in faith albeit it were not in it selfe vnlawful to aske aide and to craue helpe of the higher power but onely in respect of circumstances he proclaimeth a Fast hee humbleth himselfe before God and looketh for all helpe to come from him Secondly let vs not stand in feare of them but feare him before whom all things are naked and open who discloseth the hidden things of the heart Luke 12.2 who hath said There is nothing couered that shall not bee reuealed neither hid Prou. 15 12. that shall not be knowne Hell and destruction are before him how much more the hearts of the sonnes of men Indeede the heart of man is an hidden thing and an vnsearchable thing howbeit God not onely searcheth the heart and trieth the reines Iob. 26 6. but vnderstandeth the deepest things of the earth hee knoweth the state of the dead and damned soules that are in hel which things of al other are most hidden from the eyes of man Albeit therefore the vngodly conspire against the Church neuer so closely and albeit they conspire neuer so deepely to hide their counsels from Gods al-seeing Spirit yet he shall finde them out in their sinnes and bring them vnto iudgment he shall bring to light their priuy deuices and scatter them in their owne imaginations in his good time This serueth to put life and courage into vs to lift vp our hands which hang downe and strengthen our weake knees Let vs not feare them that feare not God but feare God and comfort our selues in him Vse 3 Thirdly seeing God breaketh the snare of the Fowler that is hidden and setteth his seruants at liberty that want the knowledge of the danger and meanes of escaping let vs seek betimes to be parts of his family to bee citizens of his Kingdome to bee members of his body and to bee children of the true Church that wee may be vnder the protection of this mighty God whose presence is euery-where whose Throne is the heauen whose footstoole is the earth whose Dominion is infinite If a man abounded in wealth liued in honour bathed himselfe in pleasures yet if hee be not in the number of the faithfull hee cannot take any sound comfort in all these For all outward blessings in an vnsanctified man are vnsauoury To them that are defiled and vnbeleeuing is nothing pure Titus 1 13. but euen their mindes and consciences are defiled To the pure are all things pure but the vnfaithfull defile all things that they touch and handle Their sweet sauours and pleasant smels are stench Their good meats and strong drinkes are gall and worme-wood Their delicious fare is as poyson Their costly apparell is as a menstruous cloath Their beds of ease are sinkes of sinne Their life is a death The best things they doe are foule and filthy So long as we continue in this estate Acts 1â— 9. Hebr. 11.6 and haue not our hearts purified by faith we cannot please God For without faith it is impossible to please him neither can we be vnder the wings of his defence This therefore shall bee our comfort to bee sheepe of his fold that hee may be our Sheepheard to seeke vs when we are lost to bring vs home when we are gone astray to feed vs in his green Pastures to pull vs with his right hand out of dangers when we are falling into them Otherwise if we content our selues to be in the Church and labour not to bee of the Church wee can looke for no defence or deliuerance from him but rather destruction of soule and body and calamity vpon calamity to fall vpon vs. Fourthly this doctrine teacheth that seeing Vse God bringeth vs out of vnknowne and desperate dangers that we think not of how much more can he and will he deliuer vs when wee knowing them doe call and cry vnto him for helpe that we may escape them If hee be not farre from vs when we doe not pray vnto him but be found of them that sought him not Esay 6â— and 59 â— and answere them that asked not for him how much more may we assure our selues that hee will preserue vs from dangers when we craue his aide and assistance seeing his hand is not shortned that it cannot saue neither is his eye dimme and darke that he cannot see and behold our miseries that are vpon vs. This doctrine therefore serueth greatly to comfort and incourage vs to pray vnto him in all our afflictions and to increase a double care in vs to powre out our Meditations before him How many in their troubles and crosses into the which they are fallen beginne to sinke downe vnder the burden and to cast off their confidence which notwithstanding hath great recompence of reward Surely if wee did wisely consider the watchfull eye of Gods prouidence ouer vs who fore-seeth our dangers before they come and preserueth from the troubles which wee through our blindnesse and ignorance cannot vnderstand we may assure our selues of the presence of his hand when wee know our selues to bee in trouble and pray vnto him for deliuerance out of trouble When a sonne hath had experience of the louing kindnesse of his father in pulling him out of danger as it were out of the fire which hee saw not to bee kindled against him can hee doubt or despaire of the care of his father ouer him or thinke hee will leaue him when he calleth vnto him for helpe out of dangers that are seene and felt Doubtlesse hee that hath an eye to fore-see dangers will haue an eare to heare in the time of danger Let this comfort vs greatly and cheare vp our hearts while wee lie vnder the crosse let vs perswade our owne soules that hee which performeth the greater will alwayes be ready to accomplish the lesse hee that deliuereth from the pit that was hidden will helpe vs to escape from that which lieth openâ— and hee that discouereth a secret snare laide to entrap vs will not leaue vs nor forsake vs when we entreate for succour in the midst of our greatest afflictions that wee finde and feele to be vpon vs. Lastly we are admonished by this fauour Vse 5 of God towards vs to giue him the praise and glory of his owne workes True it is when we haue vsed al holy meanes for our deliuery yet the praise is due to the Lord. How much more therefore ought wee to render all thanksgiuing to God when he hath done it without our meanes and confesse that hee hath done great things for vs Thus did the people when they returned out of Babylon as the Prophet declareth Psal 126. Vhen the Lord brought againe the captiuity of Sion we were like them that dreame then was our mouth filled with laughter our tongue with ioy then said they among the heathen The Lord hath done great things for them the Lord hath done great things for vs whereof we reioyce He watcheth for vs when wee rest hee waketh
pressed sore vpon him he sought to the witch at Endor which had a familiar Spirit raysed vp the diuell in the likenes of Samuel The like is approoued vnto vs by the practise of Amaziah King of Israel in the second book of the Kings the first chapter and the second verse When hee was fallen thorough the Lattice window in his vpper Chamber which was in Samaria and thereof grew sicke vnto the death hee directed Messengers to goe and enquire of Baallzebub the god of Ekron whether hee should recouer of this his disease So did Haman likewise an enemy of the Iewes and one of the race of the Amalekites thirsting after the blood of Mordecai and the destruction of the whole Church dealt by Sorcerie for to effect his intended purpose Ester chap. 3 verse 7. And cast Pur that is a Lot to know when hee might haue a luckie and prosperous time to enterprize this businesse Moreouer it is noted by the Prophet that when Nebuchadnezzar King of Babell was come out of his kingdome with a mightie hoast and stoode at the parting of the way doubting vnto what place he should go whether against the Ammonites or against the Tribe of Iudah as in the one and twentieth chapter of Ezekiel and the eleuenth verse He consulted by Diuination and made his Arrowes bright he consulted with Idolles and looked in the Liuer Heereunto commeth the threatning denounced against the Egyptians by the Prophet Esay in chapt 19. verses 3 4. The spirit of Egypt shall faile in the middest of her and I will destroy their counsell and they shall seeke at the Idolles and at the Sorcerers and of them that haue spirits of Diuination and at the Soothsayers And I will deliuer the Egiptians into the hand of cruell Lords and a mightie King shall rule ouer them saith the Lord God of hoastes Thus wee see it was very vsuall with the wicked when they saw no other helpe at hand to seeke vnto witches and to resort vnto enchanters The Reasons hereof are these first Reasoâ— because they want Fayth and beleefe in God they trust not in him they looke not for saluation from him they dare not repose theyr confidence in him This we see in Saul when he had once forsaken God in breaking his commandement by sparing the Amalekites in offering sacrifice in killing the Priests in persecuting the Saints in refusing to consult with God as a needlesse thing and proceeding from one degree of wickednesse to another in the end he sayde vnto his seruants 1. Sam. chap. 28. verse 3. Seeke me a woman that hath a familiar spirit that I may goe to her and aske of her This is that reason which the Spirit of God poynteth out in the first booke of the Chronicles and the tenth chapter Saul dyed for his transgression that he committed agaynst the Lord euen against the word of the Lord which he kept not and in that hee sought and asked counsell of a familiar spirit and asked not of the Lord therefore hee slew him and turned the kingdome vnto Dauid the son of Ishai True it is wee reade in the first of Samuel chapter 28. verse 6. that he asked counsell of the Lord and heere we heare hee asked not counsell of the Lord these are not repugnant and contrary one to another no more then these words in the eleuenth Chapter of S. Matthew and the fourteenth verse Iohn Baptist is Elias and Iohn Baptist is not Elias Christ sayde of Iohn Baptist This is Elias Iohn Baptist sayd of himselfe I am not Elias Iohn 1 21. Notwithstanding heere is no contradiction for Christ vnderstoode it one way Iohn another Christ meant he was Elias in spirit Luke 1 17. as comming in the spirit and power of Elias Iohn meant hee was not Elias in person which the Pharisies thought and imagined So these words seeme contrary in shew but are not in substance and in deed In deed he asked of the Lord but not in faith nor with a purpose to cast himselfe vpon God but in hypocrisie and with resolution to goe to the witch As Ahab consulted with the Prophet of the Lord 〈◊〉 â—2 15. but he was before determined what he would do whatsoeuer the Prophet should say Wherefore that which was not done rightly and religiously is as it were not done at all as the Apostle speaking of vnreuerent comming to the Lords Table saith This is not to eate the Lords Supper 1 Cor. 11 20. Where he denyeth that absolutely which many did corruptly Againe no maruaile if the wicked forsake God in their troubles 〈◊〉 2. betake themselues to Sorcerers and Wizards which are the enemies of God seeing sorcery is the inuention of the diuell and a manifest worke of the flesh If then it came from the father of lyes and be a fruite of our owne corrupt nature it is not strange or to be wondred at that carnall and corrupt men giue themselues ouer to this practise This the Apostle teacheth Gal. 5 19 20. The works of the flesh are manifest which are adultery fornication vncleannesse wantonnesse idolatry witchcraft and such like Seeing therefore euill men want faith ioyning to God purifying the heart working by loue making vp the marriage betweene God our soules and seeing witchcraft is a worke of the flesh it is naturall to naturall men in their distresses to vse vnlawfull meanes as charming figure-casting and such curious actes and artes as are wrought by the deuice of the diuell Now let vs make vse of this Doctrine First Vse 1 this condemneth the common custome and practise of the people in our dayes who when the hand of God is any way on them or theirs when they be strangely visited or their children greeuously afflicted or their Cattle eyther lost or languish with any extraordinary disease at which time especially they should acknowledge Gods ouer-ruling and ouer-swaying prouidence that not a silly Sparrow falleth to the ground without the will of our heauenly Father by and by they send out to that cunning man or that cunning woman so forget God that made them These men will not tarry the Lords leysure nor waite vpon his mercy for ease and comfort they will haue present helpe or else they will runne to the diuell resort to witches and fetch health out of hell it selfe This is the folly and vanity of such as know not God neither acknowledge that all things are disposed according to his purpose and good pleasure Let vs beware of this sinne which is a forsaking of the true God a renouncing of helpe from his holy place and an entertainment of familiarity with the diuell which is the very height and top of all iniquity This the Lord himselfe teacheth Leuit. 20 6 7. If any turne after such as worke with spirits and after soothsayers to go a whoring after them then will I set my face against that person and will cut him off from among his people Sanctifie your selues
and yet faileth in one point he is guilty of all for he that said Doe not commit adultery said also Doe not kill Now if thou commit no adultery yet if thou kill thou art become a transgressour of the Law Whosoeuer breaketh one commandement and maketh no conscience thereof but saith he doubteth not to be dispenced withall for it and that he shal finde God mercifull vnto him therein hath made himselfe guilty of the whole Law and of the punishment due to the transgressours of it Fourthly there is nothing done of vs in Reason 4 this flesh but GOD will bring it into iudgement We run into many euils because they seeme little and the hedge of Gods word is easily leaped ouer The wise man teacheth vs Eccl. 12. Eccle. 1â— 1â— that God will bring euery worke vnto iudgment with euery secret thing whether it be good or whether it be euill If he said God will bring many things to iudgement wee might haue hoped some things should be exempted But forasmuch as we must account with him for all things 〈◊〉 12.36 euen for euery idle word as our Sauiour teacheth it followeth that wee ought to make conscience of all our wayes and workes whatsoeuer Fiftly all things commanded of God from Reason 5 the greatest vnto the least are most iust and equall and therefore to be obserued diligently without all parting or partiality The Prophet reprooueth the house of Israel that said The way of the Lord is not equall But the Lord saith 〈◊〉 18.29 O house of Israel are not my wayes equall are not your wayes vnequall This reason is vrged by the Prophet Dauid 〈◊〉 119.128 172. Psal 119. I esteeme all thy precepts concerning all things to be right and I hate euery false way His testimonies are righteous and very faithfull which he hath commanded and therefore he hateth from the bottome of his heart all wicked vngodly wayes So then whether we consider the nature of God that he is perfect or the redemption of Christ that it is perfect or the dignity of the law that it is perfect in all these respects we conclude this truth as hony gathered from many flowers That it concerneth euery one of vs to yeeld obedience to all the Lawes and commandements of God Vse 1 Now let vs come to the vses which giueth an edge to the doctrine it selfe And as it serueth to reprooue so the reproofe is of diuers sorts â—e first reâ—â—efe First of all it condemneth those that waste themselues and spend their strength chiefly about the things of this world and neuer labour after regeneration and the things of the Lord. These men neuer thinke of any obedience How farre then are they from perfect obedience when will these come to the iourneyes end that are not yet set forward in the wayes When will they finish their saluation that haue not yet made a beginning How do they looke to receiue the price that sit still and doe not yet runne in the race or how shall they obtaine an incorruptible crowne that doe not striue for the mastery These thinke they haue no soules to saue or that there is no God to serue or that there is no life to come or else they would not liue as beasts or as the horse and mule that are without vnderstanding If they liue as men that regard not the kingdome of heauen they shal one day know that there is an hell and if they regard not to obey God they shall heereafter reape the fruit of their disobedience Samuel teacheth â—am 15. â— that rebellion is as the sinne of witchcraft and stubbornnesse is as iniquity and therefore all such as reiect the word of the Lord he will also reiect them from his kingdome and from the glory of his presence â—e second â—roofe Secondly such are reprooued as content themselues with a small measure of knowledge and obedience of faith and repentance For many there are in the Church that thinke they know enough or at least that much knowledge is not necessary like to the Deputy mentioned in the Actes of the Apostles that the doctrine of Christ was a matter needlesse friuolous impertinent and vnnecessary and a curious question about words and names whereof a man might bee ignorant without danger Thus doe these iudge of religion and of the Law of God they account basely of it as a thing that may best bee spared If they had truely tasted of the sweetnesse of Gods word it would bring them altogether into loue of it Let vs therefore labour to grow in grace vntil we come to perfection 2 Pet. 3. For whosoeuer thinketh he hath already attained vnto it greatly deceiueth himselfe we haue as yet scarse laid the foundation and doe we as men besotted with folly and spirituall pride imagine we are come to the toppe We are like vnto them that are in a dreame that thinke they are eating to the full and behold when they awake they are hungry and empty or they that deeply conceit they are drinking and when they arise they see they are thirsty so is it with these men they are fast asleepe and doe but dreame when they suppose all the world is made of knowledge whereas if they had shaken off this spirit of slumber and were throughly come to themselues they would bewaile their owne ignorance and as poore blinde soules condemne their owne foolishnesse Let vs therefore store our selues with it we shall herein if in any thing beside finde the prouer be most true that store is no sore It is the ground of our obedience forasmuch as we can obey no farther then we know The seruant can obey his masters will no farther then he knoweth it An ignorant seruant must of necessity be a disobedient seruant So is it with euery Christian man his obedience cannot go beyond his knowledge Thirdly The third reproofe it serueth fitly and fully to reproue those that do halt with God and yeeld a maimed obedience vnto him The sacrifices of God vnder the Law must be whole sound not halt not maimed not lame so should our obedience be vnder the Gospel Men will not allow of a seruant that performeth such seruice as he requireth at his hands when it is done to halfes and doe we thinke to be accepted of God when we cut off his worship in the middes Wee deale with God as the king of Ammon dealt with Dauids messengers hee shaued off the one halfe of their beards and cut off their garments in the middle 2 Samuel chapter 10. verse 4. So doe we shaue off halfe of his seruice and thinke to make him be content with that or with nothing If Christ Iesus had so rewarded vs in performing the worke of our redemption and had left off before hee had brought it to perfection wofull had our condition beene it had beene good we had neuer beene borne For if he had not throughly finished it wee could not haue beene
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
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
of presence Howbeit many come to the house of GOD as if they were none of his houshold-seruants but strangers in his house nay as if they were strangers to God God vnto them as if they had no knowledge of him or he of them They come so sildome that they may appeare to belong to some other family or fraternity But what shall it auaile vs to pray for the protection of the Church vnlesse we hide our selues in his pauilion and liue vnder his protection This vse we finde Ps 27 4 5. where vpon his assurance that God will hide him in his Tabernacle and set him vpon a rocke he setteth down this One thing haue I desired of the Lord that I wil seeke after that I may dwell in the house of the Lord all the daies of my life to behold the beauty of the lord to enquire in his Temple They are pronounced blessed that dwell with him who is to be blessed and is the author of all blessings Psal 84. This doth the church testifie in Salomons song Tell me O thou whom my soule loueth Cant. 1 2 where thou feedest where thou makest thy flocke to rest at noone for why should I bee as one that turneth aside by the flockes of thy companions As Christ proueth the loue of Peter by this signe of feeding his sheepe Iohn 21 ver 16. so we may proue our loue to him by louing his Church and Church-assemblies Doubtlesse whatsoeuer we may perswade our selues to the contrary yet we do not loue Christ if we doe not loue the assemblies of the Christians for where two or three are gathered together in his Name there is he in the midst of them Ver. 25 26. The Lord make his face to shine c. We haue shewed before in the interpretation of the words that by grace we must vnderstand the fauour and good will of God and by peace the effects of his grace happinesse and prosperity inward outward consisting in the peace of a good conscience and such like benefits First we are taught to desire grace vnderstood by the lifting vp of his countenance and making his face to shine vppon vs and then the peace of a good conscience From hence we learne this point to include theÌ„ both together that we must cheefely and principally pray for Gods fauour and then in the next place for peace of conscience Doctrâ—â—â— Wee muâ—â— cheefely 〈◊〉 for Godâ—â—â—uour and peace oâ— good conâ—â—ence Thus doth the Prophet direct vs Psalm 4 6. Lift vp the light of thy countenance vpon vs and 67 1. God be mercifull vnto vs and blesse vs and cause his face to shine vpon vs and Psal 83 3. Cause thy face to shine and we shall be saued and to shew the necessity of this praier the earnestnesse of his affection 9 17. he doubleth trebleth the same praier as if he desired nothing at all in comparison of the shining of his face and the lifting vp of his countenance Thus doth the Prophet declare that the Israelites got not the land in possession by their owne sword neither did their owne arme saue them but the right hand of God and his arme and the light of his countenance because he had a fauour vnto them Ps 44 3. and Ps 85 7. Shew vs thy mercy O Lord grant vs thy saluation This order we see euermore obserued by the Apostle praying for grace and peace Rom. 1.1 Cor. 1. This was the course which he tooke Reason 1 And no maruaile For first grace is the fountaine and beginning of all good things From whence haue we election but by grace Rom. 11 5. Whence cometh our calling to saluation but by grace 2 Tim. 1 9. Whence haue wee faith but by grace Phil. 1 29. Whence haue we our iustification but by grace Rom. 3 24. Whence shall we haue glorification and eternall life but by grace Rom. 6 23. Secondly we must lay the foundation of all our requests vpon the fauour of God because that being once obtained bringeth with it all other benefits and blessings whatsoeuer and without it all things are vnsauoury and vnprofitable if first we seeke the fauour of God all other things shal be ministred vnto vs. â— 6 33. If we want this we want all things if we haue this we haue all things The Apostle Peter said to the impotent man 3 6. Siluer and gold haue we none yet in his second Epistle he sheweth that the diuine power had giuen them all things 2 Pet. 1 3. Vse 1 From hence we must learne to hate the odious scoffes of the Papists and such like Ismaelites that mocke at our doctrine touching the assurance of Gods mercy and loue in the pardon of our sins for we should not be alowed to pray for them except we had assurance grounding our selues vpon his promise to obtaine them Neuertheles such is the sottishnesse of some of them that from hence they would conclude that according to our owne principles our people forsooth are in a miserable case because they are bound neuer to aske God forgiuenesse of their sins and why Because they are already assured of grace of the loue of God and of forgiuenesse of their sins I answer that this is a silly shift for we must pray euen for those things wherof we are assured before we pray And that appeareth by these three particulars First thogh we haue some assurance yet our assurance is not perfect we must therefore pray for the increase of it and forasmuch as we are many waies shaken and assaulted we haue need of more and more assurance Secondly we must pray for the continuance of this grace Our assurance may be much weakned we haue therfore need of Gods strengthning Spirit to stay vs vp in this faith Lastly we are to pray for a new act of pardon to be daily sealed vp in our hearts and consciences as we daily prouoke him by our new sinnes Secondly aboue all things desire the grace Vse 2 of God to be reconciled to God to haue our sins forgiuen to taste abundantly of his mercy One drop of this is more worth then all the gold of Ophir or all the pearles and precious stones that the meÌ„ of this world take so much paines to enioy We see how far men will goe what labour and what losse they will endure what hunger they will sustaine 1 King 9.26 and 22 48. 2 Chr. 20 37. what cares they will spend to get the goods of this life O that we had this care this loue of heauenly things but alasse the least difficulty that we meet in the way doth quickly discourage vs and put vs out of hart Thus it falleth out that many haue the riches of this world who are poore in the true treasure and haue store of gold that haue little store of grace Let vs say with the Prophet Lord Psal 4 6 7. 73 2â— 26. if thou lift vp thy
the world This is it which the Prophet teacheth Psal 111. The works of his hands are established for euer and euer and are done in truth and equity If then all his works abide and continue from the glorious Creatures in the heauens to the silly worme creeping in the earth much more the holy Scripture must abide without decaying or diminishing as the durable Cedar without rotting and consuming which is not onely his handy-worke but a masterworke chiefe aboue all others as the Diamond among pearles of great price And if the least and lowest creature in the world hath beene in his kinde continued hitherto and shall be continued to the end by the mighty hand of God vpholding and supporting all things that he hath made much lesse shall the Scripture perish and fall away which bringeth greater glory to God and greater gaine to his people Thirdly the Scripture was written for these ends and purposes for instruction and admonition for teaching and confutation for comfort and consolation that so the man of God may be absolute 1 Tim. 3 16 17. Neither was God deceiued in his purpose and intent so that it must remaine continue being written for those endes and vses But what errour can be conuinced what comfort can be receiued what vice can bee corrected what truth can be published what grace can be commended to the Church out of those books which are supposed to be lost Let vs not therefore doubt of Gods prouidence and so shake the faith of the Church thereby Fourthly we see the old Testament hath reserued entirely the Genealogies of the fathers which are not absolutely necessary to faith and saluation as also the whole body of the ceremonies set downe in Leuiticus and other places of the Law which notwithstanding were shadowes of things to come why then should we not presume that the same his prouidence hath also watched ouer other books which more properly belong to our practise and times and so more fitly might informe vs against ignorance teach vs in our religion warne vs in dangers and comfort vs in afflictions And if we haue no word missing or sentence wanting in such bookes as are left to the Church that there should need a void roome or a desunt nonnulla or an Asteriscus and some little starre to giue warning of some defect as we see it is in many prophane writings Dionys Halâ— carâ—as Plutâ— Tuâ—â— Poâ—â—â—â—â—pian Lâ—â—â— and otherâ— and those of the best note how should we be induced to beleeue that whole volumes of the old and new Testament are vtterly lost neuer to be repaired Lastly let vs heare the testimony of the Scripture it selfe obserue what it can say and doth witnesse for it selfe Moses an old and ancient witnesse teacheth Deut. 29 29 that secret things belong to the Lord our God but the things reuealed belong vnto vs and to our children for euer that we may do all the words of this Law But how do they belong vnto vs that are not reserued for vs Or how shall our children be directed by them that cannot be found in their daies or in the daies of their fathers before them Or how shall either father or sonne doe that which they cannot know Heereunto Dauid accordeth Psal 119 152. I haue knowne long since by thy testimonies that thou hast established them for euer And our Sauiour giueth his holy consent vnto this heauenly truth saying Truely I say vnto you till heauen and earth perish one iote or one title of the Law shall not escape till all things be fulfilled Mat. 5 18 and 24 35. So then we must hold the durablenesse and continuance of the Scripture in the Church which is the pillar of truth that it cannot faile or fall away as is prooued at large in the answer to the Preface of the Rhemish Testament But before we proceed to the Doctrines of this diuision it shall not bee amisse to answer the obiections that are raised and mooued against this point touching the perpetuity of the whole Scripture and of euery part of it First wee finde often mention made of the bookes of the Chronicles of the Kings of Iudah and Israel â—ect 1. â—ngs 14 19 â—5 7 11 Iosh 10 3 â—am 1 18. of the booke of the iust such like which are lost If then these be lost and by no meanes to be found how shall we truly say that the whole Scripture doeth continue I answer â—sw these bookes were neuer Canonicall Scriptures but ciuill stories and chronicles of the Commonwealth matters not of the Church whereunto the Reader is directed if he be desirous to reade and know the History more at large whereas the Prophets doe onely touch so much as serued for the edification of the Church and the building of it in faith toward God For as all ciuill Nations haue the Chronicles of their fore-fathers and auncestors actes Ester chap. 6 verse 1. Ezra 4 verses 15 19 so had the Iewes their ciuill Histories such were those wee now speake of which were good and profitable bookes of men but were neuer committed or commended to the care of the Church to be preserued and maintained â—ect 2. Againe we reade in sundry places of the bookes of Nathan and Gad the words of Samuel the works of Ahia of Shemaia of Isaiah and other Prophets which likewise seeme to be lost as well as the other wee named before I answer â—er they seeme so to such as do not duely consider of them which indeed are not lost but contained in the olde Testament in the bookes of Samuel and of the Kings which were not written by any one Prophet but by diuers Prophets at diuers times euen in the seuerall ages wherein they prophesied albeit their seuerall names bee not to euery part expressed as appeareth 2 Chron. chapter 26 verse 22 where the Spirit of God testifieth that Esaiah wrote the actes of Vzziah first and last meaning that he wrote them in the second booke of the Kings and in his Prophesies and not pointing out any book which now is lost both the former bookes remaining as a treasure to the Church As then we confesse these bookes mentioned in this obiection to bee of another nature then those expressed in the former so they haue beene preserued and euer shall bee preserued in the Church and be as it were laide vp in the Arke thereof Thirdly it may bee obiected that many Obiect 3 worthy bookes of Salomon are lost which hee wrote I answer Answ his workes are of two sorts first sundry bookes of Humanity and of Philosophy naturall and morall secondly bookes of Diuinity written as he was moued and inspired by the Spirit of God The first sort of humane and earthly things which the Church might best spare without perill or impeachment of faith haue long since failed as it is thought in the captiuity the rest which are parts of the Canonicall Scriptures do abide And marke
oppressour as an honest Iurate witnesseth against him and cryeth for vengeance And shall the Lord be deafe and not heare such great and loud out-cryings of so many distressed and oppressed persons entring into the highest heauens and piercing the eares of the Lord of hoasts Shal not God auenge his elect which day and night cry vnto him â—e 18 7.8 yea though he suffer long for them I tell you he will auenge them quickly to the comfort of the oppressed but to the confusion of the oppressour Vse 3 Lastly seeing wrongfull dealing must bee auoided it serueth to condemne all inordinate liuing in no setled or lawfull calling idlely vnthriftily and prodigally For euery man liuing in the Church of what degree or condition soeuer must haue some particular calling to walke in how high soeuer his estate bee how great soeuer his reuenues be which condemneth the wandring vp downe of rogues and beggers the Cloysters of Monkes and Fryars the idlenes of rich men that haue lands and liuings all such as are Drones vnprofitable to the Church or Common-wealth or family wherein they abide Adam in time of his innocency immediately after his creation in the Image of God â—2 15. had a speciall calling appointed him to dresse and keepe the Garden It was likewise said to him and his posterity immediately after the fall â—3 19. In the sweate of thy browes thou shalt eate thy bread till thou returne vnto the earth out of which thou wast taken So the Apostle saith 2 Thess 3 11 12. Christ Iesus the head of men and Angels before the solemne inuesting and entring into his Office liued priuately in Iosephs house and wrought in his trade â— 6 3 â—â—tra 〈◊〉 and therefore it is that the Iewes call him not onely the Carpenters sonne but a Carpenter If then we would settle our selues in a lawfull calling eating our owne bread trusting in the prouidence of God contenting our selues with our present estate thinking it the best and fittest for vs we should keepe our selues from oppression wrong But because some liue without any calling some without a lawfull calling others liue distrustfull discontented it driueth them to make vngodly shifts and vse vnlawfull meanes which God abhorreth Let vs lay these things to our own hearts and not spend our dayes in ydlenesse The time is precious let vs seeke to redeeme it Let vs euery day do some good or other Ephe. 5 16. let vs learne some good of others or be teaching some good thing to others But alasse how many are there in all places that spend whole dayes and moneths and years in vanity who if they would call themselues to an account of their liues past might see and perceiue many dayes passe ouer their heads without doing any good whereof albeit they will take no account of themselues yet they must giue an account to God at the day of iudgement Verse 23. But Sihon gaue Israel no licence to passe through his Border and Sihon assembled all his people and went out against Israel into the wildernesse c. The request to giue the Israelites a quiet and peaceable passage beeing quiet peaceable men was iust and reasonable yet the petition is denyed and the people themselues that made it are persecuted They offered no wrong they drew no sword they shot no Arrow they cast no Dart they took away nothing yet they are hated and hurried vnto the death and assaulted without mercy This teacheth Doctrine The wicked hate and persecute the godly without cause that the vngodly do hate and persecute the godly without cause This is the practise of wicked men to pursue the children of God with all iniurious and despitefull dealing albeit they offer no occasion of hurt or harme vnto them We see this practise in Cain who hated his brother Gen. 4 8. and albeit hee spake friendly vnto him yet drawing him into the field he rose vp against him slew him This the Prophet complaineth of Psalm 69 4 and 35 7. Ioseph was sold as a slaue and imprisoned as a malefactor Ieremy was many wayes troubled and clapped vp Dauid was hated hunted froÌ„ place to place The Apostles were whipped and scourged in the Synagogues Stephen was reuiled and stoned Christ was scorned and crucified Paul was buffetted and persecuted The Saints were tryed by mocking burned in the fire slaine with the sword they wandred in the wildernesse they were hidden in caues and holes of the earth The Reasons are very plaine direct For first it seemeth vnto them more then strange Reason 1 that the faithfull are not brethren with them in euill but separate themselues from them will touch no vncleane thing If we were of the world the world would loue his owne but because we are chose out of the world therfore the world hateth vs. So long as Paul ioynd with the Pharisies in persecuting the Church imprisoning all those that called vpoÌ„ the Lord Iesus who was in greater fauor and credit with theÌ„ But wheÌ„ he was called to preach the truth which before he had oppugned and became zealous in the faith which before he destroyed by by the Iewes tooke counsell to kill him Acts 9 23. Christ Iesus the Lord of life before he was installed into his Office Luke 2 52 3 2 4 28 29 was in fauor with God and men but when he was baptized albeit he was alwaies in fauour with his Father yet immediately afterward he was tempted of the diuell contemned of his Country-men and ledde to the edge of an hil to be cast downe headlong This is that which the Apostle Peter witnesseth 1 Pet. 4.4 5. But it is better for vs to haue the hatred of men and the ill will of all the world then faile in any part of our duty vnto God who is able to cast body and soule into hell Reason 2 Secondly no maruaile if the wicked hate the godly for the world hateth Christ He was called a Samaritan he was counted a Coniurer he was esteemed as a drunkard a deceiuer a diuell a friend of Publicans and sinners If they haue thus reuiled the Master of the house no maruell if they respect not the members The Embassadour must not looke to be greater then he that sent him Iohn 13 16 and 16.20 the Disciple must not dreame of a better condition then the Lord if they haue done thus to the greene Tree what will they doe to the dry and withered Luke 23 31. If they deale thus with him that is alwayes fruitefull florishing and liueth for euer we must not look that they should deale better with vs that are vnfruitfull and full of the vnsauory fruites of our corruption This Christ himselfe teacheth in sundry places Mat. 10 24 25. The Disciple is not aboue his Master nor the seruant aboue his Lord it is enough for the Disciple to bee as his Master is and the seruant
Come to Heshbon let the City of Sihon be built and repaired c. The end of this Song made of the people of GOD was to keepe a perpetuall memory of the victories that God gaue to the Israelites and to teach the posterity to come how they came to be owners and possessours of these Citiss We learne from hence That it is the duty of the faithfull to remember and publish the works of God Doctrine It is our duty to remember publish the great works of God whereof we are partakers or witnesses Whensoeuer GOD sheweth any of his works of mercy or iudgement toward our selues or others toward soule or body we must not hide them and bury them in forgetfulnesse but spread them abroad and make them knowne to others This appeareth in sundry places of the word of God The Prophet teacheth this duty Psalm 105 1 2. Praise the Lord call vpon his Name declare his workes among the people Sing vnto him sing praise vnto him and talke of all his wondrous works And Psal 107 8. Let them confesse before the Lord his louing kindnesse and his wonderfull works among the sonnes of men So likewise Psalm 111 2 3. The works of the Lord are great and ought to be sought of all them that loue them his worke is glorious and beautifull and his righteousnesse endureth for euer So Psal 66 16 5 he prouoketh all men to heare what God hath done for him Come and hearken all ye that feare God and I will tell you what he hath done to my soule and in the same Psalme he reproueth the dulnesse of men that are cold in the consideration of the works of God Come and behold the works of God he is terrible in his doing toward the sonnes of men When the Shepheards had found the word of the Angel true and seene the Babe laide in the Cratch Luke 2 1â— They published abroad the thing that was told them of that childe to the great wondring of all those that heard it And when the man out of whom a legion of diuels was departed besought Christ that he might tarry with him Iesus sent him away saying Returne into thine owne house and shew what great things God hath done to thee so hee went his way and preached throughout all the Citty what great things Iesus had done vnto him When Paul and Barnabas returned to Antioch from whence they had beene commended to the grace of God to the worke which they had fulfilled hauing gathered together the Church They rehearsed all the things that God had done by them and how he had opened the doore of faith vnto the Gentiles Acts 14 27. The practise of this duty Christ commanded to the man that he had dispossessed Mark 5 19 20. Goe thy way home to thy friends shew theÌ„ what great things the Lord hath done vnto thee how he hath had compassion on thee so he departed and began to publish in Decapolis what great things Iesus had done vnto him and al men did maruaile All which precepts and examples teach vs that it is not enough to haue receiued Gods benefits and to be mindfull of them our selues but also we are bound to make others according to our places to profite thereby and to praise God for them agreeable to the words of Peter and Iohn to the councell Wee cannot but speak the things which we haue seene heard Acts 4 20. The Reasons of this Doctrine are diuers Reason 1 whether we consider God or our selues or the faithfull with whom we liue First in respect of God inasmuch as it standeth vs all vpoÌ„ to set forth his glory with al our strength and might This is the chiefe and principall end that we must ayme at in all our waies to seeke to gaine glory to his great Name according to that generall precept of the Apostle Whether ye eate or drinke or whatsoeuer ye doe do all to the glory of God So when God doth make knowne to vs the workes of his owne right hand this must be one motiue to stirre vs vp to spread them abroad that thereby his Name may be glorified and his sauing health published among all Nations Acts 11 1â— as we see the practise in the Apostles Secondly in respect of our selues For this is a notable signe and token of a true and liuely faith that we beleeue the works of God and lay them vp deeply in our hearts when we hide them not vnder a bushell nor couer them in the ashes but lift vp our voice as a Trumpet to declare to others what our selues haue learned This the Prophet testifieth in his owne practise I will walke before the Lord in the Land of the liuing I beleeued and therefore did I speake Psalm 116 verses 9 10. This is not peculiar to the Prophet onely to testifie his faith by the words of his mouth but is made generall and common to others by the Apostle 〈◊〉 4 13. Because we haue the same spirit of Faith according as it is written I beleeued and therefore I haue spoken we also beleeue and therefore speak Such as do not beleeue the words and workes of God can neuer be fit instruments to giue notice of them to others but such as doe in heart beleeue them cannot but with the tongue confesse them thereby to assure their owne hearts and to confirme their owne faith more and more Reason 3 Thirdly we must haue respect to others For as Christ speaketh to Peter when thou art conuerted strengthen thy brethren so when we beleeue the workes of God wee must labour to bring all other to a sound faith and right iudgement It is our duty to hunger and thirst after the saluation of others and being called to the profession we must toll the bell to others There is no man that hath bene truly acquainted with the workes of God and hath in conscience bene conuinced of the vndoubted truth thereof but ought to bee as a publike Cryer and as the Lordes Herald to blaze them and publish them abroad for the good of others This is the reason that mooued the Prophet Dauid to make such often so many protestations 〈◊〉 1 71 to speak of al his wondrous workes to tell his maruellous workes to publish the praises of the Lord his great power This is the reason that Peter immediately after his deliuerance out of prison came vnto Mary where many were gathered together in praier to intreat the Lord for the enlarging of his liberty saying vnto them Go shew these things vnto Iames and the rest of the Bretheren Acts 12 â—7 So then whether we do consider that it is required of vs to seeke the glorie of God to testify the assurance of our Faith or to win our brethren wee must acknowledge that it is a speâ—iall duty laide vpon vs to publish the workes of God whereof any of vs be witnesses of the truth whereof we are conuinced Indeed Christ
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
vncleannesse and filthinesse and pursued them into their filthy stewes and brothel-houses where he thrust them both thorough reuenging the dishonour done to God the scandall laide vpon his people A worthy example for all Magistrates to follow to be sharpe seuere in punishing sinne and taking away euill out of the citty of God Thus the plague was stayed and the anger of God turned away after that iustice was executed and so many thousands at one time and for one sinne swept away But heere two questions arise which are to be discussed before we proceede any further the first touching the fact of Phinehas the second touching the number of the dead heere remembred Touching the fact of Phinehas Obiection it may be thus obiected How can it be lawfull in him being a priuate person to exceede rhe bounds and lists of his calling Hee was of the tribe of Leui and of the family of the Priests to whom it belonged not to draw the sword For as the other tribes were not appointed to the seruice of the Altar so the tribe of Leui was not called to the execution of iustice Besides there are generall rules directing all priuate men and generall Lawes restraining them from shedding of blood as he that sheddeth mans blood by man shall his blood be shed hee that smiteth with the sword shal be smitten with the sword loue your enemies and doe good to them that hate you The seruant of God must not striue but must be gentle toward all men suffering the euill and instructing them with meekenesse that be contrary minde 2. Tim. 2 25. How then can we iustify this act of Phinehas departing from these holy rules of Gods Religion I answere Answer there is a double kinde of calling an ordinary calling and an extraordiry calling the one necessarily distinguished from the other For God doth oftentimes giue vnto his seruants a new and special vocation and addeth it vnto their former function Hence it is also that some workes are ordinary and some are extraordinary Ordinary workes must be guided and directed by ordinary rules such as those are which wee haue set downe before Extraordinary workes proceede from a special motion of Gods Spirit warranting them and making them albeit going against the common rules lawful cōmendable and necessary Such was the fact of Moses smiting the Egyptian Exod. 2 12 the fact of Samuel hewing Agag in pieces 1. Sam. 15 35 the fact of Eliah slaying the Priests of Baal 1. King 18 4 the fact of the Israelites spoyling the Egyptians and such like Exod. 12 35 who had an inward motion like to the commandement giuen to Abraham to kill his sonne These actions albeit warranted to the doers Luth in Gen. cap. 29. are not to be drawne into example and imitation vnlesse we haue the inspiration of the same Spirit and therefore Christ our Sauiour answereth his Disciples that would haue called fire from heauen to consume the Samaritanes Yee know not of what spirit ye are for the Sonne of man is not come to destroy mens liues but to saue them Luk. 9 55. Now that this fact of Phinehas is of the same nature it appeareth both because the plague ceased by it and Gods wrath kindled against his people was appeased so that the action is both commended rewarded This the Spirit of God teacheth in the Psalme Phinehas stood vp and executed iudgement and the plague was staied and it was imputed vnto him for righteousnesse from generation to generation for euer Psalm 106 30 which is not so to be vnderstood as if he were iustified before God by this one acte because whosoeuer will bee iust by the Law is bound to keepe the whole law according to the tenour of the law Do this thou shalt liue Gal. 4 12 20. One good worke doth not serue or suffice to make a man perfectly iust and righteous in the sight of God seeing hee that continueth not in all things written in the booke of the law is accursed So then we must know that the Psalmist meaneth that this fact was lawfull and allowed For hauing set down the vengeance that Phinehas tooke vpon this adulterer and the adultresse hee preuenteth the Obiection which might be made Was not this horrible and damnable murther in him who being a priuate man had not the sword of iustice committed vnto him and being one of the Priests of the Lord was to meddle onely in matters belonging vnto God and not in ciuill things who was to draw out the censures of the church not a materiall sword to strike offenders No saith the Prophet it was not murther it was a righteous and commendable acte he beeing stirred vp by Gods Spirit inasmuch as it proceeded from faith and aymed at the glory of the great Name of God Wherefore this place is falsely alledged and peruersly wrested by the Church of Rome to ouerthrow iustification by faith alone and to establish iustification by good works For there is a double iustification one of the worke the other of the person The Prophet speaketh in that place of the iustification of the worke which albeit in the sight of men it might seeme sauage inhumane yet God did accept of it account it as a good and iust work which pleased him being done in faith which purifieth the heart Acts 15 9. He speaketh not of the iustification of his person which was by apprehending the mercy of God in Christ by beleeuing not by doing Thus the Apostle in the fourth chapter to the Romanes verses 4 5. maketh a double kinde of imputation saying To him that worketh the wages is not counted by fauor but by debt but to him that worketh not but beleeueth in him that iustifieth the vngodly his faith is accounted for righteousnesse Thus much of the first question touching the acte of Phinehas whether it were lawfull or vnlawfull whether it were priuate reuenge or publike iustice The second Question is touching the number that dyed in this plague Obiect wherein appeareth some difference and disagreement in outward shew betweene the old Testament and the new For Moses in this place verse 9 sayeth There died foure and twenty thousand But the Apostle Paul alledging this iudgement of God mentioneth onely Three and twenty thousand 1 Cor. 10 8 subtracting one thousand from the former number which Moses added I answer some reconcile these places thus that the Scribes or Penmen fayled in copying out the books of Pauls Epistles which shold haue written foure twenty thousand where they wrote three twenty thousand But this is shifting rather then reconciling cutting the knot with a sword rather then loosing it asunder with the hand inasmuch as all the copies generally with full consent as it were with one voice agree in the former reading Others suppose and surmise that it might bee a slip of memory in the Apostle according to humane infirmity But this answer is worse then the former and these are
carefull to settle our consciences in the true feare of his Name then to settle our estates in earthly and transitory things remembring that godlinesse is profitable to all things and hath the promises of this life and of the life to come 1 Tim. 4 8 and that if first of all we seeke the kingdome of God all other things shall be ministred vnto vs Matth. 6 verse 33. Lastly it serueth to reprooue meere ciuill Vse 3 men that regard nothing but to liue ciuilly among men but neuer regard to know God to glorifie his Name So farre do the Turks Infidels go but except our righteousnesse exceed theirs wee cannot enter into the Kingdome of Heauen Our first and cheefest care ought to be of Religion but these haue no care of it at all They regard the praise of men more then the praise of God Yee shall offer vnto the Lord two Lambs of a yeare old one in the morning the other at euen Touching the Lawes of an holy nature some were appointed as necessary for them to obserue and some voluntary Touching the necessary Lawes they are of foure sorts some were daylie some weekly some monethly some yearely or rather to speake more properly Moses speaketh heere of foure sorts of oblations or sacrifices First of such as were offered euery day Secondly of such as were offered euery weeke Thirdly of such as were offered euery moneth Lastly of such as were offered euery yeare Touching the voluntary we shall speake afterward chap. 30. The holy time that concerneth euery day is the morning and euening sacrifice offered dayly the weekly holy time is touching the Sabbath the monethly is touching the Calends or first day of euery moneth the yearely is touching the feasts of the Passeouer of Pentecost of Trumpets of Humiliation and of the Tabernacles All these lawes were in a manner before handled while the people abode at Mount Sinai If any aske the Question Quest why then they are againe heere repeated I answer first Answer because they were now come to enter into the Land beeing in a manner vpon the borders thereof chap. 27 12. God would therefore put them in minde of this Why thâ—se lawes are againe heere repeated that when they should possesse the Land they must be mindfull of his worship and their owne duty Secondly because few at this time remained aliue which had heard or if they had heard could remember these lawes that then were published propounded all being now dead except Caleb and Ioshua which were numbred before as we saw in the end of the 26 chapter Thirdly the ceremoniall worship had beene intermitted in the wildernesse for many yeares as circumcision Iosh 5 and many other like ordinances by reason of theyr continuall iournies or at least continuall expectation of them Lastly God doth heereby comfort and confirme his people after theyr manifold prouocations and murmurings testifying thereby that as a mercifull Father he is reconciled vnto them the remembrance of theyr sinnes buried and that he hath determined to do them good all the dayes of their life Now the first thing to be considered is the daily sacrifice The daily sacrifices of the Iewes the vses thereof to vs. in which was to bee offered morning and euening a Lambe fine Flower Wine Oyle these were to be offered continually as a burnt offering vpon the Altar which law was not to take place vntill they came into the Land as we heard before in the like case chap. 15 2. because in the Desert they wanted many things necessary Deut. 12 8 which was a sufficient dispensation for the omitting of them for when God doth require any thing he giueth meanes to performe it and did neuer impute it as a sinne vnto them when an ineuitable necessity did hinder them and the desire to obey is no lesse accepted then obedience it selfe Of this dayly sacrifice with the rites thereof to be performed euery morning and euening wee reade at large Exod 29 38. they must do it day by day continually So 1 Kings 18 when Eliah conuinced Baals Priests there is mention made of theyr chusing dressing and offering a Bullocke in the morning verse 26 and of his doing the like at the time of the offering of the euening sacrifice verse 36. Likewise Peter and Iohn went vp together into the temple at the houre of praier being the ninth houre Acts 3 1 this was the time being three of the clocke in the afternoone when the euening sacrifice was wont to bee offered vnto which prayer also was wont to be ioyned we see theyr practise what it was dayly now let vs come to the vses toward our selues First see from hence by consideration of Vse 1 this dayly offering a Lambe euery morning and a Lambe euery euening a great difference betweene the Old and New Testament For this law as also the rest is not obserued nor is to be obserued of the people of God in the daies of the Gospel since the comming of Christ which was obserued and ought to bee obserued before Christ came in the flesh by the people of the Iewes but in stead of these oblations and sacrifices we haue the Supper of the Lord. They were laden burdened with sundry ceremonies and had an heauy yoke put vpon their necks Acts 15 10. which neyther they nor theyr fathers were able to beare as Peter testifieth and such as were ioyned with much cost and no lesse labour and trouble euery foote they were constrained to bee vncleane and put from the Congregation and with many sacrifices and solemnities were purified againe We haue a few ceremonies if we may call them ceremonies onely two to wit baptisme once onely to bee receiued which came in place of circumcision theyr often purifications and the Supper of the Lord which came in place of the Passeouer and the other Sacrifices theyr meat-offerings and theyr drinke-offerings Obiect If any aske why God changed this forme of his worshippe or why hee abrogated those sacrifices and the whole Leuiticall seruice I answer Answ because they were instituted to bee figures of Christ and to shadow out his sacrifice Heb. 10 1 2 c. Piscat in Num. cap. 29. for the sacrifices were so many testimonies giuen of God that Christ Iesus should come into the world and offer vp himselfe a sacrifice without spot or blemish to cleanse the sinnes of the people and to make satisfaction for them vnto God Wherfore he being come and his sacrifice being offered those other sacrifices ought to ceasse and if now they shold continue they should be no better then lying signes and false witnesses and testifie an vntruth to wit that Christ should come hereafter and dye for vs who is already come and hath dyed for vs once and can dye no more Rom. 6 9 and hath fulfilled all that was written of him If any do aske farther Obiect why God would ouer-lade the faithfull in the Old
euery day is particularly remembred to the end of the Chapter And lest they should bring little vnto GOD and thinke to please him with a small pittance as many hold it well saued which can be saued from the worship of God he stinteth them what they shal bring and setteth downe the number of bullockes rammes and lambes which they should offer euery day This feast beganne vpon the fifteenth day The Iewes haue mingled this day with many superstitions The Lord set downe particularly vnto them what they should doe and left nothing to their owne choise howbeit they haue found out many inuentions and traditions would not content themselues with the simplicity of the Scripture But the right vse thereof is expressed in sundry places of the Law Leuit. 23 34. Deut. 16 13. Why it is called the feast of Tabernacles It is called the feast of Tabernacles because during the dayes of this feast they were to liue in tents or Tabernacles it being a memoriall of Gods preseruing of them in the wildernes where was no house for them in which to rest and inhabite This was a most holy feast to remember them when they had no dwellings and therefore Moses doth so largely dwell vpon the solemnities of it then they were especially enioyned to reade the Lew at this feast when all Israel was to appeare before the Lord Deut. 31 10 2. Chron. 8 13 Ezr. 3 4. Nehem. 8 14 15 Ioh. 7 2. This feast is now abrogated and belonged not to the Gentiles that were conuerted to the faith after the passion and ascension of Christ Coloss 2 17. Acts 15 10. Heb. 10.1 Notwithstanding wee must consider the inward signification of this ceremonie and see what vses remaine thereof to our selues And therefore the Prophet Zachary chapter 12 16 describing the calling of the Gentiles to the true God and their gathering into the true Church setteth it forth according to the manner of Gods seruice vsed in the Law that they should goe vp from yeare to yeare to worship the Lord of hostes and to keepe the feast of Tabernacles alluding to the ceremony of the Law as our Sauiour doth Matth. 5 23 24 meaning that they should worship GOD according to his commandements and not after their owne fansies First wee learne heereby that it is a duty Vse 1 belonging to all to remember the dayes of their troubles and afflictions from which GOD in great mercy hath deliuered vs. Hence it is that GOD doth put his people in remembrance so oftentimes of their deliuerance out of Egypt yea euen when they were setled in safety and planted in the land of Canaan they must call to minde that they were sometimes strangers in the land of Egypt Deuteron 4 20 and 6 12 20 21 22 and 10 19 and therefore GOD wrote this with his owne finger in the Law Exod. 20 2 that they should alwayes haue before them the iron fornace how he brought them forth to bee vnto him a people of inheritance We are ready to forget our former condition when GOD hath giuen vs rest and as the wise virgins themselues slumbred Math. 25 5 so wee are very proue to security when once hee hath remoued our sorrowes and sufferings from vs. So then the Lord GOD would haue his owne people yeare by yeare to depart out of their houses and dwell in tents that is vnder the open firmament in arbors made of boughes and branches I will not stand to recount the foolish and apish toyes Iewish superstitions in obseruing the feast of Tabernacles which the Iewes at this day take vpon them to obserue as that their Cabbines bee not too close but made full of holes they are careful diligent to prouide that the boughs be not too thickly plotted together they must haue loop-holes to see the stars whereas in the meane season they little consider whereunto God ment to direct them what lesson he meant to teach them so that wee might say vnto them as Paul somtimes did to the men of Athens I perceiue that in all things ye are too superstitious Acts 17 22. Thus doth the Euangelist taxe them for the holines that they put in their often washings Mar. 7 3 4. The Pharisies and the Iewes except they wash their hands oft eate not holding the tradition of the Elders and when they come from the market except they wash they eate not and many other things there be which they haue taken vpon them to obserue as the washing of cuppes and pots and brasen vessels and of tables In all which it may be truely saide of them that they lay the commandement of God apart and obserue the traditions of men But in this feast the purpose of God was that they should call to minde both where they were and where they had beene that albeit they were at rest and ease in the land of Canaan yet they had not alwayes beene so for GOD had carried them as it were vpon Eagles wings and led them in a strange and miraculous maner in the wildernesse for forty yeeres Thus ought wee to consider what wee haue beene in times past as well as what wee are at the present and thereby be prouoked to serue and glorifie him in time to come Thus doth the Lord deale with Saul 1 Sam. 15 17 When thou wast little in thine owne sight wast not thou made Head of the tribes of Israel c. Thus hee dealeth with Dauid 2. Sam. 12 7 8. Thus hee sendeth his Prophet to tell Ieroboam what hee was and to call him backe to the consideration of his first beginning 1 Kings 14 7 I exalted thee from among the people and made thee Prince of my people Israel and rent the kingdome away from the house of Dauid and gaue it thee and thou hast not beene as my seruant Dauid which kept my commandement and followed me with all his hart and did onely that which was right in mine eyes but hast done euill aboue all that were before thee for thou hast gone and made thee other gods and molten images to prouoke me and hast cast me behinde thy backe c. Wee ought also to consider what wee haue beene in regard of temporall deliuerances and in regard of spirituall deliuerances from the bondage of sinne Ephes 2.1 2 3 4 11 12 13 for their deliuerance from the slauery of Egypt did figure out our deliuerance by Christ from the bondage of sinne Satan and hell it selfe Vse 2 Secondly obserue from this feast that GOD euermore preserueth his Church euen when it is oppressed with greatest dangers and troubles nay then his power and mercy is made most manifest his power shineth brightest in our weakenesse and his mercy appeareth most of all in our misery The people of Israel had notable experience heereof in the wildernes when they remoued from place to place and had no leysure to builde neyther had they stuffe wherewith to build They were a wonderfull multitude of people by
Eleazar the Priest and Ioshua the son of Nun. 18 And ye shall take one prince of euery tribe to diuide the land by inheritance 19 And the names of the men are these Of the Tribe of Iudah Caleb the sonne of Iephunneh 20 Of the Tribe of Simeon Shemuel c. 21 Of Beniamin Elidad c. 22 Of Dan Bukki c. 23 For the tribe of Manasseh Hananiel c. 24 Of Ephraim Kemuel c. 25 Of Zebulun Elizaphan c. 26 Of Issachar Paltiel c. 27 Of Ashur Ahihud c. 28 Of Naphtali Pedahel c. 29 These are they whom the Lord commanded to diuide the inheritance vnto the children of Israel in the land of Canaan This is the second part of the chapt where the persons are appointed and named which ought to diuide the land these are of 2. sorts the chiefe and principall were the priest of the Church and the Captaine of the hoast the rest were ten Princes chosen out of the ten tribes so that two tribes are left out to wit Reuben and Gad because they had their inheritance befalne them already at their owne request on this side Iordan All these Princes are particularly expressed by their names and by the names of their fathers and all are ioyned in equall commission together that nothing should be done with partiality to whose arbitrement and determination all were bound to stand From hence three questions may bee raysed First Obiection what need there was of any Princes to diuide the land and giue the Tribes their possessions seeing this was to be done by lot I answer Answ the one of these doth not take away the other there was vse of them both For seeing the lot could not bee vsed except the land were diuided into ten parts or Prouinces therefore it pleased God to vse the helpe and ministery of men to diuide it into tenne parts after which diuision made the lots wer cast by iudgement whereof euery Tribe had his portion of the land Thus we see how both of them were very necessary and that the one did not ouerthrow or disanull the other Againe Obiect why doth God ioyne ten other Princes to Eleazar the Priest and to Ioshua the son of Nun were not these two sufficient Answer I answer that which belongeth to all ought to be done of all and thereby God taketh away that enuy which might he cast vpon them when the matter was indifferently decided by a seuerall Prince selected out of euery seuerall Tribe Thus the mouthes of all were stopped and euery one perswaded to rest without complaint or contradiction in the deciding which they should make Thirdly the question may bee asked Obiect Why the Priest was employed in this diuision For some haply will maruell that matter of temporall inheritance in which himselfe and the rest of that tribe had no other portion but the Lord should be committed to him that had the charge of the Tabernacle and this may seeme altogether impertinent to his function I answer Answ this was done for sundry waightie considerations For this was not without a mystery Why the high Priests helpe was vsed in the diuision of the land And as euery ceremony had his signification so heerein the Priest was a figure of Christ to whom the spirituall inheritance belongeth who is ascended to prepare a place for those that are his in heauen Secondly this was done in regard of the Priests Leuites for albeit they had no inheritance in the land yet some part and parcell fell vnto their share out of euery Tribe as we shall see in the following chapter Thirdly if any controuersie should arise in this great and waighty busines of making a stable and vnchangeable diuision that might remaine among their posterity for euer they might haue the Priest at hand for direction and to aske counsell for them at the mouth of God Lastly that this whole action might bee sanctified to them theyr children it was to be begun with prayer and to be finished with thankesgiuing for which the Priest was the fittest according to the saying of the Apostle Coloss 3. verse 17. Whatsoeuer ye do in word or deed do all in the name of the Lord Iesus giuing thankes to God and the Father by him This diuision offereth diuers instructions In that Eleazar Ioshua the cheefe of the rest appointed to set out the land are named before other it teacheth that superiours whose head God hath lifted vp aboue their bretheren ought to giue good example to others Againe wee see that God maketh choise of men to bee his instruments so that not onely those things are to be holden diuine and of diuine authority which are done immediately by God himselfe but such also as are done by men assigned to their office by him Thus God hath called men and not Angelles to preach the Gospel whereby hee regenerateth vs and maketh vs heires of his kingdome if we receyue the same by fayth We are therefore to submit our selues vnto it and to bee content to be informed and reformed by it no otherwise then if an Angel from heauen nay no lesse then if God himselfe should speake vnto vs Luke 10 16. 1 Thess 2 13. Acts 10 33. This is the way to heare aright Furthermore obserue the faith of this people They were not yet come into the land they had not passed ouer Iordan nor obtained one foote there the Canaanites yet dwelled in their Cities and armed themselues to resist them they had strong Cities walled vp to heauen and mighty men of strength and stature to oppose against them they had a generation of Gyants mighty men that were as so many Goliahs to bid defiance to Israel yet we see they are occupied in diuiding the land and haue Princes appointed to determine the same and all of them are no lesse busie in the work then if the land were already conquered subdued vnto them which sheweth to vs the nature of faith according to the description of the Apostle Heb. 11.1 Faith is the substance of things hoped for the euidence of things not seene for by it the elders obtained a good report This we saw before in the daughters of Zelophehad how zealous they were in the cause of their father to haue a part of the inheritance particularly to themselues True it is this is touching a temporal promise or a promise of a temporall blessing howbeit it had reference typically to the eternall inheritance in the heauenly Canaan So then this teacheth vs that true faith apprehendeth appropriateth Doctrine True faith is of an applying nature and applyeth Gods promises as if they were present True faith is of an applying nature It doth not onely assent vnto the promises of God but maketh application of them to our selues and both are necessary to saluation Ier. 31 33 Esay 25 9. Cant. 2 16 and 6 3. Iohn 1 12. and 6 51 35 and 3 14 15. None had comfort by the brazen
serpent that was lift vp on the pole but such as were able in particular to looke vpon it and assented and beleeued the promise that they should be cured and restored by it Christ calleth himselfe The liuing bread of which we must eate but what is eating saue an application because whatsoeuer a man eateth or drinketh that he applyeth vnto himselfe and receyueth it to be his so touching faith whatsoeuer a man doth beleeue the same he doth apply vnto himselfe or else it can be no truth fayth but a counterfeyt faith Marke the grounds of this point First true Reason 1 Faith standeth of two parts whereof one is an acte of the vnderstanding the other is an acte of the wil according to the saying of the Apostle Roman chap. 10. verse 10 With the heart man beleeueth vnto righteousnesse The mind informeth vs to see and know God and his sonne Christ and the promises made in him the heart seeketh desireth and loueth that which it knoweth which cānot be without a particular application Secondly euery man is commaunded to beleeue Marke chap. 1. verse 15. 1 Iohn chap 5. verse 15. Now it is not enough that we beleeue except wee also make application or else we beleeue no otherwise then the diuels beleeue for euen they beleeue God Christ Iames chap. 2 verse 19. But to make particular application of Christ as to say Christ is mine and I am his and haue remission of sins by his death is more then any or all the diuels in hell can do The Angel that was sent to be the first preacher of the Gospel saide to the shepheards Luke 2. Behold I bring you tydings of great ioy which shall be to all people for vnto you is born this day a Sauiour that is to you that beleeue for except they had beleeued it and applyed it to themselues they could neuer haue conceyued any ioy at all nor receyued any benefite at all by it Thirdly the promises of GOD howsoeuer they are deliuered in generall tearmes yet they are particular also and euerie one is bound to gather a patticular to himself out of the generall As in a Proclamation albeit it bee conceiued and published in generall words yet the matter is that which belongeth to euery one in particular and must be so applied as if his owne name were set downe in it Marke 16 26. Iohn 3 16. The Gospel is as a Princes proclamation offering pardon and forgiuenesse and though the promises of God be generall yet they doe containe a particular because that which is spoken to all beleeuers is spoken vnto euery one that is a beleeuer and that which is spoken to all penitent persons must bee applyed to euery seuerall penitent soule Fourthly God hath ordained the Sacraments in the Church to be the seales of the righteousnesse of faith Rom. 4 11 and that they should be deliuered particularly to euery man thereby to assure him of grace and mercy in particular When men once come to know that Christ offereth remission of sins by his death by the receiuing of the Sacraments particularly we come to apply Christ and his merits to our selues so that the deliuering of them vnto vs is thus much in effect Thou beleeuest these generall things then draw neere and take this vnto thy farther comfort that thou mayest bee assured that the promises of righteousnesse doe belong vnto thee as if indeede thy name were particularly specified therein All these things being considered it followeth necessarily that the generall knowledge is not sufficient but a particular application is necessary to saluation Vse 1 This serueth for confutation of an errour of the church of Rome denying that a man may particularly beleeue that God is his God or that Christ is his Sauiour or that remission of sinnes belongeth vnto him and why so Forsooth because in the Gospel all runneth in generall and it is not there written that such and such are Gods and shal haue benefite by Christ But where there is a general as for example Whosoeuer beleeueth and repenteth shal be saued there is the particular also If thou beleeue thou shalt be saued and the faithfull by vertue of this do beleeue and are saued by this their application The Apostles said to the Gaoler Acts 16 31 Beleeue on the Lord Iesus Christ thou shalt be saued and thy house If the Keeper of the prison had replyed Sirs how doe you know that I shall bee saued by Christ Is my name written in the booke of God that I may bee assured it is written in the booke of life Would not they haue told him that his particular name was included in the generall albeit it were not expressed The Papists doe presume to giue absolution vpon confession and yet they do not find any man in the Gospel particularly named When Christ our Sauiour saith Whose sinnes soeuer ye remit they are remitted Iohn 20 23 they are not afraide vpon this generall to giue absolution to particular persons and to tell them that their sins are forgiuen And will not these men be so fauorable to vs as to suffer vs from a generall to infer and gather a particular as well as themselues to wit that when Christ saith Whosoeuer beleeueth in me shall not perish but haue euerlasting life the Minister may speak to the conscience of this or that man particularly Beleeue thou in the Lord Iesus and thou shalt haue eternall life But Bellarmine goeth farther and obiecteth Obiection That this is not a simple promise but conditionall if they repent and beleeue then they may indeede apply these things to themselues and bee assured of them but a man cannot haue any certainty of these things that they do beleeue and repent and therefore they cānot in particular apply them to themselues Answ I answer this is to builde one error vpon another and to dawbe them both with vntempered mortar For wherefore doth the Apostle command euery man to try and examine him selfe whether he be in the faith and haue Christ Iesus dwelling in him 2. Cor 13 if after this proofe hee cannot know what his estate and condition is This is a certaine rule whosoeuer truly beleeueth knoweth that hee beleeueth though no man knoweth it but himself He that is the Lords hath a new name written Reuel 2 17. which no man knoweth sauing he that receiueth it But he which hath receyued it knoweth it as wel as he knoweth he liueth For no man doth know the things of a man saue the spirite of man which is in him euen so the things of God knoweth no man saue the Spirit of God 1 Cor. 2 11. So then euery man both may and ought to haue assurance of his own saluation and therefore this we beleeue let them teach and write what they will For what if a franticke man should run vp and downe boast that all the wares which come to such a Port or hauen are his shall the Merchant be
wee are not to be addicted vnto them seruilely in things vnlawfull and vnhonest or in obeying theyr traditions as Gods Commandements Obiection But Christ saith Call no man master vpon earth Math. 23 10 because one is our Master Answ euen Christ I answer this must be vnderstood as the former when Christ forbiddeth to call any father to wit to hold him in chiefe and not subordinate to Christ and for Christ Obiection Againe it is obiected that sinne brought in seruitude and slauish subiection of man to man For albeit in the innocent estate there should haue been teacher and scholler thogh not by office and calling to preach the word or to teach schooles and gouerners and the gouerned Answer yet not master and seruant I answere sinne was the occasion of sundry things in theyr nature good or at least through Gods mercy and blessing bringing good out of euill For it brought into the world vpon man a necessity to marry for the auoyding of fornication yea sinne may bee saide to haue caused a necessity of Christs comming as also to cause a necessity of preaching and of laboring in the sweat of our browes and a necessity likewise in relieuing the poore Besides euery kinde of subiection is not against the law of pure Nature as might bee shewed by the subiection of the wife to the husband and of the children to theyr parents So then seruitude is no new inuention of cruel men in these latter dayes neyther is a faithfull seruant to be accounted a perpetuall asse crouching vnder his burden No man must be ashamed of that calling neyther reprooue it as euill and vnlawfull but rather labour to adorne the Gospell in it by seruing not with eye-seruice but dealing faithfully as the seruants of Christ Vse 3 Lastly all superiours must so carry themselues as that they may deserue reuerence and draw not contempt vpon themselues 1 Tim. 4 12 Prou. 16 31 and 21 30. Leuitic 19 32. 1 Tim. 5 1 2. And those duties are of diuers sorts which are to be performed by them whereof they are put in minde by the names whereby they are called The first degree of this superiority concerneth parents to whom it belongeth to teach The dutâ—es of parents to correct to defend and to prouide for theyr children as we haue shewed already chap. 30. This reproueth such as are carelesse what become of them such as pamper them to much and suffer them to doe what they list till they shame theyr fathers mothers theyr friends and the Church of God and grow obstinate and incorrigible Touching masters The duties of masters it lyeth vpon them to order theyr seruants and families aright they must require of their seruants no more then is iust and equall Col. 4 1 remembring that they haue a Master in Heauen who requireth onely things iust and equall at their hands they are to prouide for them food and rayment and such like necessaries or else they are worse then infidels and haue denyed the faith Prou. 31 21. 1 Tim. 5 8. Likewise it behoueth them to teach and instruct them as faithfull and beleeuing Masters haue done and found a great blessing vpon theyr labors Acts 10 7. Gen. 24 12. And if Masters desire to haue theyr houses dutifull subiect vnto them they must chuse such as are religious or be carefull to make them religious that so they may obey for conscience sake If at any time they shall make conscience to serue the Lord they will not be slouthfull to serue theyr Masters But there are many Masters that are alwayes threatning theyr seruants Ephes 6 9 and neuer speake kindly vnto them to encourage them in wel-doing there proceedeth nothing but fire out of their mouth and smoke goeth out of theyr nostrils And not so onely but they command hard and cruell seruice at theyr hands and after a sort sucke out theyr heart blood by ouer-burdening and ouer-bearing them beyond theyr strength like the cruell taske-masters of the Egyptians who gaue the Israelits no straw to make them vp the tale of their brickes but made them gather it themselues and yet would diminish nothing of the worke Exodus 5 7 8. Thus were the people scattered abroad throughout all the land of Egypt to gather stubble in stead of straw And Sampson being a seruant or rather slaue to the Philistims was not onely made a laughing-stocke but compelled to grinde in the prison-house Iudg. 16 21. Such masters are they also that are immoderate and excessiue in correction know no measure as if theyr seruants were beasts and not theyr brethren Nay Balaam the false prophet is reproued of the Angel for his cruelty toward his asse Numb 22 32. but these respect men no better then if they were asses or horses for the whip is neuer from theyr backes or the bridle from theyr mouthes or the fist from theyr eares or the staffe from theyr sides Thus also did the taske-masters beate the officers of the children of Israel without any cause or desert Now touching Magistrates Exod. 5 14. The duties of Magistrates they are the fathers of the countrey and common-wealth they must be careful to plant sound religion among the people and be carefull that God be serued in the first place because they must rule for GOD and not for themselues And thus did the godly Kings of Iudah They must establish peace and tranquillity that men may sit vnder theyr vines and figge trees that there bee no inuasion nor going out nor crying and complayning in the streetes And they must publish and prescribe such wholesome Lawes as may serue to keepe men in obedience and when they are once enacted and established they must not suffer them to rust for want of execution but remember they are the Ministers of God to take vengeance on him that doth euill Rom. 13 4. If then they suffer men to doe what they list as if there were no king in Israel if they be carelesse of Gods seruice if they doe not defend the innocent like Ahab nor punish the transgressors or command vniust and vnlawfull things or spare offenders that ought to dy like Saul they prouoke the wrath of God against themselues as wee haue shewed already in the former chapter 5 And Moses commanded the children of Israel according to the word of the Lord saying The tribe of the sonnes of Ioseph hath saide well 6 This is the thing which the Lord doth command concerning the daughters of Zelophehad saying Let them marry to whom they thinke best onely to the family of the tribes of their father shall they marry 7 So shall not the inheritance of the children of Israel remoue from tribe to tribe for euery one of the children of Israel shall keepe himselfe to the inheritance of the tribe of his fathers 8 And euery daughter that possesseth an inheritance in any tribe of the children of Israel shall bee wife vnto one of the family of the