what the Ephah was to wit ten times so much If wee follow the account and estimate that some of the Rabbines make which seemeth to bee the most sound and most certaine we may hold What the Omer is that the Omer maketh iust three pintes of our ale-measure so that the Ephah by this reckoning containeth neere halfe of our bushell not full out foure gallons For thus doth Rabbi Shelomo take the computation D. Wâ—lâ—et Hex apâ—â—n Exod. chap. 16. as wee may reade in the learned and laborious commentary set out vpon that booke The Ephah containeth three of the measures called Seah Euery Seah held sixe of the measures called Cabi Euery Cabi held so much as 24. Egges So then the Omer being the tenth part of the Ephah containeth 24. Egges which maketh iust three pintes of ale-measure and as the Omer is three pintes of our ale-measure What the Ephah is so the Epha being ten times so much containeth almost halfe of our bushell Neither may this seeme strange or against that which we reade in the booke of Ruth that she gleaned Ruth 2 17. gathered euery day an Ephah of barley and carried it home to her mother but rather strengtheneth and confirmeth that which hath beene said for as it was not a burden too great for a woman to beare so it was not a measure too great for a woman to gather many in our daies sometimes vsing to do as much who haue not that extraordinary fauour shewed vnto them which she had albeit she were a stranger By all this that hath beene spoken we may easily see and perceiue that this tenth part of the Ephah heere mentioned which was also offered amounted to three pintes of barley floure of our ale-measure I am not ignorant that many enlarge these measures much more and in a manner double the account that I haue followed but this seemeth to be the truer computation neither will we contend with any in a matter of no higher nature let the Reader follow that which carrieth greatest shew of reason And thus much of the questions arising out of the first point Secondly hauing now declared what the husband did wee come to shew in the next place what the Priest did he must bring her neere which is suspected of adultery and set her before the Lord Verse 18. that is before the Altar of burnt offerings standing within the Tabernacle to the end she should consider that shee stood as it were ready to hold vp her hand at the barre of Gods iudgement seat where and when she should not escape if so be she were faulty and guilty of that crime He taketh holy water in an earthen vessell and dust from the floore of the Tabernacle and putteth it into the water so that they were mingled together Then hee vncouereth her head putteth the offering into her hand and holdeth the bitter water in his hand that causeth the curse In this part of the diuision containing the Question 1 actions of the Priest sundry questions are to be considered and dissolued As first whence the Priest had this water heere mentioned From what place did he take it I answer Answer eyther it was the water of separation sprinkled with the ashes of the red heiffer so called because it was applied vnto theÌ„ which for their vncleannesse were separated from the Congregation to the end that being washed and cleansed with it they might bee receiued againe into the host for which cause it is also named the water of sinne of which wee reade at large afterward Numb 19. or else it must be water taken out of the brazen lauer Exo. 30 19 21 wherwith the Priests vsed to wash themselues before they ministred in the Tabernacle And indeed many vnderstand it of the former But that was the water vsed to purge and clense as we noted before which hath no vse in this place forasmuch as the woman should after a sort be reputed as guilty and be condemned of the crime whereof she was suspected accused as if it were to be purged by it which were to condemne the person before the fact be proued a thing that cannot bee practised without iniustice This then is the difference betweene those waters that was to purge this is to discouer Forasmuch therefore as it could not be that water it followeth that it was the water which was set in the Tabernacle and taken out of the brazen lauer appointed for the Priests to wash withall Question 2 Secondly it would bee knowne why this water was called holy Was there any purity or holinesse in it Or was it better then any other Or had it any secret force in it to make any man holy I answer Answer it was so called not in regard of the substance of it or of any naturall strength it had in it but in regard of the vse because it was appointed and set apart to an holy vse 2 Kin◠〈…〉 Iohn 5 â— as the water and washing in Iordan clensed Naaman and the poole of Siloam healed the diseased Thus the instruments of the Tabernacle the Arke the Shew-bread the Candlesticke the Lampes and the rest of the vessels vsed in the seruice of God were all of them consecrated and hallowed not in regard of the matter whereof they consisted neither in regard of the forme after which they were fashioned because they had the one from nature the other froÌ„ art but in respect of Gods ordinance that had separated them to an holy purpose So we see in the new Testament wheÌ„ Christ instituted his last Supper and thereby commanded his Church to keepe a perpetuall memory of his death and passion vntill his coÌ„ming againe the bread and wine that hee set apart to that purpose are said to be blessed Math. 26 26. 1 Cor. 10 â—6 Paul calleth it the cup of blessing not that they haue any holinesse inherent and included in them or any power to sanctifie all the comers and communicants that doe receiue them for then no man should eate of that bread or drinke of that cup vnworthily nor make himselfe guilty of the body and blood of Christ whereas the Apostle teacheth 1 Cor. 11 29. that whosoeuer eateth and drinketh vnworthily eateth and drinketh his owne damnation not discerning the Lords body And the Church of the Corinthians was generally chastened of the Lord for this abuse contempt as he sheweth in the same place Verse 30. For this cause many are weake and sickely among you and many sleepe It remaineth therefore that these outward elements are holy onely in regard of Gods ordinance and our vse and sanctified to them that come aright prepared vnto them So is it touching the water mentioned in this place it is called indeed holy water howbeit not in regard of any holines that was in it but partly in regard of the vse to which it was applied partly in regard of the person by which it was vsed partly in
vppon our hearts to deliuer vs from eternall death without which it can profit vs nothing at all Secondly obserue that as the Passeouer Vse was an ordinary Sacrament of the old Testament so it is a type answering fitly and fully to the Lords Supper a Sacrament of the New Testament â—â—rds 〈◊〉 â—â—me 〈◊〉 of the 〈◊〉 For that which the Passeouer was to the Iewes the same is the last Supper of Christ to Christians and came in place of it This is the cause why the Lord Iesus deliuered his last Supper at the euening immediately after the eating of the Paschall Lambe to shew that it came in place thereof to which circumstance of time the church is not bound and therefore in stead of the euening we vse the morning and for the day we make choice of the Sabboth before other daies and touching the time of the day we do it before meat not after supper Now consider the resemblances betweene these Sacraments As one is called the Lords Passeouer Exod. 12.12 so this is called the Lords Supper 1 Cor. 11 20. God calleth the Lambe the Paschall Lambe because the Angel in the common destruction passed ouer the houses of the Israelites so Christ calleth the bread by the Name of his body that was broken for vs Luke 22.19 The Lord speaking of the ends of the rites vsed in the Passeouer saith This shal be for a memoriall Exod. 12.14 and a signe vnto them Exodus 13.9 so Christ saith Doe this in remembrance of mee Luke 22.19 God saith of the Lambe Take ye Exod. 12.5 Christ saith of the bread Take ye Matth. 26.26 God saith of the Paschall Lambe Eate ye verse 11. Christ saith of the bread in the Supper Eate ye and of the Cup Drinke ye Thus we see there is a notable coherence betweene both these Wherin we must marke that the Scripture speaking of the Sacraments 〈◊〉 the Saâ—â—â—â— hâ—ue â—â—me of 〈◊〉 thâ—â—gs 〈◊〉 â—â—e do â—â—â—p to vs. giueth to the outward Signe the name of the thing signified so that they haue the names of those things giuen to them which they seale and represent Gen. 17.10.1 Cor. 10 4 16. and 11.24 Luke 22.22 Both because to all the faithfull and true beleeuers the things themselues are giuen with the signes and because our affections should bee lifted vp from earth to heauen from the elements to Christ and his blessings represented offered and exhibited by them and because we are full of doubting and vnbeleefe like to Thomas one of the twelue we will not beleeue the promises vntill in some measure wee feele them in our hearts Whereby we see cleerely and euidently â—â—â—bâ—â—anâ—â—â—eâ—kâ—y 〈◊〉 that the ground of transubstantiation of the real presence is weak and tottering builded vpon the sand of mans inuention not vpon the infallible â—ocke of the word of God The Church of Rome will haue the words taken liâ—erally and not figuratiuely but this ouerthroweth the certainty of our faith fighteth against the grounds of right reason and implyeth sundry grosse contradictions 〈◊〉 aâ—â—â—â—anâ—â—nâ—â—â—â—â—â—n For at the first institution and celebration of the Supper it maketh two Christs one that giueth another that is giuen one at the Table another in the mouthes and stomacks of the disciples In which of these shall we beleeue in both we must not forasmuch as wee are commanded to beleeue in Christ as in one not in Christs as speaking of many as it was said to Abraham in his seede not in his seeds Gal. 3.16 Secondly it ouerthroweth the Sacrament consisting of two parts a visible signe and an inuisible grace signified but if the bread were really the body of Christ then there could bee no outward signe to represent the inward grace Thirdly it maketh the body of Christ to be in moe places then one at one time which destroyeth the nature of a true body Fourthly the Apostle calleth it bread oftentimes euen after consecration 1 Cor. 10.16 and 11.26 27 28. Lastly the wicked as well as the godly should receiue Christ nay Mice and Rattes as wel as they which is horrible blasphemy to imagine and determine But of this I haue spoken more at large elsewhere In the third booke of the Sacraments But they obiect that men in their last Wils speake plainely that they may be vnderstood It is true indeed and so did Christ speake plainely but they make him speake absurdly To speake plainely and yet withall figuratiuely are not contrary one to another For it is plaine that at the same time Christ himselfe vsed as figuratiue a speech as this Ioh. 14.6 and 15.1 I am the Way the Trueth and the Life I am the true Vine ye are the branches yea in the institution of the Supper we must of necessity acknowledge a figure Luke 22.10 The Cup is the New Testament And there is oftentimes more plainenesse and euidence in a figure then in a proper speech vttered without a figure as also these words This is my Body are much more comfortable to vs then if it had beene barely saide This is a figure of my body because they manifest the neere coniunction of the signe with the thing signified in so much that they which partake the one shal be assured to receiue the other To proceed a little further in this point of the Passeouer and the Supper we haue somewhat to obserue touching our obedience The Iewes were to goe to the celebration heereof farre and neere to the place that the Lord should chuse and therefore nothing should be so carefully esteemed as these exercises of oâ—r religion which by the ordinance of God represent seale and apply vnto vs the benefits of Christs death and Passion The Passeouer vnder the Law was frequented of all Israel albeit it were done with long iourneyes and tedious trauels and troubles So ought this Sacrament of Christs Supper it should be oftentimes receiued 1 Cor. 11.26 Things that are sweet and comfortable deare and pleasant to a man are oftentimes remembred and vsed If our bodies be hungry we shall delight to refresh and repast our selues and if we haue hungry souls that long after Christ the Bread of Life and the food of them foâ— he is meat indeed and drinke indeed we will often desire to feed vpon him which bringeth with it eternall life If a man haue no desire to his food it is a signe of an euill stomacke and a forerunner of death when the appetite is gone and cannot be recouered so when we haue no desire at all to the bread of life neither feele how greatly we stand in need thereof we haue little strength of the Spirit and of the life of God in vs we draw neere by little and little vnto death I meane the death of our soules which is nothing else but a separation of vs from GOD and from his kingdome Thirdly they which celebrate the memoriall Vse 3 of their redemption and deliuerance from hell damnation by the
washed with water which signifieth our washing with his bloode and our partaking of his righteousnesse Rom. 6 3. Galath 3 27. Hence it is that many are saide to be baptized in the name of Christ Act. 2 38. 19 5. which noteth not the forme but rather the end or effect of their baptisme It may be said we reade no such signification of the cloud or of the sea in the olde Testament how then did the Fathers vnderstand them to be Sacraments True it is this is not expressed but the Apostle the best interpreter of the Scripture giueth vs a good warrant so to vnderstand them and to conceiue of them And there is no doubt but Moses and Aaron and others instructed by them and by the Spirit of God thus vnderstood these mysteries For how can we thinke that they which dealt faithfully in the house of God would be silent in these things not teach the people Neither may wee admit of the grosse conceit of Illyricus who noteth that the Apostle inflectit paulò violentiùs ipsum simile Illyr Gloss super 1 Cor. eap 10. that is doth somewhat violently wrest this similitude God forbid that we should thinke that Paul would lay violent hands vpon the Scriptures or wrest any part of the worde of God from the naturall meaning 2 Peter 3 16. The vnlearned and vnstable wrested the writings of Paul as they did also the other Scriptures would Peter haue complained of such if his beloued brother Paul had done the like Now it cannot bee denied that they were true Sacraments because they signified Christ Iesus True it is they were not ordinary nor perpetuall but extraordinary and temporall and transitory howbeit they had a spirituall signification The cloud was in stead of the outward element and visible signe neyther was the word of grace wanting and therefore it is called the Lord and the Cloud of the Lord Exod. 14. Numb 14. 19. If then the word ioyned to the element do make a Sacrament this also must be acknowledged to be a Sacrament forasmuch as it was a signe to them of the protection and preseruation of God The like we might say of their passing through the sea they had this word of promise Feare not stand still and see the saluation of the Lord which he shall shew you to day Exod. 14 13. c. These indeede were outward blessings but they pointed out spirituall blessings to the faithfull to wit the fauour and grace of God and ledde them as it were by the hand to Christ in whom is the accomplishment of all promises True it is all were partakers of the temporall benefites but all did not partake of the eternall howbeit this came to passe thorough their owne fault infidelity inasmuch as they wer offered by God albeit not receiued by them For all haue not faith 2 Thes 3 2. and therefore all haue not Christ the pith and marrow of the Sacraments If any aske why the Apostle maketh choice of these two Obiection the cloud and the sea and calleth them by the name of a Baptisme and doth not rather remember circumcision which was to the Iewes in stead of our baptisme forasmuch as their circumcision is our baptisme and our baptisme is their circumcision Phil. 3 3. Coloss 2 11. and both of them are a Sacrament of our regeneration and adoption The answer Answer is that in the cloud and the sea is a more plaine and euident resemblance and proportion with the water in baptisme and the passage from death to life was more liuely and cleerely shewed and shadowed in them then in the circumcision For they that stood vnder the cloud as of all them did what did they in a manner but stand vnder death because the cloud hanging ouer their heads seemed ready in a minute and moment to fall vpon them and ouerwhelme them So to goe downe into the bottome of the Sea what was it to them but a kinde of death and to passe to the other shore what was it but a rising againe from death to life And this doth the Apostle speake of baptisme as wee haue heard So then the cloud and the sea were as a baptisme to the Iewes and our baptisme is as the cloud and the sea to vs Christians all looked at Christ all signified grace life saluation remission of sinnes and regeneration thorough him To these we must ioyne Manna and the rocke the one was spirituall meat vnto them the other was spirituall drinke and both of them the same with the Lords Supper and therefore they were not inferiour vnto vs. Our Supper is spirituall meate and spirituall drinke they also had their spirituall meate and Manna and their spirituall drinke out of the rocke and all these had reference to one and the same Christ and therefore Paul saith verse 4. The Rock was Christ So the Manna was Christ for he is the hidden Manna Reuel 2 17. Reuel 2 â— These are called spiritual because they had a spirituall signification Thus are the Iewes made equall to vs in the other Sacrament also which is a signe and seale of the nourishment which we haue by Christ The Sacraments were diuers in the outward signs but in the thing signified they are one and the same This Manna the rock were as the Supper of the Iewes Aug. Tracâ— so the Supper of the Lord is as the Manna and rock of vs that are christians Thus then we see that the cloud was Christ the red sea was Christ the Manna was Christ as the Apostle expresseth that the rock was Christ as Christ sheweth that the bread was his body the cup is the new Testament in his blood 1 Cor. 10 Math. 26 Luke 22. â— the breaking of bread is the coÌ„munion of the body of Christ and the cup of blessing is called the communion of the blood of Christ 1 Corin. 10 16. So that we see all Sacraments whatsoeuer did figure out Christ and point him out as with the finger Vse 1 This sheweth the agreement betweene the Sacraments of the old new Testament they are the same in regard of the grace represented and signified by them The same Christ is in both the one figuring him out to come the other pointing him out as already come in the flesh Hence it is that their Sacraments were darke and obscure ours doe serue more plainely and cleerely to confirme our faith and to seale vp our saluation For as the Apostle teacheth that the Israelites were baptized as well as we and did all eate spirituall meate and drinke spirituall drinke as wel as we so he sheweth that we are circumcised and haue a Passeouer sacrificed for vs and therefore it followeth that they had the same spirituall communion with Christ that we haue Out of this we haue three things to be considered of vs. First that the Couenant of God with man hath euermore beene in substance the same â—â—t the coâ—â—nt
is beâ—â—ne God 〈◊〉 sinner forasmuch as it is a free contract betweene the Lord and a sinner concerning the pardon of sinne and life euerlasting through faith in Christ Iesus This couenant he made with Iewes and Gentiles This was made with sinfull man immediately after the fall Gen. 3 15. This succeedeth the former which is of workes so soone as it was broken for the latter which is the couenant of grace had not beene made if the former had not bin broken and so made insufficient and vnpossible Heb. 8 7. Rom. 3 23. Gal. 3 21. True it is the new Couenant which offereth saluation vnto a sinner is but one in substance but in regard of circumstances it differeth For in the old Testament it was shadowed out by types by figures and by shadowes before Christs comming in the flesh This yoke was taken away when Christ was exhibited and all these ceremonies abolished to the great manifestation of Gods loue toward vs and the speciall comfort of all the faithfull Secondly that dishonour is done to God violence to the Sacraments and iniury to the Fathers by such as hold that the Sacraments of the old Testament were only significatiue and meere shadowes For the Apostle speaking of the Fathers saith Acts 15 11. We beleeue that through the grace of the Lord Iesus Christ we shall be saued euen as they but they were not saued by shadowes of grace for how can the rocke be accounted a meere shadow and nothing else seeing the Apostle calleth it Christ 〈◊〉 Rocke â—â—â—eth 〈◊〉 If it be Christ then doubtlesse they dranke Christ himselfe which dranke of that rocke euen as if the bread be the body of Christ and the cup the blood of Christ sacramentally it cannot be denied but that all they which eate the bread and drinke of the cup of the Lord worthily must necessarily eate the body drinke the blood of Christ spiritually If any obiect â—â—â—ect that Christ had not yet taken flesh of the virgin Mary neither was exhibited to the world I answer Answer it is true but nothing to the purpose because faith is the substance of things hoped for the euidence of things not seene Heb. 11 1. This made the flesh of Christ present though he had not yet taken our nature vpon him neither were partaker of flesh and blood Heb. 2 14 And thus they did finde saluation in the flesh of Christ who was the Lambe slaine from the beginning of the world Reuel 13 18. because God had promised euen in the garden Gen. 3 15. that the seed of the woman should bruise the serpents head so that we may say with the Apostle Iesus Christ the same yesterday and to day and for euer Hebr. 13 8. And how could the Fathers vnder the Law haue eternall life otherwise forasmuch as this was euermore a true saying Except ye eate the flesh of the Sonne of man and drinke his blood yee haue no life in you c. Iohn 6 53 54. So then the Israelites did seek obtaine saluation in the flesh of Christ which he was to giue wheÌ„ the fulnesse of time came for the redemption and saluation of the world And through faith they receiued Christ not onely in the word but also in the Sacraments Thirdly from hence it appeareth that the eating and drinking of the body and blood of Christ is meerely and wholly spirituall for by faith it is that we are vnited vnto Christ as branches to the vine and draw from him euerlasting life and by faith he dwelleth in our hearts Eph. 3 17. This communion is common to the Fathers and vs but the Fathers could not coÌ„municate with Christ any otherwise then by faith in the Word and Sacraments seeing he had not taken our flesh vpon him and therefore so it is with vs our communion is not carnall but spirituall Christ ouerthroweth the real presence And such a communion did Christ himselfe teach Iohn 6 where he ouerthroweth and destroyeth the carnall eating of his body both by telling them of his ascending into heauen verse 62. What if yee shall see the Sonne of man ascend vp where he was before as if he should say I will carry vp my flesh with me into heauen whither your mouth cannot reach nor enter and by shewing that such kinde of carnall eating can profit nothing v. 63. It is the Spirit that quickneth the flesh profiteth nothing the words that I speake are spirit and they are life This only is necessary sufficient vnto saluatioÌ„ the corporal carnall eating which is now maintained and defended by the Church of Rome and others iâ— neither necessary nor profitable nor sufficient nor any way auaileable vnto saluation Nay to many it is hurtfull dangerous deadly and damnable These are like to the Capernaites that did adhere seruilely to the letter wil seeme to sticke closely to the words of Christ howbeit he saith not The words of institution expounded in the bread or vnder the species of the bread is the body but This that is this bread which I haue blessed broken and deliuered into your hands to be eaten with the mouth of the body is my body to be broken for you vpon the Crosse But if the bread it selfe be the body of Christ theÌ„ cannot the body of Christ be said to be in the bread Wherefore the words of institution do not teach or require or confirme the carnall presence of the body of Christ in the bread Secondly if the body and blood of Christ had beene really in the bread and wine Christ should haue eaten himselfe euen his owne body and drunke his owne blood which was not yet really and actually shed but rested remained within the veines For it is holden that he did eate of the bread and drinke of the wine with his Disciples and therefore he sayeth I will not drinke henceforth of this fruite of the Vine vntill that day when I drinke it new with you in my Fathers kingdome Math. 26 29. And as he was circumcised for vs not for himselfe and was baptized for vs not for himselfe and did eate the Passeouer also with his Disciples so it may well be thought that he did partake of the Supper as well as of the other Sacraments Moreouer Christ is ascended really into heauen with his body which must containe him vntill his coming againe Acts 3 21 and 1 11. When he ascended he left this world with his body Iohn 16.28 We haue the poore euer with vs but him we shall not haue euer Math. 26 11. It will be said that Christ saith Loe I am with you to the ende of the world Math. 28. It is true in respect of his Deity for the promise is made to the Church of his perpetuall presence prouidence and protection by his Spirit Againe if he were alwaies vppon the earth he could not be our Priest to make intercession for vs as Hebr. 8 4. If he were on earth
not Calfe or any Cattell should vndergo the punishment for sinne because the soule that sinned shall die the death Ezek. 18 verse 4. and the threatning must be true that because man sinned he should die Gen. 2. Thou shalt die the death So that it was necessary eyther that all man-kinde by reason of sinne must perish euerlastingly Heb. 9 15. or else Christ the Mediator of a better testament must become a surety for vs and satisfie the wrath of God kindled and conceiued against vs for sinne If any aske the question Question if the blood of Buls Goats could not take away sinne why did God command them to be offered and to what end were they appointed I answer Answer this was not done in vaine but to good purpose For albeit they could neuer take away sinne nor purge the conscience from dead workes yet they serued fitly to shadow out the death of Christ and to assure the heart that it is washed by the blood of the Messiah This was a notable comfort to the people of God from the beginning taught them to looke for redemption through him Obiection If it bee farther said that God speaketh euery where in the Law that the blood it selfe of Buls and Beasts clenseth and purgeth sinne as Leuit. 17 11. The life of the flesh is in the blood and I haue giuen it to you vpon the Altar to make an attonement for your soules for it is the blood that maketh an attonement for the soule I answer Answer that place speaketh not properly but sacramentally as in the new Testament he calleth in the institution of his last Supper Math. 26 26. the bread his body because it is a figure of it so in this place to the outward signe he giueth the name of the thing signified and to the type he ascribeth the proper effect of the blood of Christ which onely is the blood that is able to make attonement for our sinnes Otherwise those offerings of beasts should be called in vaine Heb. 9 24 10 1. the similitudes and shadowes of good things to come As for those heretikes that dreame that those oblations did really and indeed clense away the sinnes of the fathers not by their naturall operation but by the acceptation of God and therefore were not types of Christs sacrifice washing away sinne they are euidently conuinced by the places before alledged and throughout the Epistle to the Hebrewes Obiect If any aske how these can bee figures of Christ seeing GOD witnesseth in his word that he neuer required them When hee commeth into the world he saith Sacrifice and Offering thou wouldst not but a body hast thou prepared me in burnt offerings and sacrifices for sinne thou hast had no pleasure Psal 40 7. Heb. 10 verses 5 6. If then God would haue none of them how could they be the figures and images of better things I answer Answer God may be said to allow them and yet to disallow them to reiect them and to regard them in diuers senses Hee willed them as he commandeth them and commendeth them as a sweet sauour vnto him performed in faith and as types referred to the comming of the Messiah and the time of reformation Heb. 9 10. On the other side he may be said to refuse and reiect them for these three causes First when the manner of doing is euill doing that which God requireth but doing it in a corrupt manner to wit without faith and obedience as the Prophets in euery place reprooue the sacrifices of hypocrites wicked persons as Esay 1 11 12. I delight not in the blood of Bullocks or of Lambs who hath required this at your hand Your new Moones and your appointed feasts my soule hateth and the reason of this is rendered in the words following Verse 1â— Your hands are full of blood Againe God would not that they should remaine continue for euer but that though they had place in the Church for a time they should ceasse at the coming of the Messiah Therfore Christ being come into the world and manifested in the flesh God willed theÌ„ no longer but would haue them abolished And this sense doth the Apostle principally intend in this place that the shadowes must giue place when the body it selfe was come in person Lastly it may after a sort be said that God neuer willed them that is approued allowed of theÌ„ as the principall part of Gods worship and as the very price of our redemption the ransome for our sins our reconciliation vnto God albeit he would haue them obserued of his people and vsed for a time as certaine rudiments rites to bring them to Christ to confirme their faith in him Let vs shut vp this with the comparison that the Apostle expresseth Heb. 9 13 14. If the blood of Buls and of Goats and the ashes of an heifer sprinkling the vncleane sanctifie to the purifying of the flesh how much more shall the blood of Christ who through the eternall Spirit offered himselfe without spot to God purge your conscience froÌ„ dead workes to serue the liuing God In these words he compareth the shadow the body the type the truth the ceremony and the substance together Doctrine Christ Iesus hath made aâ— attonement between Gâ—â— and vs by hâ—â— blood FroÌ„ hence we learne this doctrine that the blood of Christ taketh away our sins reconcileth vs to God the Father Christ Iesus hath in the performance of his Priesthood freed and deliuered vs from the guilt punishment of our sins This appeareth euidently vnto vs by considering laying before vs the end the parts and fruite of his Priesthood The end of the Leuiticall Priest-hood and of this figured by it was to offer sacrifice for the ignorances Hebr. 9 â— that is for the sins of the people The distinct parts of it are two satisfaction and intercession His satisfaction consisteth partly in suffering and partly in obedience The second part of his Priesthood standeth in intercession in that he is become our perpetuall and perfect Aduocate that therby God might be appeased for them and we reconciled vnto him The fruite thereof is this that we are deliuered redeemed ransomed iustified and freed from the guilt of sin from the burden of ceremonies from the curse of the Law from the wrath of God and from feare of condemnation This truth is taught in many places Ioh 1 29. Iohn seeing Christ coming vnto him saith Behold the Lambe of God which taketh away the sin of the world And the same Apostle in his first Epistle chap. 2 ver 1 2. If any sinne we haue an Aduocate Iesus Christ the righteous and hee is the propitiation for our sinnes and not for ours onely but also for the sinnes of the whole world Likewise in the Epistle to the Romanes the Apostle magnifying the mercy of God and setting out the merites of Christ he saith chap. 3 verse
doth or can do the body Iohn 6 54 55 56. My flesh is meate indeed and my blood is drinke indeed that is they haue thē same nature to our soules which meate and drinke haue to our bodies Secondly in these and by these is prouision Reason 2 to satisfie all sorts in the word is sincere milke for children and strong meate for men of riper age Hebrewes chapter 5. Christ is hidden Manna which all did gather and were fed and nourished by it it feedeth small and great Thirdly the prouision of God is farre better then all earthly prouision This food is Reason 3 perpetuall the word of the Lord endureth for euer 1 Pet. 1.23 In eating of this food there is no danger of surfet and excesse This is durable meate it liueth for euer and maketh vs liue for euer who so eateth of it and digesteth it shall neuer perish for hunger and who so drinketh of this shall neuer thirst againe It is therefore Gods ordinance that his children and houshold seruants should be largely and liberally prouided for to haue euery one of them a full meale The vses From hence it followeth that the soule hath alwayes very great neede of Vse 1 food and sustenance as well as the body and will perish for hunger and die for thirst euen eternally through want of spirituall food as well as the body for want of temporall food The soule hath her diet as well as the body the strength of it is maintained by the bread of life as well as the state of the body by the bread of wheat How many are there among vs that consider not these things or at least care not for them Many there are that haue fat and lusty bodies that haue plenty of outward things who notwithstanding haue poore leane and pining soules euen ready to starue and to be famished and to giue vp the ghost For as the wise Salomon teacheth Prou. 29 18. Where there is no vision the people perish And the Prophet threatneth a greater famine of the word and more dangerous then the famine of bread or the thirst for water Amos 8 11. If then we be content to take paines and to trauaile farre for this earthly food as we see in Iacob when he and his family wanted corne how much more ought we to labour for the bread that endureth to euerlasting life Vse 2 Secondly we should come to the house of God with hungry and thirsty soules We must resort to the Word and Sacraments and to all the holy ordinances of God as an hungry person doth to a good feast Esay 55 1. Ioh. 7 37. Reuel 22 17. 1 Pet. 2 2. Let it be with vs as with Dauid 2 Sam. 23 15. he longed greatly and said Oh that one would giue me drinke of the water of the well of Bethlehem which is by the gate Where there is no desire of grace there is no grace The faithfull haue alwaies testified their desire Ps 42 1. The Prophet felt the sweetnesse of the word and sacraments testifieth often what a goodly taste he found in him as Psal 119 103 19 10. How sweet are thy words vnto my taste yea sweeter then hony vnto my mouth He that is sicke findeth no taste in any thing the purest hony is bitter vnto him but he that hath a good taste and is in health of body iudgeth and findeth it otherwise So if our soule be in health it findeth the word to bee sweeter then the hony and the hony combe and more to bee desired then gold yea then much fine gold Haue we then no taste in the word doth it not rellish with vs then most certaine it is we are soule-sicke we are sicke at the hart it is high time to run poste with all speed to the Physition Christ Iesus to restore this taste to vs which we haue lost or to bestow it vpō vs if we neuer enioyed it How irkesome is it for a man to haue no taste in his meate and drinke Elihu saith The eare trieth words Iob 34 3. as the mouth tasteth meat But we should thinke it a thousand times more troublesome to haue no taste of the good word of God as if it were no meate for vs. The Manna described in this place which figured out the word is compared for the taste sweetnesse to wafers made with hony Exod. 16 31. How then shall we thinke our selues well and whole in good health when we haue no more taste in it then is in the white of an egge Vse 3 Thirdly heere is comfort to all those that are poore christians which haue little store at home hard fare bare bread smal drinke and a thin diet al the yeare Let vs cheere vp our harts and refresh our spirits with this consideratiō that albeit we haue a scanty meale at home yet there is plentiful prouision in Gods house We haue much matter of great reioycing that although there be great difference in fare and furniture betweene the rich mans table the poor mans yet the priuiledges of Gods house are common to them both the poore hath as good interest in them as the rich yea sometimes a better portion if he make greater vse of them and take more benefit by them The poore are admitted to Gods table albeit they be not to the table of the rich haue accesse vnto his house and to his presence where is fulnesse of ioy and pleasure for euermore and this their ioy shall no man take from thē Nay such as haue riches and plenty at al times of al things which haue their tables furnished at home with variety of dainty dishes are serued in with sundry courses of most choise meates euen they must make account that their best fare is in the Church of God prefer it farre before the other otherwise they iudge not aright betweene soule body Psal 63 5 ◠65 4. betweene meat and meat betweene house and house Fourthly this serueth to reproue papists Ministers people For first it meeteth with Vse 4 the popish diet that bar the people from the cup of the Lord therby keeping backe a part of the spirituall banquet that Christ hath prepared for them when he spake to the communicants Drinke ye all of this Mar◠14 ◠But these Church-robbers allow not to the people any consecrated wine withdrawing from them a part of their allowance This sin is no lesse then sacriledge Christ saith Math. 26 ◠This is my blood which is shed for you and for many for the remission of sins And who are those many that are there spokē off Doubtlesse all that should afterward beleeue in his Name From hence then we reason thus If the blood of Christ be shedde for the people then the cup of the Lord must bee communicated vnto them but the former is true therfore the latter For as we reason touching baptisme of infants that if the kingdome of God
then Christ is not yet risen from the dead ver 13 15 16. but he is already risen and death shall haue no more dominion ouer him Rom. 6.9 and if the head be risen then the members shall rise also The head cannot be without the members and how can that head be said to haue life in it if all the members should lie couered in the dust and neuer be vnited to the head neither one to another The second reason Againe if no resurrection then of all men the beleeuers were most miserable vers 19. Here they are vexed with sundry enemies Satan the world and the flesh Lazarus heere wanteth and suffereth hunger while the rich glutton is clothed with purple and fareth deliciously euery day Luk. 16.19 The godly weepe and lament while the vngodly reioyce and be glad Ioh. 16.20 At this stone the godly haue often stumbled Psal 73.2 3. Ier. 12.1 2. and from hence the reprobate take occasion to harden their hearts in wickednesse because they thinke there is no God will reward them that seeke after him Mal. 3.14 but they are greatly deceiued Psal 58.11 For woe were it to all Gods seruants if there were no resurrection eternall life But they are not the most miserable because they are pronounced blessed by the mouth of Christ Matth. 5.4 6 10 11. Luk. 16.25 2 Thess 1.5 6 c. The third reason Thirdly if there should be no resurrection of the godly from death to life then the first Adam should be more mighty and powerful then the second so that the second Adam should be impotent and weake if hee should not be able to deliuer them from the iawes of death Adam and Christ are compared vnto two trees Adam and Christ comâ—red and both of them communicate to Vse 4 their boughes and branches such things as they haue of their owne Adam was as an euill and rotten tree and therefore communicateth so men these properties and no better Christ is the good tree and full of sap and life and he infuseth into his members goodnesse and life and no worse then these It is not possible that an euill tree should bring foorth good fruite or a good tree euill fruit Mat. 7.17 Fourthly The fourth reason all our enemies and the enemies of Christ are to be taken cleane away made subiect to Christ and to vs ver 25 26. All shall be put vnder his feete Psa 8. and he must raigne vntill all his enemies be made his footestoole Psal 110.1 The last enemie of the head and members is death this shall be quite abolished at the last day and not before True it is that Christ himselfe can die no more Rom. 6.9 Heb. 7.25 yet hee accounteth it his enemie because it is an enemie to his children How death is Christs enemy and how ours and he accounteth that as done to himselfe which is done to any of his members Act. 9. And it is our enemie because it daily cutteth off part of our life and seeketh to take hold of it it weareth and wasteth our dayes by his messengers or harbengers to wit troubles and calamities sickenesses sores and aches it bringeth sundry paines and dolours it separateth the dearest and neerest friendes that euer were the body and the soule it leadeth the body captiue and clappeth it vp in a loathsome prison full of wormes and filthinesse and rottennesse it destroyeth that Tabernacle which was at the first a most glorious creature and as farre as lyeth in it it would depriue the body of eternall life and keepe it in ignominy for euer vnder the earth so that it is a most spitefull malicious enemy raging vpon vs without any mercy or compassion Fiftly The fift reason If there were no resurrection to what end and purpose are any baptized for dead if the dead rise not at all Verse 23. why are they then baptized for the dead This place is darke and commonly vnderstood of the Sacrament of Baptisme but then it will not necessarily proue the point for w e it is brought and it is brought to proue the resurrection Wherefore to make the Apostles reason good we must vnderstand it either of the washing and cleansing of the bodies of the deceassed as the word baptisme often signifieth Mar. 7.4 He. 9.10 for this was a common custome among the people of God that first they washed the dead bodies and then annointed them Act. 9.37 yea among the heathen themselues which was a certaine testimony to the liuing of the resurrection of the bodies of the dead To this purpose doth Seruius alledge an old verse of the Poet Ennius Tarquinij corpus bona foemina lauit vnxit Serui. in Aeneid lib. 6. That is A certain deuout woman washed and annointed the body of Tarquinius The like doth Pliny auouch in one place of his naturall histories Pliny as the same Seruius testifieth and expresseth the cause that thereby they might make tryall whether the vitall spirits yet remained in the body or not And Virgil Virgil. Acâ—â—â— lib. 6. declaring how the Trojanes solemnized the funeral of Misenus hath these words Pars calidos latices ahena vndantia flammis Expediunt corpusque lauant frigentis vngunt That is Some brought the waters warm with heat and cauldrons eke appoint The body cold they wash and then with ointments it annoint These witnesses doe sufficiently prooue that the Gentiles did ordinarily vse to wash their dead and then to annoint them and this was a very ancient practise among them Or else we may vnderstand the place of the death and afflictions of the Saints of GOD which they suffer for righteousnesse sake in which they are ouerwhelmed as the body is plunged in the waters and thus the word is taken Luk. 12.50 Matth. 20.22 23. where our Sauiour calleth them backe from their ambitious thoughts of superiority ouer their fellowes and warneth them to prepare themselues for troubles yea for death it selfe This is the cup that all must drinke off 2 Tim. 3.13 Act. 14.22 Baptisme properly signifieth a dipping or plunging into the water and the crosse is a certaine plunging into calamities Thus then the reason is framed If there be no resurrection then should they doe foolishly that would seale vp the trueth of the Gospel with their blood and lay downe their liues for the testimony of God but such as resist vnto blood and suffer persecution for the words sake are not foolish Life is precious and deare vnto them as well as vnto others they would not therefore be so lauish and prodigal of it as to lay it downe except they looked for a better life which the Apostle farther amplifieth by his owne example Matth. 10.39 33. 2 Tim. 2.12 and 4.7.8 1 Cor. 15.30 31. Act. 5.41 16.25 Ioh. 21.19 â—he sixt reaâ—n Lastly the Apostle reasoneth thus If there be no resurrection of the flesh then the Epicures and Libertines taught well that
of knowledge as is giuen of God to a spirit which cannot be little There is much more knowledge in man then is in a bruit beast by reason of that nature which God hath giuen to man aboue the beasts And there is much greater knowledge in the diuell then in all men because of his spiritual substance He hath not a body which may hinder him to see the nature quality and operation of a spirit A bruit beast is only corporal and visible man is partly corporall and visible and partly spirituall inuisible the diuell is wholly spirituall and inuisible so that being a spirit hee hath the knowledge of a spirit and consequently greater familiarity with our spirits then otherwise he could haue Secondly by his creation for he was in his first estate by creation a good angell before his fall and set by God in the Paradise of heauen as Adam was in the Paradise of the earth so that he had the same measure of knowledge giuen of God which hee gaue to other Angels So then what knowledge soeuer is in a good Angel by creation the same knowledge is in Satan by his creation and therefore must be exceeding great I will not dispute whether this knowledge be any way diminished forasmuch as hee still beareth the stampe of his creation this way Thirdly since his Apostacy he hath encreased his knowledge both of things on earth and of the wayes of God by long obseruation and continuall experience he knoweth the age of man his affections inclinations nature and disposition hee knoweth what pleaseth him best in his youth and in his age If any one man had liued from the beginning of the world vnto this day perfect in sense in body in memory in minde in reason and the like and had daily obserued all things that had fallen out heretofore he might be able to discouer wonderfull things and make himselfe much admired in the world Therefore the diuell must needes haue great knowledge seeing he hath had all these he goeth about in euery countrey and kingdome he compasseth the earth to and fro Iob 1.7 and 2.2 obseruing what is done in euery place and is well acquainted with their conuersation Fourthly he encreaseth his knowledge by communication with God or rather by receiuing commandement from God to execute his will which hee maketh knowne vnto him The Lord commanded him to appeare before him to giue an account of the works he had done God had no sooner named Iob Iob 1.8 9 10 11. but by and by he knew him well enough he knew his substance and how God had blessed him therfore neuer asketh who hee was or where hee was hee knoweth euery man by Name and hee knoweth that man is ready to make shew of religion in prosperity and in aduersity through impatience to fall away from his profession God gaue him liberty to afflict Iob in his goods in his children in his body whence then hath he this knowledg but from the reuelation of the Lord he knew that Iob should be visited with great sickenesse and with great losses in his children and goods and thus hee knoweth many other things which are to come to passe afterward And when hee hath them thus reuealed and made knowne vnto him hee goeth many times to witches and wizards and telleth them thereof and they tell it to others before they happen by which meanes he many wayes enlargeth his kingdome Fiftly by the reuelation of the Prophets in former times he attained to great knowledge by whoÌ„ many things were foretold in which also he hath knowledge can alledge Scripture to serue his turne Matth. 4.6 Lastly by continuall obseruation of naturall causes An Astronomer that is skilfull in the starres can tell nay foretell many things but Satan is skilfull in all Artes he can speake all languages in the world he is the best artist and linguist that any where can be found The second thing wherin Satans power consisteth is in his deeds and actions He mooued Caine to kill his brother and preuailed He tempted our first parents and preuailed He commeth to a witch in the shape of Samuel and taketh vpon him to tell what successe Saul should haue in the battell with the Philistims and Saul thought it had beene Samuel Hee was wont to talke familiarly with men and therefore God gaue a Law that if any consulted with familiar spirits he should die Deut. 18.11 Leuit. 20.27 which law had beene in vaine if none had consulted familiarly with them So he was a lyar in the mouth of all the false Prophets of Ahab though themselues did not perceiue it So hee possessed mens bodies as we see in the Gospel whom Christ oftentimes cast out Matth. 8.28 and being cast out they entred into an heard of swine and threw them headlong into the waters where they perished And when certaine Exorcists would haue cast out diuels in the name of Iesus the euill spirit ran vpon them and ouercame them so that they fled out of the house wounded Actes 19.16 Thus we see that Satan is of wonderfull power to teach vs not to be carelesse in resisting of him but to looke diligently to our selues 1 Pet. 5.8 9. Neuerthelesse this is our comfort that his power is limited he is as a raging beast but is tyed vp with chaine he is the strong man armed but a stronger then hee commeth and taketh all his armour from him wherein he trusted Luk. 11.21 22. And albeit he make shew to worke miracles he hath no such power and therefore hee doth them not openly but closely and in the darke as they that doe euill Lastly it reproueth the miracles wrought Vse 3 in the Church of Rome of which they talke and write so much The works wherof they boast and wherein they glory are darke and obscure they are not plain open and euident They tel vs many a sober tale in sundry legeÌ„ds of Saints liues of puling souls that haue appeared out of purgatory and haue taught prayer for the dead adoration of Saints worshipping of images such like superstitious practises all tending to abuse the people and to confirme false doctrine repugnant to the Scriptures August de vnitat eccles ca. â— of all which wee may say as Austine doth that they are vel mendacia fallacium hominum vel portenta mendacium spirituum That is either cosening trickes of deceitfull men or wonders of lying spirits But to passe ouer these let vs by this property of a true miracle examine the miracle of all miracles much made off and mightily maintained to bee in the Sacrament of the Altar so called by the Church of Rome wherein after the Priest hath vtterred and muttered a few words they teach that a great miraculous worke is brought forth because the substance of the bread which was vpon the altar is changed into the body of Christ by a strange Metamorphosis If this were true Transubstaâ—tiation no â—racle it were indeed
it were brought downe to reside and remaine among vs. So long as the word which is the scepter of his kingdome is with vs we shall not need to feare he will goe from vs neither shall be constrained to make long iourneyes to seeke him out When once his word is departed and the Gospel gone his standard is remoued and he is quite turned from vs. It is in vaine to dreame to find him when we cannot find him in his word Hence it is that Abijam telleth Ieroboam that made Israel to sinne that God was gone from them seeing he had driuen away the Priests of the Lord the sonnes of Aaron and on the other side he ioyneth together the presence of the Lord and the preaching of his word saying Behold this God is with vs as a Captaine 2. Chron. 13.12 and his Priests with the sounding trumpets to cry an alarme against you This then is a speciall token of Gods speciall presence when he sendeth his word as a gracious raine vpon his inheritance and thereby watereth the dry furrowes of the barraine hearts of his people Thirdly we haue the promise of his presence and the seales thereof in his Sacraments whereby we are at one with him and he with vs. Whensoeuer we meditate of our baptisme the Sonne of God doth witnesse vnto our spirits that we are cloathed with his righteousnesse as with a garment Gal. 3.27 for all such as are baptized into Christ haue put on Christ Whensoeuer we receiue the Supper of the Lord hee sheweth vs that he is our food and that the bread which we eate at our tables and in our houses doth not nourish vs better then we be nourished by his substance at his heauenly table insomuch that we liue in him by him and through him according to the testimony of Iohn Ch. 6. Ioh. 6.54.55 Whosoeuer eateth my flesh and drinketh my blood hath eternall life and I will raise him vp at the last day for my flesh is meat indeed and my blood is drink indeed Thus we are spiritually one with him and mystically he is one with vs so that we haue a communion with him as the members haue with the head so that we must receiue it as most true which the Apostle saith 1 Cor. 10. 1 Cor. 10.16 The cuppe of blessing which we blesse is it not the communion of the body of Christ the bread which we break is it not the communion of the body of Christ for we that are many are one bread and one body because we all are partakers of one bread Fourthly when we come together in the Church to call vpon his Name he is neere vnto vs and most familiar with vs. For our LORD Iesus Christ assureth vs that he is there among vs whensoeuer we are assembled in his Name and by lifting vp our eyes and holding vp our hands toward heauen wee shew that our coming thither is to present our selues in the sight presence of our God To this purpose our Sauiour saith Math. 18 20. Where two or three are gathered together in my Name there am I in the middest of them so that we must consider that we are heere not onely before the Angels of heauen but also that the Sonne of God both seeth and heareth vs. True prayer doeth ascend vp to Heauen as Incense and lifteth vs vp to talke familiarly with God and bringeth downe his blessings vpon vs except we vse this heauenly exercise whereby we speake to him he is a stranger to vs and we are strangers to him Lastly he dwelleth among vs whensoeuer he preserueth vs from euill and deliuereth vs from our enemies If the fauour of GOD were not a shield buckler about vs to preserue and protect vs from our enemies wee should lie open to ten thousand dangers and deaths If our Lord had not a continuall care ouer vs and stood not mightily for our defence we should bee a prey to the iaw of the Lyon and should perish euery minute of an houre We are of our selues ouer-weake and haue no meanes to deliuer our selues this is our comfort that God is on our side dwelleth among vs. Let vs also take heed we walk in feare before him and doe not prouoke him to wrath and indignation against vs by committing euill in his fight who can abide nothing that is prophane or polluted as Deut. 6 15. The Lord that is in the middest of thee is iealous beware therefore that his wrath kindle not lest thou be rooted out of the Land which the Lord thy God hath giuen thee To this purpose the Apostle speaketh 2 Cor. 6. 2 Cor. 6 16 17 Yee are the Temple of the liuing God as God hath saide I will dwell among them and walke there and I will be their GOD and they shall be my people wherefore come out from among them and separate your selues saith the Lord and touch none vncleane thing and I will receiue you and I will be a Father vnto you and ye shall bee my sonnes and daughters saith the Lord Almighty This sheweth that we ought to walke alwaies as in Gods presence and to consider euermore that his eye is vpon vs. Our bodies are the temples of the holy Ghost for him to dwell in If then we shall defile them and make them as swine-styes we greeue the holy Spirit whereby our adoption and redemption are sealed and driue him from vs and chase him away out of our hearts Vse 2 Secondly albeit the placing of the Tabernacle in the middest of the host be gone and past long agoe and were verified among the Iewes vnder the shaddowes of the Law yet it serueth to teach vs to what end God hath instituted ciuill States and Common-wealths in this world to wit to be staies and proppes to the Church to vphold and strengthen the same that the people of God may assemble together in peace and quietnesse and be free from all dangers of malicious enemies that labour to do euill to the Sanctuary To this purpose the Prophet teacheth Psal 102 2â— 22. and 122 3 4. that The Name of the Lord shall be declared in Sion his praise in Ierusalem when the people shall be gathered together and the Kingdomes to serue the Lord. And Psal 122. Ierusalem is builded as a City that is compact together in it selfe whereunto the Tribes euen the Tribes of the Lord goe vp according to the Testimony to Israel to praise the name of the Lord. Heereby we are put in minde of three notable duties First of all let all persons Princes and people high and low do good to the Church of God and imploy their best endeuours to promote the glory of God and the safety of the Church For wherefore was the Tabernacle taken and pitched in the middest of all the host not placed in a corner nor set in the skirts of that mighty army but was inuironed round about with the strength of Israel but to
where he had graciously bestowed much he may iustly require the more Againe our spirituall life is a debt and our workes due to him in regard of our redemption iustification and sanctification in consideration of all the which we owe our selues wholly vnto God and he in iustice may require all the seruice that wee can possibly performe vnto him A seruant bought with money and redeemed out of bondage is a debter to his master and is wholly at his commandement because he oweth to him his life his liberty and all that he hath How much more then must we consider our selues to be wholly the Lords to serue him in holinesse and righteousnesse all the dayes of our liues being redeemed from the bondage of sinne and slauery of Sathan not with siluer and golde but with the precious blood of Christ as a Lambe vnspotted and vndefiled 1 Pet. 1. 1 Pet. 1.19 Neither were we once onely made free men but moreouer are laden with many benefites by this our Sauiour and redeemer being regenerated with his Spirit to walke before him in newnesse of life So that our vnthankefulnesse is exceeding great if forgetting the greatnesse of our deliuerance we returne to our vomit againe as dogges 2. Pet. 2.22 and lye wallowing in the mire as filthy swine Lastly in regard of the benefits to come which by the Spirit of Christ we doe certainly expect and looke for to wit our resurrection of the body and glorification in the heauens These being exceeding blessings do make vs infinite debters vnto God Hence we learne to detest the heresie of Popish hypocrites that dare boast of the merits of the Saints and of workes of supererogation an euident argument of intollerable proude spirits For debt and merit are quite contrary they are so opposite the one to the other that the first being established it ouerthroweth the second as Rom. 4.4 5. Rom. 4.4 5. To him that worketh is the reward not reckoned of grace but of debt but to him that worketh not but beleeueth on him that iustifieth the vngodly his faith is counted for righteousnesse If then our whole life be a debt of the Spirit it must of necessity be false that there is any meriting of life and saluation by any workes either of congruity or condignity or supererogation For whatsoeuer it pleaseth them to prate of merits either publikely or priuately to their disciples dare any of them when they are ready to goe the way of all flesh and must be presented before the eternall iudge dare any of them I say desire of God to giue them according to their merits dare any in the pride of his heart so exalt and lift vp himselfe as to pray Lord I am worthy of thy mercy I haue deserued thy kingdome pay me that thou owest vnto me I desire nothing at thy hands gratis or freely my works are truely and properly meritorious I haue a right to heauen and deserue it worthily I expect not eternall life as an almes but as a price due vnto my labours I am content thou enter into iudgment with me for I haue righteousnesse in mine owne person and therefore I craue not to be accepted in thy beloued Ephes 1.6 1 Pet. 2.5 but in my selfe Lord thou hast made me able to merit heauen for my selfe and theâ—efore repay me according to my worth I thinke none of them are come to this presumption to pleade for themselues with God therfore whatsoeuer they write whatsoeuer they speake whatsoeuer they resolue and determine in their schooles and pulpits they deny it renounce it wholy at the point of death with their own mouthes condeÌ„ne their owne folly In their life they talke of merits but at their death they are glad to call for mercy so by their owne practise proue and confirme the trueth of the doctrine of the Protestants howsoeuer against the light of their own consciences they oppose themselues flatly as enemies vnto it The debt of the creature euen of the man regenerate is greater then he is able to pay the thousandth part nay the more he payeth the more he oweth and is bound to pay forasmuch as the benefits of God do daily grow and encrease toward him and abound in a wonderful measure that they augment the debt strengthen the obligation Neither can they escape and auoid the force of this Obiection by a friuolous and false distinction that our works are not indeed meritorious in the rigour of Iustice or absolutely considered in themselues but that they are so by the ordinance and acceptation of God Answere For albeit God accept of our workes and reward them euen to a cup of cold water Mat. 10. yet he accepteth them not as merits but as the due obedience of his sonnes which he recompenseth freely and fully because he that cannot lie or deceiue hath promised the reward Neither is it the ordinance of God that we should merit by our obedience but that we should performe the worship and honour that is due vnto him Tit. 3.4 Act. 15. Let them therefore shew vs where God hath made any such promise vnto vs to accept our workes as merits and we will beleeue them The Lord gaue the Israelites the land of Canaan not for their workes Deut. 7.8 and 9.5 but for his owne loue and mercy If they could not merit the earthly Canaan how should any deserue the heauenly Wee are taught to pray to GOD to giue vs our daily bread If wee cannot merit the foode of this life no not one morsell of bread but must craue it of him as poore beggers doe an almes at the dores of men much lesse can we merit euerlasting life which is the gift of God Rom. 6.23 Rom. 6.23 For what is a bit of bread in comparison of the kingdome of heauen or what is the food of the body in respect of the food of the soule Lastly this doctrine destroyeth another bulwarke of the Church of Rome Against mans free will whereby they set vp mans nature and that is free will teaching that there is a cooperation of mans free will with Gods free grace in the first act of our conuersion A doctrine full of pride and folly as well as the former for as much as this is to part stakes betweene God and our selues and to diuide our conuersion betweene him and vs and consequently to ascribe as much to man as to God Christ saith that without him we can do nothing Phil. 2.13 we cannot come vnto him except the Father draw vs Ioh. 6. It is God that doth worke in vs the will and the deed saith the Apostle We are all by nature corrupt there is no part sound in vs or without vs. We are not onely as crazy or sicke but as dead men God doth all and we nothing in good things Hee preuenteth vs with his grace he prepareth vs by his word he enclineth vs by his Spirit and worketh both the
albeit many things fell out to restraine the course of liberality as their multitude importunity and ingratitude that are in need yet he could not be hindred by any of them from shewing mercy vnto them â—eut 24 53. considering that if we feed them their bellies shall blesse vs if we cloath them their loines shall blesse vs if we visite them in sicknesse their bodies shall blesse vs nay their soules shall blesse vs albeit their tongues reuile vs and their mouthes be full of cursing and bitternesse Let vs therefore turne our selues from them vnto God who will reward euery good worke euen to a cup of colde water Heereby we shall testifie our religion to be sincere hereby we shall be like our heauenly Father assure our hearts that we are his children hereby we shall be made conformable vnto Iesus Christ our head who being equall in glory with his Father and being in the forme of God made himself poore that he might enrich vs hereby we shall prouide well for our selues by making vs friends with the riches of vnrighteousnesse yea hereby we shall heape coales of fire vpon the heads of all vnthankfull persons doing good for euill and shewing mercy to them that doe not deserue any mercy at our hands 25. The standard of the Campe of Dan shall be on the North side by their armies the Captaine of the children of Dan shall be Ahiezer the sonne of Ammâ—shaddai 26. And his host and those that were numbred of them were threescore and two thousand and seuen hundred 27. And those that encampe by him shall be the Tribe of Asher and the Captaine of the children of Asher shall be Pagiel the sonne of Ocran 28. And his host and those that were numbred of them were forty and one thousand and fiue hundred 29. Then the Tribe of Naphtali and the Captaine of the Children of Naphtali shall bee Ahira the sonne of Enan 30. And his host and those that were numbred of them were fifty and three thousand and foure hundred 31. All they that were numbred in the camp of Dan were an hundred thousand and fifty and seuen thousand and sixe hundred they shall goe hindermost with their standards We are now come to the last standard expressed in these wordes These three Dan Asher and Naphtali that is the Tribes that descended of them being three of the sons of Iacob doth the Lord in this place cast into the last squadron to make vp the fourth battailion And albeit they were set in the last and lowest company of the army yet wee do not reade that during the long time of their tarriance in the wildernesse which was the space of 40 yeares they opened their mouthes against the ordinance of God or murmured through impatience and discontentment at the order established among them neyther did other murmure at them albeit some of the children of the handmaids were preferred before the naturall sons of Leah and Rahel An hoast of men consisting of great multitudes is like a full or corpulent body that needeth not any external meanes to throw it downe it being ready to ouerweigh and ouersway it selfe through it owne heauines Many estates and kingdomes arising from small beginnings as it were large stoods from little fountains haue proceeded swelled so great Liuy in the Preface to his History that the bignes thereof is comberous to themselues and the puissance of so mighty people hath wrought their own destructioÌ„ Thus it fel out in the commonwealth of Rome whose proper power strength wanting a forrain enemy to encounter with all wrought it owne ruine so that it had no greater opposite then it owne too great felicity Epito Flor. But not to trouble our selues with forraine examples let vs briefely touch the example of the Disciples of Christ they were few in number they were a little company like a small boat that might be easily ruled and gouerned inasmuch as they had the best Maister that euer was to stand at the sterne yet they no sooner heard of Christs departure out of the worlde but they condemned parity and contended for superiority Math. 20 20. Thus we see what our nature is one man cannot abide any to be his equall another cannot suffer any to bee before him Wherefore to cut off all occasion of emulation and to teach them the benefit of contentation the Lord assigneth to euery Tribe his standing place and they in humility and obedience rested in the roome ranke that God in mercy appointed for the generall benefit of the whole and the particular good of euery one among them Verse 25 26. The standard of the Campe of Dan shall be on the c. The three combined together in this army whereof Dan was principall the other two Asher Naphtals were assistants are indeed the children of the handmaids inasmuch as Rabel in greefe of her barrennesse giueth her maid vnto her husband who beareth him Dan and Naphtali Leah also following her sisters example giueth him her maid who beareth bringeth forth Asher There can no reason bee assigned by man why they should go march in this order then in any other but onely the good pleasure of God yet they are quiet and striue not one against another being brethren one to another From hence we learne that euery one Doctrine 6 ought to be conteÌ„ted with his present estate I say Euery one is to be content with the condition wherein God hath set him how meane soeuer our condition be yet God requires it as a special duty at our hands that therewith we be content Hereunto commeth the commandement giuen by the Apostle 1 Corinth 7 20 24. Let euery man abide in the same calling wherein he was called To the same purpose hee teacheth elsewhere that Godlinesse with contentment is great gaine and afterward 1 Tim. 6 8. Hauing food and rayment let vs bee therewith content And as he deliuereth this doctrine by precept so hee sealeth it vp by practise and experience Phil. 4 11 12. I haue learned in whatsoeuer state I am therewith to bee content I know both how to be abased I know how to abound euery where and in all things I am enstructed both to be full and to bee hungry both to abound and to suffer need It is a great and wonderfull knowledge and very hard to be practised to know to be rich that is to vse riches soberly it passeth our reach vnlesse we haue a speciall and extraordinary grace giuen vnto vs. We must learne also what it is to be poore which is as hard a lesson as the former forasmuch as we are ready to murmure vnder the Crosse whereas though wee should walke naked be hungry and thirsty be afflicted and passe by the sword yet we ought to be patient our trust must not faile which we haue in God who will feed vs in the time of famine Reason 1 The reasons heereof are of great force and carry
to all Churches therefore hee reprooued them because they neglected an ordinary duty Secondly he commandeth them that themselues should take him away saying Put him out from among you but it had beene vnreasonable to require a myracle at their handes which he knew they were not able to worke Thirdly if he had intended such a miraculous action as they performed against hypocrites and enemies of the truth what neede had there beene of a solemne assembly and consent of the Church But in putting of him out the Congregation had an interest ver 4. When ye are gathered together c my spirit with the power of our Lord Iesus Christ â—r 5 4. Fourthly this appeareth also by the ende for which he was to be deliuered to Satan for the destruction of the flesh that the spirit may bee saued in the day of the Lord Iesus â—r 5 5. that is that he may repent of his wickednesse in this life and so be saued in the life to come This also is noted to be the end wherefore he deliuered Hymeneus and Alexander to Satan that they might learne not to blaspheme that is that they might renounce their heresies and imbrace the true faith and so repent of their former impiety and iniquity Therefore hee would not haue him smitten with sudden death and taken out of this life and so the time and gift of repentance to be cut off from him Fiftly what it is to deliuer to Satan and to take away the Apostle expresseth in other places keepe not company with them with such eate not purge out the old leauen that they may blush and be ashamed so amend their euill waies Sixtly if this had beene meant of such extraordinary punishments the Apostle might haue done this by his Apostolicall authority and needed not to haue troubled the whole Church with it Seuenthly that which the Apostle heere commanded the Church no doubt practised but they did not take him away out of this world by any myracle neyther deliuered him to bee possessed and punished bodily by the diuell but rather proceeded against him with the censures of the Church as appeareth in the second Epistle where he willeth them to comfort him being afflicted â—or 2 6 7. to receiue him being penitent and to cure him beeing wounded Lastly if he had willed them to kill him he had willed them to rush into the Magistrates seate which he would neuer doe for this is proper to the Magistrate alone that beareth the sword Seeing therefore we haue the commandement of Christ and the practise of the Apostle to warrant the sentence of excommunication there shall alwayes bee place for it in the Church euen where the Christian Magistrate is setled established Paul would haue them assemble together in the Name of Christ â—or 5 12. that is by his will commandement and afterward hee sheweth that the Churches office is to iudge them that are within albeit the Magistrate haue a sword put into his hand by the ordinance of GOD. What then There is a twofold sword materiall and spirituall he taketh vp the materiall sword and striketh with it The Church handleth the spirituall sword which is the word of God so that the Magistrate taketh away the wicked one way the Church another way The Magistrate killeth and taketh away life if the cause require the Church medleth not with corporall punishment and shedding of blood The Magistrate proceedeth directly according to the Lawes against offenders albeit they repent because he respecteth the execution of iustice and the reuenge of the dishonour done to God The Church proceedeth not in that order but obserueth the degrees appointed by Christ Math. 18 15. If thy brother shall trespasse against thee goe and tell him his fault betweene him and thee alone c and if the offenders repent they are ready to forgiue theÌ„ For this is the marke whereat excommunication aymeth and the end whereto it tendeth that the sinners being ashamed may be brought to repeÌ„tance that such as liue in the church might not be corrupted forasmuch as a little leauen leaueneth the whole lumpe Lastly it may be said that we should rather Obiection 3 labour how and which way to bring more into the Church then to exclude any out of the Church Men are ready to goe faâ—â— enough out of it but they returne slowe enough to it We are to endeuour to call men to the Sacraments which are encouragements to godlinesse rather then to keepe them froÌ„ them for their wickednesse It is a signe we lacke charity toward them when wee hide from them that which should do them good I answer Answer it is our duty to do both of them to wit both to encourage them to godlines and yet to keepe them from them so long as they lye in open wickednes not repented of not the first without the latter nor the latter without the first lest wee bee compelled to giue that which is holy to dogges Did the Lord himselfe want charity toward Adam wheÌ„ he sent him forth from the Garden of Eden Gen. 3 22. lest he put foorth his hand and take also of the Tree of life and eate liue for euer The Sacraments of God cannot profite or helpe wicked men The Supper of the Lord is onely auaileable and comfortable vnto them which come worthily to wit with true repentance with sound faith and with vnfained charity touching others it turneth to greater iudgement and condemnation This doth the Apostle teach 1 Corin. 11 27. Whosoeuer shall eate this bread and drinke this cup of the Lord vnworthily shall be guilty of the body and blood of the Lord. Is it not a worke of charity to stay his course that is running into daÌ„ger and like to hurt himselfe to hinder our brother from such an action as that he eateth iudgement to himselfe and maketh himselfe guilty of horrible sinne This were a strange kinde of charity to suffer a man to thrust himselfe through with his sword or to cast himselfe downe headlong from a steepe Rocke when we may hinder him from so doing The Apostle Iude giueth vs other direction in his Epistle that we should haue compassion of some making a difference and others saue with feare Iude 22 23. pulling them out of the fire Wherefore there is no wrong done to impenitent persons if they be excommunicated and consequently barred from the Supper but rather a great benefit is bestowed vpon them and their saluation furthered by this means Neither let any say Obiect that the Church vsurpeth vpon the Magistrate and taketh from him his office For if this were a good reason Answer it was neuer lawfull neither euer shall bee for the Church to excommunicate any offenders because it belongeth to the Magistrate as his duty to punish offences whether he be a Christian or no Christian How then is it that wee take away this authority from the Church in the time of a
a notable Epistle to this purpose written to a certaine Bishop called Auxilius August epist 75. in the behalfe of one Classicianus who being a young man for the offence of the master of the house excommunicated all the rest of his family and would not deliuer the Sacraments to his children and houshold whom he perswadeth to lay aside anger and to reuerse his sentence lest the man perish that is a friend the diuell reioyce in it that is an enemy In this case in a manner doe they offend who refuse to baptize the children of theÌ„ that are excommunicated such as are borne in fornication because their parents are impenitent as though the sonne should beare the iniquity of the father or the wife of the husband or the seruant of the master or he that is not yet born the iniquity of theÌ„ that are borne What hath the infant offended that is borne in the Church that he should not be baptized of the Church The Prophet saith The son shall not beare the iniquity of the father nor the father Ezek. 18 20. the iniquity of the son but the soule that sinneth it shall die This also is the resolutioÌ„ of Beza in one of his Epistles Beza epist 10. prouing that the children of the excommunicate may be baptized We conclude therefore that they onely which haue offended and remaine obstinate in their offences are to be excommunicated forasmuch as Christ neuer said if he heare not the Church let him and all that belong any way vnto him be as heathens and Publicanes but let him be vnto thee that is him only This serueth to coÌ„demne the horrible and abhominable tyranny of the Bishops of Rome who haue not onely raged vpon the bodies of the Saints but also exercised dominion ouer their consciences These are they that send out their curses and smite the cheefest Monarches of the world as it were with thunder lightning They pronounce sentence of excommunication for trifles and they absolue from it for trifles They excommunicate one for another and they absolue one for another They cast out of the Church those that do not belong to their iurisdiction for what haue they to doe with Princes When Princes are supposed to haue offended they curse condemne whole states and Kings as they haue serued heeretofore the Kings of this Land and lately thc State of Venice They haue interdicted whole Realmes they haue forbidden diuine seruice to be said and the Sacraments to be administred Fiftly we must learne from what things excommunicate persons are excluded that we may the better know how to behaue our selues toward them Christ saith let such be as heathens Publicanes that is abstaine from such false brethren and communicate not with theÌ„ either in matters of religion or in common conuersation But how far we must forbeare their company and conuersing with them we shall speake afterward The word excommunication and to excommunicate note out a cutting off froÌ„ the communion which Christ noteth by the branches that bring foorth no fruite Iohn 15 6. If a man abide not in me hee is cast foorth as a branch and is withered and men gather them and cast them into the fire and they are burned The Euangelists also call it to put out of the Synagogues Iohn 16 2. that is out of the fellowship of the faithfull met together in one place Hence it is also that they were said to be accursed being out of the Church as they are blessed that abide in the Church hauing a communion together in matters of religion and fellowship one with another Now we must vnderstand that there is a two-fold communion from whence an excommunicate person may be said to be excluded Communion is two-fold inward and outward the one is inward and spirituall the other outward and corporall The inward communion is that which euery faithfull one hath by faith and loue first with God and then with the Saints of God and therfore in the Creed it is called the Communion of Saints For all the Saints are ioyned together with Christ their head by the band of the Spirit among themselues and with the whole body of the Church 1 Cor. 10 16. The bread which we breake in the Supper of the Lord is it not the communion of the body of Christ saith Paul And the Apostle Iohn in his first Epistle That which we haue seene heard declare we vnto you 1 Iohâ—â— that ye also may haue fellowship with vs and truely our fellowship is with the Father and with his Son Iesus Christ From this fellowship can none be excluded but by sin The Prophet saith Esay 5 â— your sinnes haue separated betweene mee and you And Iohn teacheth that if we walke in the light as he is in the light 1 Iohn 1 â— we haue fellowship one with an other and the blood of Iesus Christ his Son cleanseth vs from all sin And Paul in his Epistle to the Romanes sheweth particularly that there is nothing vnder heauen can separate vs from Christ and from the loue of God neither death Rom. 8.3 â— nor life nor Angels nor principalities nor powers nor things present nor things to come nor height nor depth nor any other creature among al which he doth not reckon sin and therefore it is sin alone which can separate any man froÌ„ the grace of God and from communion with him The excommunication of the Church can bar and shut out no man from this communion For if any man be truly engrafted into Christ endued with faith in Christ and repentance from dead workes beeing a member of his body in deed and in truth excommunication shal hurt him nothing at all in regard of that spirituall communion forasmuch as the sentence so giuen is void and frustrate and the doore is shut vp locked fast with a false key Such an excommunication is a blessing not a cursing Againe albeit a man iustly deserueth to bee excommunicated through his sin to be separated from God yet excommunication is not the first or cheefe cause of it but his owne sin and the continuance in it seeing it doth not seuer him from God but declareth him to bee seuered through his impenitency as the Priests vnder the law putting out the leprous did not defile them with the leprosie but pronounced them to be defiled as the Iudge giuing sentence vpon a malefactor doth not therby make him a malefactor for hee was so before but pronounce him to be so and as a theefe that is found guilty is not thereby made a theefe But here a question ariseth how can it be Obiect that any hauing a true fellowship with Christ can be separated from it through sin Can he that is a member of Christ be made no member All men are eyther reprobate or elect The reprobate are not neyther were neyther euer shall be partakers of this communion how then should they be
neuer regard to pay what they haue borrowed They care not how deepely they runne in other mens bookes and bands but are slacke to returne that is due debt vnto them and to make paiment of that which they owe. This also is a breach of the eighth commandement and made a note of a wicked man by the Prophet Psal 37.21 The wicked borroweth payeth not againe but the righteous sheweth mercy and giueth Heere we see who they are that neuer repay nor restore that which they haue borrowed they are such as are iustly branded with the title of wicked men A litle that a righteous man hath is better then the riches of many wicked forasmuch as their riches many times are not their owne if euery bird had his feather and euery owner could get that which hath beene taken from him It is the property of the vngodly to hold fast other mens goods which they can get to themselues These are of two sorts some are rich and some poore There are some rich men who albeit they be proud and prodigall yet are carelesse to pay their debts which through their riotousnesse and excesse they runne into or if they pay them it is so hardly wrested from them that they shew how vnwilling they are therunto If they set men at worke they are backeward to pay them their wages and to giue the recompence of the labours of their hands Others doe store and enrich themselues by borrowing wares and other like commodities and then of purpose breake rather then of necessitie if they be cast into prison they liue delicately and at ease with their stollen goods as I haue shewed at large elsewhere Thus are many poore men â—ent on â—de ver 20. 〈◊〉 Doct. 1. their wiues children oftentimes vndone by these bankroutes of whom we may say it skilled not if they were also neck-rupt rather then so many innocents should perish through their wickednesse Some againe are of the poorer sort and earne their liuing by daily labour who had rather follow idlenesse and liue of other mens purses then busie themselues painfully in their callings These are constrained through their owne folly to borrow what they can and are so importunate sometimes by complaint and sometimes by flattery that they get money into their hands of other mens and when they once can seaze vpon it as a prey or booty they no sooner obtaine it but they lauish it out in eating in drinking in gaming in feasting and good fellowship as they call it as if they had found a treasure or as if it had bin freely giuen them and as if they should neuer giue an account for it or restore it to the owner These men when they are asked againe those things which they haue receiued do reproch their creditors and returne vnto them euill words for their good wils They are not ashamed to tell them that they are no Christians that aske againe that which they haue lent and by such like cozening tricks they seeke to delude and doe dally with their creditors When they come to borrow they speake with other tongues and haue learned another language then their wordes are softer then butter then they will promise any thing But when the day of restoring commeth they haue forgotten their owne words and they haue lost the conscience which before they seemed to haue had so that wee may say to them as it is in the Psalme Psal 52.3.4 Thou louest euill more then good and lying rather then to speake righteousnesse thou louest all deuouring words O thou deceitfull tongue Both these kindes of men are to be auoided of vs and their practises are to be abhorred as they that sauour altogether of impiety and no whit beseeme the profession of Christianity Secondly it is not sufficient for men to get Vse 2 goods into their hands a thing that most men doe ayme after by raking and scraping and scratching to become rich but they must know how they are gotten and with what conscience they are kept and detained forasmuch as goods euilly gotten shall neuer prosper but will surely bring vengeance vpon their heads which withhold them as Prou. 22 16. He that oppresseth the poore to encrease his riches shall surely come to pouerty We haue many examples of this point left vnto vs in holy Scripture both of the old and new Testament That we should beware by their harmes and be wise by their falles and take heed by their ruines Achan did steale away the wedge of gold and a Babylonish garment but it cost him his life Iosh 7.25 Ahab tooke possession of Naboths vineyard whom he had caused to be stoned to death but it brought the destruction of him and his posterity 1 King 21.19 Gehazi coueted after an euill couetousnesse and gaue himselfe to receiue bribes 2 King 5.27 but he gat with it the leprosie so that his losse was a thousand times greater then his gaines Iudas sold his master for thirty peeces of siluer but he was neuer quiet after he had receiued it so that he brought backe the money and went and hanged himselfe Matth. 27.5 The like we might say of Balaam who loued the wages of vnrighteousnesse and was hyred with loue of reward to curse the people of God he went his way without his hyre and lost his life among the Midianites Numb 31.18 It is not enough to get goods but we must get them iustly and lawfully It is not enough to eate bread according to the exhortatioÌ„ of the Apostle 2 Thes 3.11 12. We heare that there are some which walke among you disorderly working not at all but are busi-busi-bodies them that are such we command and exhort by our Lord Iesus Christ that with quietnesse they worke and eat their own bread Our Sauiour teacheth vs to aske at the hands of God the Father our daily bread Matt. 6.11 and not other mens For it is so called because it is gotten by our lawfull labour and by honest meanes and is prouided for vs of his liberality If we doe not consider this carefully wee may get goods and withall get a curse with them so long as we haue the least iot of other mens in our owne keeping And howsoeuer we iudge of our selues we are no better theÌ„ theeues so long as we retain in our houses or our hearts other mens goods Let vs remember the saying of the Apostle Ephes 4.28 Let him that stole steale no more but rather let him labour working with his hands the thing which is good that he may haue to giue to him that needeth Many there are that make no difference betweene their owne and other-mens as if all things were common They care not whose they haue so that they haue what they lacke It is sweet vnto them whatsoeuer they can fasten and lay hold vpon But euill gotten goods goe neuer alone the curse of God doth euer go with theÌ„ which will bring vpon them all miseries of soule
names and not in the Name of God They cannot say Thus saith the Lord but this I say vnto you not heare ye the word of the Lord but heare ye my word not that which God commandeth to obserue that do ye but keepe my word â—h 15 3. the commandements of men the traditions of the Elders the superstitions of the Fathers and such like humane ordinances wherby they make the word of God of none effect This carrieth no authority to the consciences of the hearers but it is as a sword that is blunt whose edge is turned that it cannot cut or enter into the flesh The word thus deliuered can neuer open the corrupt heart of man or do any good vnto the conscience If then we do not teach the flocke of God both by sincerity of doctrine and by innocency of life we shew our selues to be messengers of Satan not the Ministers of God to be false Prophets not true Teachers We are ioynt labourers with God and therefore he will be sanctified in all that come neere vnto him He feedeth the flock by our hands he conuerteth the soules by our Ministery and he saueth the hearers by our preaching and therefore we must not cause our office to be hated and contemned but by all meanes maintaine the dignity and authority of it to the vttermost of our power It is not only the corrupt doctrine but the euill life of the Ministers that maketh their calling to be vile and void in the eyes of worldly men If the persons that preach it be prophane they reiect Ministers Doctrine and Calling they set al at nought and let all alone And this is the deepe pollicy and subtilty of Satan wheÌ„ he dareth not openly oppose himselfe against the doctrine that is according to godlinesse nor encounter with the word of truth hand to hand he goeth to worke another way that he may cunningly vndermine it to which purpose he striueth to make it hatefull and contemptible by occasion of the Ministers and he duely obserueth their errors their faults and failings that with some colour he may cauill and so countenance his euill proceedings Christ our Lord and Sauiour did well and wisely foresee this and carefully did preuent this The treachery of Iudas was well knowne to the Iewes themselues hee betrayed his master forsooke the Apostles Mar. 26 27. ioyned with the Pharisies and in the end hanged himselfe This must needs bring a great scandall and much hinder the proceeding of the Gospel cause the Disciples to be euill spoken off and the truth it selfe to be reuiled Besides the Apostles might be afraid lest all their labour should be in vaine Wherefore to the end the Lord might adde strength courage vnto them and represse the slanders calumniations of the enemies of the Gospel and withall leaue a perpetuall direction vnto the whole Church that no man should refuse the purity of doctrine for the impurity of the liues of such as are the Teachers he vttereth and oftentimes repeateth this sentence Verily I say vnto you he that heareth you heareth mee Math. 10 40. Luke 10 16. Iohn 13 20. and he that heareth me heareth him that sent me he that despiseth you despiseth me and he that despiseth me despiseth him that sent me In these words he establisheth the authority of the Apostles doctrine and reprooueth all those that iudge of the doctrine by the Ministers and esteeme of the truth by the teachers For euen as Kings and Princes will not lose their right nor diminish the authority of their commandements albeit their Officers or Embassadors should exceed their calling and goe beyond the bounds of their commission in like sort whatsoeuer the Ministers of the Gospel shall be yet the word alwaies remaineth the same the promises and threatnings that are written in it shall be ratified by it we shall be iudged at the last day We must turne vnto it that shall not bow and bend to vs. For all flesh is as grasse and all the glory of man is as the flowre of grasse The grasse withereth and the flowre thereof falleth away but the word of the Lord endureth for euer 1 Pet. 1 24 25. To conclude therefore we must not cast our eyes so much vpon the Ministers that are the disposers of the mysteries of God as vppon the author of the Ministery which is the Lord himselfe neither be so carefull and attentiue to heare their voice as Christ himselfe speaking in them in whose Name they are Embassadors Doubtlesse they shall incurre the displeasure of God and receiue greeuous punishment whosoeuer are euilly affected to the Ministery of the word and their impiety shall detract and diminish nothing from the worthinesse of the doctrine it selfe which directeth vs to one God through our onely Mediatour Iesus Christ and teacheth vs to serue him with a true faith with a pure life with a loue vnfained Vse 4 Fourthly we ought from this ground of doctrine heere deliuered to giue them double honour and not withhold from them the wages of their worke and the recompence of their labours that is due vnto them but as euery labourer must haue his hire so ought the Ministers aboue the rest that labour in the word and doctrine to be maintained of the Church As the Church dependeth vpoÌ„ them for their allowance so they depend vpon her for their maintenance Thus the Pastour and the people do feed one another as a flocke of sheepe nourisheth the Shepheard who eateth the milke of them cloatheth himselfe with the wool of them and againe the Shepheard coucheth them into greene pastures and leadeth them by the still waters The people feed him with the bread of this life he feedeth theÌ„ with the bread of euerlasting life They minister to him in carnall things he to them in spirituall things They cannot lacke him in regard of their soules hee cannot be without them in regard of his body Thus then they do feed one another or at least ought to do If he receiue food of them and giue none vnto them againe he robbeth them of their goods and murthereth their soules If they on the other side receiue food of him so that they be taught of him and yet make him not partaker of a part of their goods they robbe him and cause him to depart from them and so become murtherers of their owne soules as if they did lay violent hands vpon themselues or rather as if they did famish themselues by refusing bread prouided for them inasmuch as where vision ceaseth there people perish Prou. 29 18. Nay the Lord accounteth of this sinne in another kinde and nature he chargeth such Church-robbers to be robbers and spoilers of God no lesse then they that stand by the high way and take a purse I doubt not but very many will be ready to scorne this comparison say What Do you liken vs to theeues Do you make no better of vs We are true
of corruption His grace is the true riches and by it he hath abounded toward his church Hence it is that the Apostle writing to the Ephesians commendeth in many places of the Epistle the ouer-flowing grace of God and sheweth that hee is rich in mercy and aboundeth in kindnes chap. 1 7. chap. 2 4 7. hee setteth out his great loue wherewith he loueth vs the exceeding riches of his grace and his kindnesse toward vs through Iesus Christ And chap. 3 8. he calleth his grace toward vs vnsearchable riches He doth not keep vs to a diet as though he meant to pine vs or famish vs he doth not allow vs onely so much as serueth to keep vs in state and holde body and soule together but he dealeth bountifully towards vs maketh our cup to ouer flow If then he bee rich in mercy and goodnes and abundant in kindnesse if there bee in him exceeding riches vnsearchable riches riches of his grace and glorie it is not to be marueiled at that his childreÌ„ find him gracious toward them aboue all that the tongue can desire or the heart can think forasmuch as his mercy is ouer all his workes Reason 2 Secondly God is euermore better then his word and performeth more then hee promiseth He is not as man that he should lye nor as the sonne of man that he should deceiue al his promises are yea and Amen to the praise of his mercie He promiseth little and performeth much He is a Prince indeede that neuer falsified his worde neither could the vnbeleefe of some that did not beleeue make the saith of God without effect Rom. 3 3. he remaineth alwaies true and faithfull constant and sure If we obtaine not the promises the fault is not in the promise of God but in the infidelity of maÌ„ forasmuch as he neuer deludeth any nor dallieth with them whatsoeuer is gone out of his mouth hee meaneth it in good earnest The word of the Lord is right and all his workes are done in truth he will not suffer his faithfulnesse to faile Psal 33.4 and 89. Hee promiseth in the fift commandement to giue to inferiors that are obedient a long life yet sometimes they dye betimes and on the other side the stubborn and disobedient haue prospered in this world and liued long How then will some say is God as good as his word and how is he certaine of his promise Because albeit he take vs away yet hee performeth it by giuing much more then hee promised When Herod promised to his wanton Minion that danced before him Marke 6 â—â— The one halfe of his kingdome it is certaine it had beene no breach of his promise if hee had resigned vp the whole kingdome into her hands So if God promise a prolonged life Exod 20 â—â— and giue instead of it a perpetuall life heere is more then halfe in halfe gaines and aduantage as hee that promiseth tenne peeces of siluer and performeth twenty peeces of Gold or hee that promiseth a yard of cloath and giueth an ell of Veluet doeth not breake his promise or falsifie his word Thirdly as God is rich in grace so hee is Reason 3 infinite in power he is able to doe what hee will and more then he will Nothing is vnpossible vnto him he hath all creatures in his own hand to employ theÌ„ as it pleaseth him This is the reason vsed by the apostle Eph. 3 20. Vnto him that is able to do exceeding aboundantly aboue all that we aske or thinke according to the power that worketh in vs bee praise in the Church by Iesus Christ c. If then he be able to giue vs more then wee craue or desire wee are not to doubt of his doing of it and wee haue all of vs many notable experiences of it Let vs come to the Vses and marke them Vse 1 diligently First let vs not bee dismayed vnder the Crosse but assure our selues of a good end and of an happy issue It is the cup which we must all drinke of in one kinde or in another Let vs not sinke downe vnder it but lay holde on this principle and fasten our hearts vppon the doctrine with which wee deale as on an Anchor cast out of the ship to stay vs assuring our selues that God will bee gracious vnto vs his mercy shal superabouÌ„d so that we shall bee more then Conquerors One affliction followeth another as one waue of the Sea rouleth after another as Psal 42. verse 7. One deepe calleth another deepe by the noise of thy water spouts all thy waues and thy flouds are gone ouer mee And in the 66. psalme the 10 11 12. vers Thou O God hast prooued vs thou hast tried vs as siluer is tryed thou hast brought vs into the net thou layedst affliction vpon our loines thou hast caused men to ride ouer our heads we went through fire and through water but thou broughtst vs out into a wealthy place Nothing therefore shal be able to separate vs from the loue of God which is in Christ Iesus our Lord who hath promised vs that he will not leaue vs nor forsake vs. This promise we are to lay hold vpon by faith that hee is able and willing to performe it and that he wil be better vnto vs then his word We cannot beleeue too much concerning God we neede not feare to hope too farre of his mercy True it is wee oftentimes presume too farre of the kindnesse of men and so are deceiued of our expectation we promise to our selues much when we goe away empty It is not so with God There is no sinne greater then infidelity when hee speaketh not to heare when hee promiseth not to beleeue which he suffereth not to go vnpunished If you call his worde into question which is passed out of his mouth you call his nature and being in question you 〈◊〉 in effect doubt whether he bee God or not yea whether there be a God or not The Prince that heard the word of the Lord sent in mercy during the famine in Israel and the siege of Samaria 2 King 7 1. â—ings 7 1. To morrow this time a Measure of fine floure shall be solde for a shekell and two measures of Barley for a shekell in the gate of Samaria did not beleeue it because such was their miserie that it seemed not onely strange but impossible vnto them that there should be such plenty and aboundance at a sodaine and no meanes appeare how or which way it should be done and therefore saide verse 2. Though the Lorde would make windowes in the heauen could this thing come to passe But what followed The Prophet denounced against him that hee should see the trueth of it with his eyes but he should not eate thereof and the Lord executed this sentence and let nothing of that which he had saide fall to the ground for the people trod vpon him in the gate hee hauing the ouer-sight of the businesse committed
come to the Lords Table when we are farre from it For as God hath his Church so the diuell hath his Chappell and as there is the Table of the Lord so there is the table of diuels We must therefore take heed that we doe not sacrifice to diuels while we purpâ—se to sacrifice to God and I would not that ye should haue fellowship with diuels â—or 10.20 To conclude let this preparation alwayes go before this holy action let there be a ransacking of all the corners of our hearts and spirits and a cleansing and cleering of them by true repentance Let all gouernours of families prepare these that belong vnto them fit themselues and them of their house to this worke Let vs consider the mystery of the death of Christ to make it the meanes of our life the cause of it our sinnes the merit of it our redemption the ende of it the apprehending of Christ with all his benefites the fruit of it reconciliation to God encrease of faith and newnesse of life Vse 4 Fourthly as no vncleane persons that were defiled Num. 9.6 and no vncircumcised persons whose foreskinne was not cut away Exod 12.48 might eate of the Passeouer so no prophane person vncircumcised in heart and vncleane in his soule and conscience hath any interest in the Lords Supper If he come vnto it and present himselfe at the Lords Table he is like to that guest that came to the feast but had not on him his wedding garment Matth. 22.11 as he followeth him in the sinne so hee shall follow him in the punishment also I deny not but such may partake of the bread but they cannot receiue the body and blood of Christ and they shall not onely beare the losse of the benefit but also incurre the danger of damnation For as no vncleane person might come to the Passeouer of the Lord so no vncleane person may come to the Supper of the Lord. Holy things may not be cast to dogs neither pearles before swine Matt. 7.6 These haue no right to this Communion Children are barred because they cannot examine themselues prophane persons because they do not because they will not And how many are there that come in worse manner then children would doe For if infants and children were admitted it is presumed they wold come with greater reuerence their greatest sinne would be their ignorance Ignorance therefore is a barre against them but are there not many in very many places that presume and present themselues at this Table who besides their ignorance as great and as grosse as that in children doe adde prophanenesse of heart make little conscience of the Sabboth and shew small loue to the word of God and therefore doe shut out themselues from this feast by a twofold barre Lastly we saw before that bitter hearbs were Vse 5 added to the Passeouer it must not be eaten without them which signifieth that as the Passeouer was eaten with sowre hearbes so Christ and the Crosse are neuer seuered one from the other because all that will liue godly in Christ Iesus must suffer persecution 2. Tim 3.12 if we wil be the disciples of Christ we must deny our selues and take vp our Crosse and follow him Matth. 16.24 Euery one would be partaker of the Passeouer but they desire not the sowre hearbs we would willingly taste of the sweet but we care not for the bitter We seeme all ready to embrace Christ but we shun the Crosse it is as bitter vnto vs as gall and wormewood We must all therefore frame our selues to suffer afflictions as the good seruants and souldiers of Christ for the faiths sake and be content to drinke of this cup which he hath begun vnto vs. Paul liued in great credit among the Pharisees before his conuersion but so soon as he was called to preach the Gospel by and by they fought to kill him It is a great comfort to suffer for righteousnes sake A good cause doth sweeten the bitternes of the Crosse Such are pronounced blessed by Christ Matth. 5.10 The Apostles went from the councel reioycing that they were counted worthy to suffer for the Name of Christ Acts 5.41 It is no lesse honor to suffer for Christs cause then to beleeue in his Name Phil. 1 29. Ioh â—5 18.20 and 8.48 Our Master Christ Iesus found no better entertainment the world hated him before it hated vs they called him a Samaritan and said he had a diuel they reproached him to be a glutton Luke 7.34 a wine-bibber and a friend of Publicans and sinners he was despised of men Esay 53.3 4. and esteemed as smitten of God Ioh. 1.11 Luke 23.31 he came to his owne but his own râ—ceiued him not If they haue done this in the greene tree what shal be done in the drie The seruant must not looke to haue a better estate and condition then his Lord nor the disciple then his master if they haue persecuted him they will also persecute vs Ioh. 13.16 he that is sent must not looke to be greater then he that sent him It is enough for the disciple to be as his master Matth. 10.25 and the sâ—ruant as his Lord if they haue called the master of the house Beelzebub how much more shall they call them of his household Gods children shal be molested and aflicted euen in times of publike peace When the enemies of Daniel could find no matter against his person Dan. 6.13 they began to quarrell about his religion To serue God in truth and sincerity is an heinous crime in the eyes of the world who shall in the end giue an account to him that will iudge vprightly Verse 6. And there were certaine men who were defiled by the dead c. Here is a description of the second Passeouer for such as were vncleane vncleane not by any sinfull pollution but by a legal or ceremoniall vncleannesse not by any willing choice of their owne but by an ineuitable necessity and not by comming neere those that were dead in spirit but by touching the dead body of a man In this obserue three things a question a consultation and a resolution The question is of the people the consultation of Moses the resolution of God The people enquire at the mouth of Moses Moses enquireth at the mouth of God and God determineth the doubt and resolueth both the people Moses The question is wherfore may we not receiue the Passeouer with the rest of our brethren wherfore are we kept backe this is amplified by the occasion they were defiled by a dead corpes The consultation is with God which is the second point Moses willeth them to be quiet stand stil vntil he knew the mind of the Lord ver 8. he wold determine nothing rashly but he doubted and held them in doubt vntill he knew of God what was to be done A religious example of modesty humility and wisedome in the matters of God
in soule and body abusing our wit our memory our authority our health our liberty our riches our heart our tongue our feete our hands and all other members to infidelity blasphemy swearing lying whoredome cruelty iniury theft gluttony drunkennesse pride wantonnesse slanders and such like making them filthy dungeons and stinking sinkes for the diuell which should be the Temples of God Wherfore we must haue earnest greefe and sorrow and trembling that we haue hereby not onely broken in peeces and torne in sunder by our sinnes all the lawes of God but wee haue also by them crucified vpon the Crosse and put to a shamefull death the Lord of Life We commonly lay the whole and only fault vpon Herod and Pilate vpon the high Priests vpon Iudas and the Iewes who is not displeased with these for their cruelty herein howbeit we shold be more displeased with our selues who are as deepe by our sinnes in this sinne as euer they as we haue shewed before out of the Prophet And here I summon all prophane persons before God that haue no delight in good things and all such as with greedinesse and without shame wallow in all sin and wickednesse giuing by their leudnesse continuall and greeuous offence to the children of God If they dare presume to present themselues at the Lords Table hauing their hearts hands gored with the blood of the Sonne of God I would haue them answere what they promised to God and his Church in their Baptisme and what they now professe They promised to forsake the diuell and all his workes but sinne is one of the chiefe and principall works of the diuell What I pray you could the Lord Iesus haue done for vs that he hath not done and shall we so reward him and requite him for all his paines his agony and bloody sweat If a kings sonne finding vs in a filthy sink or miery puddle should helpe vs out with his hands and wash vs in water and put his precious robes vpon vs and after all this we thrice miserable wretches should presently cast our selues into the same againe what vnthankfulnes were this what indignity Christ Iesus hath redeemed vs from the bondage of sinne and washed vs in his blood Reuel 1.5 shall we defile our selues againe with worse then mire and dung and serue Satan and sin his and our enemies Againe we must seek to approue our hearts and consciences with loue and charity to our neighbours For we can neuer come with a good consciēce toward God except also we shew the fruites of loue to our brethren We must haue peace with all men without which no man shall see God to his comfort Heb. 12.14 We are but one bread but one body 1 Cor. 12.12 There should be a communion among all the Saints of God which also we professe to beleeue We meet al in one place as it were in one house we haue one head we heare one word we eat the same spirituall meat we drinke the same spirituall drinke we are vtterly vnworthy of all these if we be infected and poisoned with the bitter rootes of hatred strife rancour debate contention quarrelling and such like vnfauory vnsanctified fruites which shew that we are carnall and faithlesse men not fit to be called the seruants of Christ whose loue was great euen toward his enemies Verse 13. But the man that is cleane c. and forbeareth to keep the Passeouer euen the same soule shall be cut off c. The meaning is hee shall be shut out from the fellowship of the Saints Whosoeuer through meer negligence and carelesnes did put off this duty and wold not with the rest of the people of God keepe the Passeouer is iudged for it and beareth his sinne that is is guilty of a great wickednes before God Doctrine We learn hereby that they which negligently and carelesly omit the parts of Gods worship and the exercises of religion All that are carelesse in Gods seruice lie vnder his wrath whensoeuer they are celebrated in the meetings of Gods people committeth a great iniquity and lyeth vnder the wrath and iudgements God The vncircumcised male that purposely breaketh the Couenant of God shall be cut off from the people Gen. 17.14 Moses carelesly omitting the circumcision of his sonne was neere to be slaine of God Exod 4.24 He that did not conscionably and religiously keepe the Passeouer was also to be cu◠off as we see in this place and afterward he that gathered sticks vpon the Sabboth day was stoned with stones that he dyed chap. 15.32 36. Such then as bring not the offerings of God in their season and are carelesse in his worship lie vnder his wrath and deserue the sentence of excommunication For they neglect the homage and seruice Reason 1 due to God and obserue not the seasons appointed of God as we see in this 13. verse There is an appointed season for euery worke vnder the Sunne God also hath his times and seasons who hath all times in his owne hands which being neglected cannot be recalled Secondly all such as contemne the means are prophane contemners of those excellent things that are offered by the meanes and the contempt of the word is the contempt of God The contempt of this Baptisme is the contempt of the remission of sinnes the Pharisees that were not baptized of Iohn reiected the counsell of God against themselues he that contemneth the Supper refuseth the merits of Christs death and passion and is guilty of the body blood of Christ 1 Cor. 11. and maketh a mocke of the Sonne of God Thirdly such despise the wisedome of God accounting that simple weake and foolish which he in his infinite wisedome hath appointed to be the ordinary meanes of his strong arme and mighty power His waies are not as our waies his wayes are foolishnesse to foolish men 1. Cor. 1.23 and our wayes are foolishnes to the most wise God 1 Cor. 3.19 and that which is highly esteemed among men is abomination in the sight of God Luke 16.15 as that which is oftentimes least regarded of vs is in greatest price and account with him Vse 1 Conclude from hence that the state and condition of al retchlesse hearers of the word and of negligent receiuers of the Sacraments is most wretched accurst Shall we be so sottish and simple to imagine that God hath ordained these things for nothing or that he will see his writings and seales troden vnder foot and not punish these rebels and enemies Is not he that maliciously and contemptibly defaceth the Princes broad seale a traitour against his Prince Are these then any better that reiect both word and Sacrament we see this in Ahaz when he had a signe offered vnto him from the Lord in the depth beneath or in the height aboue to assure him of deliuerance he contemned and reiected the same Esay 7.12 howbeit he neuer prospered after but grew worse and worse 2 Chron 28. True
he could not be a Priest c. but he is our Priest and sitteth at the right hand of his Father Besides if Christ were present bodily in the bread he were to bee worshipped in the bread and in the mouthes and stomackes of these that receiue and eate the bread but that cannot be without committing idolatry He will come from the heauens to iudge the quicke and the dead not from the bread or from the Altars His body is visible and may be felt and hath flesh and bones as our naturall bodies haue Luke 24.30 We are forewarned by our Sauiour not to beleeue or giue any credite to such as will shew him on the earth and say Loe heere is Christ or loe he is there before his comming againe Math. 24 26. If they shall say vnto you Behold he is in the Desart goe not forth Behold he is in the secret Chambers beleeue it not and shall we beleeue them that tell vs he is in the bread or in the pixe or on the Altar but of this I haue spoken elesewhere Secondly it is not enough to come to the Vse 2 Sacraments and to be partakers of the outward signes the chiefe part that we must look after is Christ Iesus It serueth therefore to beate downe all confidence that we may haue in the outward signe Simon Magus was baptized as well as the rest in Samaria Acts 8 13. but what did that auaile him forasmuch as he remained in the gall of bitternesse and in the bond of iniquity verse 23. therefore he had no profite by it for though his body were washed with water yet his soule was not cleansed by the blood of Christ It is noted of the Israelites by the Apostle that they were all vnder the cloud and all passed through the sea all did eate the same spirituall meate and dranke the same spirituall drinke yet with many of them was not God pleased 1 Cor. 10 5. for they were ouerthrowne in the wildernesse What did it aduantage theÌ„ to be partakers of these benefits They might bring some good to their bodies but they brought no comfort to their soules Al were partakers of the outward signes but all receiued not the grace signified for many of them were destroied It hath alwaies beene euen from the beginning a vain opinion and presumption to ascribe too much to the outward worke of euery ordinance of God We know how much the Iewes gloried in their circumcision and preferred themselues before the Gentiles whom they contemned as if to haue the foreskin of the flesh cut off were enough to make a man to be vndoubtedly the true childe of Abraham nay the childe of God although he did neuer labour to expresse the true circumcision which is the power of it in their hearts Hence it is that the Prophets call them backe continually from this foolish confidence and will them to circumcise the foreskinne of their hearts Deut. 10 1 and be no more stiffe-necked Stephen putteth them in minde notwithstanding the outward circumcision that they were vncircumcised in heart and eares Acts 7 52. As then there is a double circumcision Rom. 2 29 one outward or of the letter the other inward or of the Spirt so may we say of baptisme And as the outward circumcision notwithstanding all their vaine boasting could not profite so must we conceiue no lesse of our outward baptisme if we do not labour when we are come to age and yeares of discretion to be washed and cleansed from sinne in our soules as we were washed with water in our infancy Againe they gloried not a little in the Temple and in the sacrifices offered in the Temple Ier. 7 4. they cryed out The Temple of the Lord the Temple of the Lord this is the Temple of the Lord yet the Prophet faileth not to tell them that they trusted in lying words which should not profit so long as they did not amend their waies and their workes Thus they rested in the deed done as if they had done a meritorious acte that must needs deserue the loue and fauour of God So is it with the ignorant multitude among vs if they come to Church they think they haue done a great work as much as God can iustly or possibly require at their hands But our coming to our Temples or Churches shall little helpe vs except we heare obey and become new creatures This corruption whereof we speake we haue euen drawne from the loines of Adam and sucked it from the breasts of our first mother When Adam and his wife had fallen from God the Lord cast them out of the garden lest they should put foorth their hand and take hold of the tree of life and eate and liue for euer Gen. 3 22. Had the tree any such vertue in it that if they had eaten of it againe it could restore them to life and make them liue for euer No but God discouereth the corrupt iudgement of degenerate man they had an opinion that they should recouer their former estate againe if once they could lay hold of the tree of life they thought all would be well if they might taste of that fruite Thus it is with many in our daies if they receiue the Supper of the Lord they thinke it hath an hidden vertue inherent in it as a medicine that serueth for the body and that they are as sound Christians as the best The like we see in the Israelites at another time when they had receiued an ouerthrow by the Philistims their forces defeated that they brought into the field against them they trusted in the Arke rather then in the liuing God saying Let vs fetch the Arke of the Couenant of the Lord out of Shiloh vnto vs â—â—m 4 3. that when it commeth among vs it may saue vs out of the hand of our enemies They deemed dreamed that the bare bringing of the Arke into the host should defend them and discomfit their enemies They had a vaine confidence in that outward signe of Gods presence but they had poluted the worship of God and no Arke can saue a prophane people So if we be vngodly prophane rebellious though we receiue the Supper euery day it should do vs no more good then to trust to a broken reed forasmuch as it will rather serue to further our condemnation by abusing of it Use 3 Lastly we must take heed how we come to the Sacramens and bring with vs the hand of faith that we may lay hold vpon Christ as well as vpon the bread and the cup. With the hand of the body we receiue these but with the hand of the soule we receiue Christ Here is great comfort ministred to all those that come to the Lords Table aright For as they that rest in the outward signes wherein pride and ignorance meete together depart without any benefit to themselues so all such as communicate aright do receiue Christ and all his benefits then which
there cannot be a greater benefit God the Father offereth and assureth his owne Sonne whom he hath sealed to be the Mediatour of our redemption he deludeth and deceiueth no man that commeth to the Supper as a guest prepared for the marriage feast 2 Cor. 2.16 For as the word turneth to be the sauour of death vnto death to the vnreuerent and vnregarding hearer so in truth is the Sacrament the sauour of death vnto death to the vnworthy and vnwise receiuer Let vs therefore throughly examine and prooue our selues whether we be in the faith or not 2 Cor. 13 5. and consider diligently what is set before vs and hunger and thirst after Christ that we may obtaine this hidden Manna This we shall neuer do except we obserue these few rules First we must try our selues by the law of God whereby commeth the knowledge of sinne Rom. 3 20 7 7. It is a cleere glasse to shew vs our faces or rather our hearts Iam. 1 23. From hence we must frame an editement against our selues Secondly we must labour to vnderstand and beleeue the common corruption of all mankinde standing partly in originall sinne and partly in the fruites thereof wherewith all are tainted as with an vncleane leprosie from the crowne of the head to the soale of the foot Rom. 3 9. Thirdly we must feele the curse of euerlasting death due to vs Gal. 3 10. Fourthly we must learne what couenant God hath made with vs touching grace and mercy that we may be raised vp to comfort in the Sonne of God our Redeemer Fiftly we must desire to be made partakers of the Lords Supper and feele how much we stand in need of it which will follow necessarily vpon the former Lastly we should fit our selues the better vnto the worke by considering the proportion betweene the signes and the things signified The beholding of the breaking of the bread the powring out of the wine should enforce vs to remember the body of Christ broken and his blood shed for vs. When wee looke vpon the Minister comming to vs and reaching forth these elements We should consider that the Lord Iesus himselfe commeth to vs and offereth himselfe with all his mercies and merits vnto vs if wee haue faith to receiue him And as we lay hold vpon the bread and wine and take them in our hands so we must stretch forth the hand of a liuely faith to lay hold of Christ for with him we shall entertaine all his sauing benefits to our endlesse and euerlasting comfort CHAP. X. Ver. 1 2. And the Lord spake vnto Moses saying Make thee two Trumpets of siluer c. HEere wee haue the conclusion of the first part of this book Doctrine Of the siluer Trumpets the vse of theÌ„ In this chapter we are to consider two thinges First the commandement of God directed to Moses to make two siluer Trumpets Secondly the remouing of the Israelites from Sinai to Paran Touching the Trumpets they are described by the matter they must be made of siluer by the forme of an whole piece Thirdly by the ends for the calling of the assembly and for the iournying of the Campe. Fourthly by the manner prescribed how to vse them to what purpose one alone is to be sounded to what purpose both when an alarme is to be blowne and when the alarme is to be blowne the second time when they must blow but not sound the alarme Fiftly by telling who shall be the trumpetters or sound the Trumpets the sonnes of Aaron the Priest Lastly by the time how long this vse shall continue to wit as an ordinance for euer euen so long as the Commonwealth of the Israelites shall endure This is the present vse of them there is a double vse of them commanded for the time to come one in time of warre to assure them that God will then remember them for good and saue them from their enemies ver 9 the other in time of peace at their solemne feasts at their burnt offerings and peace offerings Vse 1 The vses of them follow which are partly ciuill and partly ecclesiasticall And first seeing these siluer Trumpets serued for the Camp and the Congregation to assemble and to remoue and that the power of making them is committed to Moses who hath the sole prerogatiue to call and to dissolue assemblies about publike affaires we learn that it belongeth to Kings and Princes as their proper right to gather together The authority of K ngs and Princes what it is and to dismisse them that are gathered together Euery one hath not authority and iurisdiction to draw multitudes together we shall haue no small ado if that may be suffered Acts 1â— 23. We must haue lawfull and orderly assemblies vers 29. and such as do not sauour of confusion So it was in Egypt without Pharâ—oh no man might lift vp his hand or foot in all the Land of Egypt Gen. 41 44. This right is annexed to the highest power by an estate indefeizible and by a perpetuall law that cannot be dissolued throughout all generations As this power together with the Trumpets was giuen to Moses so did he and his successours practise the same who commanded in chiefe as Deut. 33 ver 5. Numb 31 6. Ioshua called and dismissed the people and they obeyed him in the execution of that power no lesse then they had done Moses before Iosh 1 17 and 24 28. So did Dauid vse these Trumpets 1 Chron 15 4 23 2 3 6. When the Arke was to be remoued and when the offices of the Tabernacle were to be ordered which are things meerely belonging to true religion The like we might say of Salomon 2 Chron. 5 2. of Asa Iehosaphat Hezekiah and Iosiah Thus were all generall Councels congregated and called together and there were none otherwise called for a thousand yeares after Christ but by the Trumpet of Moses that is by the authority of Caesar Thus did Moses also in gathering assemblies about publike affaires both for consultation and action For consultation The neceâ—â— of gatheriâ—â— assemblieâ— because many eies may discerne that which few cannot For action because many hands may discharge that which is troublesome cumbersome for one to do Exod. 18.18 This serueth to reproue three sorts first the Bishop of Rome who as a theefe and vsurper hath encroched vpon the Princes right and stollen away one of these siluer Trumpets and carried to it Rome He would leaue Moses but one Trumpet and would limit his office to ciuill and temporall things challenging power in all spirituall causes and ouer all spirituall persons Howbeit Aaron the High-Priest neuer offered to wring and wrest out of the hand of Moses this power he was content to blow them at the commandement of Moses or rather at the commandement of God Nay such is the tyranny of this proud Bishop that he contenteth not himselfe with one Trumpet though he haue indeed right to none
earnest and importunate with Iethro who as he was a man of great yeares and much experience and of no lesse iudgment vnderstanding which appeareth by his counsell that he gaue to Moses for the appointing of Iudges ouer the people so he was a fit and perfect guide in all those quarters himselfe inhabiting on the frontiers thereof at Midian What was the answer and issue of this request of Moses Intepreters are diuided doe much vary about it as also who this Hobab was and whether he yeelded to this motion or not I assent to those that take it to be Iethro and albeit it may seeme at the first sight by that which we reade Exod. 18 Exod. 18 â— Iudg. 1 16 â— 4 11 1 Saâ— 15 6. 1 Kâ—â— 10 15. 1 Chr. 2 55 Ieremy 35. and in this chap. that he yeelded not but returned backe into his owne country yet because it appeareth by diuers other places of Scripture that the posterity of this Hobab wer mingled with the Israelites and had that reward which Moses heere promiseth it is most probable and lâ—kely that this his returne backe mentioned in Exodus was rather to fetch away his family and to take his leaue of his owne country by setting things in order theÌ„ with a purpose to abide there 1 Ki. 19 20. like to the departure of Elisha from Eliah But whether this Hobab were Iethro himselfe or his son or whether in his own person he returned we leaue in doubt howbeit these two things are builded vpon certainty that Iethro did go backe againe that his posterity came afterward to the Israelites But why doth he so vehemently desire to haue this Hobab the guide of their way Obiect was not the all-seeing eie of God sufficient vnto them had not he promised to conduct them and had they not the pillar of the Cloud to go before them It is true Answer yet humane helps wheÌ„ they may be had and God offreth them vnto our hands are not to be neglected The vsing of lawfull means doth not oppose or confront the prouidence of God For faith standeth well with lawfull meanes Nay it is rather a signe of infidelity tempting of God to cast away such helpes and furtherances as we may obtaine and to boast of onely faith in God in the pride of our hearts True it is we must not put our trust in men whose breath is in their nostrils nor depend vpon the meanes as our chiefest confidence but in the liuing God lest we set vp men and meanes as Idols and offer sacrifice vnto them Therefore it is the duty of the faithfull to vse such meanes as God giueth them for their good Indeed he can work without meanes but we must attend vnto his will not stand vpon his naked power without his will But of this afterward Doctriâ—â— There câ—â— to be a câ—â—munion 〈◊〉 earthly â—â—â—sings The point which heere I will obserue is from the offer that Moses maketh to Hobab who might be instead of eies vnto them because he was skilfull in al the parts places through which they shold passe he was well acquainted with those deserts and knew what commodities and discommodities they should meet with in the wildernes if he would be partakers with them in the sowre he should aso enioy the sweet and he should haue his part in the blessings that God should bestow if he would impart vnto them the benefit of his knowledge and therfore there ought to be a communion of earthly things among all those that professe the same faith and religion In the primitiue Church no man accounted any thing his owne no man kept the temporall blessings of this life to his owne vse onely but they had all things common Act. 4.32 neither was there any among them that lacked verse 34. Thus doth Iohn Baptist teach the people that came to his baptisme He that hath two coats let him impart to him that hath none and hee that hath meat let him doe likewise Luke 4.11 So dealt the widow of Sarepta toward Eliah she had onely an handfull of meale in a barrell and a little oyle in a cruse 1 King 17.12 yet euen of that little pittance she made a cake for the Prophet verse 15. So it was with Iob as he sheweth in the defence of his owne innocency and integrity chap. 31. he withheld not the poore from their desire ver 16. he did not cate his morsels himselfe alone but the fatherlesse and widdow did eat thereof ver 17. he saw none to perish for want of clothing or any poore without couering ver 19. therefore hee did distribute to the necessity of the Saints Rom. 12.13 and was giuen to hospitality Reason 1 For the whole multitude of them that beleeue are of one heart and of one soule Act. 4.32 As they haue but one faith so they haue one desire to glorifie God and to honor him as if they were but one man Secondly we are one flesh Esay 58.7 therefore to deale our bread to the hungry is to feed our selues to bring the poore home that are cast out of their houses is to harbor our selues to couer the naked is to clothe our selues We are members one of another as parts of the same body whereof Christ is the head and therefore it cannot be but we must haue a compassion and fellow feeling of the wants and necessities one of another 1 Cor. 12.26 Rom. 12.5 Wee must be like affectioned one to another Vse 1 This serueth for reproofe For we haue many that appropriate vnto themselues that which God hath giuen or lent vnto them for the good of others It is noted as the speech of couetous Nabal to say Shall I take my bread and my water and my flesh that I haue killed for my shearers and giue it vnto men whom I know not whence they be 1 Sam. 25.11 The like is the speech of Laban as couetous as he Gen. 31.43 These daughters are my daughters and these children are my children and these cattell are my cattell and all that thou seest is mine Wee are taught in the Lords prayer to call it our bread and not my bread It is remembred of the leapers that they entred into some of the tents of the Syrians who had forsaken them and did eat and drinke and carried thence siluer and gold and raiment hiding the same to their owne vses only 2 Kin. 7.8 howbeit they by and by recal themselues and say one to another We doe not well this day is a day of good tidings and we hold our peace c. Now therefore come that we may tel the kings houshold So should it be with such as haue gotten this worlds good not prouide for themselues onely but haue respect vnto others Secondly such are iustly to be accused as contemne those that are in pouerty who cannot abide them or are ashamed of them and think themselues disgraced by theÌ„ Let such take heed lest
our care and endeuour be to dwell with him first in his other house which is the lower house of which sort is euery particular assembly where God doth also dwell to which he giueth lawes and ordinances as an housholder vnto his house of this Paul speaketh 1 Tim. 3.15 Thou must know how to behaue thy selfe in the house of God which is the Church of the liuing God Let vs examine our loue to the one by our loue to the other our loue to the kingdome of heauen by our loue to the kingdome of grace If we care not for the former we shall neuer haue entrance into the latter God must know vs to be guests in his first house otherwise he wil neuer acknowledge vs as his friends in the second To the many thousands in Israel The words in the original are to the ten thousand thousands a certaine number for an vncertaine A notable description of the church of God Doctrinâ— Whence obserue that the people which belong to God are many thousand thousands The peopâ—â— that beloâ—â— to God aâ—â— many thoâ—sand thoâ—sands They are a great flocke of sheepe they are a plentifull haruest of corne they are a wonderfull hoste and army of men This God promised to Abraham Gen. 15.5 he brought him forth and said Looke now toward heauen and tell the starres if thou be able to number them for so shall thy seed be Rom. 4.18 So Psal 2.8 Psal 72.9 11. Aske of mee the heathen for thine inheritance and the vttermost parts of the earth for thy possession Thus Esay prophesieth of the amplitude of the church Chap. 54.2.3 Enlarge the place of thy tent c. In the New Testament Christ telleth vs that many shall come from the East and West and sit downe with Abraham and Isaac and Iacob in the kingdome of heauen Matth. 8.11 so that his elect children are many in number For first of all the mercy of God is the Reason 1 more manifested thereby Hee might iustly haue reiected all because all had sinned in Adam but the more to manifest the greatnes of his goodnesse and the largenes of his compassions it pleased him to call and gather together a great people that they might take hold of his mercy and sing of his louing kindnes to his glory Rom 11.3 God hath concluded them all in vnbeleefe that he might haue mercy vpon all By nature all are alike all vnbeleeuers all disobedient all miserable the elect are no better then others by birth He speaketh heere of beleeuers among Iewes and Gentiles Secondly Christ Iesus will not lose the price of his death neither suffer it to be void and of none effect He died for many and therefore many belong vnto him as sheep of his pasture and as members of his body The Apostle teacheth that by the obedience of one not a few but many shall be made righteous euen as by one mans disobedience many were made sinners Rom. chap 5.19 And the Euangelist Saint Matthew declareth Christ in the deliuering of the Cuppe at his last Supper said This is my blood of the New Testament which is shed for many for the remission of sinnes 〈◊〉 26.28 〈◊〉 2.10 whereby he brought many sonnes to glory Thirdly none is able to count the number of them which are as the starres that are innumerable and as the sand on the sea shore This made Balaam pronounce afterward in this booke chap. 23.10 Who can count the dust of Iacob and the number of the fourth part of Israel And Iohn speaking of the number of them that were sealed saith he saw a great multitude which no man could number of all nations and kinreds and people and tongues clothed in white robes and palmes in their hands Reuel 7.9 They must needs be many thousand thousands seeing the number of them is without number Vse 1 The vses follow See heere the key to open and vnlocke sundry places of holy Scripture speaking of an vniuersality appointed vnto life and eternall glory as where it is said God would haue all men saued 1 Tim. 2.4 all men to come to repentance 2 Pet. 3.9 that Christ dyed for all 2 Cor. 5.14 2 Pet. 2.1 These speeches must be vnderstood of an vniuersality and generality of the elect onely for they alone are elected they alone are iustified they alone are redeemed they alone shall be glorified They must not be vnderstood though they speake of all and extended to euery particular of Adams seed nor be taken of euery particular person but must be limited and restrained to beleeuers of all sorts and conditions as Rom. 10.12 God is rich to all that call vpon him and Gal. 3.22 the Scripture hath concluded all vnder sinne that the promise of faith in Iesus Christ might be giuen what to all no but to all that beleeue Ioh. 11.52 There is therefore an vniuersality and a world of beleeuers as wel as of vnbeleeuers and they are expressed vnder the word All because they are many in number and consist of thousand thousands which cannot be accounted and therefore Iohn saith Christ is the propitiation for our sinnes and not for ours onely but for the sinnes of the whole world 1. Ioh. 2.2 that is for the sins of all the elect and beleeuers dispersed thoroughout the world To conclude Christ may be said to saue all as he is said to heale all sickenesses and diseases among the people Matth. 4.23 and 9.35 that is some of all sortes and kinds and as the Pharisees are said to tithe all herbes Luk. 11.42 that is all sorts Vse 2 Secondly we may gather from hence that most glorious shal the name of Christ be when all meeâ— together in one to magnifie his grace and mercy toward them as appeareth Reu. 7.10 11 12. The Angels and the Elders ascribe blessing and glory and power and thankesgiuing vnto God When we shall all sing Hallelu-iah in the heauens what a sweet and pleasant melody will this make O how should we labour to be of this company that we may beare our part euery one in this triumphant song Hence it is that the Iohn saith Reue 19.1.3 I heard a great voice of much people in heauen saying Alleluia saluation and honour and power vnto the Lord our God and againe they said Alleluia Blessed are they that accompany the Saints to sing with them with heart and voyce Alleluia If we be not of this communion of Saints we cannot tune the right accent we cannot be in the number of these sweet singers our musicke iarreth and hath a discord in the eyes of God he will soone find it out Heere the godly seeme to bee thinly sowen as wheat couered with chaffe and so the song to consist of a few voyces onely The corne which seemeth little while it lyeth in the heap and maketh no shew when once the fanne hath scattered away the chaffe it appeareth to be much in quantity so when the Lord Iesus at his second
though one be surbordinate to the other yet both of them as good friends ioyne hand in hand and neyther of them ouerthroweth the other The Sunne doth not in vaine rise and set euery day thogh God as the first cause created the light The fields are not in vaine ploughed and sowed by men and watered with the early and latter raine from heauen although GOD bringeth foorth corne out of the earth and giueth bread to strengthen mans heart Psalm 104 verses 14 15. Our bodies are not in vaine refreshed with food albeit God be the life and the length of our daies Acts 17 28. And thouching our soules it is not in vaine to beleeue in Christ to repent from dead works to heare the preaching of the Gospel and to yeeld obedience thereunto although our saluation and eternal life be the free gift of God Rom. 6 23. Secondly whosoeuer is predestinated to the ende Zâ—nch de â—tribut 〈…〉 cap. 2. they are also predestinated to the meanes without which the end cannot possibly be attained Such as are appointed to eternall life are also appointed to the meanes by which life euerlasting may bee got and obtained For almighty GOD hath from euerlasting decreed both the ends and the meanes not the end without the meanes nor the means without the end but both of them and none must make any diuorce betweene these God himselfe hath prescribed vnto vs the meanes to bring vs to the ends all that shall be saued wil carefully vse them No man well aduised will reason thus If it be determined by Gods prouidence that I shall recouer my health there is no need that I vse either food or physicke and if it be otherwise determined I shall vse in vaine the helpe either of the one or of the other forasmuch as Hezekiah receiued such promise of deliuery and recouery yet he must take a lumpe of figges and lay it for a plaister vpon the boyle that he may recouer Esay 38 21. No man in his right mind will argue thus If God haue ordained that I shall come to my iournies end I need not goe ouer the bridge I may leape into the water I am sure I shall be safe and not be drowned Or if it be determined that theeues shall not rob me nor haue any power ouer me I may thrust my selfe into all companies I may trauaile into dangerous places at all houres of the night and though I stand there of purpose they shall not be able to lay hands vpon me nor to spoile me of my goods If this kinde of reasoning be extreme folly how is it that we see not the vanity of the other Lastly as God appointeth good meanes to Vse 5 bring vs to the end of our faith so it is required of vs to beware of euill meanes and euill waies which leade to hell and tend to destruction There are many in the world that perswade themselues they may follow their euill waies with greedinesse and delight and yet that they shall escape death and damnation well enough that albeit they sowe to the flesh yet they shall not reape corruption Thus hee tempted and seduced Eue in the garden that she might eate freely of the forbidden fruite and yet she should neuer die the death but be as God knowing good and euill Gen. 3 4 5 But we must know that God hath linked together as with a brazen chaine that cannot be broken the pleasures of sinne and the punishments of sinne Rom. 6 23 and 8 2. The Apostle ioyneth sinne and death together coupleth them together as the cause the effect for the wages of sinne is death Thus we see the diuels cunning to beguile teaching that we need not to do good things and yet wee shall come well enough soone enough easie enough to heauen and that we may follow euill things and yet we shall escape hell and destruction See more of this afterward chapter 20. 17. And Moses sent them to spie out the Land of Canaan and saide vnto them Goe you vp this way Southward and goe vp into the Mountaine 18. And see the Land what it is and the people that dwelleth therein whether they be strong or weake few or many 19. And what the Land is that they dwell in c. Albeit the Lord had promised to Abraham and his posterity to giue them the land of Canaan for a possession yet hee will haue them beare themselues wisely and warily prudently and circumspectly in the search and viewing of it to enquire into the people their Cities their Land their multitude their strength and so to get a perfect knowledge of them and for this cause doeth Moses so carefully instruct them The doctrine Doctrine The faithfull must deale wisely in all their enterprises Wisedome is a gift required of the faithfull in all their enterprizes to doe nothing headily rashly rawly and ignorantly We must deale not onely lawfully iustly honestly and godlily but wisely prudently politikely Rebecca hearing of the purpose and intent of Esau waiting opportunity to kill his brother and being desirous to preserue them both but especially Iacob conueyed him away Gen. 27 verse 43. The like appeareth in Abigael 1 Sam. 25 18. she preuented Dauid and the mischiefe hanging ouer her owne head and is therefore commended by Dauid himselfe So 2 Sam. 20 16 17 18. And 2 King 4 verse 23. we haue a notable example in the Shunamite she wisely dissembleth the cause of her iourney lest she should greeue the heart of her husband onely she desireth leaue and liberty of him to goe â—o the Prophet So Acts 23 verses 6 7. Paul knowing the great iarre and diuision in iudgement among those of the assembly which consisted of two sorts or sects partly Saduces which denied the resurrection and partly Pharisees which acknowledged it he taketh aduantage of the present opportunity to seuer them and to deliuer himselfe Prouerbs chap. 13 verse 16. Rom. chapter 16 verse 19. For first wisedome is more worth much Reason 1 better then all weapons of warre Prou. 21 verse 22. A prudent man is to be preferred before the valiant and indeed he can do more Hee can by counsell take a City wherein the valiant are and by his stratagems throw downe the bulwarkes and Castles thereof Eccl. chapter 7 verse 12 and cha ver 9 13 14 15 16. Secondly if Gods seruants should not Reason 2 deale wisely they should lie open to euery enemy to be hurt and destroyed to be ouertaken and circumuented in an excessiue hand The times wherein we liue are dangerous the persons with whom we deale are pernicious the sleights of Satan that dealeth against vs are mischieuous his instruments are growne cunning and crafty Prou. 1 verses 11 12. If then wee should not deale as well wisely as lawfully wee should not bee able to withstand them If we should not order our affaires discreetely and with good aduise forecasting the issues and preuenting their attempts we should
sheweth in these words the persons to whom they belong of whom they must bee practised they belong euen to the strangers soiourners among the Israelites as well as to the Israelites themselues namely if they were circumcised as it is saide before touching the eating of the Passeouer chapt 9. One law is appointed for the one and the other â—rine The doctrine is this â—hurch is â—e body â—ded the lawes The members of the church of what place people soeuer they are are one entire body and are to bee ruled by the same lawes Exod. 12 48 49. Eph. 1 22. and 3 15. 5 21. Coloss 1 18. To this purpose it is called sometimes a body sometimes a city somtimes a temple and sometimes a family But it may be obiected if it be one body one temple one city one family how is it that we reade of many Churches as of the Romanes of the Corinthians and of the seauen churches of Asia I answer there is one Church but it hath many particular parts as the great Sea though it be one yet there are many parts according to the seueral coasts and countries by which they run as the Britan the French the Spanish the German seas and yet all but one sea â— 1 2. The reasons First the ruler thereof is one God and one Lord ouer all who is blessed for euer This one God hath one church hath prepared for it one place and one saluation Eph. 4 5 6. Secondly the body tied as it were by ioynts and sinewes in the same the members are diuers but they make but one body there is one hope one inheritance one baptisme one faith being vnited by meanes of the ministery Ephes 4 12. They haue the same Sacraments they eate one bread and they drink of the same cup. This inward meanes is one Spirit by which they walke 1 Cor. 12 13. Thirdly they are ruled by one head which coupleth them together For as one body can haue but one head so one head can haue but one body and thogh the members be many yet the body is but one Col. 1 18. Vse 1 The Vses First the tolleration of diuers contrary religions is not lawful As the church is one body so it is to be ruled by one law one law is appointed for all This tolleration and dispensation is like the sowing of diuers seeds together in one fielde or the mingling of linnen and wollen together in one garment as if a Painter should ioyn to the head of a man the neck of an horse 〈◊〉 de art then adde to the body sundry feathers of diuers sorts and make the picture beneath to end like a fish what a monster would this be So this linsy-wolsy Religion consisting of contrary parts not one agreeing to another would make the church a very monster and it is directly contrary to the first and second commandement and the office of the Magistrate appointed and ordained to maintain the pure worship of God Ahab and his people are reproued for halting with God and wauering between his opinions Salomon is reproued for this 1 Ki. 11. and contrariwise the best Kings Iosiah Hezekiah Asa and Iehoshaphat are commended for their constant profession and perseuerance in the same truth Secondly all monuments of idolatry and superstition must be demolished and pulled down and idolaters should be slain Deut. 12.2.3 4. 7 4 5. and 13 1 2. Gal. 5 12. Reuel 2 14.15 20. Good king are reproued for suffering hil-altars and Groues not taking them away Besides it is a means to ouerthrow church and kingdome 1 Ki. 11 19. If a church be corrupt in the foundation of the doctrine and the substance of Gods worship we ought to separate from it 2 Chro. 11 14 Acts 19 9. 2 Cor 6 16. Reuel 18 5. not ioyn as a member with it of the same body This vnhappy toleration is accompanied with sundry mischiefes it sheweth a coldnesse in Gods cause and litle or no zeale in defacing the monuments of idolatry and no hatred of them at all being content to giue the glory of God to another which he wil not haue to be giuen It nourisheth a serpent in the bosom and setteth vp vncertainty of faith and religion leaueth men in a mammering what to do and to which side to ioyne himself maintaineth confusion in Gods worship fostereth schismes troubles seditions and rebellions among subiects breaketh the sweet comfortable knot of the vnity and amity of brethren and lastly bringeth danger to Prince and State It is directly against sincere profession Ioshua 24. verse 19. 2 Ioh. 10 1. The Samaritans serued euerie one the god of his country and so serued not God at all The Apostle saith There is one faith Ephes 4 5. an house diuided against it selfe cannot stand Mat. 12 25. FroÌ„ such separate 1 Tim. 6 3. Now let vs see what may be obiected in defence of toleration First it is said Obiect it giueth to euery one contentment Answer and therefore it is a safety to a commoÌ„wealth I answer Contentment must be giuen by lawful meanes otherwise discontentment is better as iust warre to be preferred before vniust peace Againe Ier. 22 15 16. there is no true safety without Gods blessing and as the heathen Philosopher reasoneth against coÌ„munion of all things Arist pol. lib. 2. so we may against the toleration of all religions He taught That whatsoeuer is cared for of all is cared for of none so wee may say whatsoeuer giueth contentment to all giueth indeed contentment to none Hence it is that there are so many iars and contentions which indeed are the ruine of a kingdom Neh. 2 19 20. from 1. ver to the 16. This was the most diuellish policy of Mahomet to patch vp his Alchoran with shreds of all sorts of errors schismes and heresies borrowed from Iewes and Gentiles that there might bee somewhat to content all persons that so some of all sects might be allured vnto that superstition Secondly Obiect the Iewes warranted by the word did suffer amongst them the idolatrous Gentiles Deut. 14 21. Exod. 12 44. therefore we may do the like I answer Answer priuate toleration in conuersation did not allow any open profession or practise of idolatry in those Nations Deu. 12 1 2 3. Again thogh they by reason of their weake estate suffered many Deut. 7 22. yet afterward in a perfect state we finde not any Lastly some things were tolerated contrary to morall lawes as we see in the case of diuorce for trifling causes and of vsurie to strangers which we may not now tollerate Obiect Thirdly corrupt manners in well-ordered gouernment haue had open tolleration therefore the roote from whence they spring may also which is corrupt religion as tolleration of polygamy and of vsury to strangers Answ I answer first the sequele is false for there is great difference betweene manners and false worship yea betweene
a true miracle But if it were a miracle men might discerne it by sense as all the miracles of Christ were discerned Let them giue vs an instance in any creature in heauen or earth where the Lord wrought any miracle which he did not subiect to the senses of man but heere is nothing that can be discerned by the senses for as much as the bread by the iudgement of all the senses remaineth and appeareth to bee the same in substance which it was before of the same quality quantity colour taste handling smelling vertue and nourishment there is not any one sense or all the senses together that can iudge otherwise of it then it did before therfore it can be no miracle No work is a miracle which cannot bee felt smelled seene tasted or perceiued Wherefore let the Church of Rome teach in their schooles write in their bookes preach in their Pulpits and decree in their Councels neuer so often that there is a miracle wrought in their Sacrament of the Altar yet because we can neither see nor touch nor taste nor feele any thing but the same that it was before we cannot beleeue them But they tell vs Obiect that though the outward forme and accidents of the bread remaine yet the substance of it is turned into the body of Christ which though we cannot perceiue by our senses yet wee are bound to receiue by faith I answer Answer that if the natural body of Christ were there present we might feele him as Thomas did forasmuch as Christ still retaineth his true body albeit it be now glorified Wherefore seeing there is no miracle in the Supper apparent to the senses there can be no miracle at all The difference which is is in the vse before it was common bread ordained for the nourishment of our bodies now it becommeth holy bread sanctified by the Lord not so much to feede the body as the soule To conclude then by this strange and new found miracle they ouerturne the doctrine of the Scriptures touching miracles For wheras we haue shewed that a miracle is a rare worke apparently to the senses wrought by the sole omnipotent power of God they make it to be an vsuall common and ordinary worke wrought by euery Priests pronouncing of fiue words yet so as no sense at all can discerne of it 12 And the children of Israel spake vnto Moses saying Behold we die we perish we all perish 13 Whosoeuer commeth any thing neere to the Tabernacle of the Lord shall die shall wee bee consumed with dying Hitherto of the first part of the Chapter heere followeth the second part to wit the repentance of the people crauing to bee deliuered from present death and from their sinne wherewith they had prouoked God to anger As if they had said We acknowledge that we deserue to die and perish through our sinnes neither did wee know so much vntill the plague that brake in among vs taught vs and the blossoming of the rod conuinced vs to our faces We presumed to meddle with the office of the Priesthood that belonged not vnto vs and therfore we deserue iustly and worthily to die But is there no place for mercy and forgiuenesse We may obserue from hence that this should bee the effect of all punishments which God bringeth vpon sinners to humble vs â—â—d explic â—â—m to make vs auoide sinne and to submit our selues to God with all obedience Againe we must neuer despaire of Gods mercy which is greater then our sinnes as a garment wider then the body and therfore more then able to couer the nakednesse thereof Thirdly we must acknowledge and confesse our sinnes to God because all sinne is committed against God him onely we haue offended Psal 51.4 Briefly also learne that the first degree of pardon is to know that our sinnes are pardonable this is as a sparke of light in a darke night and giueth hope of great mercy But to leaue these particulars this is the generall doctrine In all chastisements â—trine â—t is to bee â—owled iust in all chastiseâ—ts how grieuous and sharpe soeuer they be God is to bee acknowledged iust and righteous in laying them vpon vs Dan. 9.6 7 8 9 16 19. Ezr. 9.6.10 13 15. Psal 51.4 5. 2 Sam. 24.10 The reasons which are as the grounds of this truth are euident First because his punishments though many times they be greeuous burdens to beare yet are alwayes lesse then our deserts and offences Psal 103.10 He dealeth not with vs according to our offences Secondly our sinnes are the procuring causes of all the euils which we suffer Mic. 7.9 I will beare the indignation of the Lord because I haue sinned against him So then the cause of all our sufferings is in our selues Thirdly in all his corrections and iudgements hee remembreth mercy Hab. 3.2 Wee see this often in this book though the whole people sinned as one man yet iudgment came not vpon the whole but the mercifull God striketh some to admonish and amende others The vses follow First it reprooueth such Vse 1 as stand out with God and are ready to iustifie themselues and accuse God of ouermuch sharpenesse and seuerity These men neuer consider Gods manifold blessings and their owne vnthankefulnesse vnto him who reneweth his mercies toward vs euery morning Lam. 3.23 But we render vnto him euill for good and hatred for his good will We are like vnto stubborne children that murmure vnder the rod and cannot abide correction So it is with vs we can abide to sinne but wee cannot abide to suffer Wee regard not how much we prouoke him but we care not how little he punish vs. It is one of the hardest things in the world to iustifie God and to condemne our selues worthy of eternall death and damnation We see it from the beginning in our first parents they sought shifts and fig leaues to couer the nakednesse of their soules more then they did the nakednesse of their bodies as indeed there appeared much more deformity in the one then in the other and they had more cause to be ashamed of the nakednesse of their soules then of their bodies For sinne maketh vs naked of Gods protection and causeth him to depart from vs it taketh away our shield and defence and leaueth vs in the hands of our enemies We see also in the example of Achan Iosh 7. of Saul 1 Sam. 15. how hardly they were drawne to confesse their sinnes they heard sentence pronounced against them before they would pronounce sentence vpon themselues Let vs not tarry vntill God iudge vs but rather learn betimes to iudge our selues Secondly let vs humble our selues vnder Vse 2 the mighty hand of God 1 Pet. 5.6 and when he draweth out his sword let vs not say wee are righteous like the Pharisee that condemned another but iustified himselfe Luk. 18. rather let vs cry out in the eares of God Spare Lord Ioel 2.17 and confesse that it is
as a gift of God let him chuse them before they make choise of him let the gifts of God in him commend him before any write letters of praise for him They shall one day answer to God for the soules of such as perish through their default There is no dalying with Church-liuings let them therefore prouide sufficient Preachers for their own discharge in the great day of account Sixtly as they must looke vnto it that haue power to present so must they that haue authority to institute for if they lay their hands rashly vpon any they are thereby partakers of other mens sinnes 1 Tim. 5 22. and therefore they ought to endeuour to keepe themselues pure Seuenthly touching the people they must acknowledge themselues vnworthy of such a blessing and not take it as a fruite of their own deseruings We can deserue no good thing much lesse the greatest good We cannot deserue our daily bread that nourisheth the body much lesse our spirituall meate that feedeth the soule A good Pastour commeth not as lands and liuings by inheritance therefore as Salomon speaketh of a good wife so we may say of a good Minister House and riches are the inheritance of fathers but a good Minister is the gift of God Prou. 19 14. Eightly our duty to God is to loue him a-againe that hath so loued vs and to giue vnto him our hearts our soules and bodies that hath giuen vnto vs such a gift He could not â—estifie his fauour toward vs more theÌ„ by such a sure pledge and loue-token This the Prophet teacheth Psal 147 13 14 15. where he praiseth God for many blessings but for the word as a most speciall blessing aboue all the rest and farre surmounting all such things as are common to all nations and people Hee shewed his word vnto Iacob his statutes and his iudgements vnto Israel Ps 147 19 20 he hath not dealt so with any nation and as for his iudgements they haue not knowne them So then among al the Lords gifts none is comparable to haue faithfull Pastours to feed mens soules with knowledge and vnderstanding and so to bring saluation vnto them True it is God hath many graces in store for vs he giueth riches and health and wealth it is he that healeth all our infirmities and restoreth vs from sicknesse but the gift of the Gospel is aboue all which being entertained bringeth saluation vnto all men The other also are graces they are enriching graces healthy graces wealthy graces healing graces but this is a sauing grace Therefore the Prophet saith If thy word had not beene my comfort I had perished in my affliction Psal 119 92. Ninthly the people should loue their feet that bring glad tydings of good things account them best welcome vnto them True it is the vngodly and prophane of the world can see no such benefit in it nor such good to come by it as to be any way beholding to God the giuer or to the Minister that is the messenger Satan the god of this world hath blinded their eies so that they are become like swine which finde more sauour in the mire of this earth theÌ„ in the sweet perfumes of the Gospel or like to children that value a beautifull toy before a precious stone These account them their enemies that tell them the truth as Ahab did 1. King 21 20. they thinke they come to trouble theÌ„ as Herod all IerusaleÌ„ thought of Christ Math. 2 â— Lastly al good people such as are Gods people should earnestly desire to liue vnder the Ministery of the word where this gift of God is that they may alwaies heare the holy doctrine of saluation sounding in their eares remembring that faith commeth by hearing Ro. 10 17. We see how carefull commonly men are to dwell in wholsome and healthy places where a sweet aire is so if we desire the health and wealth of our soules let vs frequent the preaching of the word and keep the Sabbath with our families by hearing the voice of God As for those barren places where no corne groweth and where no dew nor raine falleth they are vnwholesome flye from them they are dangerous come not neere them Hence it is that the word coupleth preaching and beleeuing together and therefore let no man put them asunder Ioh. 17 20. Acts 8 12 and 14 1. 1 Cor. 15 1 2. No man can be saued except he be called for whom he did predestinate them hee also called Rom 8 30. but he calleth none by his voice from heauen but by his word in the earth Either he calleth immediately by himselfe or mediately by his Ministers but now he hath ceased to call immediately and if we waite for such a calling wee waite vpon our owne vanity we do but deceiue our selues like Herod that waited for the wisemen but they neuer came vnto him If then we would be saued we must first be called and if wee would be called we must heare Gods Ministers speake vnto vs and call vnto vs out of his word 8 And the Lord spake vnto Aaron Behold I also haue giuen thee the charge of mine heaue offerings of all the hallowed things of the children of Israel c. 9 This shall be thine of the most holy things reserued from the fire euery oblation of theirs euery meate offering of theirs and euery sinne offering of theirs c. 10 In the most holy place c. 11 And this is thine the heaue offering of their gift c. 12 All the best of the oyle and all the best of the wine and of the wheat c. 13 And whatsoeuer is first ripe in the land c. 14 Euery thing deuoted in Israel shall be thine 15 Euery thing that openeth the matrice c. 16 And those that are to be redeemed c. 17 But the firstling of a Cow c. 18 And the flesh of them shall be thine c. 19 Al the heaue offrings of the holy things c. We see here that God would haue the Priests to be wholly occupied in the Ministery of his seruice therfore they could not get their liuing with the labor of their hands or by tilling of the ground they might not be Merchants Artificers or Farmers but must wholly attend vpon the worke of the Tabernacle so that the Lord sheweth by what meanes they shold liue and how he would haue them maintained And first of all hee speaketh of the stipend of the Priests which had the worthier calling they were to be maintained by oblations whether meate offerings or sinne offerings or trespasse offerings by the first fruites of the corne of the wine or of the oyle by all things deuoted in Israel by the first borne that openeth the matrice in all flesh whether of men or beasts yet so as that the first borne of men and of vnclean beasts which might not be offered should bee redeemed taking for a man fiue shekels of the Sanctuary
graces set them at an higher rate make a greater reckoning of them then of al earthly things This appeareth Mat. 13 44 45 46. The kingdome of God is like vnto a treasure hid in the field which when a man hath found he hideth it for ioy therof departeth and selleth all that he hath and buyeth that field Againe the kingdome of heauen is like to a Merchant man that seeketh good Pearles who hauing found a Pearle of great price went solde all that he had and bought it Phil. 3 8 9. So the Apostle Paul accounteth all things losse and iudgeth them as dung that he might winne Christ might be found in him not hauing his owne righteousnesse which is of the Law but the righteousnesse of God through Christ But the vngodly despise the graces of God like the Gadarens who prefered their swine before Christ Math. 8 34 and like prophane Esau Heb. 12 16. who for one portion of meate sold his birthright If they sustaine any damage or losse in their riches and substance of their house how are they greeued and vexed How do they howle and cry out as if they were vtterly vndone What seeking and searching farre and neare is made to finde the same And they are of such impatiency of spirit that they are neuer quiet till they haue found the same What man hauing an hundred sheepe if hee lose one of them doth not leaue ninety and nine in the wildernesse goe after that which is lost vntill he finde it Either what woman hauing ten groats if she lose one groat doth not light a candle and sweepe the house and seeke diligently till she finde it Luke 15 v. 4 8. But if the gifts and graces of GOD decay in them if they lose his fauour and louing countenance if they grow poore and thred bare in spirituall blessings it neuer troubleth their mindes it neuer greeueth their hearts they neuer complaine of any wants for being wholy earthly plodding vpon the world like earth wormes they haue no feeling of the want of heauenly things Would we therefore know a faithfull man from an vnfaithful and would we haue some assured marke and token to discerne the one from the other Marke how they esteeme things that concerne a better life If they reioyce in the word of God as they that finde great spoiles if first they seeke the kingdome of God and his righteousnesse if they labour after the excellent knowledge of Christ and stirre vp the precious gifts of God in them we haue vnfeigned testimonies of their vnfeigned faith But if wee see any contemne knowledge and despise the graces of God if we see them tread vnder their feete the sweete blessings of God as swine do precious Pearles they giue euident witnesse against their owne soules and do carry about them in their owne bosomes a note of horrible prophanenesse Secondly let vs looke carefully vnto our Vse 2 selues and learne daily to call our selues to a reckoning account for the benefits of God which haue beene bestowed vpon vs lest we vnthankfully deuoure and wickedly swallow them vp forgetting both them and the giuer of them â—l 40 6. which are moe in number then the haires of our heads Let vs also learne to feele our owne pouerty and wants Hunger we say commonly is the best sawce so the surest and fittest remedy to recouer vs of this sin of loathing and discontentment is to consider our need and necessity of heauenly graces and what want we haue of the word which is the food of our soules sweeter then the hony and the hony-combe more to be desired then the finest gold yea then all riches more precious then Pearles and all things thou canst desire are not to bee compared vnto it Psal 19 10 and 119 103. Prouerb 3 15. Now we shall neuer be weary of this our wearinesse and contempt of the best things vntill we haue learned as new borne babes to desire the sincere milke of the word of God that we may grow thereby 1 Pet. 2â— 1. Therefore the Prophet calleth such to heare him Esay 55 1. Ho euery one that thirsteth come ye to the waters and yee that haue no siluer come buy and eate come I say buy wine and milke without siluer and without mony Hereunto cometh that which Christ proclaimed at the last and great day of the feast If any man thirst let him come vnto me and drinke Iohn 7 37. This was the affection of the Prophet Dauid Psal 143 5 6. and 63 1 5. I meditate in the works of thine hands I stretch foorth mine hands vnto thee my soule desireth after thee as the thirsty Land exceedingly So theÌ„ when we come to the banquets of God which he hath furnished for vs we must come with hungry stomacks crauing to be satisfied and filled with his dainties We see when men go to a great feast prepared and prouidedfor them whereunto they are curteously inuited they doe not fill themselueS before hand but come with hunger and desire so must we do in coming to the exercises of our religion Seeing then Wisedome hath built her an house killed her victualles and prepared her Table calling vs to come eate of her meate and drinke of the wine which she hath drawne Prou. 9 1 2 5 it is our parts to come to the Word and Sacraments as to the high ordinances of God with a ready minde with a thirsty soule and with a good appetite that we may be satisfied as with marrow and fatnesse He affoordeth vnto vs a plentifull allowance Ps 36 7 8 9. and appointeth vnto vs a liberall diet hee dealeth not sparingly and niggardly with vs but inuiteth vs as his guests to good cheare and bountifull prouision of his word prayer and Sacraments If then God haue denied vnto vs this worlds good that we are driuen to rise early fare hardly at home in our owne houses and sometimes haue scarce a crust of bread and a pot of water yet heere is matter of great contentment and câ—nsolation that we haue such plenty of spirituall prouision prouided for the soule in the house of God whereby we are nourished to eternall life and comfortably taught to beare the penury and distresses of the body A dinner of greene hearbs and Gods word going with it are notable sare For as one saide The Gospel and browne bread are good cheere Lastly Vsâ— consider from this naturall loathing of the blessings and best things of God why GOD especially punisheth those places and people euen because they are fallen into a spirituall surfet as it were into a deadly sleepe and slumber and are clogged and cloied with the store and plenty of that food which God hath giuen them When the Gospel was restored to vs againe as the book of the Law that Hilkiah the Priest found with what ioy of heart and applause of the people 2 King 22 8. with what comfort and courage was it heard
body Thirdly in this Type we see the nature of Vse 3 the Sacraments The brazen serpent in it selfe had no operation to work any thing in it selfe it had no vertue to cure or recouer any man of any disease The Sacraments of themselus cannot conferre grace onely they are instruments of Gods mercies which he vseth of his goodnesse toward vs to conuey to vs good things They are as the Kings gracious pardon that sealeth vp vnto vs forgiuenesse of sins so that being by his institution very auaileable wee must frequent thē with a feeling of our wants with reuerence of his ordinances with hungring after his graces with calling vpon his Name to fit and prepare vs to that heauenly worke God could haue healed his people with his word alone without the serpent as well as with the serpent as the Centurion confesseth to Christ Speake the word onely Math. ◠◠and my seruant shall be healed yet he addeth the serpent set vpon a pole for farther assurance of his word and to be a signe of their recouery so God can saue by the Ministery of his word without the Sacraments if it please him yet he addeth and annexeth them as appurtenances to the word to confirme the weaknesse of our faith and to make good the truth of his owne promise And as it was not enough for them to beleeue the word of God to the curing of their bodies the taking away of the stinging of the serpents vnlesse they vsed the helpe of the brazen serpent no more is it sufficient for vs to beleeue the forgiuenesse of sins by Christ vnlesse we labour to strengthen our faith by the Sacraments Nay if any wold not vouchsafe to looke vpon the Serpent being the meanes that God ordained for their recouery it is certaine they regarded not the word of God it selfe that they should liue so if any contemne or neglect the Sacraments being holy seales of heauenly blessings they are plainely conuinced to their faces that they respect not the word it selfe whatsoeuer they pretend to the contrary notwithstanding This we see in Ahaz who neglecting a signe offered vnto him for the better strengthening of his faith is said to tempt God and to despise his word Esay 7 12. The naturall reason of man would neuer beleeue that he should be healed by a serpent of brasse hauing no vertue or vigour in it so carnall wisedome and vnderstanding cannot discerne how a little water sprinkled on the body should be the lauer of regeneration or how a small cantle of bread should bring and conuey vnto vs the body of Christ or a little wine offer and exhibite vnto vs the blood of Christ So that as in this bodily cure both their eye did behold it and their faith did beleeue in like manner in the Sacraments we must shut the eyes of our carnall reason and open the eyes of faith beleeue his word and we shall be comforted For euery man doth in them receiue through the promise of God so much as he beleeueth he receiueth This Christ assureth to the woman of Canaan who had shewed an vndaunted and inuincible faith taking no repulses ouerstriding all difficulties refusing all denials and striuing against all doubts that might arise in her heart saying O woman great is thy faith be it to thee as thou desirest Mat. 15 28. So when two blinde men followed him crying saying O sonne of Dauid haue mercy vpon vs he saide vnto them Beleeue ye that I am able to doe this and when they answered Yea Lord hee touched their eyes saying According to your faith be it vnto you Mat. 9 29. Moreouer albeit the Serpent restored life yet was not life present and inherent in the brazen serpent neither abiding in the matter or resting in the forme thereof so albeit Christ be offered and signified yea conueyed and conferred vnto vs in the Sacraments of Baptisme and the Lords Supper yet he is not carnally and corporally present nor carnally and corporally eaten as the Capernaites imagined ◠60.66 but he is spiritual meat for spirituall men the rest eate the outward signes but are not partakers of the thing signified Thus we see how the consideration of the similitude of the brazen serpent directeth vs in sundry conclusions to be holden and acknowledged touching the Doctrine of the Sacraments of the new Testament Fourthly this present type teacheth vs that Vse 4 we are iustified by faith alone without the works of the Law For as the Israelites stung of these serpents were cured so are we saued as health was offered by the serpent so is saluation by Christ But the Israelites did nothing at all but onely looke vp to the brazen serpent they were not willed to make satisfaction for their rebellion or to goe on pilgrimage nor so much as to dresse and binde vp their wounds but only to behold the serpent set vpon the pole as Christ saith to the Ruler of the Synagogue touching the healing of his daughter Feare not onely beleeue Mar. 5 36 so is it in the saluing of the sores of the soule in the attaining pardon of our sins and obtaining the righteousnesse of Christ There is required nothing of vs touching our iustification and saluation but to fixe the eyes of our faith vpon Christ True it is many other vertues and graces are required to make vp the full perfection of a christian man that he may be complete wanting nothing yet he is iustified and doth stand as righteous in the sight of God by faith onely It is a great weighty controuersie in these daies betweene the Church of Rome and vs what is the cause of life and saluation they ascribe the cause of saluation in part to the merit of our own works and to a righteousnesse inherent in our owne persons and in part likewise to Christ who say they hath made vs able to merit the fauour of God and to satisfie for our own sins We ascribe all our saluation to the mercy of God and the merite of Christ wholly applied to vs by a liuely faith the which manner of sauing vs most fitly agreeth to the nature of God the chiefe Fountaine of our saluation who can abide no pollution neither can any wickednesse stand in his presence who is of pure eyes requireth our perfect obedience so that wanting the perfect righteousnesse of the Law of our owne wee must bee cloathed with the righteousnesse of another whereby we may be saued Euen as Iacob though hee were not by birth the first borne Ambr. de Iacob lib. 2. cap. 1. yet hiding himselfe vnder his brothers garments and hauing put on his coate which smelled most sweetly came into his fathers presence that vnder another mans person he might receiue the blessing of the first borne so is it necessary that we lye hid vnder the precious purenesse of Christ our elder brother that hauing the sweet sauour of his garments our sinnes may be couered with
they could finde in their hearts not to pray at all not to heare at all not to partake the Sacraments at all yea to breake out into open blasphemy and say with the Atheists and vngodly men Iob 21.15 Who is the Almighty that we should serue him and what profite haue we if we should pray vnto him Many are carried away with dulnesse and heauinesse of body mind an ordinary and dangerous abuse hindering the sauing knowledge of the Gospel This is a subtle slight and suggestion of Sathan whereof many complaine but few striue against and therefore spend the greatest time allotted and allowed for hearing the word in drowsinesse and sleeping and whereas they should raise and rouze vp themselues they hang downe theis heads and lay them on their seates and frame thâ—mselues to snort and sleepe rather then to heare and attend An vnfit and very vnseemely gesture for so high an worke If thou shouldst so behaue thy selfe to thy father or Prince speaking vnto thee wold they not take themselues â—â—e abused at thy hands Balaam chargeth Balak to rise vp and heare but these lye along vnciuilly or turne their backes vndecently or lay them downe vnreuerently contrary to the religious practice of the people when Christ preached at Nazareth on the Sabbaâ—th day Luke 4 20. The eyes of all that were in the Synagogue were fastened on him Many are talking and speaking to others when they should heare God speake and talke vnto them they remooue out of their places to place others and bring them in their sâ—â—tes True it is kindnesse and curtesie are commendable vertues But it is cursed curtesie which is so dearely bought euen with the losse of rhe least sentence and saying of the word of God Others are reading in the Church and bring with them books besides the Scriptures peraduenture of prayers or sermons or such like godly treatises if not of vnprofitable matters in them they exercise themselues spend the time whereas they should hearken to helpe their instruction and not reade to hinder their attention 〈…〉 But do you condemne reading will some say Is it not a good and godly exercise Do not men rather need to be encouraged then discouraged from that duty 〈…〉 I answer that reading is not to be condemned and no man ought to be discouraged from reading We do not reproue the worke done but the time wherein it is done A good thing done in season is twice done A thing done out of season is euilly done To al things there is an appointed time 〈◊〉 3 1 7. and a time to euery purpose vnder the heauen there is a time to keepe silence and a time to speake there is a time to reade and a time to heare a time to pray and a time to receiue the Sacraments To pray by our selues 〈◊〉 6 5 6. or reade by our selues wheÌ„ we should heare together with others in the Congregation or to exercise the tongue wheÌ„ we should vse the eare or to speake to God when we should heare him speaking vnto vs cannot stand with the generall rules of Scripture appointed to direct vs in our publike assemblies Let all things be done to edifying Let all things be done honestly and in order 1 Cor. 14 5 40. The Apostle reprouing the disorders crept into the Lords Supper that when they should eate the Lords Supper euery man took his owne supper afore and tarried not for his brethren whereby it came to passe that some were hungry and others full saith Haue yee not houses to eate and drinke in Despise yee the Church of God and shame them that haue not 1. Cor. 11 21 22. Where he doth not simply coÌ„demne eating and drinking no more then Christ 〈◊〉 11 15. when he whipped out of the Temple such as made the house of prayer a denne of theeues condemned buying and selling but vsing them at an vnfit time Thus we see how it standeth vs all vpon to beware take heed of all abuses that take away reuerence hinder attention to the end we may with meeknesse receiue the word engrafted in vs that is able to saue our foules Vse 3 Thirdly this duty directeth vs vnto another duty namely to prepare our selues before we come ordring the affections of our minds and disposing the powers of our soules in such sort that they may be fitted and furnished for that worke When the people of Israel were to receiue the Law on Mount Sinai â—â—od 19 10 they sanctified themselues purged their conscience from dead works The Apostle hauing set downe the institution of the Lords Supper to the Corinthians and taught them that vnworthy receiuers eate to themselues iudgement and make themselues guilty of the body and blood of Christ â—hat is reâ—â—ed to fit 〈◊〉 prepare â—â—â—eâ—â—es to 〈◊〉 exercises 〈◊〉 our religioÌ„ willeth them to examine themselues and so eate of this bread drinke of this cup 1 Cor. 11 28 29 and not to come hand ouer head in prophane manner Now to this preparation sundry things are required First wee must bring with vs diligence to marke earnestly and obserue carefully the word of God deliuered which auaileth and aduantageth vs much for profiting thereby in knowledge and obedience Diligence maketh a rough way plaine bitter things sweet and hard things easie This Salomon prescribeth to the sonnes of God Prou. 2 1 2 3 4. My sonne if thou wilt receiue my words and hide my commandements within thee and cause thine heart to hearken vnto wisedome encline thine heart to vnderstanding if thou seekest her as siluer and searchest for her as for treasures then shalt thou vnderstand the feare of the Lord finde the knowledge of God This Christ commandeth Iohn 5 39. This also the Apostle requireth Iam. chap. 1 verse 19. We must vse labour and industry not vpon some sudden motion and pang nor by reason of some good company only or for feare of danger but in a continuall course earnest manner as worldlings vse to take paines to attain treasure and riches inasmuch as the heauenly treasures of a better life do farre surpasse all earthly riches that carnall men make their greatest happinesse We see how artificers and handy-crafts men follow theyr Trades who rise early and sit vp late who labour night and day who endure cold and heat to earne a little of this worlds good but where shall wee finde that Christian who so eagerly and earnestly followeth after the kingdome of God and his righteousnes Behold how Merchants compasse Sea and Land and sayle to the furthest parts of the world with danger of theyr liues to get the goods of the earth But greater is the gaine of godlinesse and heauenly wisedome and therefore we should redeeme the time to procure it and sell al that we haue of our owne to purchase it Mat. 13 44 45. Secondly wee must be touched with the feare and dread of Gods Maiesty for feare engendereth
it may be smothered with the cloudy mystes and darknesse of the night yet it shall preuaile and breake foorth as the light in the open sight of all men that haue spirituall eyes to looke vppon it Seeing therefore the truth of God shining brightly hath alwayes beene resisted and that the true Prophets of God haue beene withstood so as they could neuer serue God quietly through the malice of Satan who continually goeth about to stop the course of sound doctrine let vs not be offended with false opinions it hath beene so from the beginning and will continue so vnto the ending of the world but rather labour to haue our hearts established in the truth that we be not carried about with euery blast as the waues of the sea and try all things holding fast that which is good 1 Thess 5 21. We must not refuse and reiect the truth of God because the father of lyes seeketh to hinder the free passage of it by broaching lyes among the people It is an euident signe that the truth is among vs because Satan sweateth so much against it and laboureth to poyson it with his owne inuentions Vse 2 Secondly seeing false Teachers are thrust vpon the Church to draw it into errour and falshoods this sheweth the great necessity of the Ministery of the word not onely to ingender true knowledge of repentance and obedience to God but also to continue men in the faith and to prepare them against heresies and false opinions And surely the mercy of God heerein is great vnto vs in commanding the sanctification of the Sabbath a duty so much neglected of master and seruant wherby we are charged to rest from our labours to assemble together in one place and to attend vpon the Ministery of the word For how many among our selues and elsewhere do neuer so much as thinke of God or of religion doe neuer heare of the danger of sinne of the necessity of grace of the reformation of theyr life but on the Lords day If there were not a set day appointed for these purposes and a solemne time of assembling our selues determined the greatest sort would become as rude and vnreformed as the Barbarians or the wilde Irish If then we would bee directed in the truth and supported from falling into errour we must submit our selues vnto the Ministery of the word Mal. chap. 2 verse 7. and be content to be guided by the ordinance of God This is it which our Sauiour speaketh reprouing the Sadduces who denyed the resurrection Are ye not therefore deceiued because ye know not the Scripture nor the power of God Mark chapter 12 verse 24. It is dangerous to rest where there is no bread to sustaine the body and to preserue life It is dangerous to dwell in a City assaulted by enemies hauing no watchman to giue warning of theyr approaching It is dangerous to haue a flocke of sheepe compassed about with wolues hauing no Shepheard to attend vpon them and to looke vnto them But of all dangers it is the greatest to liue where the bread of Gods word is not broken where the sound of Gods siluer Trumpet is not heard and where Gods flocke is not ledde in greene pastures The word is a Pearle of all Pearles which a wise Merchant would purchase at a great price rather then liue without it Where the preaching of the word ceaseth the people perish Prou. chapter 29 18. Where the blinde leade the blinde both fall into the ditch Matthew chap. 15 verse 14. Where the watchman bloweth not the Trumpet and the people is not warned Ezek. chap. 33 verse 6 both the Watchman and the people are taken away in theyr sinnes Where the Salt of Gods word doth not season the people with holy and wholesome doctrine Math. chapter 5 verse 13 they rot and putrifie in their corruptions As then we would be free from errour and not be carried away with false doctrine so it is required of vs to be careful in vsing the meanes that may bring vs to the truth and keepe vs from the pathes of falsehood And it shall be a vaine thing for any man to imagine himselfe to be able or likely to keepe himselfe pure and vndefiled from errour and heresie so long as wee despise the ordinary way that is allotted and appointed to preserue vs from falling into false opinions Thirdly seeing it is a note of a false teacher Vse 3 to lay stumbling blockes before men and to draw them to euill and entice them to wickednesse by this rule it will euidently appeare that Popish Religion is a most wicked Religion and the Teachers thereof false Prophets The Religion maintained in the church of Rome established in the Trent-councell defended by the sworne vassals of the Pope hath cancelled and disanulled the whole Law of God The church of Rome â—pealeth the whole Moâ— Law of boâ— Tables it hath abrogated and repealed eyther directly or indirectly eyther expressely or by consequent eyther plainly or in effect all the commandements of the Morall Law which God hath left to be a rule of righteousnesse to remaine in full strength power and vertue for euer This will easily appeare vnto vs if wee enter into the particular consideration of both the Tables The first Commandement chargeth vs to haue and to holde the true God onely for our God and to cleaue vnto him with full purpose of heart But the Church of Rome resteth not in this one GOD they teach vs to make and acknowledge more Gods They make the Pope to be God which title both in plaine words is ascribed and in power attributed vnto him For touching the name wher by he is named the Canonists call him Our Lord God the Pope Others cal him The supreme God on earth a visible God the spouse of the Church 〈◊〉 dedicat 〈◊〉 â—â—incip 〈◊〉 praef de 〈◊〉 Rom. the corner-stone of the Church the head of the Church the Lyon of the Tribe of Iudah the light of the world the King of Kings the prince of the Church Againe they aduance the Saints departed into the honor of gods praying vnto them and making them to hear our prayers to know our hearts to vnderstand our thoughts and to merit for vs at the hands of God which none can do but the Son of God They do notoriously make the blessed Virgin the mother of Christ 〈◊〉 â—â—cio beat 〈◊〉 to be as a god in expresse words call her a goddesse yea they do in effect equall her with Christ and ascribe as much to her as vnto him As Christ is called our Lord so they call her our Lady hee our King she our Queene he our Mediator she our mediatresse he like vs in all things sinne onely excepted so she deuoid of sinne he the onely meanes whereby we must be saued she our life our ioy our hope our help our comfort our stay in troubles Lastly to fill vp the measure of their sinne they make the
it self who notwithstanding are saued in the day of the Lord. This appeareth in Lots wife Gen. 19 she looked backe contrary to the commandement of the Angel and was turned into a pillar of salt Her offence might seeme little at the first and the punishment to be ouergreat howbeit we must not measure sinne by the outward acte but by the commandement and will of God which is the onely rule of righteousnes This her disobedience seemeth to proceed from infidelity vnthankfulnesse curiosity and the immoderate loue of the world of the substance which they had left behind and therefore she is punished and made as a mirror and monument of Gods iustice which Iosephus testifieth to continue to his time Ioseph antiq Iud. lib. 1. ca. 1◠yet we doubt not but her soule was saued and she receyued to mercy The like we might say of Iobs childred they were all sodainly slaine by the fall of the house wherin they were assembled yet they gaue good testimony of their godlynesse in their life for as no euil is recorded of them in the Scripture so it appeareth they were wel taught and trained vp in the feare of God by their carefull father euen in the daies of theyr youth God heard their father when he praied for them when bee sent for them they came dutifully and obediently vnto him if they had despised that God whom their father worshipped he would not haue said It may be my sonnes haue blasphemed God and it had beene a vaine thing for him to speake to them of sanctification Moreouer if their bankettings feastings had bene like our Wakes and reuels which they commonly call Yeauals or drunken feasts of such as call themselues good fellowes he ought to haue forbidden their meetings and not to haue prayed to God to pardon their sins which they might commit in their meetings and thereby suffer them to liue in the continual practise of sin forasmuch as that were to mocke and dally with God not desiring pardon for sinne past but to craue free liberty to sin for the time to come And if the father had doubted of their saluatiō no doubt hee would haue bewailed their destruction Lastly it is to bee noted that they feasted in their owne houses they did not run to Ordinaries or haunt Ale-houses or frequent Tauernes neither did they feast euery day like the rich glutton whose daily dinners were daily feasts for hee did nothing else but feast euery day neither did they keepe companie with ruffians swearers drunkards swaggerers and such like but they inuited one another to witnesse their good will and to continue mutuall loue among themselues The like wee might say of Vzzah that stayed vp the Arke and was stricken with sodaine death because he laid his hand vpon the Arke 2 Sam. 6 7. So was it with Vriah the faithfull seruant of Dauid yet he was slain by the sword of the Ammonites 2 Sam. 11 17. Iosiah that good king serued the Lord from his youth yet dyed hee a violent death and was slaine by Pharao Nechoh at Megiddo and al the people of the land mourned for him 2 Kings 23 29. Reason 1 Thus doth God deale with his owne children oftentimes they are chastised in this world lest they should be condemned with the wicked in the world to come 1 Cor. 11 32. Secondly those whom God loueth hee loueth vnto the end Ioh. 13 inasmuch as all his giftes are without repentance Rom. 11. therefore temporall chastisements cannot alter his loue or make frustrate the gifts that once he hath bestowed vpon his children Thirdly euen his owne people sinne against him for in manie things we sinne all Iames 3 ver 1. and therfore when they sinne against him he chastiseth thē with death as with a rod howbeit his mercie he neuer taketh from them Thus did Iosiah offend he would not heare the word of the Lord which was brought vnto him therefore he was smitten by the hand of God Vse 1 This teacheth that it is a false rule and a deceitfull measure to iudge of the saluation of men by temporall things whereas commonly all things fall out alike to the godly vngodly Eccl. 9 12. Many there are that wil take vpon them to iudge and censure men to bee out of the fauour of God because sometimes they dye sodainly and sometimes strangely and contrarywise if they dye in their beddes quietly and calmely they conclude that they must necessarily bee the children of God for that cause onely But if we haue no better testimony to discerne a childe of God then this note we may soone be deceiued for this may often happen more by the nature of the disease then through any grace in the soul of the diseased The constant course of a mans life is the best witnesse what is in man A man may dye rauing and haply blaspheming and yet be the seruant of God by the violence and rage of some sicknesse disturbing the head and the braine For as Paul sayeth It was not hee but sinne that dwelled in him Rom. 7 15 so I may say it is not they that raue and blaspheme it is the force of their sicknesse to which they do not consent and againe a man may go away like a Lambe and yet dye out of Gods fauour and go to hell as Iob chap. 21. verses 13 14. Vse 2 Secondly this reprooueth the Popish sort that commonly condemne Zuinglius a sound defender of the true and Apostolike faith Zuinglius defended because he died in the field as a good Patriot against the enemies of his country Hee did no more then euery true Minister and faythfull man ought to be ready to do Hee was slaine with the sword of wickedmen but that death was an honourable death Hee exhorted the people to constancy in the faith as the Priest is commanded in the Law to do Deut. 20 23 It is no reproach to dye in a good cause and a iust quarrell If he had dyed as Sanders an arch enemy to the Queene and State dyed in Ireland in the rebellion which himselfe had procured who died distracted and in a frenzy to behold the hand of God gone out against him and all his plots and proiects crossed O what outcries would these men then haue made he died as a Traitor against his lawfull Prince in the Popes quarrel and was in the field against his owne Soueraigne whereas Zuinglius dyed with his owne Cittizens in a good cause and was lamented of all good men Lastly we must take heed we doe not iudge Vse 3 rashly and rigorously of the Churches sorrowes and afflictions albeit they seem oftentimes both strong and strange when God feedeth them with the bread of teares giueth them teares to drinke in great measure Psal 80 5. The dead bodies of his seruants haue the enemies giuen to be meate to the fowls of the heauen and the flesh of his Saints to the beasts of the earth their
Word and Sacraments hee will haue his Ministers also vnder the Gospel sufficiently prouided not onely of sustenance and maintenance but also of houses and habitations fit for them that they might waite vpon their office without disturbance or distraction This teacheth vs Doctrine The ministers must be proâ—ided of all things necessary for them that the Ministers of the church must be prouided of food rayment of houses and dwellings and of all things necessary for theÌ„ This is proued at large in this place heere it is commanded in the booke of Ioshua it is performed and executed as wee may reade in Chap. 2.1 2 3 4 c. where we see particularly what Cities euery tribe gaue as the Lord commanded by the hand of Moses The like we see in the prophesies of Ezekiel Chapter 45. verses 1 2 3 4 c. that when the Messiah is exhibited and the Gospel preached throughout the world the Land shall bee otherwise diuided so that part of it shal be assigned to the house of the Lord part shall belong vnto the Priests and to the Leuites verse 4 and 5. shewing thereby that the Ministers of the Gospel must bee maintayned By the law of nature euery man was bound to giue something for the furtherance of Gods seruice of such temporall goods as GOD had giuen him Gen. 14. verse 18. and 28. verses 20 22. Leuit. 27. verse 30 Numb 18. ver 28 Deut. 14. verses 28 29. 2 Chron 31. verses 4 5. It is noted touching the zeale of good king Hezekiah when hee had appoynted the courses of the Priests and Leuites euery man according to his seruice hee commaunded the people to giue the portion to the Priests and Leuites and by and by they brought in aboundance the first fruites of Corne and Wine and oyle and Honey and of all the encrease of the fielde and the Tythe of all things brought they in aboundantly Neyther doth this belong onely vnto the Reason 1 times of the Law but likewise of the Gospel For the ministery of the Gospel is much more glorious then of the Law and the calling of the Ministers of Iesus Christ is greater then of those that serued at the Altar for as Iohn was farre greater then any of the Prophets that went before him so hee that is least in the kingdome of heauen is greater then hee as Matth. chap. 11. verse 11. If then the Leuites were so bountifully and liberally dealt withall whose seruice was to take end at the exhibiting of the Messiah then much more ought they whose ministery and seruice must stand and continue for the perfecting of the Saints for the worke of the Ministery and for the edifying of the body of Christ till wee all come in the vnity of the fayth vnto a perfect man vnto the measure of the stature of the fulnes of Christ Eph. 4 12 13. Secondly that they may attend to the holy things of God be no way disturbed For seeing the Apostle giueth it in charge that they must giue attendaÌ„ce to reading to exhortation to doctrine 1. Tim. 4 13. how can they watch ouer the flock and giue themselues to these duties except they haue prouision made for them accordingly or how can they prepare a Table wel furnisht for the people in the church when they haue nothing to set on their tables in their owne houses Or deale bread vnto the hungry when they are hungry themselues or how can they fil the people with the food of the soule when the people suffer them to bee empty and to want the food of the body Lastly it is required of the Ministers that they should be giuen to hospitality as well as to teach 1 Tim. 3 2. the Apostle ioyneth both these together But how shall they shew worke of charity when they haue not to supply their owne necessity Or how shall they entertaine strangers when they are not able to maintaine their owne families Or how should they doe this good vnto the Church when they themselues want it in theyr owne priuate houses Vse 1 The Vses remaine First this reproueth the corrupt dealing of wretched and miserable people who detaine from the Ministers their liuelyhood whereby they should help themselues and releeue others The Popish sort thinke nothing too good for their priests and shauelings but we haue those that thinke euery thing too good for Gods faithfull Ministers their maintenance is too stately their diet too dainty their apparrel too costly their houses too lofty they could be content they were put to earne their liuing with the spade and shouell They will not willingly affoord them any thing and they thinke it well saued which is purloyned from them They are accounted the best husbands that can most cunningly and craftily go beyond them and such as can thrust a new custome though it were neuer heard of before vpon them to defeate and defraud them of that which is due vnto them doth account himselfe to leaue his land in the best state to prouide exceeding well for his posterity and to rid his demeanes of a very great bondage In former times tythes were counted as a debt to the Minister now it is helde a bondage or slauery to pay them And yet these are they that cry out with open mouth against the cruelty and couetousnes of the Clergy like Iudah that exclaimed against the incontinency of Tamar when himself was guilty of no lesse crime Gen. 38. Secondly it reproueth such Patrons as enrich themselues with the liuings of the Church who present other to the place but retaine to themselues a share out of the same These doe bestow the benefice but they keepe the benefite neuer considering that it is a snare to the man who deuoureth that which is holye and after vowes to enquire Prou. 20 25. Now that is to be accounted holy which is dedicated to holy vses whether it be to the worshippe of God to the maintenance of the Ministers to the furtherance of schooles and good learning or to the releefe of the poore and therefore the abolishing or diminishing of these is condemned as sacriledge against God Deut. 23 23. Their forefathers were liberall in furthering the worship of Images nay of the diuel himself imagining it to be the seruice of the true God they spared not to enrich those that were seducers and ringleaders to eternall damnation thogh they were also vnlearned and vngodly vnfit for that calling yet somwhat they gaue them out of baptizings and the other counterfet sacraments out of burials trentals masses months minds euery thing yeelded some see and stipend whereby they grew rich in the world whereas the children of these grudge to giue any thing to their learned and godly pastors which God hath in mercy bestowed as a speciall gift vpon the Church but giue theÌ„ cause to complaine of their wants of meere things necessary The Prophet Malachi is not afraid to pronounce that such vnconscionable dealing