart and of one soule neither any of them saide that any thing of that which he possessed was his owne but they had all things common For there is a double kinde of communion Answer in respect of propriety and in respect of vse The community in the faithfull stood in the vse of these outward things which they imployed for the good of their fellow-members And therefore albeit some sold their goods and possessions and parted them according to the necessities of the poore members of Christ Acts 5 4. yet the Apostle Peter saieth to Ananias who had sold his possession kept away part of the price While it remained appertained it not to thee And after it was sold was it not in thine owne power But how could they sell their goods if they were not right owners and lawfull possessours of them Neither doth the Text say that those christians sold all they had possessed It is said indeed Acts 4 34. As many as were owners of lands and houses solde brought the prices of those things which they solde and laid it before the Apostles feete The Scripture sheweth they sold and brought the price of that they sold but it saith not they solde all and then brought the price of all for it appeareth that Philip one of them kept his house still entertained the Apostles in the same Acts 21 â— and consequently had it furnished for these vses and fitted to lodge and harbour the godly faithfull brethren This community should be in euery liuely feeling member of Christ who in the publike want of the Church should be ready and willing to dispossesse themselues of somewhat for the succour comfort of other members So then they are ouerthrowne which do affirme that it is vnlawfull for Christians to haue or possesse any riches whereas no man in the Primitiue Church was compelled to make his goods common For Peter plainely auoucheth that it lay in the power of Ananias whether he would sell his Land or not and when he had sold it the money was his owne so that he might haue kept it to himselfe if he had listed His sinne was that he pretended to bring the whole price of that which they had solde whereas they brought a part thereof so lyed vnto God But God requireth at our hands that wee should giue cheerefully not grudgingly willingly not constrainedly readily not backwardly Secondly euery one must looke that hee Vse 2 liue in a lawfull calling wherin he must abide eating his owne bread and labouring the thing that is good So we shall defraud no man but deale righteously and iustly and get by lawfull means we must restore againe that which hath beene vnlawfully gotten and vnconscionably deteined though haply hidden from men so that the world cannot lay it to our charge yet our owne heart knoweth it and chargeth it vpon vs and our conscience will not passe it ouer but we must euermore heare of it and receiue a checke from it The crying of an accusing condemned conscience cannot be stopped but is as a thousand witnesses against vs. Againe goods wrongfully gotten kept from the Owner do cry against vs and do lay bitter accusations to our charge This the Prophet Habbkkuk teacheth chap. 2 9 10 11. True it is the stones haue no mouth to cry neither the timber any feeling to suffer wrong at our hands but the Scripture vseth such manner of speech forme of words to make vs perceiue the better by this vehement raising vp of the dumbe and sencelesse creatures that if we do amisse before GOD and deale wrongfully with men the creatures shal beare witnesse against vs and aske vengeance vpon vs at the latter day Therefore he bringeth in the seuerall parts of the house answering one another and singing one to another one side cryeth out behold blood the other behold murther the one behold deceit the other behold cruelty Thus the Apostle Iames speaketh chap. 5 4. Behold the hire of the Labourers which haue reaped your field which is of you kept backe by fraud crieth and the cryes of them which haue reaped are entred into the eares of the Lord of hoasts Thus we see how the creatures abused do groane to be deliuered from the bondage of corruption cry out against oppression the oppressed crieth in the eares of the Lord and the conscience of the
no gifte of perswading is read in any prophane author but the same is found in the Scripture as in a plentifull store-house yea with farre greater grace and excellency then any where else let vs acknowledge the maiesty of the word and reuerently esteeme of it aboue all other Writings Secondly seeing Poetry is a good gift to Vse 2 be reuerenced and receiued for the antiquitie and worthinesse it serueth to reprooue those that abuse this gift to the reproch of the Art it selfe and to the dishonor of the giuer And howsoeuer many among the Heathen excelled in this kinde and haue lighted a candle to others yet was this Art no where more disgraced and disgraded from the former glorie and ancient estimation thereof then amongst themselues For whereas Poetry at the first was vsed to expresse some memorable accident and record some great worke to posterity that it might bee better remembred and regarded they turned these vses into wrong ends changed the truth into horrible lies For â—e the works Homer Virâ— Oâ—d oâ—ers what are all the Poems of the Infidels vnbeleeuing Gentiles but a detestable mingling of histories with Fables of trueth with lies of deedes done with their owne dreames and inuentions And whereas of olde time there was no difference between a plaine story and an artificiall Poem but in the manner of penning and enditing the one being easie and euident the other curious and cunning more exquisite and laboured they haue set the one against the other and opposed them as contraries â— fâ—mil epi. â— lib. 1. Orator â—t de Art 〈◊〉 charging an historie to speake the truth all the trueth and nothing but the truth but discharging a Poeme of this burthen They require the foundation to be some deed done indeed and then build vpon it Fables and falshood so that the plaine song being a truth the descant shall be a lye Neither hath this Noble Science beene abused onely among the Gentiles but the remnants of it haue crept into the Schooles and defiled the pens of many Christians We must feek to restore its ancient honor and being a graue matrone wee must pull from her the Ornaments and deckings that do not become her Therefore let not yong men addicted to this Art abuse this gift but vse it to the praise of God and to the publishing of his works Let them in their Poems shew themselues Christians and manifest themselues to differ from the vnbeleeuing Gentiles that know not God Let all songs and Sonets of loue or rather Lusts all scurrilous iests and Satyricall Pamphlets be banished from vs which are not the faultâ— of Art but of the Artist not of Poetry but of the Poet not of the matter but of the man Let al inuocation of strange gods and heathenish inducing of many gods be odious to our eares speeches vsuall among many but not seasoned with salt as they ought to be Wee haue liberty enough to follow the verse without wandering into such licentiousnes wherunto the Apostle directeth vs Ephes 4 29. Let no corrupt communication proceed out of your mouths but that which is good to the vse of edifying that it may minister grace vnto the hearers Lastly seeing the Art of Poetry is lawfull Vse 3 and lawdable let vs praise God and sing to him in spirituall songs penned by the Prophets and endited by the Spirit of GOD for the instruction and direction of the Church not onely in the booke of Psalmes but in other places of the Scripture And surely it were a worthy and profitable labour tending to the aduancing of the glory of God seruing for the comfort of the Church if all the songs of prayer and praises which are found in the Law and the Prophets were turned and tuned for the ordinary vse of our assemblyes and ioyned to the booke of Psalmes as the song of Moses of Miriam of Deborah of Esay of Hezekiah of Habakkuk of the Canticles and Lamentations together with some others in other places to bee found that wee might haue plentifull matter and perfect direction to lift vp our hearts and voices vnto God vpon all occasions that shall be offered vnto vs. Hereunto commeth the exhortation of the Apostle Paul Col. 3 16. Let the word of God dwell in you plentifully in all wisedome teaching and admonishing your owne selues in Psalmes Hymns and spirituall songs singing with a grace in your harts to the Lord. This duty of singing Psalmes is not proper to the Church and the publicke assemblies of the Church but an exercise of our Religion to be vsed publikely priuately whether we would giue thankes for some deliuerance or craue forgiuenesse of sinnes or desire restoring of health or craue the graces of Gods Spirit which wee want True it is there are many abuses of this part of Gods seruice as also in the rest yea euen in singing the Psalms of Dauid 1 Cor. 14 15 26. as vsing of an vnknowne tongue without vnderstanding the spending of too much time shutting out thereby the preaching of the word and hindering other exercises of our Religion as we see it vsuall in the Church of Rome where the chanting of their Mattins and Masses hath iustled out the publishing of the Doctrine of the Gospel making the deed done to be meritorious auaileable for the forgiuenesse of sinnes singing many sinfull and superstitious things touching the intercession of Saints and such trumpery bringing in their broken Musicke that nothing can be vnderstoode any more theÌ„ if it were in a strange tongue an vnknown language whereas al things should be done to edifying in the Church of God Notwithstanding all these abuses we must maintaine the right and holy vse of singing in the Church and in our houses which is an exercise excellent in it selfe acceptable to God profitable to our selues and those that heare vs. The Apostle exhorteth the Ephesians Not to be drunke with wine wherein is excesse but to be filled with the Spirit speâ—king vnto themselues in Psalmes and Hymnes and spirituall songs making melodie to the Lord in their hearts Ephe. 5 18 19. Likewise the Apostle Iames chap. 5 13. Is any among you afflicted Let him pray Is any merry let him sing Psalmes This was the practise of Paul and Silas while they were in prison They praied at midnight and sing Psalmes vnto God Acts 16 25. Let vs follow these examples of godly men and take vp this exercise better then we haue done beeing a notable gift of God which duty albeit commanded by precept and commended by example is greatly decayed in all places and among all estates of men in stead whereof prophane songs and beastly Ballads are come in places filling and defiling all shops houses and meetings iustling out the other to the decay of Religion to the disgrace of the Psalmes to the corrupting of youth to the contempt of the word and to the dishonour of God They that spake in Prouerbs say
withall For he endured as he that saw him which is inuisible Some were racked Heb 1â— tempted tormented burned stoned would not be deliuered A wicked man is a very dastard and coward He feareth euery creature which is a great iudgment vpon him that will not feare God The darknesse of the night the solitarinesse of the place the falling of a leafe the crawling of a worme the flashing of the lightning the cracking of the thunder the guilt of conscience doth terrifie them But the godly are endued with true fortitude magnanimity of minde springing from the grace of faith and are bold as a Lyon Prou. 28 1 they are resolued of Gods presence with them and of his prouidence ouer them being ready to say with Dauid The Lord is my light and my saluation of whom shall I bee afraid The Lord is the strength of my life whom then shall I feare Though an hoast pitched against mee mine heart should not be afraid Psal 27 1 2 3. This made the Apostle when he heard that bands and afflictions abode for him in euery Citty to say What do you weeping and breaking mine heart For I am ready not to be bound onely but also to die at Ierusalem for the Name of the Lord Iesus Acts 21 13. The faithfull indeed walke thorough maâ—y tentations on the right hand and on the left and enter into many combates yet they shâ—nne not the brunt of the battell nor feare to loke the enemy in the face nor shrink backe from the push of the Pâ—ke because they haue put on the whole armour of God and haue their hearts setled and their heads coâ—ered in the day of triall Therefore the Apostle exhoâ—teth that we should be strong in the Lord and put on the whole armour of God that we may be able to stand against the assaults of the diuell to resist in the euill day Eph. 6 11 12 13. It is not enough for vs to prouide armour and to haue it lying by vs as we see men in â—heir houses haue Pikes and Halberts Corslets and Muskets hanging by the wals waxing rusty through want of vse but we must put them on and buckle them about vs wee must alwayes haue our loynes girt â—â—e 1â— 35 our lights burning hauing on the brest-plate of righteousnesse taking the shield of faith and drawing out the sword of the Spirit which is the word of God Neither is it sufficient to defend vs to put on armour but we must put on the whole armour of God We must be armed from top to toe and leaue no part vnarmed and vnguarded lest the enemy espye his aduantage and worke our destruction We must be armed within and without before vs and behind vs in soule and in body in tongue and eare in head and heart For if Satan who as a roaring Lyon seeketh whom he may deuoure finde vs in any part or member naked vndefended we lye open to him to surprize vs at his pleasure and to bring vpon vâ— swift damnation Dauid was armed with the armour of God being a man after Gods owne heart buâ— because wheÌ„ he saw the beauty of Bathsheba 〈◊〉 11 1 he made not a couenant with his eyes not to lust Satan ensnared him to commit folly At another time leauing his eares vnarmed and setting them open to the false information and accusation of Zâ—â—ba 〈◊〉 1â— 3 he was drawne away to peruert iustice and to betray the cause of the innocent and to condemne the iust without hearing So four eare be at any time vnarmed it is ready to heare and receiue and beleeues slanders false tales against our brethren If the Helmet of saluation do not couer our head if the toong be not fenced the diuell will set thâ— on work to deuise euil slanders and to publish them to the disgrace and discredite one of another Ionah was a man of God and a Preacher of repentance to the Niniuites yet because he left his tongue vnarmed and did not set a watch before his mouth he brake out into an open and insolent contempt of God saying I doe well to be angry vnto the death chap. 4.9 Seeing therefore we are compassed about with such an army of enemies that watch all occasions and seeke all opportunities against vs they are greatly deceiued that make the life of a christian to be an easie and ydle profession take the Gospel to bee a profession of liberty as the enemies of the grace of God obiect against vs for it may cost vs dearly euen the resisting vnto blood and the forsaking of all earthly commodities that the woâ—ld holdeth in greatest price Let vs therefore as wise builders Luke 14 28 sit downe and cast our accounts before hand what our worke may cost vs. For such onely as continue to the end shall be saued Secondly let vs goe boldly forward in the Vse 2 duties of our calling The Church of God is not alwayes in one state Sometimes it liueth in quiet and peaceable times when the Gospel is publikely preached professed taught receiued with liberty of meeting together with freedome of conscience without opposition or gain saying as by the blessing of God it is among vs. Sometimes the truth of God is resisted the professours are persecuted the Gospel is suppressed and oppressed by the rage of the enemy the faithfull are slaine and put to death with all kinde of cruelty Notwithstanding let vs not feare their feare 1 Pet. 3.14 15 neyther be troubled but sanctifie the Lord in our hearts be ready alwayes to giue an answer to euery man of the hope that is in vs with al meeknesse and reuerence So then the godly should not feare the threatnings of the vngodly nor so be troubled as therby to abstain from such necessary duties as their callings do leade and direct them vnto but on the contrary make the Lord theyr feare and theyr dread and make a bold confession of the precious faith they conceiue as those that labour to maintaine a good cause with a good conscience Let vs all goe forward with courage and constancy in our callings let vs performe with diligence the duties laid vpon vs and albeit crosses do crosse vs in the way and many dangers meete vs wee must not shrinke backe but stand fast and goe forward in our profession This should be in all Magistrates that are as the Gods of the earth and the Ministers of iustice they must bee men of courage to performe the duties of theyr calling Exodus chapter 18 verse 13 they must bee endued with the spirit of power and of godly boldnesse to goe through with euery good worke with a constant resolution and not stand in feare of any man considering that the cause is the Lords which they handle They must call and compell others to walke in their duties that so the sword of the Magistrate may be ioyned with the word of the Minister This
should bee also in all Ministers of the Gospel though the power of man rise vp against them they must depend vpon him that is highest in power This christian courage appeareth to haue beene in the Apostles Acts 4.2.29 when they were persecuted imprisoned for preaching in Iesus Name the resurrection from the dead considering the multitude of enemies the assembling of the Rulers the corruption of Pilate the malice of Herod the cruelty of the Pharisies the rage of the Gentiles the tumult of the people they praied saying Now O Lord behold their threatnings and grant vnto thy seruants with all boldnesse to speake thy word And this generally should bee practised of all the godly that haue in mercy receiued to beleeue they must go forward in their holy faith and obedience and arme themselues against the tentation and feare of restraining their liberty of losing their goods of laying downe their life and when men persecute vs for imbracing the faith and professing of godlines we must remember Gods care ouer his seruants and his speciall prouidence ouer them that feare him with the most blessed end that shall certainly follow 2 cor 4 17 18 to wit the kingdome of heauen and an exceeding waight of glory Lastly seeing the godly must lay downe all Vse 3 feare which the wicked seeke to cast vppon them for righteousnesse sake let vs labor truly to feare God For if we may not stand in feare of men let vs know whom we ought to feare and reuerence euen the Maiesty of God fearing to offend him as a good childe feareth his Parents as the Prophet teacheth A sonne honoureth his father and a seruant his master If I be a Father where is mine honour If I be a Master where is my feare saith the Lord of hostes Mal. 1 3. This feare is the beginning of wisedome as the wise man sheweth Prou. 1 7 for this feare the holy man Iob is exceedingly commended in the Scriptures this feare should be stronger in vs to keep vs from sinne in respect of God then in respect of meÌ„ This is the vse directly made by the Prophet Esay chap. 8 11 12. Say yee not a confederacy to all them to whom this people saith a confederacy neither feare ye their feare nor be afraid of them Sanctifie the Lord of hostes and let him bee your feare and let him be your dread Where we see that hauing remoued from them the false feare of men he planteth in them the true feare of God hauing shewed where it should not be he teacheth where it should be hauing declared what feare is euill he toucheth the remedy The ready way to take from vs the feare of men dangers that may fall vpon vs from men is the feare of God For whosoeuer feareth God aright How the feâ—â— of God â—â—ueth away thâ—â— feaâ—e of mâ—â— he will not prouoke him to wrath for feare or loue of any creature knowing that God is stronger and mightier then al and assuring himselfe that if God be offended no creature is able to secure him and safegard him from danger of iudgement Againe whosoeuer hath God his friend shall not need to feare man to be his enemy If then we seeke to feare God with all our heart aboue all things we shall be free from the immoderate and excessiue feare of the mightiest enemies But if we doe not feare to offend him we shall bee constraind alwayes to tremble at the least occasion and to feare the wicked the diuels death hell and damnation Euery storme of troubles shall be able to ouerturne vs. Let not our hearts therefore be troubled let vs rest in God and beleeue in him Let no danger driue vs to deny hâ—m Mat. 10.33 lest we be denyed of him in his kingdome And let vs consider the heauy punishment determined and reserued for all distrustfull and fearefull men which shall feare man more then God and so make ship-wrack of faith and a good conscience they shall be punished with vnbeleeuers with the abhominable with murtherers and whoremongers Reuel 21 8. with idolaters and lyars in the Lake which burneth with fire and brimstone CHAP. XXII 1 AFter the children of Israel departed and pitched in the plaine of Moab on the other side of Iordan from Ierico 2 Now Balak the sonne of Zippor saw all that Israel had done to the Amorites 3 And the Moabites were sore afraid of the people because they were many Moab fretted against the children of Israel 4 Therefore Moab said vnto the Elders of Midian Now shall this multitude licke vp all that are round about vs as an Oxe licketh vp the grasse of the field and Balak the son of Zippor was King c. 5 He sent messengers therefore vnto Balaam the sonne of Beor to Pithor which is bâ— the Riuer of the Land of the children of his folke to call him saying Behold there is a people come out of Egipt which couer the face of the earth and lie ouer against me 6 Come now therefore I pray thee and curse this people for they are stronger then I so it may be that I shall be able to smite them to driue them out of the Land for I know that he whom thou blessest is blessed and he whom thou cursest shall be cursed 7 And the Elders of Moab and the Elders of Midian departed hauing the reward of the soothsaying in their hand and they came vnto Balaam and told him the words of Balak 8 Who answered them Tarry here this night and I will giue you an answer as the Lord shall say vnto me so the Princes of Moab abode with Balaam 9 Then God came vnto Balaam and saide What men are these with thee 10 And Balaam saide vnto God Balak the sonne of Zippor King of Moab hath sent vnto mee saying 11 Behold there is a people come out of Egipt and couereth the face of the Earth come now curse them for my sake so it may be that I shall be able to ouercome them in battaile and to driue them out 12 And God said vnto Balaam Goe not thou with theÌ„ neither curse the people for they are blessed 13 And Balaam arose vp in the morning and said vnto the Princes of Balak Returne vnto your Land for the Lord hath refused to giue me leaue to goe with you 14 So the Princes of Moab rose vp and went vnto Balak and said Balaam hath refused to come HItherto we haue seene the prosperous and happy successe which the Israelites had against three mighty enemies and the threefold triumph ouer them But here ariseth a new enemy with a new deuice or rather a knotte and band of many enemies to stoppe their passage to lessen their multitude and to weaken their strength Moses therefore first declareth what lets and impediments they had as blockes lying in their way and what stopping of their quiet and peaceable proceeding Thus they meet with many stayes and encounter
them so they shall not be afraid of themselues their owne hearts shall minister comfort vnto them for they shall be at peace with themselues so that Howsoeuer all the daies of the afflicted person are euill yet a good conscience is a continuall feast Prou. 15 15. Behold what a blessed and comfortable thing it is to bee a true christian in whose heart is no guile O consider this yee sonnes of men that such as haue a sound faith in Christ and leade a godly life are at peace with God! Wherefore let vs conclude with the saying of the Prophet Psal 31 11. Be glad ye righteous and reioyce in the Lord and be ioyfull all ye that are vpright in heart seeing that neither life nor death nor Angels nor Principalities nor powers nor things present nor things to come nor height nor depth nor any creature shall be able to separate vs from the loue of God which is in Christ Iesus our Lord. Rom. 8 38 39. Thirdly see the difference betweene the Vse 3 godly and vngodly betweene a good and an euill man Nothing can make the faithfull man wretched and miserable nothing shall be able to daunt him or dismay him He shall not be afraid of euill tydings for his heart is fixed and beleeueth in the Lord who in his good time will deliuer him Psal 112 7. He reposeth himselfe on the heauenly prouidence of God and casteth all his care vpon him that careth for him being bold as a Lyon like the childe that in danger runneth to the lap of his father This the wise man further declareth Prou. 3 21 23 24 25 26. This is the condition of the godly both at home and abroad with themselues and with others in the day time and in the night season when terrors most trouble the heart and enemies most practise mischiefe conceiue malice they shall be safe and secure without trouble and perplexity of spirit But the wicked man is neuer at rest he knoweth not what the peace of conscience meaneth which indeed passeth all vnderstanding hee feareth where no feare is euery creature helpeth to encrease his misery yea the things that are not trouble him no lesse then things that are and the greatest terrour that he can neuer shake off is his owne conscience WheÌ„ Felix onely heard the Apostle reasoning and disputing of the iudgement to come he trembled and commanded him to depart out of his sight Acts 24 25. When they take themselues to be most sure and speake peace vnto their owne soules then they shall bee taken with feare Psal 14.5 and 53 5 because God is in the generation and assembly of the iust This the Prophet Esay teacheth chap. 57 20 21. The wicked are like the raging sea that cannot rest whose waters cast vp myre and dirt there is no peace saith my God to the wicked I create the fruite of the lippes to be peace peace vnto them that be farre off and to them that are neere saieth the Lord for I will heale him Where the Prophet maketh a flat opposition betweene the faithfull and vnfaithfull he calleth the elect by the preaching of the Gospel which is the power of God to saluation 2 Cor. 5 20. So that they breake out into this admiration of the mercy of God and into a ioyfull imbracing of the Messengers sent vnto them How beautifull are the feete of them whish bring glad tydings of peace and bring glad tydings of good things Rom. 10 15. Contrarywise the vnfaithfull and impenitent are neuer at rest and quyet but as a troubled sea tossed with the violence of the windes And howsoeuer they seeme to them selues and to others to be happy and sleepe securely in sinne yet the terrors of the night and the troubles of their owne Conscience shall awake them and rouze them out of this security Prou. 23 34. So that they shall bee as one that sleepeth in the middest of the sea and as he that sleepeth in the top of the Mast that is alwayes in danger Thus we see that the feares of prophane persons are not rightly ordered but euilly placed For what doe they feare Not God not his heauy displeasure who is able to destroy soule and body in hell and cast them into vtter darknesse where shall bee weeping and gnashing of teeth Matth. 10 28. nor to commit sinne for that is their delight So that they eate the fruite of their owne way and be filled with their owne deuices 〈◊〉 31. The things that they cheefely feare are afflictions troubles crosses losses and temporal calamities like those that dread their friends and familiars They are more troubled for outward damages of this life then for the losse of Gods fauor like prophane Esau who preferred a messe of pottâ—ge before the blessing and like the carnall Gadarens who preferred their filthy Swine before Christ the Lord of life The Lord Iesus compareth the Iewes to children sitting in the Market place Luke 7 â—2 so are wicked men in the bestowing their feare like vnto litle children Tell them of bugs or beggars of goblins or shadowes that are nothing and cannot hurt they are greatly afraide but of fire and water of candle or knife such like edge-tooles which are hurtfull and dangerous they are bolde fearing no harme or perill Thus it is with all the vngodly Tell them of sinne of hell of death of damnation of eternall separation from the most sweet and comfortable presence of God and of the fellowship with the diuell and his angelles they are not mooued at all but dally with their owne soules But if they heare of afflictions feare any losses to come vpon them which cannot hurt or hinder our saluation if we be in Christ they are oftentimes brought to their wits end and breake out into all impatiency of spirit But the godly feare nothing more then to offend God their merciful Father nothing is more bitter vnto them then to feele his anger and the turning of his louing countenance from them and therefore there is as great a difference betweene the feare of the one and the feare of the other as betweene heauen and earth as betweene good and euill as betweene light and darkenesse Vse 4 Lastly seeing euill men feare whereas no feare is this ouerthroweth all Atheists Epicures Libertines and loose liuers which do thinke there is no God at all teaching euery man to doe what seemeth best in his owne eyes and hold Religion to bee nothing else but a pollicy and inuention of man to keepe the people in order and obedience This prophanenesse and Atheisme is a greeuous sinne it is the very top and height of all impiety and iniquity committed of those that aâ—e forsaken of God and giuen ouer to worke all vncleannesse with greedynesse The Apostle speaking of one onely part of religion sayeth If there be no resurrection of the dead then Christ is not risen and if Christ be not raised then is our preaching vain and your
sinners he maketh them eyther in their sleepe to dreame of it or in frenzy to raue vpon it or in sickenesse to confesse it or vnawares to disclose it or in anguish of the minde to voyde it and vomit it vp verifying the words of the Prophet Esay chap. 66 24. Their worme shall not dye but alwayes gnaw vpon them with continuall torment As also Marke 9 44. Thus is Gods iudgement vpon them that they should feare all things who will not feare him that made all things If a man had all the pleasures treasures that heart could desire or delight in yet can they giue him no true comfort and contentment when the conscience is guilty of horrible sinnes These terrors are those Furies which the Poets faine Cicer. pro. Ros Amori Orat. in Pisonem which neuer suffer offenders to be at rest as we haue seene in the examples of Cain Belteshazzer Saul Absolon Iudas and others The noyse of the Thunder-claps Psal 29 3 4 5 7. which is the voyce of God hath so danted the vildest Atheists that they haue couered their heads hidden them selues vnder their beddes and beene ready to creepe into euery hole Thus wee see how the vngodly are punished in this life how they are arraigned as Malefactors at the barre how they lye confounded in themselues and how the testimony of euery mans conscience proclaymeth and cryeth out Psalme 58 11. Verily there is fruite for the righteous doubtlesse there is a God that iudgeth in the earth So that they shall sooner pull their hearts out of their breasts then God out of their minds And albeit the conscience of carnal men that neuer truly repented of their sinnes seemeth to be at rest yet it is as a wilde and sauage beast which lyeth asleepe seemeth tame and gentle but beeing raysed and rouzed vp flyeth in a mans face and snarleth at him Iosephs bretheren were not much troubled for their vice and villany in selling their brother at the present time but long afterward when they were afflicted with extreme famine and distressed in Egypt they remember the iniquity which they had committed and the cruelty which they had shewed and not truely repented of Genesis chap. 42. verse 21. Let vs therfore striue by all meanes alwaies endeauor to keepe a good conscience toward God and man and take heede how wee breake out into open sinnes prouoking God vnto anger wounding our owne soules offending our brethren diminishing the graces of God lessening our assurance of his fauour and greeuing the Spirit of God by whom we are sealed vnto the day of our redemption Verse 4. Therefore Moab said vnto the Elders of Midian Now shall this multitude lick vp all round about vs as an Oxe licketh vp the grasse of the field c. Hitherto of the occasion of the proceedings of the Moabites now wee are come to the plottings and conspiracies of the enemies of the Church the Moabites ioyning and combining themselues with the Midianites men as wicked as themselues See heere how the aduersaries of Israel associate themselues to destroy the Church though differing in Nation in Religion in Tongues in gods and Idolles among themselues not because Israel had offended but beecause they thirst after blood 〈◊〉 of 〈◊〉 â—â—rch â—â—â—ga 〈◊〉 themâ—â—â—â—â—yne â—her a◠〈…〉 Heereby wee learne this Doctrine that the enemies of the true Church howsoeuer they differ in iudgement and affection yet they are ready to ioyne and iumpe together against the children of God Notwithstanding the differences and diuisions amongst the enemies of God and his trueth they can ioyne hand in hand together to oppresse the Church This is noted in diuerse and sundry practises of the wicked in all ages of the Church The wicked Midianites Amalekites with those of the East not inhabiting in the land of Canaan but both Nations dwelling beyond the Riuer differing much in theyr courses and conuersations and seruing vaine gods and Idolles assaulted Israel came into their land to destroy it as is witnessed in the booke of Iudges chapt 6 3. So against Iehoshaphat a godly King that sought the Lord God of his father and walked in his Commandements Came the children of Moab and the children of Ammon and the inhabitants of Mount Seir to battell 2 Chron. 20.1 2 23. This likewise the Prophet Dauid teacheth declareth Psal 83 5 6 7 8. They haue consulted together in heart and haue made a league against thee the Tabernacles of Edom and the Ishmaelits Moab and the Agarims Gebal and Ammon c. Where hee noteth out the multitudes of the enemies which the Church had albeit at iarres among themselues and fighting sundry battels one against another yet notwithstanding consent conspire together to destroy Gods chosen This also is plentifully taught by many examples in the New Testament As Mat. 22 15 16. when the Pharisies had taken counsell against Christ how they might entangle him in his talke they sent vnto him their disciples with the Herodians So Herod and Pilate Luk. 23 12. agreeing like Cats and Dogges were made friends together and pleasure one another which had beene enemies one to the other to the end they might make a mocke of Christ Thus the hatred of godlinesse ioyneth the wicked together This is it which the Apostles confessed in theyr prayer Actes 4 25 26. 6 9 10 Why did the Gentiles rage and the people imagine vaine things The kings of the earth assembled and the rulers came together against the Lord and against his Christ for doubtlesse against thine holy sonne Iesus whom thou hast annointed both Herod and Pontius Pilat with the Gentiles and the people of Israel gathered themselues together Moreouer when the Apostle disputed against the idolatry of the Athenians Act. 17 18. then certaine Philosophers of the Epicures and of the Stoicks banded themselues together against him albeit they were two contrary sects that neuer agreed and consented one strict in opinion the other loose in conuersation one placed their happinesse in vertue the other in pleasure making a mock of all Religion We see this true by common continuall experience Looke vpon the enemies of the truth there is no loue or liking among them one of another they dare not trust or beleeue one another yet they strike hands ioyne together against the faithfull like to Sampsons Foxes Iudg. 15 4. who albeit they looke seueral wayes with their heads yet they ioyne tayle to tayle to burne vp the haruest vineyard of the Lord. The Reasons are euident For albeit they be Reason 1 separated one from another and often spoile each other yet they vnite theÌ„selues in league together because they feare the faithfull and the decay of their owne kingdome They perswade themselues that the rising vppe and flourishing of the Church will be the pressing downe and frustrating of all their hope expectation This appeareth in the booke of Ester when Mordecai was honored of the king for his faithfull
haue bought a Farme and I must needs goe out and see it I pray thee haue me excused shewing heereby that the cares of the world the deceitfulnesse of riches and the commodities of this life are lets and pull-backes from embracing the Gospel The Reasons of this truth are very apparent Reasâ— First the profits and pleasures of this present life are as ranke thornes that choke the precious and immortall seede of the word of God that it cannot grow vp in our harts For when once they are receiued into the soule they choke the truth of God and giue a checke to the Spirit of God These two can neuer lodge together so fast as one springs the other withereth This our Sauiour teacheth in the Parable of the Sower where he saith The seed is of the word of God that which fell among thorns are they which haue heard and after their departure are choked with cares and with riches and voluptuous liuing and bring foorth no fruite Lu. 8 11 14. This caused the Prophet to pray vnto God to encline his heart vnto his Testimonies and not to couetousnesse Psal 119 39. Secondly gifts and rewards put out the eyes of those that saw cleerely before â—sâ—â— 2. and stop the eares of those that could heare before and shutteth vp the mouth of those that could speake before If then the receiuing of bribes and taking of gifts be a setting of iustice to sale if they haue force to peruert and corrupt not onely such as are lewd and lime-fingred to draw presents vnto themselues but the wise and righteous then wee must acknowledge them to be dangerous tentations layd before vs of Satan to surprize vs by his wilines This Moses teacheth the Iudges and Officers which were to be chosen in theâ—r Cities Thou shalt not wrest the Law nor haue regard of persons Thou shalt not take any reward for guifts blinde the eyes of the wise and peruert the words of the righteous Deut. 16 19. Neyther let them say though I take rewards I will neuer swarue from Iustice for that is to presume vainely of thine owne strength and to giue the Spirit of God the lye that speaketh the contrary Let vs proceed to the vses of this Doctrine Vse 1 First this teacheth vs not to loue the world nor the things of the world but to beware we be not deluded by the glittring shew of this earthly vanity Take heed of cares and couetousnesse which is an immoderate desire of getting enioying the wealth of this world For it stealeth away the heart of man from God and godlinesse and maketh him bend the whole course of his life on earthly pleasures This is the common sicknesse and disease of this age wherein we liue For giue me one among many that is not ouercome with the pleasures of sin and the profits of the world It stealeth on such as haue sanctified affections and haue escaped out of the filthinesse of the world through the acknowledging of the Lord and seeketh to ouercome them It is so deceitfull and dangerous a sinne that it hath greatly assaulted and fearefully ouercome them after their calling to the truth and profession of the glorious Gospel of Christ our Sauiour and after they haue begun to make some conscience of their life and conuersation Nay such as before their calling and conuersation felt no such desires and cares now begin to be pressed combred and tempted with them For as Satan by all meanes seeketh whom he may deuoure 〈…〉 and how he may hinder the repentance of sinners so when he cannot any longer hold men in horrible sinnes of Idolatry Blasphemy Adultery and contempt of GOD then like a wily and subtle serpent he creepeth in another way before we can espy him then he suffereth vs to hate euill company surfetting drunkennesse riot and excesse but he driueth to another extremity and possesseth vs with distrustfull cares and immoderate thoughts of this world to desire greedily to seeke continually to keepe wretchedly and to depart heauily from the vaine and momentany things that perish with the vse And as this is a secret and subtle sinne albeit deeply rooted yet hardly espyed so is it sildome cured and recouered because men do not much consider of it regard it but please and flatter themselues in it If we would willingly attaine to our former estate and see the danger of this disease consider the vanity and vncertainty of all worldly things compare them with spirituall blessings and they are as dung and dirt matched with gold and siluer acknowledge that nothing is more vnseemly for those whose conuersation should bee in heauen then to be plodding vpon the earth wallowing in the puddle of prophane pleasures Therefore the Apostle Iohn saith Loue not the world neither the things that are in this world c. Ioh. 2 15 16 17. Heereunto commeth the counsell of Paul 1 Tim. 6.17 18 19. Secondly seeing gifts and rewards offered Vse 2 be as a bayte layde vp to entrap the soule let vs refuse them and not hunt after them as the manner of some is Therefore the Prophet saide to his seruant detesting his couetous minde Is this a time to take money and to receiue garments and Oliues and Vineyards and Sheepe 2 Kings 5 26 and Oxen and men seruants and maid-seruants The leprosie therefore of Naaman shall cleaue vnto thee and to thy seed for euer So when Simon the Sorcerer offered to the Apostles mony to haue power to bestow the gifts of the holy Ghost Peter said vnto him Thy money perish with thee because thou thinkest that the gift of God may be obtained with money Acts 8 20. Likewise when the King of Babylon offered vnto Daniel garments of purple and a chaine of gold for the interpretation of his dreame hee would not sell the gift of God but said Keepe thy rewards to thy selfe and giue thy gifts to another to one of thy enchanters that set to sale their superstitions Dan. 5 17. So then the seruants of God must alwayes ayme at and seeke the glory of God and their daily prayer must bee That he would giue them cleane hands and a pure heart Psal 24 4. They must not rashly gape after gaine but follow the duties of their calling with a single and sincere affection knowing That their labours shall not be in vaine in the Lord and that they haue a reward laide vp for theÌ„ in the heauens This was it that Moses looked after when he was come to age refusing the aliance of the King Heb. 11.25 26 partaking with the aduersity of the Church and esteeming the rebuke of Christ greater riches then the treasures of Egypt for he had respect to the recompence of the reward It is enough for vs that we shall bee glorified albeit we be not rewarded at the hands of men Vse 3 Thirdly let vs follow after the best gifts which may further the saluation of the soule Those indeed are good
gifts that make the possessors of them better This duty the Apostle declareth 1 Tim. 6 9 11. They that will bee rich fall into tentations and snares and into many foolish and noysome lustes which drowne men in perdition and destruction But thou O man of God flie these things and follow after righteousnesse godlinesse faith loue patience and meeknes The things of this life are common to the godly and vngodly nay oftentimes the vngodly haue the greater share and portion in them let vs therefore labour after those graces that accompany saluation Let vs lay vp our treasure in heauen Where neither the Moth nor Canker corrupteth and where theeues neither dig through nor steale Mat. 6 20. These gifts in the day of trouble and in the houre of tentation shall minister more comfort and more true peace vnto vs then all earthly and transitory things which end in corruption But a lasse if it were possible for vs to gain the whole world what should it auaile or aduantage vs Math. 16 26. and afterward lose our owne soules Or what comfort can we take in our riches and possessions when it shall be said Thou foole this night shall they fetch away thy soule from thee then whose shall all these be that thou hast gathered For so shall it fall out to all those that are rich but not in God Luk. 12 20 21. So then let vs learne to trust in the liuing God and not in vncertaine riches let vs cast all our care vpon him that hath cared for vs And let vs first of all seeke the kingdome of God and his righteousnesse and all other things shall be cast vpon vs. Mat 6 32. Lastly let vs learne to beare the yoke of pouerty with patience If we want this worlds goods let vs not be discouraged God oftentimes recompenceth the want of earthly blessings with great abundance of heauenly graces Making the poore of this world rich in faith and such as haue nothing to inherit to be heyres of the kingdome which he hath promised to them that loue him Iam. 2 5. This Christ declareth in the Epistle which he commanded Iohn to write to the Church of the Smyrnians I know thy works and tribulation and pouerty but thou art rich Reuel 2.9 He maketh them rich in knowledge in faith in obedience and ioy in the holy Ghost He blesseth them with inward comfort and with peace of conscience that passeth all vnderstanding He giueth them patience in troubles meeknesse of spirit and an holy contentation to sustaine the weight of their affliction And albeit they beare a greeuous burthen yet hee hath eased them of a greater to wit the burthen of their sinne which in Christ they feele to be lightned and remitted This the Apostle testifieth 2 Cor. 6 10. We are as dying and yet behold we liue c. Heereunto acords the witnesse of Peter Acts 3 6. 2 Pet. 1 2. who albeit hee said Siluer and Gold haue I none yet he confesseth that the Diuine power hath giuen vnto vs all things that pertaine vnto life and godlinesse through the acknowledgement of him that hath called vs vnto glory and vertue This is that Iacob perswaded his owne heart and tolde to his brother Gen. 33 11 God hath shewed mercy vnto me and therefore I haue all things Seeing therefore riches are as thorns to choke vs and as snares to deceiue vs let vs learne to be content with our estate and not greedily desire that which may turne to our destruction Verse 9. Then God came to Balaam saying c. We shewed before that the purpose of Balaam the sorcerer was to raise vp the God of the Hebrewes to consult with him and to entice him to leaue the protection of the Israelites according to the guise and fashion of Coniurers as wee declared before in the sixt conclusion For when the vnbeleeuers began to lay siege to their enemies they called forth the god or goddesse of that place to forsake that people and come vnto themselues Thus did the diuell seduce the world and set vp the kingdome of darknesse in the children of disobedience The Infidels indeed thought they dealt with their god but they had to do with the diuell We see in al histories Herod 〈◊〉 how carefully they resorted to the Oracle of Apollo as it were to know the will and pleasure of God in things to come but a lasse poore soules they were deluded by the voyce of the diuell so that whilst they supposed they asked counsell of one they receiued answer of another Therfore the Apostle Paul saith These things which the Gentiles sacrifice they sacrifice to diuels and not vnto God and I would not that ye should haue fellowship with the diuels 1 Corinth 10 19 20. Wherefore when the sorcerers and soothsayers vsed to call vp the protecting god of their enemies the diuels ordinarily vsed to returne them their answer But in this place whilst this enchanter goeth about his superstitious practise supposing the true God to bee like their false gods of other Nations so thinketh to bring vp the God of the Israelites God suffereth not the diuel to giue him answer but himselfe preuenteth his apparition appeareth vnto him both to procure the good of his owne people and to make knowne his power to conuince the rage and madnes of the enemies and to declare to all the world the blessed estate of the Church Heereby then we learne in that God came vnto him Doâ—â— Godâ—â—ime 〈…〉 â—keth â—ueâ—◠〈◊〉 â—meâ— and shewed him what to do that God sometimes speaketh to wicked men and reuealeth his wil vnto them God say I not onely teacheth and instructeth his owne people and hath appeared to them by visions and dreames but hath appeared and made knowne his will euen to his vtter enemies and to open Idolaters that know him not Thus he spake to Caine Gen. 4 6 7 and reproued him for his malice against his brother exhorting to repentance toward God and reconciliation toward his brother and threatning him with destruction if hee continued So he dealt with Abimelech when he had taken away Sarah from Abraham God came vnto him in a dreame by night and said vnto him Thou art but dead because of the woman which thou hast taken for she is a mans wife Gen. 20 3. So he did to Laban the Aramite speaking vnto him in a dreame by night and saying Take heed that thou speake not to Iacob ought saue good Gen. 31 24. Thus hee dealt with Pharaoh King of Egypt God shewed him in a dreame what he was about to doe which was a meanes vsed of God to deliuer Ioseph out of prison where the yron entred into his soule and to prouide for his Church in time of famine that was to come Thus he reuealed his will to Necho King of Egypt God willed him to make warre against the Assyrians and commanded him to make haste but Iosiah would haue stopped his iourney
respect of the largenesse and seeing the obedience of Christ is not lesse auaileable then the disobedience of Adam we feare not to auouch that the Church hath many children as a tree with many branches as a body with many members as a fountain with many streames and as an army of many souldiers making vp one Campe. But before we come to the vses of this Doctrine it shall not be amisse to answer a question Obiect and to remoue an Obiection that may be raised from hence For this may seeme to be contrary to other places of Scripture where it teacheth that few shall be saued that few are chosen Math. 7 14 and 20 16. Luk. 12 32. Esay 1 9. that a remnant shall be saued that the flocke of Christ is a little flocke that the way is narrow and the gate streight that leadeth to life and few enter into it If then they be few how are they many If a small company how are they moe then can be numbred To be few and yet to be many to be a remnant and yet moe then can be reckoned seeme not to agree together I answer the Church may be truely said to haue many children Answer and few members in diuers respects For it is considered two wayes First simply Secondly by comparison First in respect of themselues and the seuerall parts thereof Secondly in respect of the vnbeleeuers If they be compared with the world of Infidels and Hypocrites with Reprobates and Castawayes Lu. 13 23 24. with the vessels of wrath that shall be consumed they be a very few and as a little handfull like a sparke in respect of a great fire or like a drop of water in respect of a great streame for the number of the damned is farre greater But if they be considered in themselues not compared with others The multitude of them that are ordained to eternall life and shall be saued is very great and exceeding many yea so many as no maÌ„ is able to comprehend the number of them Hebr. 12 1. To expresse this difference by some similitudes and examples we see in a common collection and gathering albeit euery man can giue but a little yet when it commeth together the totall summe amounteth to a great matter When a Captaine is to leuy forces and to muster his souldiers if he should take but ten out of a Parish through this kingdome when they come together and meete in one place they make a great Army and a Campe-royall yet if they be compared with the multitude of men women and children that are left behind they are as nothing they are as an handfull and are scarce missed So is it with the true Church of God they are both few yet many they are few in respect of those that shal be condemned which multiply vpon the earth and couer the face thereof and yet they are many in number in respect of the particular parts as shal appeare in the end of the world when they shall be gathered into one place from all places of the world Hauing answered this Obiection and cleered Vse 1 the Doctrine before deliuered let vs come to the vses arising from hence First we learne from hence the great power of the word of God Albeit the Ministery thereof be of the world esteemed foolishnesse 1 Cor. 1 2 yet to them that are iustified to them that are sanctified to theÌ„ that are effectually called it is the wisedome of God and the power of God The Church is called our Mother the word of God is coÌ„mitted to the keeping of the Church beeing the Piâ—lar of truth 1 Tim. 3 â— so that by preaching of the word the Church bringeth forth children to God The word is the seed of regeneration 1 Pet. 1 23 it is milke for children 1 Cor. 3 2 it is strong meate for men of riper yeares Heb. 5 14 whose sences are expert and exercised in the discerning of things that differ If then it worke such a glorious effect we may conclude that it is liuely and mighty in operation entring through to the diuiding of the soule and spirit the ioynts and marrow and is a discerner of the thoughts and intents of the heart Seeing therefore the encrease of the Church is by the effectuall preaching of the Gospel whereby the members of Christ are vnited into his body and the Sheepe of Christ are gathered into his fold we must acknowledge the power and force of the word to be exceeding great wherby it is brought to passe Heb. 4 1â— Secondly hereby we haue matter of great Vse reioycing praising God to see the prosperity and flourishing estate of the Church encreasing and growing to so many millions or multitudes and to consider how glorious the Name of Chrâ—st shall be when all concurre meete together to praise him The honouâ— of an earthly Prince standeth in the multitude of his Subiects Prou. 14 28 then how glorious and excellent shall the Name of Christ be when so many thousands and thousand thousands that none can number for the infinite multitude shall assemble together to sing the praises of God saying Saluation commeth of our God that sitteth vpon the Throne of the Lamb Praiâ—e and glory and wisedome and thanks and honour be vnto our God for euermore Amen Reu. 7 9.10 12. Sing praises to God sing praises sing praises vnto our King sing praises for God is the King of all the earth Psal 47 6 7. What can minister more ioy vnto vs then to behold the beauty of Sion when one member is added vnto the Church We see how men reioyce when their house is encreased when they haue children giuen vnto them being the inheritance of the Lord and the fruite of the wombe being his reward Psal 127 3. How much more should we reioyce and be glad when we see the church which is the house of God to multiply florish That hee maâ—eth a barren woman to dwell with a family and a ioyfull mother of many children Psal 113.9 It is noted by Christ our Sauiour that the Angels reioyce at the repentance of men when he saith I say vnto you Luk. 15 â— that ioy shall be in heauen for one sinner that conuerteth more then for ninety and nine iust men which need none amendment of life how much more then ought we to comfort our selues when the faithfull are encreased when the wayes of the Lord are knowne vpon earth and his sauing health among all Nations The Euangelist Luke testifieth That when the Apostles and Brethren heard that God had granted repentance vnto life to the Gentiles they praised and glorified God Acts 11 18. And this is that vse which the Apostle Paul teacheth Gal 4 27. It is written Reioyce thou barren that bearest no children breake foorth and cry thou that trauailest not for the desolate hath many moe children then shee which hath an husband So then the encrease of the Church when one member
those workmen that builded the Arke for others but were drowned themselues Let vs then labour after the especiall comfort consisting in the deliuerie of the whole will of God that though our hearers perish and go vnto destruction yet wee may find peace and comfort to our own harts This was it which the Apostle rested in hee preached Christ not onely as a Sauiour to theÌ„ that beleeue but as a Iudge of them that contemne him he saith We are vnto God the sweete sauour of Christ in them that are saued in them which perish to the one we are the sauour of death vnto death and to the other the sauour of life vnto life for we are not as many which make merchandize of the word of God but as of sincerity but as of God in the sight of God speake wee in Christ 2 Cor. 2 15 16 17. Thus doth the Prophet Esay prophesie concerning Christ bringing him in on the one side complaining of the contempt of his preaching and on the other side comforting himselfe that his worke was approued of God 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 Esay 49 4. If we be found faithfull we shall be partakers of this comfort blessed shall that seruant be whom his master when he commeth shall finde so doing So then this duty serueth to comfort such as haue taught the word of God not only truely but wholly and onely so that they are able to appeale to the consciences of their hearers to witnesse with their sincerity Thus did the Apostle Paul in many places In the 20. chap. of the Acts vers 18 26 he saith Ye know from the first day that I came into Asia after what manner I haue beene with you wherefore I take you to record this day that I am pure from the blood of all men Where he maketh them witnesses of his diligence in preaching and of the discharge of his duty in his calling and therefore they could not deny it Thus he speaketh in his second Epistle to the Corinthians chap. 3 v. 1 2 The like manner of speaking dealing hath beene vsed by the Prophets and Apostles as appeareth in sundry places yea by Christ Iesus himselfe Samuel cleareth himselfe before the people Behold heere I am beare record of me befere the Lord and before his Annointed 1. Sam. 12 3. So Christ speaketh Which of you can accuse me and rebuke mee of sinne Iohn 8 46. This is a great and singular comfort to all the Ministers that in truth shal be able to auouch to their people this their diligence vprightnesse and to say in the face of the Congregation Ye know that I haue done my duty I take you to record that I haue admonished you I haue blown the Trumpet and taught you the way of saluation This is expedient and necessary for the Minister to vtter of himselfe both in respect of the godly and vngodly of the godly that their soules gained to the faith might cleare him and God haue the glory Of the wicked his aduersaries that they might be left without excuse that their mouthes might be stopped they haue nothing iustly to lay against him But contrariwise when the people haue beene ignorant and without instruction thorough the want of performance of this duty this should bee as great a greefe and anguish of spirit and bring as great trouble of conscience to consider his negligence and want of loue to their soules that were redeemed by the precious blood of Christ Thirdly this serueth to confute and conuince Vse sundry errors and to correct sundry euill practises and corrupt abuses First it meeteth with many errors and heresies of the church of Rome which maintaineth the sowre leauen of false doctrine and poysons the truth of God with their owne inuentions And seeing the Minister is to set downe but the truth of God we must learne to detest apocryphall additions and their humane traditions both which are a derogation to the sufficiency and perfection of the Scriptures For touching the Apocryphall Bookes which they haue lifted vp into the chayre of estate and giuen them equall power and preheminence with the Canonicall Scriptures they are but base counterfet coyne and no part of the Churches treasure they haue drosse mingled with them are not pure and perfect mettall They were not endited by the Spirit of God nor penned by the Prophets 〈◊〉 3 16. Pet. 1 19. the Lords Secretaries as the Scriptures were which haue God for their author and the holy Prophets for their Penmen Againe they were neuer committed of trust to the Iewes nor receiued of them into the Arke as not onely the fathers but the aduersaries themselues confesse and acknowledge but the ancient Church of the Iewes receiued and approued all the Canonical Booke Rom. 3 2. God did commend them to their care committed them to their custody for this was one chiefe priuiledge of the Iewes that they were credited with the Oracles of God And howsoeuer they shewed their ignorance in false interpretations yet they discouered no vnfaithfulnesse in wilfull corruptions additions alterations or manglings of any Bookes for then they should haue beene charged with this â—â—h 5 21. as well as with the other Lastly they containe sundry things that disagree from the true Scriptures of God likewise from theÌ„selues as might be declared and demonstrated by many particulars Seeing therfore these bookes called Apocrypha were neyther penned by the Prophets nor deliuered to the church of the Israelites neither are free from diuers contradictions we conclude that the Church of Rome hath no warrant to equal them with the holy Scriptures make them of like credite and authority with the Scriptures Againe 〈…〉 Ses 4 they offend in teaching humane traditions in making a word vnwritten equall with the word written and holding the Scriptures to be vnperfect maimed lame not containing all things necessary to faith and saluation not fully enabling the Minister to discharge his Calling But the holy Scriptures are perfect absolute and all-sufficient to teach the truth to conuince errors 〈◊〉 3 16 17. to correct vices and to instruct in righteousnesse yea to make the man of God perfect and throughly instructed in euery good worke and are of strength ability and sufficiency to make him wise to saluation Lastly they are accursed that adde any thing that take away any thing froÌ„ that which is written Deut. 4 2. Prou. 30 6. Reuel 22 18. and therefore no such vnwritten verities are to be taught or preached to the people as the matter of our Sermons or the instrument of our faith or the means of our saluation Moreouer it serueth to redresse and amend sundry corrupt practises too common and familiar among the Ministers of the Gospel Some in stead of building vpon the foundation of the Prophets and Apostles Christ Iesus
who afterward was reckoned amongst the sonnes of Midian that were slaine by Moses Numbers 31 8. These names of the two persons are singled out amongest the rest vnto their perpetuall infamy and reproach For as the names of the righteous are registred and remembred to their euerlasting praise so the name of the vngodly shal rot Prou. 10 ver 7. Their families are fingled out that part of the disgrace and dishonour should blemish them to humble them and to instruct them to nourish sinne in none of their kindred Their high place is singled out to teach that GOD the Iudge of all the world iudgeth without respect of persons and that all men of what credite and countenance soeuer should feare before him Verse 7. And when Phinehas the sonne of Eleazar the sonne of Aaron the Priest saw it hee rose vp c. This holy man of God slew the adulterer and the adulteresse with a speare If he had beene a meere priuate man this shedding of blood had beene vnlawfull in him howsoeuer they deserued it But the Spirit of God was his direction and hee had a secret calling to be to him as a sure safe warrant So then albeit priuate persons may put no maÌ„ to death as appeareth in the Commandement Exod. 20 13 yet such as are warranted from God are his Officers and Magistrates Doctrine Actions in â—hemselues vnlawful are by a calling made lawfull We learne from hence that actions which of themselues and in their own nature are vnlawfull vnseemely and against humanity by a calling from God become lawfull warrantable and necessary This speciall calling giuen vnto speciall men is sometimes outward and sometimes inward The inward calling is when God by the motion of his Spirit moueth the heart to doe some speciall worke against the ordinary rules that he left to the rest of the sonnes of men Heereof we haue plentifull examples in the booke of Iudges in those whom God extraordinarily raised vp to saue his people and to destroy their enemies WheÌ„ Eglon King of Moab oppressed Israel kept them in great slauery and subiection as a tyrant and vsurper the Lord stirred vp Ehud Iudg. 3 15 16. who made him a Dagger with two edges conueyed it closely vnder his garment and when opportunity serued he thrust it into his belly and flew him This action had beene sinfull without this calling for though Eglon were an oppressour yet the killing of him had not beene warrantable The like we see afterward in the same booke set before vs in the example of Sampson for there we see he tooke to wife an vncircumcised Philistim Iudg. 14 and 15 and 16 he tyed firebrands to the Foxes tayles to burne their Corne he carried away the gates of Azzah he slew many with the iaw-bone of an Asse pulled down the house of Dagon whereby hee killed the Princes people and himselfe He was inwardly called and commanded to doe these works of God For when he spake to his father to giue him one of the daughters of the Philistims to wife that pleased him well his father and his mother faide vnto him Is there neuer a wife among the daughters of thy brethren and among all thy people that thou must goe take a wife of the vncircumcised Philistims For they knew not that it came of the Lord that hee should seeke an occasion against the Philistims Iudg. chapter 14 verse 4. The same we noted before in Moses slaying the Egyptian which fact howsoeuer some condemne as vnlawfull both because he was not appointed a Iudge ouer that people but was a priuate man and because he seemed to passe the bounds of iustice supposing he were a Magistrate punishing the smiting of a blow Exod. 2 12 with the taking away of life seeing God commanded a tooth for a tooth Exod. 21 24 wound for wound and blow for blow yet it appeareth by the words of Stephen that GOD had giuen him commission and endued him with authority to deliuer the Israelites and to auenge their iniuries when he saith He supposed his brethren would haue vnderstood that God by his hand shold giue them deliuerance but they vnderstood it not Acts chap. 7 25. Againe when Moses had receiued the Law in the Mount written with the finger of God and beeing come downe had seene the molten Calfe Hee tooke the two Tables and cast them out of his two hands and brake them before their eyes Deut. chap. 9 verse 17. He did not this through any vnaduised zeale or hastinesse or fleshly affection but God gouerned him by his holy Spirit stirred him vp by this exraordinary meanes to declare to the people that his Couenant was broken and disanulled that was made betweene them Likewise some haue had an outward calling commanding and warranting the doing of extraordinary things So Abraham was commanded by liuely voice to take his sonne his onely sonne him whom he loued euen Isaac the sonne of promise and to offer him vp for a burnt offering vpon one of the mountaynes which God would shew him Gen. 22 2. This also appeareth in one of the children of the Prophets who willed his neighbour to smite him by the commandement of the Lord and in smiting to wound him that hee might disguise himselfe when hee spake vnto the King 1. Kings 20 35. The reasons making these extraordinary Reason 1 workes lawfull are apparent First true obedience standeth not in mans will but in the commandement of GOD. Whatsoeuer hee commandeth howsoeuer our carnall reason iudgeth of it and whatsoeuer iniquity it may seeme vnto vs to contayne or prescribe wee must account it lawfull That which hee forbiddeth what shew soeuer it carrieth of piety and holinesse is vnlawfull This appeareth in the answere of Christ vnto Iohn Baptist putting him backe and refusing to baptize him Let be now for thus it becommeth vs to fulfill all righteousnesse Math. 3 15. And to this purpose the Prophet speaking of this act of Phinehas here remembred sayth It was imputed vnto him for righteousnesse Psal 106 31. If then in those actions the children of God obeyed him and followed not theyr owne corrupt wils they must needs be held and pronounced to be lawfull Reason 2 Secondly none can withstand his commandements That is righteous which he accounteth righteous And if he will haue it done who shall contradict it Who is so strong as to resist his will This doth the Apostle Peter declare when he had beene with Cornelius he maketh this defence for himselfe Forasmuch as God gaue them a like gift as hee did vnto vs when wee beleeued in the Lord Iesus Christ who was I that I could let God Acts 11 7. Thus we see the Doctrine confirmed now Vse 1 let vs see likewise how it may bee applyed First marke heere the difference betweene God and our selues His word is our light and direction Wee haue no other way or warrant to approue our actions but from God and his word but
gift he hath receiued Rom. 12 3. Peter when he saw the high Priests seruants to lay hands on Christ drew the sword and cut off the eare of one of the messengers but he is reproued by his Master and commanded to put vp the sword againe into his place Because all being priuate persons without a calling that take the sword Math. 26 51 shall perish with the sword Whosoeuer hath receyued a speciall calling God giueth an assurance of it to his owne heart and leaueth no scruple or doubt in him of his calling so that to aske the question of others whether a man may haue such a calling or not is an euident argument that hee hath not receiued any such calling For albeit we cannot iudge of the callings of others yet may we of our owne know that which no man knoweth beside our selues The Disciples thought amisse of Peter the Apostle for going to Cornelius For when he was come vp to Ierusalem they of the circumcision contended against him because he went in to men vncircumcised and had eaten with them Acts 11 2. vntill they had heard him giue a reason of his doing make an apology for himselfe then they held theyr peace and glorified God And so is it with those that sit in iudgement of other mens callings condemne those things whereof they are ignorant Verse 8. He thrust them both through then the plague ceased frō the children of Israel The sins of this people into which they fell were very greeuous and the iudgements of God that fell vpon them were heauy and answerable to their sinnes Some of them to fill vp the measure of their iniquities to the ful brought their harlots into the host of GOD euen among them that the Lord theyr GOD had chosen to be an holy Nation Deut. 14 2 and a precious people vnto himselfe aboue all the people that are vpon the earth When these were punished and the publike scandal taken away God is pacified the plague is remoued the people are deliuered Doctrine When once sinne is punished God is appeased From hence this Doctrine is offred to our considerations that when sinne is punished God is appeased So soone as euill is taken away the iudgements of GOD are called in VVhen the old world was destroyed by the flood of waters which God sent vpon the earth and all flesh perished in whose nostrils the spirit of life did breathe then GOD entred into a new couenant with the remnant that was left and Noah offering a sacrifice the Lord smelled a sauour of rest and said in his heart I will henceforth curse the ground no more for mans cause neither will I smite any more all things liuing as I haue done Gen. 8 21 22. So long as Achan was vnpunished the hoste of Israel could not prosper but turned their backes before their enemies but when he was found out and stoned to death with stones and burned with fire the Lord turned from his fierce wrath gaue vnto his people the victory Iosh 7 26. When he had plagued the people that caused Aaron to make the calfe that he made whereby they committed foule and grosse idolatry and turned God into the similitude of a bullocke that eateth grasse he was reconciled vn them and well pleased with them Psal 106 19 20. So when Corah Dathan and Abiram were destroyed and God visited their rebellion with a strange visitation his anger continued no longer against them When Miriam had bin shut out of the host 7. daies punished with leprosy the wrath of God was appeased she restored to the hoste againe Nu. 12 15. VVe know how the wrath of God was kindled against Israel against Dauid for numbering the people so that he sent a pestilence among them from the morning euen to the time appointed whereof there died 70000. men then the Lord repented of the euill and said to the Angel that destroyed the people It is sufficient hold now thine hand 2 Sam. 24 16. All these places of Scripture are euident proofes of this Doctrine that so soone as execution is done vpon malefactors the sword of Gods iustice is put vp and his wrath ceaseth Reason 1 And the Reasons heereof are plaine For first what is it that separateth betweene God and his people and causeth a diuorce and diuision betweene him them Is it any thing else then sinne When sinne therefore or the sinner are taken away he hath no more controuersie against them This is it which the Prophet Esay testifieth cha 59 2. Your iniquities haue separated betweene you and your God and your sinnes haue hid his face from you that he will not heare for your hands are defiled with blood and your fingers with iniquity And in the fourth chapter of the Prophet Hosea ver 1 2 conuincing them of swearing and lying of killing and stealing and whoring he declareth That the Lord had a controuersie with the Inhabitants of the Land and would cut off euery one that dwelleth therein If then it be sin that causeth iudgement and sharpeneth the point of the Lords sword against the world against a kingdome against a citty against a family against euery particular person when the cause is remoued the effect shall be restrained and whē the sinner is reformed the wrath of God will be appeased for so soone as we turne vnto him his indignation shall be turned away from vs. Secondly when sinne is punished it bringeth Reason 2 downe a blessing with it For so long as vngodly men lye in their sinnes without punishment and runne on in theyr wickednes to the dishonour of God to the reproach of his Name to the offence and infection of others and to the confusion of theyr owne faces so long the wrath of God is kindled his hand is stretched out still But when they are eyther plagued of God or punished of men he blesseth the places which before hee scourged rewardeth the persons by whom iustice hath beene administred We haue a notable example heereof in the punishing of the Idolatry of the Israelites for worshipping the molten Calfe he willed the Leuites to consecrate theyr hands that day Exod. 32 29 euen euery man vpon his sonne and vpon his brother that there might bee giuen them a blessing The Lord had laide this as a punishment vpon Leui and his posterity To diuide them in Iacob and scatter them in Israel Gen. 49 7 but he turned this curse into a blessing when the Priesthood was translated to this Tribe to teach Iacob his iudgements and Israel his law that no corner of the Land should be without instruction So in this place when Phinehas rose vp executed iudgement vpon the adulterer and the adulteresse the Priesthood was confirmed vnto him and his posterity verse 12 13. If then the execution of iustice bring a blessing from God who is so delighted with it that he will neuer leaue it vnrewarded it must needs testifie
dignitie due vnto his place neyther is the father to bee denyed that duty and respect which is due vnto his person The sonne may bee honoured as hee is a Magistrate and the father is likewise also to bee obeyed as hee is a father And this the Heathen in former times haue both knowne and practised For when Q. Fabius Maximus in Liuy Decad. 3. lib. 4. was on a time sent Ambassadour vnto his son then being Consull he went out to meete his father who was coming to him on horsebacke and albeit the Sergeants reuerencing the maiesty of the father who before had bin Dictator the highest office in the City suffered him to passe yet the sonne commanded him to alight from his horse if hee meant to speake to him And the olde man was so farre from being offended with his sonne or from thinking it any disgrace to himselfe that hee leaped from his horse immediately commending his son and telling him he meant to trie whether hee knew himselfe to bee Consull or not I alledge this out of the Romane history to shew that the Heathen themselues knew how to make this difference Salomon is a notable example of this point for he knew himselfe to be a sonne yet he forgate not that he was also king of Israel and therefore when Bathsheba came vnto him albeit he rose vp to meete her and bowed himselfe vnto her as shee was his mother yet he sat down in his throne againe as be was king and she his subiect 1 Obiection 5 Kings 2 19 yea he denyed her request also It may be demanded farther what if God command one thing and the parents another what are the children to do in this repugnancie whether of them should they obey I answer Answ wee are charged to loue and obey God before and aboue all things and therefore to preferre the precept or pleasure of man before the will of God is no better then to make an idoll of our parents and to honour them as God True it is wee are bound to obey euill parents but we are not bound to obey them in euill If they command and compel in euil they are rather tyrants then parents and wee must answer with the Apostles We ought to obey God rather then men Acts 5 29. So then we see how far children are bound to obey theyr parents to wit while they keepe themselues within their bounds though they be froward and waiward peeuish and peruerse though they be not endued with vertue or wisedom or any other good qualities yet they must be reuerenced honoured and releeued as parents and the instruments of our life and being but if they forget their places and commaund against God it is better to cleaue vnto GOD our heauenly father Obiection 6 Againe if the Magistrate command one thing and the father another heere both are men whether of these two are to bee obeyed by the sonne Nay in this case not only both are men but both of them are fathers one the father of the countrey Answ the other of the family I answer if obedience to both cannot stand together wee must obey the Magistrate because God hath giuen him a larger commission and greater authority then to the fathers of our bodyes so that he hath power and authority to command the fathers their children Againe the Magistrate commandeth for the good of the Commonwealth the father for the priuate good of the priuat house True it is wee may loue our parents better then the Magistrate howbeit wee must obey the Magistrate before our parents As wee may loue a good man which is but poore and needy before or better then an euill or wicked man which is in great power and authority howbeit in respect of his authoritie when he commandeth we must obey him before the other Furthermore suppose a man be a seruant Obiection 7 or an apprentise his master commandeth him one thing his father the contrary whether of them shall he obey in this repugnancie of commanders and commandements which of them shall hee please and to which of them shall hee cleaue I answer Answ he must obey his master For to speak properly the father hath no power nor authority in such a case for it may be said Who art thou that commandest another mans seruant hee standeth or falleth to his owne master as Paul speaketh in another case The father hauing bound his son an apprentise and put him into the seruice of another hath withall by that act put away his authority and as it were resigned vp his owne right to his master And such a son may wish the good of his father before the good of his master and the life of his father before the life of his master howbeit hee must obey his master before his father and endeauour by his diligence labour seruice and faithfulnes the profit of his master before the profit of his father and not seeke the hinderance or losse of his master in one peny to procure aduantage to his father in twenty pound farther then he hath the consent of his master Lastly the question may be asked touching Obiection 8 the daughter of a man giuen in marriage the husband commandeth one thing and the father another whether of these is to be obeyed the husband or the father I answer Answer the husband For as shee must obey her husband before the father so shee is to loue the husband better also and God commandeth the man to leaue father and mother Gen. 2 24. and to cleane to his wife which is also a commandement vnto the woman to leaue parents and to cleaue to her husband for they twaine shall bee one flesh Matth. 19 verse 5. Ephes 5. verse 31. 1 Cor. 6. verse 16 therefore in this case the will of the husband is to be preferred before the will of the father For as it is in the two great lights which God hath set in the firmament the lesser euermore giueth place to the greater and when the Sun shineth the light of the Moone fadeth and vanisheth away so when the greater authoritie of the husband commeth in place the lesser power and authoritie of the father ceaseth Besides his giuing of her in marriage to the husband is a giuing away of his owne right ouer her as well as ouer that portion of goods which he bestoweth with her so that now his authority is abridged nay clean abolished Lastly it appeareth in this chapter that if a married woman had vowed a vow to God her husband onely had power to abrogate and disanull her vow but not her father That which she doth vnto her parents and for her parents must bee by the consent and allowance of her Husband Whatsoeuer is hurtfull or any way preiudiciall to him she ought not to do though it were with a purpose to profit her parents Vse 1 Now we come to the Vses This reprooueth diuers and sundry sorts that fight directly against this ordinance of God
purchase it The Prophet teacheth that the people are destroied for want of knowledge Hos 4 6 thereby depriue themselues of the means of saluation Vse 3 Lastly we should learne to eschew auoid Idolatry in the very beginning before by custome and continuance it be encreased If we once entertaine it with the least liking and approbation we shall neuer or hardly reclaime our selues till we fill vp the measure of it The Apostle exhorteth vs to abstaine from all appearance of euill 1 Thess 5 22. And Iude admonisheth vs to hate the garment spotted with the flesh verse 23. We must hate therefore as well the occasions and appurtenances of Idolatry as Idolatry it selfe as those things which bring much dishonour to God and much hurt vnto our owne soules Obiection But some peraduenture will say What need all these things or what cause is there of so many words touching Idolatry the remnants therof all this might well enough be spared and passed ouer forasmuch as heere are none of vs that are Idolaters and if any haue beene so that is forgotten and forgiuen long agoe I answer Answ it is not to be denyed but confessed that we liue in a reformed Church wherein Idolatry is swept away and yet many do in this point much deceiue themselues and are like the Pharisies that iustified themselues For if we would examine our selues by the strict rule of the word of God what Idolatry is and what it is not then certainely it will manifestly appeare that in the Church of England there are Idolaters yea notable Idolaters to bee found The Law is plaine and do we not reade what God saith Exodus 20 verse 4 Thou shalt not make to thy selfe any grauen Image neither the similitude of any thing thou shalt not bow downe to thē nor serue them If these were asked of this Commandement they would be ready to answer with the young man in the Gospel All these things haue I kept from my youth Matth. 19 20. For we thinke commonly that vnlesse we be popish Idolaters to fall down before an Idoll worship it we be no Idolaters at all But heereby we shew that we doe not vnderstand the Law of God neyther the rules of interpretation For as murther consisteth not onely in taking away life but in hatred also and reuenge as the Apostle Iohn testifieth Whosoeuer hateth his brother is a murtherer and yee know that no murtherer hath eternall life abiding in him 1 Iohn chapter 3 verse 15. Matth. chapter 5 verse 22 and as adultery consisteth not onely in the outward acte but also in the inward and secret lustes of the heart so may there be Idolaters that do not fall downe and worshippe an Idoll and there is an Idolatry in the heart as well as in the practise The Apostle Paul in the second Epistle to the Corinthians chapter 4 verse 4 calleth the diuell The god of this world and yet there are none in the Church that worshippe the diuell in any outward or visible shape but they hate the thought of it no lesse then the deed How then is it that many or that any make him their god but that they beleeue in him obey him and trust more in him then they do in almighty God Whereupon he concludeth that they are no better then worshippers of the diuell howsoeuer not in outward fashion yet in the inward affection So if we would examine our owne hearts and spirits by this law which is spirituall we shall finde our selues to be grosse Idolaters many wayes Many worship theyr wealth and make theyr riches theyr god and set it vp as an Idoll in theyr hearts and this is one relique of Idolatry These are they that thinke gaine to be godlinesse 1 Tim. 6 5. and are grosse Idolaters in theyr hearts howsoeuer they neuer worshipped any visible Image Againe there are some that worship GOD with theyr bellies Phil. 3 19 such are the drunkards gluttonous persons howsoeuer otherwise they hate an Image yet are they notable Idolaters in theyr hearts There are also Idolaters of other sorts and other reliques of Idolatry some haue made theyr pleasure theyr god this is the common sinne of great men and these worshippe and serue theyr owne delights and pastimes loue them more then the Lord. Now whatsoeuer a man loueth better then GOD that same he maketh to bee his God Many such there are among vs who albeit they abhorre the open worshipping of Images yet in theyr hearts they reteyne the dregs of Idolatry and are indeed notable Idolaters And if wee would make diligent tryall of our selues and search into the secret corners of our harts by the cleere light of the word as with a candle we should finde our places persons and times to be full of Idolatry forasmuch as the most part haue preferred theyr pride theyr couetousnesse theyr lustes before God himselfe and therefore these are Idolaters haue ioyned themselues to Idols And concerning those that haue liued heeretofore in Idolatry and thinke that now they haue forsaken it therefore shall do well enough let them take heed they do not deceyue themselues For a man may leaue sinne and yet not repent for it A man may ceasse from the practise of it and yet not hate it neyther turne vnto God And doubtlesse if these men can yet laugh heartily at theyr former practises and make a iest and sport in telling what they haue done before an abhominable Idoll they may iustly suspect that they remaine filthy Idolaters still and if occasion were presented vnto them againe they would fall afresh to theyr former Idolatry as the dogge to his vomite I say therefore vnto such that without vnfeyned repentance there is no saluation but as they liued in Idolatry so they shall dye Idolaters and be condemned with Idolaters eternally Reuel 21. verse 8. CHAP. XXXIII 1 THese are the iournies of the Children of Israel which went foorth out of the Land of Egipt with their armies vnder the hand of Moses and Aaron 2 And Moses wrote their goings out according to their iournies by the commandement of the Lord and these are their iournies according to their goings out 3 And they departed from Rameses in the first Moneth on the 15 day of the first Moneth on the morrow after the Passeouer the Children of Israel went out with an high hand in the sight of all the Egiptians 4 For the Egiptians buried all their first borne which the Lord had smitten among them vpon their gods also the Lord executed iudgements 5 And the children of Israel remoued from Rameses and pitched in Succoth 6 And from Succoth c. AFter the inheritāce was giuen to the two Tribes the halfe on this side Iordan Moses describeth by the commandement of the Lord the places of their abode in the Wildernesse their seuerall mansions where they pitched their Tents vntil they entred into the Land of promise In this Chapter consider
no maruaile therefore if men decline it is a part of the old leauen for what man is it that sinneth not 1 Kings 8 46. The power of sinne euen in the regenerate is as a Law and therefore wee doe as wee would not Romanes 7 yet not I but that sin which dwelleth in me Secondly they lye vnder an heauy and fearefull curse that doe the worke of the Lord negligently which hee will haue executed diligently carefully cheerefully and zealously Ierem. 48 10 Cursed bee hee that doth the worke of the Lord deceitfully but all such as are luke-warme in the Lords businesse are deceitfull workemen they are loyterers rather then labourers and therefore they may not looke to haue the wages of laborers Thirdly such are vexed with a spirituall consumption losing the heate of the Spirit and the life of grace and fall to decay by litle and litle as Reuel 2 5 thou hast lost thy first loue For as they that haue a consumption of the body the naturall heate decayeth and threatneth death so such as haue a consumption in the soule the spirituall heate diminisheth and threatneth destruction For such churches and persons become in time barren in good thing but plentiful in euill things Esay 5 3 4. The vses follow First this reprooueth the miserable times Vse 1 wherein wee liue wherein men seeme to bee cast into a dead sleepe There is a general lethargy hath possessed vs that nothing can awake vs. Wee haue had not onely the trumpet of Gods word sounding in our eares but many other iudgments but who stirreth or starteth vp at the noyse thereof Who repenteth him of his wickednesse saying What haue I done euery one turneth to his course as the horse rusheth into the battell Ierem. 8 6 if wee tarry till the last trumpet come woe vnto vs for that shall awaken vs and sweepe away all the impenitent into hell and none shal be able to escape Our Sauiour teacheth that from the dayes of Iohn the Baptist vntill now the kingdome of Heauen suffereth violence and the violent take it by force Math. 11 12 where he sheweth that after the Gospel beganne to bee published by the ministery of Iohn who was sent to prepare the hearts of the people they were very greedy and as it were couetous of the truth and couragiously brake into it with all theyr strength and force that they could make Thus it was in the dayes of the Apostles For as at the preaching of Iohn the souldiers the Publicanes and people came vnto him Luke 3 10 12 14. saying Master what shall we doe so when they preached repentance in the Name of Iesus they that heard them were pricked in their hearts and said vnto Peter and to the rest of the Apostles Men and brethren what shall we doe Acts 2 37. But is it so in our dayes alas we may say the kingdome of darknes suffereth violence the kingdome of this world is wholly sought after and euery man presseth into it Luke 16 16 but as for the kingdome of God wee are content to let it alone Some are open enemies to the Gospel and the preaching of it serue Satan with all their power Some are secure and care for nothing they let al alone and sit still like those that sate idle in the market place and laboured not in the vineyard Some stop their eares and harden their hearts and when the Ministers of God will not apply themselues to their humors they goe backe Some desire to heare sweete and pleasant things to bee flattered in their sinnes and to haue cushions sowed vnder their elbowes If a sonne should no otherwise honour his father then we honor God doubtlesse he would disinherite him and cast him off for euer Or if a seruant should in such sort serue his Master would hee not put him out of his seruice and turne him out of his dores The diuell hath a part of our seruice the world another and shall wee thinke that God will accept a third This were to serue him to halfes or not so much But halfe a man is no man and halfe a Christian is no Christian Euery naturall thing groweth till it be perfect herbes plants trees Euery tradesman and artificer seeketh to encrease onely the Christian sitteth still and doth nothing God the Father left not off the worke of creation till the whole hoste of the creatures was ended Genes 2 1. Christ Iesus ceased not the worke of redemption till it was finished Ioh. 17.4 A builder leaueth not off when hee hath almost builded Paul said I haue finished my course 2 Tim. 4 7 not almost finished there is no comfort in this no more then to bee almost saued which is not to be saued at all If we be cold in Gods seruice we are almost his seruants that is not at all Secondly God will not be dalied withal in the matter of Religions eyther wee must serue him wholly and acknowledge him throughly as wee should or not at all If Baal be God let vs goe after him without wauering So long as wee are neyther hote nor cold wee worship him in vaine and may be assured that hee will spew vs out of his mouth This is no better then to serue him with the halt or blinde or leane or lame which he abhorreth The Lord saith by the Prophet Cursed bee the deceiuer which hath in his flocke a male and voweth and sacrificeth vnto the Lord a corrupt thing for I am a great King saith the Lord of hostes and my Name is dreadfull among the Gentiles Mal. 1 14. This is no better then to serue God with the off all of our affections and to turne vnto him halfe our face and the other halfe to our owne lustes and pleasures This is such an indignity and indecency that a man of any place or reckoning will not take it at our hands Offer the blinde for sacrifice is it not euill and if yee offer the lame and sicke is it not euill offer it now vnto thy gouernour will hee be pleased with thee or accept thy person saith the Lord of hosts Malachie 1 8. Take heede therefore wee doe not play with God Hee that playeth with fire may bee scorched and consumed with the flames of it but our God is euen a consuming fire Deuteronom 4 24 and 9 3. Hebrewes 12 29. No man dare dally with a Prince or with his Lawes whose wrath is as the roaring of a Lyon but there is one Law-giuer who is able to saue and to destroy Iames 4 12. No man will bee bold to iest with edge-tooles wee say commonly that it is dangerous but the Lord is a shield and the sword of excellency Deuter. 33 29 and if his word be compared to a two edged sword going out of his mouth Reuel 1 16 nay if it bee saide to be quick and powerful and sharper then any two edged sword piercing euen to the diuiding asunder of soule and spirit and of the ioynts
Salomon was not ignorant but knew well enough what was true honour yet he giueth this counsell not to seeke any honor by reuenge Prou. 24 29. Say not I will do vnto him as he hath done to mee I will render to the man according vnto his worke It is the common sicknesse and disease of the world to requite like for like taunt for taunt and rebuke for rebuke and they thinke they may doe it lawfully and measure to others that measure which they haue measured vnto them whether it bee in word or deede stripe for stripe blow for blow wound for wound But this is a part of our naturall corruption which did appeare in the auengers of blood mentioned in this place Vse 2 Secondly as it reprooueth errors in opinion so it doth likewise errors in conuersation in the practise of life which meeteth with many abuses First here is reproued the common practise of fighting and quarrelling which alwayes beginneth with hatred oftentimes endeth with blood These are they that make no conscience of doing hurt and iniurie vnto others 1 Thess 4 6. 1 Cor. 6 7 8. Many do hold it vnlawfull to strike the first stroke and to offer the first blow and minister occasion of strife but if another strike them and begin the fray they thinke they may lawfully strike againe and return as good as is brought and that with an ouer-plus and aduantage This is to make Magistrates stand for ciphers and Lawes to bee of none effect or to waxe rusty in bookes as a sword in the scabberd Christ reproueth this retayling of like for like both by word and by example By word Matth. 5 39 40 41. Ye haue heard that it hath bene said An eye for an eye and a tooth for a tooth but I say vnto you resist not euill but whosoeuer shall smite thee on the right cheeke turne to him the other also c. By example for when he was smitten before the high Priest he smote not agayne Iohn 18 22 23 but defended his owne innocency So did Micaiah the Prophet 1 Kings 22 24 25 and Paul the Apostle Actes 23 3 they defended their cause by word but smote not with the fist These examples of the best we ought to haue before vs to bee guided by them who were ledde by the good spirit of God But in our daies when men are charged with contempt of Lawes and Magistrates of God himself in pursuing their priuat grudgings and quarrels if they can say Why did he giue the occasion Why did he begin with me Why did he strike the first stroke They thinke they haue spoken wisely and answered the matter very sufficiently But thus might the Prophets and Apostles as well haue pleaded for themselues and giuen as good a reason of their dealing if they had stricken againe yet they stayed their hands and would not giue blow for blow and they are commended in the word of God The Apostle would neuer haue set foorth the patience of Christ for our imitation who when he was reuiled reuiled not againe and when he suffered he threatned not but committed himselfe to him that iudgeth righteously 1 Pet. 2. vers 13 if he might haue done wrong for wrong but he sheweth that Christ suffered for vs leauing vs an example that we should tread in his steps Secondly this condemneth the practise of many masters who doe after a sort nourish quarrels and contentions as much as in them lyeth within their owne doores For if they haue a seruant who being prouoked stricken by his fellow-seruant will not by and by flye in his face and strike again or being challenged the fielde will not take vp the bucklers and answer the challenge they account it the tricke of a coward and esteem such as vnfit seruants to dwell with them For if hauing a defiance giuen him he take not vp the gantlet they thus reason and conclude with themselues If hee will not draw his weapon in his owne cause he will neuer draw it in mine if he will not strike for himselfe being prouoked he will neuer strike stroke for his master if he be assaulted This may be a rule from humane policy but it is no rule in Christian piety neyther is it after the doctrine which is according to godlinesse It is the duty of seruants being stricken to complaine vnto theyr masters and it is no disgrace or reproch to do so except it be a shame and dishonor to submit themselues to Gods word Euery master is a Magistrate within the walles of his owne house to order his seruants family aright Euerie master is a magistrate in his owne house Hee must giue no approbation to priuate reuenge but make peace among them teach them to suffer wrong rather then to offer and prepare to beare a new iniury rather then seek to reuenge an old as we heard before by the expresse commandement of Christ Not that we should vnderstand his words literally to turne the other cheeke to him that hath stricken one or to giue away our cloake vnto him that hath taken away our coat for Christ him selfe being smitten did not so but hee speaketh comparatiuely do so rather then reuenge thine owne cause But as challenges into the field are vnlawfull so none is bound in honor to answer such challenges Neyther let any man thinke it is a disgrace and discredit to refuse a challenge No disgrace to refuse a challenge For besides that true grace and glory standeth in obedience vnto God wherefore I pray you serueth the master in the house and the Magistrate in the common-wealth but to take vp quarrels that arise the one among his seruants the other among his subiects It is a principall part of their office to decide and determine the differences betweene seruant and seruant betweene subiect and subiect And remember this rule that there can bee no credite gotten by sinning against God Vse 3 Lastly we must take notice of this corruption and shew the duties of loue one to another euen toward our enemies Luke 6 33. Esay 11 6 7 9. Matth. 5 44. 1 Pet. 2 21 23. Now the holy Scripture layeth before vs sundry motiues to moue vs to lay aside all maliciousnesse and desire of reuenge Motiues to moue vs to lay downe reuenge and to shew our selues courteous and gentle kinde and tender-hearted one toward another First except we forgiue we can haue no hope or assurance to be forgiuen but iudgment shal be mercilesse to them that shew no mercy Matth. 6 14 15. Iam. 2 13. Matth. 18 35. We shall finde such measure at the hands of God as wee our selues measure vnto others And Christ enforceth the truth of this by doubling of the sentence both for greater certainty of the matter and for deeper impression in the conscience Secondly God hath forgiuen all his children for Christs sake He might haue many iust quarrels and controuersies against vs for our
blood Do not our Gentry for the most part think it their glory to haue their hands embrewed in the blood of innocents What conscience is made of fighting quarrelling for point of pretended honour but in truth for assured dishonour and disgrace vnto them to their names and to their posterity for let thē set what varnish soeuer they please vpon their combates they shall carry the marke of an horrible sinne to their graue God grant it bee not to hell and the place of perpetuall torment and if euer GOD open their eyes they will weepe day and night for it and bee humbled for it all the dayes of their liues Secondly Vse 2 it is the duty of Magistrates especially and of all men generally in their places to make diligent search enquiry when blood is shed by whom the blood hath beene shedde and if the murtherer bee not found they shold craue pardon at the hands of God And touching the Magistrates and others I would commend to them the consideration of two things first that they be carefull that no man dye innocently that they put no man to death without cause Ier. 25 14. of which we shall speake afterward in the end of this chapter Secondly when murther is committed all men must do their endeuour to the vtmost of their power and meanes to detect the authors of that bloody acte Hence it is that God requireth that when a body is found slaine vpon the ground in the Land which he had giuen the Israelites to possesse and it is not knowne who killed him then the Elders and Iudges shall come forth to the dead body and wash their hands ouer a Bullocke whose head was striken off and protest and say Our hands haue not shed this blood neither haue our eyes seene it O Lord bee mercifull to thy people Israel whom thou hast purchased and lay not the guiltlesse blood vpon them and the man-slaughter shall be forgiuen them Deut. 21 7 8 9. Where we see that the killing of one man is a defiling of the whole country and what care the Lord hath of the life of euery man For murther is so hated of God that albeit the dooer thereof be vnknowne yet hee would haue a solemne cleansing and cleering thereof to be made And see what God requireth at the hands of the Magistrates and ministers of iustice It is not enough for them to protest that they haue not committed or supported or fauoured any euill when causes and complaints haue beene brought before them but they must search carefully and enquire diligently of disorders albeit no man sollicite or seeke vnto them yet themselues must be watchfull in their places Howbeit this duty is oftentimes ill obserued and slenderly practised For how many are there that thinke themselues fully discharged and flatter themselues with a fond imagination that they are greatly to be commended when they patiently giue men the hearing and make countenance to helpe them But God is not contented with this he will take an account of them of a farther duty and will not take it for a sufficient discharge to bee able to say though it be truly There was no information giuen no man made any complaint If then Magistrates that haue the sword of iustice put into their hands to cut off euill doers from the City of God shall suffer any wickednesse to lurke in any Citty or corner they themselues are guilty thereof and it is as much in Gods sight as if they had giuen theyr consent to the practising of it These are they that must after a sort answer for the whole body of the people if euill doers be suffered to nustle vnder them through their negligence Vse 3 Lastly it is the duty of euery one to beware of all occasions and allurements that may draw vs to this bloody sinne For as there is a murther of the hand so there is a murther of the tongue which is therefore in holy Scripture resembled vnto a Razor to a sword to coales to arrowes to poyson to fire all which kill and are the instruments of death and likewise there is a murther of the heart of which the Apostle Iohn sayeth Whosoeuer hateth his brother is a murtherer and yee know that no murtherer hath eternall life abiding in him Iohn 3 15. So then we are guilty of this sinne euen by anger and malice in the heart onely and shall haue our portion in the Lake that burneth with fire and brimstone If any man haue not a feeling of this in his heart hee is more then dead and if he labour not to repent of it it argueth him to be past all grace and so out of the number of those which shall see God to their comfort For albeit such haue the shape and forme of men yet they haue the hearts of the very beasts If they had the right vse of reason in them and the gouernment of theyr corrupt appetites and affections it could not be but that they would haue a care of the life of their brethren and which is more of theyr owne liues also So then euery man should examine himself and try his owne heart how farre he hath bin guilty of this sinne of murther in euery kinde and branch thereof that so wee may humble our selues Albeit it bee but the anger of the heart yet it is murther in the sight of God is therefore as well to be repented of as the outward acte of murther it selfe To this wee may ioyne the sinne of enuy when men so repine at the good of others that they cannot bee quiet or contented because they want that which others haue and haue not so great a portion as they for this also we should humble our selues and labour continually against it To conclude we see also what crueltie and hard-dealing is oftentimes vsed against poore labouring men that get their liuing by the sweate of their browes and yet many thinke they may vse them as they list eyther with turning of them off with an halfe-peny for a peny or else in exchanging other things for their worke which haply are not worth halfe the money or in keeping backe their wages for weekes moneths or yeares which Saint Iames speaketh of Chapter 5 verse 4. Behold the hyre of the Labourers cryeth and the cryes of them are entred into the eares of the Lord of Sabbath Let vs labour by all meanes to keepe our selues free from bloud and not onely from the outward acte it selfe but from the inward thoughts of the heart as enuy hatred and malice as also from the slaughter of the tongue by cruell and cursed speeches Such a murtherer was Shemei when hee railed vpon Dauid True it is hee charged him to be a murtherer but the murther might iustly and fully bee discharged vpon himselfe for he was the man of blood and a sonne of Belial 2 Sam. 16 7 8. Indeed if a man haue an iniury done vnto him it is lawfull for him
and had praied with fasting they commended them to the Lord on whō they beleeued Acts 14 23. Likewise the Apostle left Titus in Crete that he should set in order the things that are wanting and ordaine Elders in euery City as hee had appointed him Titus 1 5. Thus we see what the practise of the holy Apostles was toward the Churches which they had planted so that in all kingdomes and Countries and Congregations conuerted to the true faith the ministery of the word must bee firmely established well seene vnto and regarded both to bring them to God and to settle them in God and to continue them with God that they may abide his for euermore Reason 1 Let vs search into the reasons heereof for the confirming of vs farther in this truth First a certaine and setled ministery is an euident signe and token that God hath a Church and people to be wonne and begotten by the precious and immortall seed of the word which is the seed of regeneration and by their ministry whom he sendeth and sanctifieth to teach them in the truth Where he will haue much labour to be bestowed and more planting watering to be vsed then in other places hee hath much people to be gained and gathered vnto him where he will haue little paines bestowed there he hath a small people and a little company to be saued Where he will haue no teaching he hath no Church to be collected and conuerted vnto the faith When Paul had preached the Gospell planted a church at Corinth and was ready to haue departed The Lord spake vnto him in the night by a visian Acts 18 9 10. Be not afraide but speake and hold not thy peace for I am with thee and no man shall set on thee to hurt thee for I haue much people in this City Hee must labour more plentifully and aboundantly among them because God had a greater people in that place On the other side where he would not haue them exercise their ministery it is a signe and token he hath no people there No labourers no corne no haruest men no haruest no shepheards no flocke Hence it is that when they had gone throughout Phrygia and the Region of Galatia they were forbidden of the holy Ghost to preach the word in Asia and after they were come to Mysia they assaied to go into Bithynia but the Spirit suffered them not Acts 16 6 7. Thus we see that a standing ministery is a signe of a Church and where the word is not there is no Church Reason 2 Secondly without the light of the word the people remaine in darknesse and cannot see they grope at noone dayes and know not what they doe as it was in Egypt when the plague of palpable darkenes was sent among them they saw not one another neyther arose any from his place Exod. 10 23. Thus it fareth with those that want the light of the candle or the shining of the Sunne of Gods word among them they lye vnder one of the most heauy plagues that can be but whē the word is sent vnto them they haue a great light to direct them in their waies according to the saying of the Prophet Esay 60 2 3. The darknesse shall couer the earth and grosse darknesse the people but the Lord shall arise vpon thee and his glory shall be seene vpon thee and the Gentiles shall come to thy light Kings to the brightnesse of thy rising Such then as haue not the ministery of the word are as a crew or company of infidels as an heard of brute beasts and cattel that are running on heapes to their destruction or like to those swine of the Gadarens into which the diuels entred at the permission of Christ so that they ranne violently downe a steepe place into the sea and perished in the waters Math. 8 32. Thirdly the necessity of a ministery is so Reason 3 cleere and euident that all the Gentiles had their Priests and Prophets that attended on their prophane and superstitious Altars and it was their first care to establish a religion such as it was among them This were easie to be shewed by the testimonies of antiquity out of all histories and records to haue beene obserued in all places at all times among all people After that Rome was builded and a sufficient people assembled in it immediately they established the worship of their gods indeed a false worship of false gods but therby they testified their great deuotion and theyr seruice and sacrifice done vnto them so that they erected a Colledge pontificall Plutar. in vita Numae ordained Bishops and instituted an High-Priest to haue authority ouer their Ceremonies and Lawes Virgil. Eglo 3. From hence commeth the saying in the Poet A Ioue principium that is Let vs make beginning with GOD. But to omit these wee see how Ieroboam that made Israel to sinne setting vp his two Calues appointed his Priests to attend at them Ahab and Iezabel had their idolatrous Chaplaines many Prophets of the groues 1 Kings 18 19. The colony brought from Babylon and placed in Samaria are saide to make a mixture of religion and to make vnto themselues of the lowest of them Priests of the high places which sacrificed for them in the houses of the high places 2. Kings 17. 2 King 17 32. Thus we see that among the very infidels No Priest no religion If it were thus among them who saw darkely and were without the true light of the Scripture much more ought wee to learne it that haue beene taught better things and haue the sure word of the Prophets to guide vs. Fourthly such is our frailety and weakenesse Reason 4 that notwithstanding wee liue vnder a setled ministery and haue giuen our names to the faith and haue yeelded some obedience to the truth yet we are ready to start back againe For as the body is prone to pine away without supply of daily food so are our soules ready to perish being destitute of the heauenly Manna of the word of God The wise man saith Where is no vision the people perish but hee that keepeth the Law happy is hee Prou. 29 18. The preaching of the word is the ordinary meanes of saluation and therefore without it the people perish The people of Zabulon and Naphtali were in the shaddow of death vntill Christ came among them and was reuealed vnto them Math. 4 15 16. The Prophet teacheth that the people are destroyed for lacke of knowledge Hos 4 6. When Moses was absent from the host of the Israelites onely forty daies they fell into idolatry worshipped the Calfe Exod. 32. So where the Minister and ministery of the word is wanting there for the most part no euill is wanting but swarmes of drunkards adulterers swearers theeues lyars and all kinde of impieties doe abound and ouerflow These are alasse too rife where the word is taught diligently and published in season and out