will raise vs also We are the members he is the head Therfore if the head be aliue he will no◠leaue the members dead so that if he be risen frō the dead we shall rise againe How thē shall we that are appointed to glory defile our bodies beastly lustes the end and wages whereof is shame and ignominy Seeing then Christ Iesus hath determined to make our bodies glorious let vs not make them foule and infamous for as much as the reward of fornication is shame not glorie If then we look that these fraile and mortall bodies should be partakers of immortality at the last day let vs keepe them as fit vessels to receiue honor and glory and euerlasting life It is no small offence to pollute the body of Christ with filthines and vncleannes which God raiseth frō the dead and maketh it sit most glorious in the heauens The fourth motiue to worke in vs the detestation and to lay before vs the danger of whoredome is this the members of Christ are not to bee made the members of an harlot but our bodies are the members of Christ therefore we ought not to make them the members of an harlot Now the bodies of the faithful are called the members of Christ because Christ is the head of the church and performeth the office of an head vnto it into which all the elect are grafted by faith If any man were asked whether he would willingly rent or pull away a member from Christes owne body to make it the member of an harlot he would vtterly deny it he would be ashamed of it he would be ready to defie him that should charge him with it Howbeit the Apostle feareth not to lay that imputation vpon such as commit fornication they separate themselues quite away from Christ so that it must needs be a deadly sin which parteth and pulleth vs from him Wherefore hee saith Know ye not that your bodies are the members of Christ 1 Cor. 6 15. Shall I then take the members of Christ and make them the members of an harlot God forbid Hereby then we must learne how heinous whoredome is because wee are the members of Christ but by it we make our bodies the members of an harlot which is as much in effect as to turne Christ himselfe into an harlot and to make him a whoremaster then which nothing is more reproachfull and dishonorable vnto the glory and maiesty of Christ Colos 1 18. Eph. 1 22. For the Church is the mysticall bodie of Christ which hee hath redeemed with his blood whereof hee is the head and by his Spirit so ioyneth it to him that it is made one spiritual body with him So then euery faithful person is one member for his part of the body of the Church and of Christ the head ioyned with him by faith quickned by his Spirit He that ioyneth himself therfore to an harlot is made one body with an harlot so that of the members of Christ hee shall make them the members of an harlot and thereby cease to be any longer the members of Christ then which what can be more dangerous to vs or more reprochful to Christ or more dishonorable to God The fift motiue to disswade from fornication is because this sin is committed against the body whereas all other sins are without the body He that committeth whoredom defileth and abuseth his own body and leaueth a proper staine and blot vpon it making it both the subiect and the obiect of his sin It is not so with the theef or the murtherer or the slanderer they deale with the life with the goods and with the good name of another But the whore-master vseth his bodie as the instrument and sinneth against his owne body more then any other Hence it is that the Apostle saith Flie fornication euery sinne that a man doth is without the body 1 Cor. 6. ◠but hee that committeth fornication sinneth against his owne bodie If a man kill himselfe he hurteth indeed his owne bodie howbeit he vseth sworde or knife or fire or water or some such like instrument which is out of the body but the fornicator both vseth and abuseth his owne body he maketh it either instrument or obiect or subiect or all of them The sixt motiue that is vsed is this That our body is the Temple of the holye Ghost whereupon the Apostle would haue it inferred that a fornicator is a sacrilegious person because he hurteth and wrongeth the temple of God But Whosoeuer defileth the Temple of God him shall God destroy for the temple of God is holy which temple we are 1 Cor. 3. ver 17. Temples are ordained and appointed for holinesse and pure actions and are not therefore to be prophaned with filthinesse forasmuch as they be consecrated and dedicated to God which is most pure and holy To this purpose he speaketh and argueth What 1 Cor. 6 13. Know yee not that your body is the temple of the holy ghost which is in you which ye haue of God If our bodies be Temples they ought to bee kept cleane and decent of vs. The Apostle nameth the bodie in this place as hee did also before in regard of the matter he hath in hand to the end hee might withdraw vs from the defiling and poluting of our bodies Wee heard alreadie that our bodies are the members of Christ heere he saith Our bodies are the Temples of the holy Ghost not that our soules are excepted and exempted for they are made partakers of Christ and we are the Temples of God in soule and bodie as hee speaketh in the second Epistle Ye are the Temples of the liuing GOD. 2 Cor. 6 16. If he dwell in vs let vs beware of fornication because he will not inhabite and abide in defiled bodies He is the spirit of purity therefore we must be pure he is the spirit of holinesse therefore we ought to be holy otherwise we are not his He will dwell in a clean house therfore not in a stye of vnclean and filthy swine Let vs take heed we greeue not the spirit of God whereby wee are sealed vnto the day of redemption Eph. 4. The Gentiles knewe by the light of nature that they ought to keepe their temples swept and garnished Christ whipped out of the temple such as bought sold in it yet what are these but lime stone and such corruptible stuffe how much more then ought wee to looke to our selues our souls bodies that we do not defile them and God destroy them The Temple of Ierusalem was burned and the Arke carried away for the sinnes of the people there is no holinesse of place can priuiledge vs if sound Religion be wanting in them that inhabit it Thus was it also at the destruction of Ierusalem foretolde in Scripture after the Gospell of Christ was preached the abhomination of desolation was set in the holy place so that one stone was not left vpon another
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
himselfe teacheth out of the whirlewinde Iob 39 1 2 3. Who prepareth for the Rauen his meate when his Birds cry vnto God wandering for lacke of meate Wilt thou hunt the prey for the Lyon and fill the appetite of the Lyons whelps We know the Lyons other sauage beasts are vnsatiable they are not filled with a morsell of meate they couch not downe in their dens wheÌ„ they haue taken a little they require much sustenance according to their deuouring nature Now who is it that findeth them this food and prouision but he that is the Creator of all things who saueth man and beast for the Lyons rore after their prey and seeke their meate at God Then let vs come to the comparison which the Prophet maketh Psalme 34. Psalm 104 21 If he feede the Lyons who suffer hunger and seeke their prey with violence how shall hee forget or forsake vs whom he auoweth for his children and hath created after his owne Image The Lyons do lacke and suffer hunger but they which seeke the Lord shall want nothing that is good Psalm 34 9 10. All these things teach vs that God reserueth to himselfe the office and charge of maintaining vs and giuing vnto vs whatsoeuer is necessary and meete for vs. Reason 1 The Reasons may easily and euidently appeare vnto vs. First his prouidence watcheth ouer those that are his for their comfort and benefit as the Prophet teacheth Psal 33 18 19. Behold the eye of the Lord is vpon them that feare him and vpon them that trust in his mercy to deliuer their soules from death and to preserue them in famine This made him say in his old age He saw neuer the righteous forsaken their children begging bread Psal 37 25. This prouident eye can neuer be deceiued or disappointed neither can it deceiue or disappoint such as rest vpon it for their comfort and preseruation Againe he is the Creator of all a mercifull Reason 2 Father a carefull Shepheard a gracious Redeemer a louing Husband to his people Will the Maker forsake the worke of his owne hands Can the Shepheard forget his flocke and the sheepe of his pasture Can the Father forget his childe or the Mother not haue coÌ„passion on the sonne of her wombe Can the Redeemer cast off his inheritance that he hath bought and dearely purchased Can the husband deny protection and prouision vnto his wife that lieth in his bosome Thus the Prophet reasoneth and from the titles of God assureth his faith that it should neuer faile The Lord is my Shepheard I shall not want hee maketh me to rest in greene Pastures and leadeth me by the still waters c. Psal 23 1. The vses of this Doctrine are lastly to bee Vse 1 stood vpon First we are hence to gather that we ought in all estates to feare God and not to feare want of worldly wealth or transitory things let vs haue our conuersation without couetousnesse which is vnsatiable and enlarged as the graue let vs take heed of diffidence distrustfulnesse touching the things of this life let vs as well in aduersity as in prosperity be ready to rest on Gods prouidence whatsoeuer fall out vnto vs. True it is we ought to labour in our callings and to take paines to get meate and drinke but we must beware of carking and cares and vsing vnlawfull meanes to sustaine our selues If we see not such successe on our labours as we looke for let vs be content if we see his blessing let vs remember to render him thanks This duty the Prophet declareth Psal 34 9 37 5 for hauing declared that albeit the Lyons lacke yet God will nourish those that be his hee concludeth hereupon O feare the Lord ye his Saints for nothing wanteth to them that feare him Commit thy way to the Lord and trust in him and he shall bring it to passe Let vs pray to him in our necessities and call vpon him for our daily bread let vs especially bee mindfull of heauenly things and lift vp the eyes of our mindes to that kingdome that is reserued for vs. As for this world 1 Cor. â— 32. wee must vse it and all the things therein as if we vsed them not and as though they were not our owne but anothers according to the example and practise of the godly Patriarkes Let vs vse our houses and dwelling places as strangers doe an Inne wherein they lodge and seeke harbour for a night and then are gone Let vs vse our goods and riches as Pilgrims do other mens goods for a small season but we must take heede wee set not our hearts vpon them Let vs reiect and cast off all things that may clog and hinder vs in the way to the kingdome of heauen like good trauellers that wll burden themselues with nothing that may hinder them in their iourney And let vs all learne true contentation of heart in euery estate of life whether in health or in sicknesse whether in want or in abundance whether in trouble or in peace considering that as we brought nothing into this world so we can carry nothing out of the same Againe seeing God supplieth the wants of Vse 2 the body let vs seeke also at his hands the norishment of our soules and depend vpon him for our spirituall food We see how men being in any aduersity are vexed and greeued how neere it goeth vnto the quicke If they want bodily food and sustenance they compasse sea and land they spare no labour they refuse no charges to haue it supplied How much more should wee double our care for the soule â— â—6 which is of a more diuine nature and commeth nearer to the Image of God The soule of man is the more precious and noble part of a man the soule of a man is truely himselfe the body is but his instrument therefore being of a more excellent substance it is more to be regarded and cared for then the body If therefore a man would leaue country and kindred to prouide for his body hee should be willing to go out of house home yea euen to forsake himselfe to saue his soule If a man be ready to trauaile a thousand miles by sea and land for the increase of his wealth or the bettering of his knowledge or the delight of his body â— 6 33. we should not think much to go ten thousand miles to take any paines for the good of our soule and to get food for the same But the practise of the world goeth cleane contrary the soule is least regarded the health the wealth the welfare the peace the sustentation and preseruation thereof is nothing esteemed They that are of the earth do sauour onely of the earth and will neuer leaue caring for it till their mouthes be full of it As we do tread vpoÌ„ the earth so let vs tread vnder our feet all earthly things and as wee are borne to looke vpward toward heauen
because their Redeemer draweth nere So thē as Balaam wished that he might dye the death of the righteous and his last end might be like his so let vs all craue and desire of God that we may not dye the death of the vnrighteous nor our last end be like his Vse 6 Lastly let vs care for it more then for the body bestow more labot paines in adorning garnishing of it For what is the body what is this mortal life but a litle blast Stop his mouth hold his nostrils but a while what is he but a carkasse But the soule albeit it haue time of beginning yet shall neuer die or cease to be but remaineth eternall without an ending and shall neuer be extinguished It standeth vs thereupon in regard of the diuine nature of the soule and the excellency thereof aboue the body to imploy more time and to bestow more paines in beautifying the soule with heauenly graces then trimming attiring the body with outward ornaments For as the body hath his garnishings so hath the soule likewise her proper deckings And yet alas if we should enter into a suruey and examination of the deeds of men and marke what their behauiour is concerning their soul and compare it with the care they haue of their vile bodies and rotten carkasses we shall quickly perceiue and discerne that the prouision of the one destroyeth and swalloweth vp the preparation for the other Wee see how men toile and moile all their life long rising early watching long and late faring hardly labouring continually and sweating exceedingly to prouide for the body and for the belly the things of this life that must fade perish according as the Apostle saith 1. Cor. 6 13. Meates are ordained for the belly and the belly for meates but God shall destroy both it and them But the soule lyeth vnprouided and vnregarded of the greatest number they passe not greatly whether it sinke or swimme whether it starue or prosper whether it goe to hell or to heauen If a man or woman haue a small spot in their garment or a blemish in their face wee see how carefull they are to correct and amend it but if their soules lye full of sores and corruption full of boyles and blisters full of wounds and grieuous swellings they neuer regard it they haue no feeling of it they are neuer grieued at it or troubled with it Marke the practice and common behauiour of most persons on the Lords day which is the market day of the soule do they not bestow greater time moe houres in the day in trimming of the body prouiding for the belly then in the exercises of Religion Which ouermuch care of the body argueth a carelesnes for the soule Doth not this bewray our contempt of the food of our soules a lamentable loathing of the heauenly Manna of the word of God following after our worldly profit running madde after our vaine pleasures And yet these men if they were asked are not ashamed to say they take more care for their soules then for their bodies Wee see how farre men will trauaile what tedious iourneyes they will take to encrease their wealth if a litle famine pinch hungerbite them they wil compasse sea land wander farre neere to serue the body fill the belly If the care for the nourishment of thy soule were answerable to this diligence thou woldst not doubt for the euerlasting good of thy soule to take at least as great paines to prouide for the food of thy soule that endureth to eternall life For what shall it profite a man if he winne the whole world and then lose his own soule Or what shall a man giue for the recompence of his soule Mat. 16 26. First therefore seeke the kingdome of God and his righteousnesse c Math. 6 33. Verse 11. Then Balak said vnto Balaam What hast thou done vnto mee I tooke thee to curse mine enemies and behold thou hast blessed them altogether Hitherto we haue spoken of the prophecie which God constrained the false Prophet to vtter now let vs see the effect thereof We cannot be ignorant that the purpose both of Balak and Balaam was malicious and full of cruelty they looked for a glorious successe and euent of their labours but al their practices are defeated and disappointed Balak hoped through Balaam to preuaile against Israel he comforted himselfe in this wizard he carried him to an high mountain to see them hee said before him as we heard in the former chapter Numb 22.3 I know that hee whom thou blessest is blessed and he that thou cursest shal be cursed yet this hope is built vpon the sand or standeth in the ayre and fayleth him that trusteth in it From hence we learne Doctrine The hope of the wicked is vaine that the expectation hope and confidence of the wicked come to nothing in the end Albeit they comfort themselues in euil and promise to themselues an happy end yet the issue is vaine and the snare is broken Esau in the prophanenesse of his heart hauing sold his birthright promiseth to himselfe a golden day to recouer againe both blessing birth-right and therefore thought in his minde and vttered with his mouth Gen. 27 41. The dayes of mourning for my father will come shortly then wil I slay my brother Iacob But notwithstanding this diuelish drift and purpose of his the blessing tooke place and this hypocrite was disappointed The Canaanites comforted themselues in Sisera and promised themselues victory ouer the Israelites The mother of Sisera looked out of a window and cryed through the lattesse Iudg. 5 28 29 30. Why is his chariot so long a comming Why tarry the wheeles of his charriot They haue gotten and diuided the spoyle euery man hath a mayde or two Sisera hath a prey of diuers coloured garments a prey of sundry colours made of needle worke for the chiefe of the spoile See how the e-enemies of the Church glory and oftentimes triumph before the victory and putting on their armour boast as if they were putting it off This wee see in Rabshakeh rayling against the people of God and boasting in his owne strength Let not thy GOD deceiue thee in whom thou trustest saying 2 Kings 19 11. Ierusalem shall not be deliuered into the hand of the King of Ashur Hereunto commeth the saying of the Prophet Hosea Hosea 12 15. Ephraim is fed with the winde and followeth after the East winde hee encreaseth daylie lies and destruction Thus they flattered themselues with vain confidence and rested vpon deceitfull hope Thus likewise the Prophet bringeth in the enemies of Christ of the Church conspiring against God and encouraging one another in wickednesse Psal 2 3 4. Let vs breake their bands and cast their cords from vs but hee that dwelleth in the heauen shall laugh the Lord shall haue them in derision and breake them in pieces like a
the most Highest Therefore he did not seeke a solitary place as hee was wont to worke his witchcrafts at which time he saw God met and preuented him but turneth his countenance at a sodaine toward the desart of Iordan Chap. 22 1. where the Israelites soiourned and pitched their Tents purposing presently to breake out into a cursing of them before the God of the Israelites should be aware of it supposing he would haue put no prophesie in his mouth before he should go to fet his wicked and wonted diuinations Thus he determined with himselfe to vtter the wicked imaginations of his own heart before God shold worke any impression in his minde or reueale his counsell vnto him But God which catcheth the wise in theyr owne craftinesse 1 Cor. 3 19 20 and knoweth that the thoughtes of the most wily are vaine represseth his diuellish purpose and doeth not onely bridle his tongue but inspireth him with his Spirit being as it were changed into another man that he should speake not his own deuices but the words of God So then God casting as it wer his hand vpon him taketh hold on him staying his intent and stopping his course two wayes the one outward the other inward The outward meanes vsed of God to hinder him was the beholding of the dwellings and lodgings of the Israelites distinguished according to their Tribes For when hee saw with his eyes their goodly and comely order whereby the presence of God amongst them was claerly manifested and theyr fayth in him was testified euery man encamping by his standard and vnder the Ensigne of his fathers house Numb 2 2. Numb 2 2. he was vpon that sight and situation of them withholden from proceeding in his curses and execrations The inward meanes was yet more forcible to stoppe the streame of the waters ready to ouerflow the people of God for the Spirit of God came sodainly vpon him that whereas he determined to serue the diuell and damned spirits he is constrayned against his will to serue the purpose and prouidence of God to speak what God would not what himselfe wished desired Thus we see that neither sathan nor his instruments can worke any hurt to the saluation of the people of God Rom. 16 20. but both they and all their endeuours come to nothing Hitherto of the preparation now we come to the prophesy which he vttereth by the Spirit of God In this we are to consider first the entrance into it then the prophesie it selfe In the entrance or beginning to procure attention and purchase credit to his words he setteth downe three things first the inscription and title of the prophesy wherin is a description of himselfe by his name and the name of his father For albeit Balaams name bee of no such waight and moment with vs that we shold for the persons sake giue credite to the prophesie or respect more who speaketh then what is spoken yet this simple plaine dealing professing his own name and confessing himselfe the vnwoorthy instrument of God serueth to adde some authority to the speech that followeth Secondly he stileth himselfe to be the man whose eies were opened wherby he teacheth that he would publish nothing of his owne inuention but that onely which he had receiued by diuine inspiration As if he should say Though Balaam be by nature as blind as a beetle in the matters of God and vnderstand nothing of heauenly things yet he hath receiued a spiritual and heauenly reuelation of the Spirit from aboue that of a blinde man whose eyes through couetousnes of mony and ignorance of God were closed vp he is become a seer to see for others not for himselfe nor his owne saluation Some reade the sentence thus that his eyes were shut vp but the other reading agreeth better to the circumstances of the text and the words folowing as euen Lyra himselfe confesseth that he was enlightned of God to see with the eyes of his mind more clearly then he could do with his bodily eyes Lyra in Numb cap. 24. inasmuch as the light of the mind is more plaine and perspicuous then the light of the body Thirdly he confesseth hee had heard the words of God Thus he speaketh after the manner of the true Prophets who were wont to beginne their prophesies with prefixing the name of God Thus saith the Lord Heare yee the word of the Lord to shew that they vttered not their owne inuentions but the Oracles of God Now as Balaams sight which is the sharpest quickest sence saw nothing before God opened his eyes so hee declareth he was dull and deafe of hearing before God had opened his eares to heare and deliuered his word vnto him Lastly he saith he had seen the vision of the Almighty rauished in mind but hauing his eyes vncouered whereby hee meaneth that being as it were in an extasy he was carried â—uâ— of himselfe The like is noted touching Saul â— Sam. â—9 he went to Naioth in Ramah and the Spirit of God came vpon him also and he went prophesying vntill he came thither Hereby Balaam sheweth two things first the author of the prophesie to wit the Almighty ascribing all to God challenging nothing to himselfe secondly the manner of his prophesie which was in a vision Ezek. 3 14 Dan. 8 27. and 10 8 which farre surpasseth the communication of Gods wil by dream albeit God be the author of both Thus hath God oftentimes made himself known among the Infidels both by visions and by dreames as to Abimelech Pharaoh Nebuchadnezar and others who may be sayd to haue the holy spirit but had not the spirit of holines for whersoeuer he worketh he is holy but he doth not alway work holines and sanctification which euermore accompany saluation What a 〈◊〉 is what aâ— the parts ends of it Now because it is said he fell into a trance it shall not be amisse to shew what a trance is what are the parts and ends of it being away and meanes which God hath vsed to reueale his will vnto men A trance is an extraordinary worke of the Spirit of God vpon the whole man casting the body and senses into a deepe sleep withdrawing the soule from the fellowship of the body to a fellowship with God for the better enlightning thereof It is I say an extraordinarie worke of the Spirit aboue the work of nature or constitution of the body or strength of the imagination whereby the whole man is for a time changed in body and mind the body the senses thereof both outward and inward cast into a deepe or dead sleepe made senselesse the soule withdrawne or separated from the communion and fellowship of the bodie to the fellowship of God for the better enlightning thereof to vnderstand the secrets counsels of God This is a trance or to be rauished in the Spirit which God vsed often to his Prophets It standeth in two parts or actions
authority vnto our consciences First God knoweth what is best for vs farre better then we our selues doe We seeke oftentimes to be aloft but God seeth it better for vs to be below we desire to be rich God seeth it better for vs to be poore Had it not bin much better for Hamman that was aduanced to honour to haue sate in the dirt or on the dunghill al the dayes of his life theÌ„ in al the height of his honour to bee hanged on the Gallowes which himselfe had set vp for another Ester 7 10. and so to taste first of the punishment he had deuised Had it not beene better for the rich man to be cloathed with rags in stead of purple robes to eate a dinner of greene hearbs in stead of his delicious fare then after all his pomp and pride to be tormented in hell fire Luc. 16 23. We are oftentimes ignorant of that should doe vs good God is ignorant of nothing We are ready to imbrace that which will do vs hurt it is God that in mercy withholdeth it from vs and vs from it A sicke person longeth greatly for those things which encrease his disease and bring him in danger of death but the learned and expert Physitian will not suffer him to taste of them A childe thinketh he is hardly dealt withall that he is restrained of his desire but his wise and discreet parents are constrained to bridle him of his lust and that for his owne good So dealeth God with vs wee are as sicke persons that must be dieted wee are as little children that must be ouerruled the Lord our God is a louing Father he is a tender Physitian ouer vs who albeit he deny vs that we desire yet he will withhold nothing froÌ„ vs that he knoweth to be good for vs. Secondly we haue this comfortable promise from him that he will neuer faile vs nor Reason 2 forsake vs whether we haue little or much whether we be in prosperity or aduersity It is he that feedeth the fowles of the aire it is he that cloatheth the Lillies of the field much more then are we assured that he will feed vs and cloathe vs who are more of value then all the rest of his Creatures This is the reason vrged by the Apostle Heb. 13 Heb 13.5 6. Be content with those things that ye haue for he hath saide I will neuer leaue thee nor forsake thee so that we may boldly say The Lord is my helper I will not feare what man can do vnto me Where hee putteth vs in minde of the continuall care of God for vs and that his prouidence watcheth ouer vs which hee opposeth as a buckler against the common tentation that assaulteth vs to wit the feare of beeing quite forsaken of him and left vnto our selues from whence ariseth distrust in our hearts Thirdly nature it selfe is content with a little Reason 3 inasmuch as this is the common condition of all mankinde Princes and people high and low noble and vnnoble it brought vs naked into the world and naked it will earry and conuay vs out of the world according to the saying of Iob Iob 1 21. concerning himselfe Naked came I out of my mothers wombe and naked shall I returne thither the Lord gaue and the Lord hath taken away c. There are two points of mans life his entrance into the world and his departure out of the world there is but little distance as it were a steppe and a stride betweene them For what is our life but a vapour The space that is in the midst which is the time of our life betweene our birth our death hath many differences and diuersities that make vs vnlike one to another some are poore and some rich some haue great aboundance some haue nothing at all But in the point from whence we come and in the point to which we tend we all meete the beginning of our life and the ending of our daies are both alike there is no difference between them Dust returneth vnto dust and earth into the earth againe If a man haue a little iourney to make and a small way to trauaile it is folly and vanity to make great prouision for it as he that hath need but of one pitcher of water shall not deale wisely to go about to draw out a great Riuer So then to desire superfluities is to make open warre against the order of nature This reason is set downe by the Apostle in the place before alledged where the doctrine had his confirmation for hauing shewed that when God granteth vs raiment to cloathe our bodies and giueth vs foode to fill our bellies we ought to be content he annexeth this consideration to strengthen it For we brought nothing into this world and it is certaine we can carry nothing out â—im 6 7. We see men dye daily and led to it as flockes of sheepe and when we haue taken care day and night what to eate what to drinke and what to put on we beare nothing to the earth but a winding sheete to couer our shame and to hide our nakednesse Fourthly let vs consider the contrary fruits Reason 4 Such as haue a resolute purpose to grow rich do referre heereunto all their thoghts words and deeds they so thirst after the treasures of this world that nothing is so sacred and religious which they will make any conscience to violate but they ouerthrow all law of God and man and nourish in them the roote of all euill and fall into a bottomlesse pit of al mischiefes This the Apostle meaneth when hee saith They that will be rich fall into tentation and a snare â—im 6 9. and into many foolish and hurtfull lustes which drowne men in perdition and destruction Such are as poore beasts that are fallen into the snare of the hunter The diuel is a mighty hunter he hath many grins to catch vs and entrap vs walking about like a roaring Lion seeking whom he may deuoure We are compassed about with the diuell and his angels as with an army of wolues and wilde beasts oppressed with iniuries and ouerborne with violence yet being vnder the protection of our God we cannot faile but bee well counterguarded He hath promised he will haue a care of vs so that the Lyons shall want and suffer hunger and not alwaies be able to finde their prey though they be cruell and rauenous but the faithful man though he haue neither teeth nor pawes nor take any mans goods away by fraud or force from him yet God feedeth him and supplyeth all his wants so that euery one should be pleased with his present estate and meanes of his maintenance how mean soeuer The vses follow which naturally arise froÌ„ Vse 1 hence and those of reproofe shall haue the first place which are of diuers sorts The first reproofe They breake out and transgresse against this principle that are discontented with their present
before his conuersion to the faith he had been a persecuter a blasphemer and iniurious consenting to the death of Stephen and breathing out threatnings and slaughter against the disciples of the Lord one borne out of due time the least of the Apostles the least of all Saints not meete to be called an Apostle but rather a destroyer of the faith of the brethren But when he came to preach the faith which before he destroyed he was nothing inferiour to the chiefe Apostles 2 Cor. 11. â— more then a Minister of Christ in labours more aboundant in stripes aboue measure in prisons more frequent in deaths oft louing him very much of whom he had receiued much so that he gaue no place to the residue of the Apostles Euen as in the manner of the natural generation we see that oftentimes such as are of weakest nature and constitution of body are blessed with increase of children and a plentifull posterity more then those that are of stronger complexion so such as haue meane gifts and lesser knowledge and perhaps neuer trained vp in the schooles of the Prophets may saue more soules and bring more to God then such as haue taken many degrees and haue attained to a great depth and profoundnesse of learning as we shall haue occasion farther to shew in this booke What then Chap. 8. Obiection are Vniuersities to be despised are schooles of learning to no purpose No Answere they are nourceries of knowledge humane and diuine They are as those riuers that water the garden of God The Lord blesse them that blesse those places and curse them that are enemies to the peace and prosperity of them and thrust thorough their loynes that wish their hurt neither let them which goe by say The blessing of the Lord be vpon such we blesse you in the Name of the Lord. Neuerthelesse the Lord is not bound to such as are brought vp in those places but maketh the labours of those that want the Artes and Tongues being conscionable in their callings very auaileable to the glory of his Name and to the sauing of many soules Lastly we are put in mind of this duty that Vse 5 we ought not to rest vpon flesh and blood as vpon a reede that will deceiue vs but vpon God the Rocke of our saluation Some put their trust in horses and some in charets Psal 20. and some in Princes Psal 146. We can make no resistance against the weakest things which are as warlike weapons that neuer returne empty but euen they shall be able to push vs downe and to preuaile against vs and to destroy vs vtterly Let vs not therefore lift vp our mindes against God but humble our selues before him Our strength is nothing our multitudes are nothing our Armor and munition is nothing if God fight against vs. Let vs not thinke to escape his hands who is able to arme few against many and the weak against the strong as 1 Sam. 14.6 1 Sam. 14 6. where Ionathan saith to the yong man that bare his armour Come and let vs goe ouer vnto the Garison of these vncircumcised it may be that the Lord will make for vs for there is no restraint of the Lord to saue by many or by few The same in effect Dauid speaketh to the Philistime The Lord saueth not with sword and speare 〈◊〉 â—7 47 for the battell is the Lords and he will giue you into our hands Thus also Asa cryed vnto the Lord his God when a great hoste of a thousand thousand came out against him Lord it is nothing with thee to helpe 〈◊〉 14.11 whether with many or with them that haue no power Helpe vs O Lord our God for we rest on thee and in thy Name we goe against this multitude O Lord thou art our God let not man preuaile against thee We must therefore renounce all pride in our selues and that vaine confidence which will deceiue vs. We haue to doe with God If he will destroy vs and deliuer vs as a prey into the iawes of death 〈◊〉 praelect 〈◊〉 though there be no enemie to resist vs nor power of man to ouercome vs yet we may not secure our selues nor suffer our hearts to be compassed about with presumption as with a chaine he is able with the breath of his nostrils to blow vs away that we shall be no more This vse is concluded by the Prophet Ieremy chapter 37.9.10 〈◊〉 â—7 9.10 Thus saith the Lord Deceiue not your selues saying The Chaldeans shall surely depart from vs for they shall not depart For though ye had smitten the whole army of the Chaldeans that fight against you and there remained but wounded men among them yet should they rise vp euery man in his tent and burne this city with fire Whereby we see that destruction of a kingdome or of a city dependeth not vpon a multitude of men or vpon the valiantnesse and violence of souldiers but vpon the pleasure of God who executeth his iudgements by what hands soeuer he will For when a few and poore remnant remaine and those of wounded men halfe dead and wholly vnable to resist euen such as are thrust thorough with the sword gasping for life and ready to giue vp the Ghost yet shall they recouer the battel that was lost and obtaine the victory and conquer the conquerer and strike down as bulrushes the strongest and choicest men that before preuailed and had the vpper-hand A notable example and memorable exploit whereof we haue recorded in the Turkish history 〈◊〉 history â—e life of â—rath the 〈◊〉 concerning a Christian souldier who sore wounded and all bloody seeing Amurath the third king of the Turkes comming after the victory that he had obtained to take a view of the dead bodies which without number lay on heapes in the field like mountaines seeing him I say rose vp as well as hee was able in staggering manner as if it had beene from death out of an heape of slaine men and making toward him for want of strength fell downe diuers times by the way as he came at length drawing nigh vnto him as though he would haue craued his life of the tyrant and in honour of him haue kissed his feete suddenly stabbed him in the bottome of his belly with a short dagger so that the conquerour was conquered and presently dyed Thus it is with poore weake men when God strengtheneth them for the feeble become strong and the strong feeble 32 These are those which were numbred of the children of Israel by the house of their fathers all those that were numbred of the Campes throughout their hostes were fixe hundred thousand and three thousand and fiue hundred and fiftie 33 But the Leuites were not numbred among the children of Israel as the Lord commanded Moses 34 And the children of Israel did according to all that the Lord commanded Moses so they pitched by their standards and so they set forward euery one after
Mat. 13 verse 3 the watchmen Ezek. 3 verse 17 the Leaders Heb. 13 verse 17 the Shepheards Eph. 4 verse 11 the Stewards Luke 12 verse 42. Shall the Ministers then being Officers onely vnder another to serue him presume to doe any thing in their owne name and not acknowledge their subiection vnto another Thirdly the Ministeries that are expressed Reason 3 in the word are all sufficient to bring the church to perfection and to make it a complete body as appeareth by the Apostle where he serteth downe the Officers that haue receiued guifts for the instruction of the Church of Christ Eph. 4 11 12 13. Christ gaue some Apostles and some Prophets and some Euangelists and some Pastours and Teachers for the perfecting of the Saints and for the worke of the Ministery for the edifying of the body of Christ till we all come in the vnity of the faith and of the knowledge of the Son of God vnto a perfect man vnto the measure of the stature of the fulnesse of Christ If then these suffice for the bringing of the worke to perfection all other inuented by men are needlesse and superfluous and may be cut off as superfluous branches Lastly none can appoint new Officers or Reason 4 strange Ministers in the Church but he that can giue them gifts to discharge the Callings that they vndertake For what is an office with out strength and ability to execute it Eph. 4 10. but an idle name without the thing as it were an empty box without the oyntment But no maÌ„ hath it in his power to bestow any gifts to set vp a new office neither ought hee to set on worke the gifts that God hath giuen otherwise then he appointeth as it were to till the earth with another mans heiffer therefore it belongeth not to any man to institute any new Ministeries or to imploy them that are warranted contrary to the will of him that hath called theÌ„ and consequently it is God only to whoÌ„ it belongeth to chuse such as shal minister before him as the master appointeth his owne seruants that shall serue him in his house and do his businesse Vse 1 Let vs in the first place see what profitable vses arise from this doctrine First of all we learne that no man hath any authority or iurisdiction to peruert or euert that order that God hath set in his Church whether it be by deuising new Ministeries or by destroying diminishing of the old For as well do they erre in building that adde such as are not warranted as they that take away such as are established in the word It is a true saying worthy to be obserued deliuered by Christ our Sauiour Euery plant which mine heauenly Father hath not planted shall be rooted vp Matth. 15 13. It is the word of GOD that endureth for euer all mans deuices are as the flower of the field that fadeth in a moment There is nothing shall continue constant which standeth not by the strength of God The traditions of men howsoeuer they may seeme to be firmely rooted and strongly backed by the best deuices and pollicies that flesh and blood can deuise yet they are as chaffe which the wind driueth away and they shall not be able to endure It is truely spoken of Gamaliel though it be euilly applied Acts 5 38. Refraine from these men and let them alone for if this counsell or this worke bee of men it will come to nought The Church is the body of Christ wherein nothing is too much nothing too little 1 Corinth 12 12. For as the body is one and hath many members and all the members of that one body being many are one body so is it in the mysticall body of Christ whereof he is the head In the naturall body of man if it should haue three legges or three â—ands or diuers heads it would be a monstrous body it would not reioyce or take pleasure in that excrescence or abounding of proud flesh Or if it had onely one legge or one eye it could not delight in it but would be greeued at the defect So is it in the body of Christ which is the Church God hath made it a perfect body he hath giuen it hands eyes to guide it selfe into the way of peace and to bring it vnto the kingdome of glory If wee will adde other eyes or other hands then God hath fitted or tye them that it hath from imploiment to the good of the body we do iniury to the body of CHRIST and make the Church disfigured and deformed If wee should see a man in our daies like to the gyant mentioned in the second booke of Samuel whose stature was exceeding great that should haue on euery hand sixe fingers and on euery foot sixe toes 2 Sam. 21 20. foure and twenty in number we would thinke it vncomely and ill-fauoured and no ornament vnto the body So is it with the Church which ought to haue her forme and feature in euery part It is for beauty and comlinesse compared to a company of horses in Pharaohs Chariots Cant. 1 verse 9 and to a rowe of Iewels It is saide to be beautifull as Tirzah Cant. 6 verse 4. and comely as Ierusalem that is compact together Psalme 122 3. It is saide to looke foorth as the morning to bee faire as the Moone cleare as the Sunne and terrible as an army with banners Cant. 6 verse 10. If then wee shall strippe the Church of any of her ornaments if we shall wound it and take away her veile from her Cant. 5 verse 7. If we shall giue her any new parts or rob her of any of her true parts we make her no longer beautifull and beloued to say of it as Christ doth Thou art all faire my Loue there is no spot in thee Cant. 4 verse 7. We make it deformed as a body that is eyther maimed or monstrous Eph. 5 26 27. This is the commendation of the Church that her glory is absolute perfect throughout all the parts of her and that it hath no spot no blemish no imperfection Such a glorious body is meet to be ioyned with so glorious an head as Christ is When we suffer the Church to be all black and foule full of wrinkles and withered deformities how should it be vnited vnto him Happy is that Church that hath all her parts and none but her parts like a body that retaineth the naturall lustre But if it want any members that it ought to haue or haue gotten an ouerplus that it ought not to haue they serue to no other vse but to disfigure the body and to disgrace the head The true naturall parts are much ashamed both of those wants and of those superfluities the which the more they are the farther is that Church from perfection Some Churches haue somewhat too much that ought to be pared away some Churches haue too little that ought to be restored and some Churches are
according to the number of the persons there might be an equall diuision and distribution of their functions Now for the better vnderstanding of this numbring heere commanded and executed we must know that the reckoning vp of the Leuites is not done after one manner but is much differing not only from the other tribes but also from it selfe so that this Tribe is numbred diuers waies The first is from a moneth old and vpward as we haue learned out of the third chapter because then they were fit to be offered to the Lord. Numb 3 15. The second is at fiue and twenty yeare old at what time they began to be tried and proued whether they were fit or not this is set downe chap. 8 24. The third is at 30. years of age vntill 50 when they executed their office fully without any denying or gainsaying Thus we see the different account that is taken of this Tribe and the reasons thereof now let vs proceede to the order obserued in this chapter Heerein we are to obserue two parts The first containeth a commandement touching the numbring of the Leuites from 30. yeares old vnto 50. together with a description of the proper and distinct office of euery family Secondly the obedience of Moses in the execution of the commandement of the Lord. Touching the commandement of God we are to consider that the whole seruice of the Tabernacle is parted according to the wil and pleasure of almighty God the author of the Ministery among the three families springing out of Leui and spoken of in the former chapter namely the Kohathites the Gershonites and the Merarites Heere Moses doth a little inuert the former order and beginneth with the Kohathites because the Priests were chosen among them and he insisteth longer vpon them then vpon other both because many things are spoken of them which notwithstanding are not properly to be restrained to them alone but generally to be applied to the rest and likewise because they had a more worthy honourable office so that the chiefest charge was committed vnto them The commandement is generall in this diuision then particular in the verses following The generall sheweth who among them were to be numbred to wit all persons from thirty yeares old to fifty to do the seruice of the Tabernacle Thus much touching the order â—o obiect â—wered Before we come to the doctrines we are to answer two questions thereby as it were to vnloose the knots that might trouble those that are weake in knowledge and slender in iudgement â—estion As first of all it may be demanded why the Lord commanded the Leuites in this place to be numbred that were full 30. yeares old â—swer and not before I answer it was because he would haue those that serued him in the Sanctuary and did as it were represent his person to the people and were to teach them to be ripe in knowledge in iudgement in experience in moderation in learning and such like gifts of his holy Spirit Young men for the most part haue greene heads light braines rash wits shallow iudgements head-strong passions being altogether vnsetled and vngrounded Thus it was in Rehoboams Counsellers 1 Kings 12 8. where we see young Counsellers young counsell graue Counsellers graue counsell as the men are so is their counsell Such as were to follow the warres were numbred from 20. yeares old and vpward Moses the muster-maker tooke their names and enrolled them at the age of twenty but such as were the Lords warriers to fight his battels â—ings 2 12. and as it were the Chariots horsemen of Israel must not be fresh-water or white-liuerd souldiers they must not turne their backes to their enemies nor be afraid to looke them in the face nor shrinke backe at the push of the pike nor haue their sword rusty in their sheath but alwaies be prepared stand ready for the encounter But if such had beene admitted to this office as were yong in yeares their lightnesse in gesture and behauiour might haue cast a contempt vpon the holy things of God and caused the people to abhorre the word which they deliuer and the Sacraments which they administer whereof we haue an example 1 Sam. 2 in Elies sonnes The sinne of the young men was great and they caused the people to contemne the offerings of God To this end the Apostle aduiseth and admonisheth Timothy chap. 4 12. Let no man despise thy youth but be thou an ensample to the beleeuers in word in conuersation in charity in spirit in faith in purity But of this we shall haue occasion to speake more afterward Secondly a man may aske the question Question whether the Priests and Leuites ceassed the execution of their office at the age of fifty For seeing God commandeth in this place all to be numbred that were imployed in the worke of God and none were numbred that were vnder thirty and aboue fifty it may seeme to some that they did nothing afterward What then Were they as souldiers dismissed of their seruice and put to their yearly pension Or were they released from all labours as those sword-players Horat. epist lib. 1. epist 1. that had a rod deliuered vnto them in token of discharge I answer this was done for diuers causes Answer First such as execute this holy calling ought to be qualified with iudgement grauity sobriety integrity diligence yea with power courage strength and to haue agility and ability in mind and body that they may doe all things wisely exactly studiously constantly But all these agree to a man most fitly and fully betweene the age of 30. and 50. limited in this place Youthfull age may be adorned with strength courage and earnestnesse but it is not so well furnished with iudgement grauity skilfulnesse and staiednesse On the other side old men in their declining age albeit they be filled with knowledge and vnderstanding and seasoned with moderation of affections yet through weaknesse of nature debility and other infirmities that follow them grow dull and heauy Analys Iun. in 3. Numer slowe and cold and haue not that quicknesse and readinesse of dispatch which they had and others haue so that their body is not answerable to their mind nor the outward man to the inward Againe this was the ordinance of God that they should giue place to younger men that vnder them they might be trained vp to the seruice of the Sanctuary that he might neuer want any to attend in that calling Whereas in the multitude and encrease of that Tribe to so many thousands if they had all serued during the terme of their liues many of them could neuer haue beene imployed whose labor might be profitable in the church So then they were at that age to ceasse to make way and passage for the imployment of younger men Thirdly as religion is more precious then all earthly things so God heereby tooke order and prouided that the weaknesse
wayes but by taking heed thereto according to his word Psal 116.9 No man can be saued except he feare God forasmuch as the feare of the Lord is the beginning of wisedome Prou. 1.7 whereas fooles despise wisedome and instruction But none can possibly come to the feare of God but such as earnestly endeuor to know God as we see Pro. 2.1.5 My son if thou receiue my words and hide my commandements with thee c. then thou shalt vnderstand the feare of the Lord and find the knowledge of God None can be saued that are foule and filthy in their liues and impure in all their wayes for no vncleane thing shall enter into his kingdome but where there is no knowledge of GOD there the mouth is full of cursing and bitternesse the throat is an open sepulcher the feet are swift to shed blood destruction and misery are in their wayes and therefore the Prophet saith I haue hidden thy word in my heart that I might not sinne against thee Psal 119.11 If his word dwell in vs we haue a bridle to restraine vs from euill doing and when we are ready to breake out into sinne it pulleth vs backe and saith vnto vs Doe it not It layeth before vs the wil and wrath of God it teacheth vs what we ought to doe and telleth vs the danger if we doe it not It is our duty therefore to pray to God to giue vs the vnderstanding of his word and to resolue with our selues to performe whatsoeuer we reade in it If then we haue a warrant for that which we doe out of the word we haue comfort in our callings but if we follow the motion of our owne braines and haue no other light but of our owne nature to direct vs we liue in darkenesse Such as haue the light of the Sunne do trauell safely in respect of their bodies 2 Pet. 1.19 so if we haue the sure word of the Prophets and Apostles as a light that shineth in darke places we are in the safe way to saluation and are certaine we cannot misse of a perfect direction touching all the duties of our callings 17 And the Lord spake vnto Moses and vnto Aaron saying 18 Cut ye not off the Tribe of the families of the Kohathites from among the Leuites 19 But thus doe vnto them that they may liue and not die when they approach vnto the most Holy things Aaron and his sonnes shall goe in and appoint them euery one to his seruice and to his burden 20 But they shall not goe in to see when the holy things are couered lest they die The particular duties of the Kohathites being declared the reason is added and rendred in this diuision and then he passeth to the duties of the next familie Heere then Moses sheweth the cause why the Priests ought to couer all the Sanctuary and the appurtenances so that they ought not to be handled of the Kohathites vntill they were couered lest such as presumed to pry into them or to meddle with them otherwise then became the dignity honour and estimation of them were stricken with sudden death and so perish in their sinnes Thus God restraineth the curiosity of mans nature and teacheth it to be wise according to sobriety We are wont to contemne the duties of our owne calling as vulgar and common and to search into the things that belong not vnto vs yea the more we are forbidden to meddle the more we are desirous to be medling The reason in this place is framed thus If the vnreuerent handling of holy things procure the wrath of God and our destruction then we must take heed to the charge belonging vnto vs. But the vnreuerent handling of holy things doth so Therefore wee must take heed to the charge belonging vnto vs and not curiously meddle with other things Thus doth God hate and his soule abhorre the contempt of holy things when men giue way to their owne affections and through curiosity search farther then God alloweth Obiect Before we proceed to the doctrine a question may be asked out of these words why God permitteth the Priests onely to handle the instruments of the Sanctuary but forbiddeth the rest of the Kohathites vpon whose shoulders he layeth the burden to beare them so that he bindeth their hands from touching of them and restraineth their eyes from beholding of them vnder a great penalty lest they die I answere Answer this was done for diuers causes in respect of the ordinances themselues in respect of the other Tribes in respect of the Leuites and in respect of the Priests themselues First of all it was prescribed to procure greater reuerence vnto these holy ordinances of God among the people For when they should see how carefully they were to be handled how circumspectly to be couered and how orderly they were deliuered from one to another it serued to touch the hearts of all men with a reuerent regard and opinion of them and to deliuer them from the contempt of men Secondly when the rest of the Tribes of Israel should behold that many euen among the Leuites themselues albeit they were to minister to the Priests to do the seruice of the Tabernacle and to draw neere vnto God aboue the rest of their brethren yet euen they were kept from the touching of the Sanctuary I say the rest of the tribes were more humbled by it were touched with a feeling of their owne vnworthines and were mooued to giue honour to the Priests of God and those that were appointed to be their teachers Thirdly all occasion and matter of enuy was quite banished and taken away when the rest of the Leuites heard with their eares and saw with their eyes that their brethren the Kohathites had a charge so ful of dāger put vpon them and committed vnto them For God threatneth to destroy all such as presumed to touch any thing that was forbidden them An example whereof we haue in the men of Bethshemesh whō the Lord smote with a great slaughter because they looked into the Arke 1 Sam. 6.19 which sheweth the greatnesse of their sinne Lastly the Priests themselues the sonnes of Aaron were admonished to take heed lest through their negligence and carelesnesse they destroyed their brethren forasmuch as if any thing remained vncouered it would turne to their destruction Heereupon two other questions Questions may arise first how it standeth with Gods iustice to punish the Kohathites for the fault of the Priests and whether the sons of Aaron should escape whose fault it was if ought remained vncouered I answer Answer the fault is not the Priests alone nor the Kohathites alone but they partake together in the sinne and should suffer together in the punishment as they are threatned Exod. 28.43 We see it also in the example of Nadab and Abihu who were consumed with fire because they offered strange fire before the Lord Leuit 10 1 2. But most plainely Num. 18.3 The Lord said vnto Aaron Thy brethren
apostacy neither for any other cause then this that they would not agree and consent with the Church of Rome in the celebration of Easter Thus we see how that Church was alwaies prone to draw out this censure for things indifferent and matters of a meane nature like quarrellers that haue their hand vpon their dagger for euery word speaking Againe as it is an abuse through lightnesse and rashnesse to pronounce and denounce so sharp a iudgement The second reproofe to cut off offenders as a razor from the body of Christ without iust weighty cause so it is a great fault when through remissnesse and negligence this wholesome seuerity is not executed Thus partly through leuity and partly through lenity due discipline is omitted when iust occasion requireth it should be practised For as letting of blood is not to be vsed for euery cause so to preserue life it is to be vsed Great is the reuerence that is to be vsed when we come to any of the exercises of our faith and religion and therfore the mysteries of God and godlinesse are not through great licentiousnes and without any punishment to be prophaned and so holy things to be prostituted and set open to adulterers fornicators drunkards blasphemers contentious persons and to all kind of vicious and sinfull liuers This were as Christ our Sauiour teacheth Matth. 7.6 To cast precious things before dogs and swine For as it is an offence to denounce the sentence of excommunication when it ought not and where it ought not so is it also not to denounce it both when and where it ought As iustice is one of the sinewes of the Common-wealth so is it of the Church Beside this there is also another danger to the Church it selfe For it is to be feared lest the rest of the body be infected with the same contagion forasmuch as one scabbed sheepe infecteth the whole flocke yea themselues that be such doe heape vp and double their condemnation when they presume to come without repentance to the Lords Table This fault was found by Christ with the Church of Pergamus and Thyatira Reuel 2.14 15 20. It had those among them that maintained the doctrine of the Nicolaitans which thing Christ hated and suffered the woman Iezabel to teach and to deceiue his seruants to make theÌ„ commit fornication to eat meats sacrificed to idols which things ought not to haue bene winked at It is the duty of the Church to purge the body from such and to ease it selfe of them It is worthy counsell giuen by the Apostle Hebr. 12.15 Looke diligently lest any man faile of the grace of God lest any roote of bitternesse springing vp trouble you and thereby many be defiled Where hee chargeth the Church not to suffer prophane persons to remaine among theÌ„ to the infectioÌ„ of others that they should prouide that no poysoned roote continued with them This is to be vnderstood rather of the persons then of the crimes committed by the persons as is that place also Deut. 29.18 from whence it is taken and to which he alludeth This is a fault in many good and flourishing Churches as it were a blemish in a faire face or a spot in a comely garment and this is a great occasioÌ„ of stumbling to those that haue separated themselues from vs. They thinke vs to be no better then a crew of conspirators against God and as a rout of rebels and a confused multitude of disordered persons Wherin albeit they are deceiued yet that is not enough to cleere our selues forasmuch as we ought to consider whether we doe not lay a stumbling blocke before them to make them fall True it is it may be a Church where this key is not rightly handled and where excommunication is not as life in that body that is full of euill humors which are not purged out So may it be where the Sacraments are disorderly administred and receiued and where they are not For excommunication is not of the essence of the Church â—mmuniâ—n not of â—ssence â—e church no more then the wall of a citie is essentiall to the citie or the hedge essentiall to the vineyard The wall may be cast downe and yet the City stand the hedge may be pulled vp and yet the vine remaine â—or 5.2 â— 1.2 The Church of the Corinthians was touched and blamed sharpely for this default in that they retained the incestuous person among them yet he writeth to them as to the true Church of God sanctified by Christ and Saints by calling The discipline is not the heart or life of the Church it is onely as the pulses and serueth as it were to feele the strength of it or it is as a purgation that serueth to procure the health of the body so the want thereof is the sickenesse and disease of the Church and maketh it not so faire so glorious and so beautifull as it would be neither so strong and mighty to keepe out wolues and other noysome rauenous beasts that wold root vp the vineyard or at least deface it and disgrace it because where it is practised duly executed it as a wal of brasse that the enemies cannot breake into the field of God We confesse therefore that albeit we haue the Church of God among vs which is the body of Christ yet is it not without some imperfection We haue very many trees of righteousnesse growing in this Orchard of God planted by the riuers of water bringing forth fruit in due season yet bushes and bryars that are fit to be burned are not cut downe by this axe of God that ought to haue beene laid to the rootes of them long agoe It is a foule fault to the garden to permit such bitter roots to spring vp in it and not to hook them and root them out by fit tools prouided for that purpose These noysome plants are to be displaced and displanted being more bitter then gall and wormewood and they ought to be so farre from remaining in the Church it selfe that they should not be suffered to sit in the Church porch They ought to be so far from comming to the Lords Table that we should not permit them to sit at our owne table We ought to be so farre from keeping them company that we should not bid them GOD speed We ought to be so farre from delighting in them and resorting to them that wee should not eat and drinke with them Wee ought to be so farre from suffering of them in the house of God that we ought not to come to their houses For so often as the word cannot preuaile with such the sword of God must be taken in hand against them Lastly The third reproofe it reprooueth the proud Bishop of Rome that taketh vpon him to excommunicate Kings and Princes to depose them from their crownes to depriue them of their kingdomes to free their subiects from their alleageance and to bestow their dignities
24 25. We are iustified freely by his grace through the redemption that is in Iesus Christ whom God hath set foorth to be a propitiation thorough faith in his blood to declare his righteousnesse for the remission of sinnes that are past thorough the forbearance of God The Apostle to the Hebrewes declareth that Christ was to offer vp himselfe once and not often as the High-Priest entreth into the high place euery yeare with blood of others For then must hee often haue suffered since the foundation of the world Heb. 9 26. but now once in the ende of the world hath be appeared to put away sinne by the sacrifice of himselfe By all which testimonies it appeareth that Christ is our Aduocate and hath wrought our peace and attonement and thereby made an end of all other sacrifices The reasons are plaine First because God Reason 1 thereby is well pleased and his wrath appeased so that hee accounteth his death as a full price and sufficient ransome paid for them So the Euangelist witnesseth that a voice came from heauen saying This is my beloued Sonne in whom I am well pleased Math. 3 17. And in the Epistle to the Ephesians the Apostle saieth chap. 5 verse 2. Walke in loue as Christ also hath loued vs and hath giuen himselfe for vs an offering and a sacrifice to God of a sweete smelling sauour It is noted in the booke of Genesis that when Noah being come out of the Arke builded an Altar and offered burnt offerings the Lord smelled a sweete sauour Gen. 8 21. which was not the smoke of the sacrifice that ascended for what sweetnesse could there be in that but it was the sweet precious sacrifice of Christ for which his wrath was appeased being shadowed by that ceremony Reason 2 Secondly Christ tooke the whole burden of our sinnes vpon his shoulders presenting himselfe before God in our person and offering vs to God in his person so that he tooke vpon him our vnrighteousnesse and imputed to vs his righteousnesse This the Prophet Esay did most cleerely prophesie off chap. 53 verses 4 12. Surely hee hath borne our greefes and carried our sorrowes and powred out his soule vnto death c. He bare the sinnes of many and made intercession for the transgressors And the Apostle teacheth that in Christ we are reconciled to God For hee hath made him to be sinne for vs who knew no sinne that we might be made the righteousnesse of God in him 2 Cor. 5 21. And in the Epistle to the Colossians chap. 2 ver 14 15. he setteth out the fruite of Christs death that he hath forgiuen vs our trespasses hath put out the hand-writing of ordinances that was against vs he tooke it out of the way and fastened it to his Crosse hee hath spoiled principalities and powers hath made a shew of them openly and hath triumphed ouer them in the same Crosse This was notably prefigured and foreshewed in the rites of the Law For when any propitiatory sacrifice was to bee offered for the people the Priest was to present the beast before the Lord to lay his hands vpon the head of the beast and to confesse the sinnes of the people vpon it and so it bare their iniquities the truth whereof is Christ himselfe Thirdly there could otherwise bee no remission Reason 3 of sinnes so that it is the blood of Christ in the suffering of the Crosse that purgeth away our sinnes as Hebr. 9 verse 22. Almost all things in the Law are purged with blood and without shedding of blood is no remission and therefore it was necessary that Christ should purge and purifie vs by his blood The greatnesse of our sinnes could not otherwise bee pardoned nor the person that is offended satisfied they are infinite and so require a sacrifice of infinite price and value No treasures no riches no creatures no sacrifices no ceremonies could do it it cost more to saue a soule and to redeeme the captiues and prisoners that are holden by Satan in slauery to do his will Knowing that we are not redeemed with corruptible things as siluer and gold from our vain conuersation receiued by the tradition of the Fathers But with the precious blood of Christ as of a Lambe vndefiled and without spot 1 Pet. 1 verses 18 19. Fourthly nothing but the death of Christ could quench the scorching wrath of God as Reason 4 a consuming fire kindled against vs counteruaile his seuere iustice Hence it is that the Apostle writing to the Hebrewes hauing shewed that the blood of Bulles and Goats could not possibly take away sinnes addeth immediately after When hee commeth into the world he saith Sacrifice and offering thou wouldst not but a body hast thou ordained mee Heb. 9 5. Our sinnes haue a bloody face in the sight of God and we are enemies vnto him so that the robes of the Saints must bee dipped in the blood of the Lambe Reuel 7 ver 14. All the nitre and sope and Fullers earth in the world are weake and vnsufficient and haue not power and strength enough in them to do it So that we must say with the Prophet Psal 50 7. Purge me with Hyssope and I shall bee cleane wash me and I shall bee whiter then snow Thus then we see that Moses mentioning heere the Ramme of attonement whereby an attonement is to be made for sinners teacheth vnder this type this certaine and vndoubted truth that Christ our Sauiour hath by his blood made an attonement betweene God and vs therby reconciled vs vnto his Father The vses of this doctrine are of great weight and importance First it offereth to our considerations Vse 1 this meditation what sin is how it is to be esteemed It is a most fearefull and greeuous thing the wrath of God against it is exceeding great so that nothing in heauen or in earth could satisfie for sinne but the death of Christ Iesus the Sonne must dye for the seruant or rather for the enemy for we are by nature the children of wrath as well as others The iustice of God would not spare him though he were his onely and welbeloued Sonne but forasmuch as he was to beare our sinnes in his body he must die for ir Rom. 8 32. He spared not his owne Sonne but gaue him to the death for vs all We are not therefore to be lightly carried into the practise of sinne but to be much greeued at it to striue with all our force against it and to endeuour to ouercome it and among other things this is not the least that should trouble vs that we haue by sinne brought such misery and shame vpon the Sonne of God Wee ought to lament for this and to bewaile it euery day For if we had not sinned and by sinne beene depriued of the glory of God he had not taken vpon him the shape of a seruant neither beene humbled to the death of the Crosse We doe daily cry out
that was not throwne downe If then God spare not most holy places consecrated to his seruice thorough their sinne that abuse them let vs not doubt but our owne bodies shal be smitten by the hands of God except we keepe them pure and vndefiled The last motiue to keepe vs from this sin is to know that we are wholly Gods and not our owne to do what wee list or to dispose of our selues Wee are Christs therefore it is our duty to glorifie him by liuing chastly and continently He hath redeemed vs from the power of the deuill by paying the price of his precious blood as of a Lamb vnspotted God hath good right to challenge vs as his owne forasmuch as he bought vs at a deere rate and we cost him more then a worlde nay a thousand worlds of riches and treasures Christ gaue his life for vs a price far greater then all men ca◠conceiue For what can be imagined so precious as the dignity the maiesty the glorie of God which were all after a sort changed and diminished when hee tooke our nature vpon him and suffered in it the cursed and shamefull death of the crosse Therefore it is that the Apostle saith 1 Cor. 6 19 20. Ye are not your owne for ye are bought with a price therefore glorifie God in your bodye and in your spirit for they are Gods It is the propertie of Iustice to giue to euery one his owne and not to vse that which is another mans as his owne Our bodies are another mans right therefore we may not abuse them to filthines at our owne carnall pleasures Wee haue not authority ouer our selues to dispose of our selues therefore we are as another mans seruants We belong to Christ and to GOD therefore we must liue according to his will Christ hath bought vs with a great price and hath redeemed vs from hell from satan from death and from sinne therfore we be Christs we pertaine as a proper possession to him and no man can lay claime vnto vs. Let vs liue as becommeth his seruants our profession our calling and our redemption but they that follow after fornication serue his enemy forasmuch as our sinnes were the enemies that put him to death Vse 3 Lastly let all married persons liue chastly and keepe the vessels of their bodies in holynesse and in honor There is indeed a twofold chastity one of the single life the other of the married Chastity of single life is with al carefulnesse with fasting and prayer to keep their minds affections and bodies in holines Chastity in marriage is when the pure and holie vse of wedlocke is obserued Hence it is that the Apostle saith Heb. 13 4. Marriage is honorable in all and the bed vndefiled but Whoremongers and adulterers God wil iudge Matrimony is an holy league or couenant as it is called in the Scripture If a man forge or falsify a couenant that is made in bargaine and sale either by conueying some secret title or interest to himselfe or by suborning false Witnesses it is and ought to be sharpely and seuerely punished But behold by an vncleane life the chiefe and most holy Couenant that can be in the worlde is broken and violated A solemne declaration is made of the faith that the husband oweth to the wife and the wife to her husband they come into the church as it were into the presence and before the face of God they call vpon him to be a witnesse and Iudge if either of them keepe not promise yet oftentimes all this vanisheth away and commeth to nothing Hence it is that the Lord complaining against the people of Israel and conuincing them of whoring and such like wickednesse threatneth them that Therefore the Land shall mourne and euerie one that dwelleth therein shall bee cut off with the Beastes of the fielde and with the fowles of the heauen and also the Fishes of the sea shall bee taken away Hosea chap. 4. and the 2. 3. verses This sinne spreadeth farre like a foule and vncleane Leprosie The seuerall kindes of whoredome and catcheth hold of one part after another till the whole bodye bee defiled like to fire that being once kindled runneth from one place to another vntill all bee consumed There is an adulterie of the heart Math. 5 28. condemned by our Sauiour Christ which being once entertained is compared to a burning or boyling 1 Cor. 7.9 that so disturbeth and disquieteth the soule and the exercises of the soule that it cannot suffer a man to serue the Lord in a quiet mind and a pure conscience There is an adultery of the eyes which are as the windowes of the heart 2 Peter chap. 2. verse 14. as Saint Peter speaketh of fleshly minded men Whose eyes were full of Aduiterie This made Iob to make a Couenant with his eyes that they went not astray and caused him to go astray The looking after a woman to lust after her is called by Christ the committing of Adulterie And the Prophet reprooueth the daughters of Sion because they walked with out-stretched neckes and wanton eyes Esa chap 3 verse 13. There is an adultery of the eares the which wee fall into when wee listen vnto vnchaste and vncleane talke vttered by others when wee haue itching eares after it and are content to heare it and yet shew no dislike vnto it no hatred of it There is another adultery and that is of the tongue when wee take delight in vnchaste speeches and filthie Ribaldry by which the heartes of others are corrupted and our owne are manifested to bee corrupt already forasmuch as from the abundance of the hart the mouth speaketh Mat. 12. What religion soeuer we professe it is in vaine wee deceiue our owne hearts except we learne to bridle our owne tongues Iam. 1 26. And the Apostle giueth this exhortation Ephes 4 29. that no corrupt communication should proceede out of our mouths but that which is good to the vse of edifying that it may minister grace to the hearers And in another place he teacheth 1 Cor. 15 33. that euill communications corrupt good manners Lastly there is an adultery which is outward in fact and is called sin finished all the former are as steps degrees leading to this and in the end bring it foorth as a birth which they haue conceyued For wherefore do vncleane persons nourish in themselues the adultery of the heart of the eyes of the eares and of the tongue but because they purpose to commit the outward acte when time and place and person and other occasions shal be offered vnto thē But wee must bee carefull to auoide all these kindes which should not bee named among Christians Ephes 5 3. as becommeth the Saints of GOD. No maruell therefore if this wickednesse bee punished of God with heauy iudgements as that which in an high degree sinneth against God The greeuousnes of the sin of adultery against our neighbour and against our selues
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
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
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
Alâ—est 11 â—catech 15 in 2 Thes by most of the Ancients Lastly the conditions and qualities of Antichrist do bewray the same also Now hee is plainly described by the Apostle 2 Thess 2 4. yea so plainly as if then hee had bene alreadie come and reuealed to the world He is saide to bee an aduersary opposed to Christ yet not professed but disguised for vnder the maske and vizard of hypocrisie he oppugneth Christ and his truth and denieth the Lord Iesus to be that Christ annointed to be the only King the onely Priest and the onely Prophet of the church in all which the byshop of Rome will haue a share and communicateth them to others This high priest is no better then an apostate a star falne from heauen he lifteth vp himselfe aboue all that is called God that is all to whom the name of God is communicated and sitteth in the temple of God as god Fourthly a perfect papist that is such a one as acknowledgeth the Councell of Trent and is obedient to the doctrine of the Iesuites caÌ„not be a good subiect neither obey for conscience sake for he beleeueth the Popes sentence in excommunication to be good nay to be Gods sentence hee obeyes so long as pleaseth the pope and his instruments he keepeth not promise or oath with heretikes he receiueth pardons to free from loyalty and allegeance harboureth Seminaries looketh for a golden day practiseth the most diuellish deuices to establish popery entertaineth conference with his Princes sworne enemies and maintaineth that this proud prelate may depose Princes by his priestly power Lastly it is daÌ„gerous to Prince and State to permit them forasmuch as hereby they haue meanes to work and wreak their malice Recusants will conuerse with Iesuites most freely and Iesuites shall not bee kept to any good termes and behauior whereby the secrets of the land are disclosed home-bred foes are encreased good subiects are discoraged and meanes affoorded to hollow-hearted enemies to forecast and to fortify themselues Vse 2 Secondly this serueth to reproue diuers sorts that erre in practise offend against this rule And first of all such as seek reuenge and therby shew themselues far from true loue To reuenge wrongs is proper to God we must not intrude vpon his office neither vsurp his right Deu. 32 35. Ro. 12 19. Heb. 10 30. Psal 94 1. Pro. 14 29. If we practise this wee worke wickednes against him and prouoke him to work reuenge vpon our selues Is it a small offence for any subiect to vsurp the office of the Prince or of the Iudge in giuing sentence vpon any Such vsurpers are such persons against GOD. Againe it serueth to rebuke such as will not forgiue how can such perswade themselues to be members of the church and one body with their brethreÌ„ while they refuse to be one with them These doe make an heauy law against themselues Mat. 6 14 15. 18 22. 5 44. 1 Pet. 3 8. Thirdly such as haue no feeling of the troubles calamities of their brethren Heb. 13 3. much more such as adde affliction to the afflicted The captiuate Iews complain against the insolency and cruelty of the Caldeans Ps 137 3. they required of them in scorn and derision to sing in their hearing one of the songs of Sion and made themselues merry when they saw them heauie hearted The enemies of God and his people are vnmerciful haue no pitty Esay 47 6. God reprooueth for this Psal 102 19. Lastly all members of the church should liue Vse 3 in all loue peace and concord one with another Gen. 13. considering we are brethren and auoid all dissention and discord As in the naturall body we see how one member is readie to aid affect another and stand for the good of another so should it be in the mysticall body all should be vnited together As the subiects of one Prince that belong to one kingdome are subiect to the same lawes bound to maintaine mutuall peace one with another so if God be our king and rule in our harts by his word and Spirit and if wee belong to his kingdome wee must imbrace one another in loue Ephes 4 3. and endeuor to keepe the vnity of the Spirit in the bond of peace We must do nothing through strife and vainglory Phil. 2.3 1 Cor. 1 10. We must all speake the same things that there be no diuision among vs. Hatred is a fruit of the flesh Gal. 5 20. Galath 6 2. On the other side to walk in loue is to walk in the spirit and it is a fruite of the gospell 1 Cor. 13.1 14 1. If we haue neuer so excellent gifts all remaine vnprofitable without this Now The way to try whether the loue of the brethren be in vs. the way to trie whether this be in vs toward the brethren is to examine it by these foure rules First Christian loue must not begin for any worldly respects nor end for wordly respects and considerations but principally must be for and in God Carnal loue is begun for carnall respects and therefore soon withereth away We must loue our brethren principally because they are the sons of God and members of Christ Ioh. 20 17. They are his brethren and he accounteth them so and therefore if God be our Father and Christ our brother they also must be our brethreÌ„ This is expressed by the Apostle 1 Iohn 5 1. Euerie one that loueth him that begate loueth him also which is begotten that is whosoeuer loueth God the Father loueth also the sonnes of God Secondly true Christian loue must not bee outward in shew onely but inward in the heart 1 Iohn 3 18. To loue in shew is the loue of Caine toward Abel Thirdly wee must loue those that are our enemies and hate vs for if we loue them onely that loue vs what singular thing do we or what reward haue wee Math. 5 46 47. Lastly Christian loue must not be onely in time of prosperity but is chiefely tried in aduersity when most neede is This rule is set downe by the Apostle Iohn Whosoeuer hath this worlds goods and seeth his Brother haue need and shutteth vp his compassion from him how dwelleth the loue of God in him 1 Iohn 3 17. And Salomon sheweth that a friend loueth at all times and a brother is borne for aduersitie Prou. 17 7. In time of peace and plenty euery one will seeme a friend but not in miserie The poore is hated euen of his owne neighbour but the rich hath many friends Prouerbes chap. 14. verse 20. howbeit in time of neede is the true friend tried These rules must serue for our instruction wee must loue all those that are the sonnes of God by grace and adoption wee must loue al those that are the brethren of Christ by faith sanctification wee must loue them inwardly in truth and in heart wee must loue our enemies and not onely in
7. verse 14. Math. 1. verse 23. Luk. 1 31. The Reasons follow First that so he might Reason 1 worke faith in them that otherwise would not beleeue Thus doth God take away all excuse when he worketh aboue nature as Exod. 4 1. When Moses was sent to the Israelites in Egypt to tell them of their deliuerance that God had heard their grones and sighes had seene al their troubles and miseries he alledged that the people wold not beleeue him nor hearken vnto his voice and therefore did the Lord inable him to turne his rod into a serpent the serpent into his rodde that so they might beleeue that the Lord God of their fathers had appeared vnto him Exod. 4 5. Againe he is willed to put his hand into his bosome and when he pulled it out it was leprous as snow verse 6. and putting his hand into his bosome againe when he pulled it out Behold it was turned again as his other flesh verse 7. Whereupon the Lord saith If they will not beleeue thee nor hearken to the voice of the first signe they wil beleeue the voice of the latter signe verse 8. And if they would not beleeue either the one or the other hee is yet willed to take the water of the Riuer and to poure it vpon the dry land and the water should become blood vpon the dry land Secondly God getteth glory hereby among Reason 2 his children his praise is by it set forth when by nothing else Wee are mooued at strange things Iohn 11 15 45. and taught to beleeue Lazarus was raised from the dead who had lyen in the graue foure dayes ver 39. to shew forth Gods glory verse 40. Math. 9 8. Luke 13 13. and 23 47. So that miracles serue to worke faith in vs and to gaine glory to God The Vses First consider from hence the greatnes and Vse 1 power of God who is to bee compared vnto him Esay 44 24. and 45 5. None of all the creatures be they neuer so excellent in strēgth and glorious in power can do such things therefore nothing can be matched with him let him therefore be preferred aboue all This is the vse vrged by Moses in his song of thāksgiuing after their passing ouer the red sea Exod 15 10 11. and Psal 77.12 13 14. He is the onely author of miracles hee it is onely that properly doth them and no other For a miracle is a worke wrought aboue the strength of nature as we shall shew more largely afterward But no creature can worke aboue the course of nature he onely that is the author of nature must do it Obiect But it may bee obiected that some of the Prophets did raise the dead as Eliah 1 Kin. 17 21 22. and Elisha 2 King 4 34 35. made Iron to swim being an heauy thing to ascend vpward 2 Kings 6 6. commanded fire to come from heauen being a light thing to descend downward 2 Kin. 1 10. healed many incureable diseases 2 Kings 5 10. and wrought many great workes Heb. 11 33 34 35. So did the Apostles raise the dead cleanse the Leapers restore sight to the blind healed the sick cast out diuels and this was their office calling to which they were appointed Math. 10 8. Answer Acts 5 15. 19 12. I answer the gift which they had was the faith of miracles And this was done in this manner God reuealed vnto them by his Spirit that he would worke such and such a miracle when they prayed thereupon either by commanding the euill spirit to depart in the name of Christ or by imposition of hands in other workes they wrought the same They hauing this knowledge by reuelation of the purpose of God beleeued the same and were as the mouth of God and the hand of God being his messengers to signifie what he would do Marke 11 22 23. Heb. 11 33 34. They then had no power of their own it was the diuine power onely that wrought them Obiect But some will say that the diuels can work miracles contrary to nature and therefore it is not proper to God Answer I answer hee can worke wonders but not miracles For though euery miracle be a wonder yet euery wonder is not a miracle He can do things extraordinary or otherwise then the common course of nature but he cannot worke aboue or against nature Thus he caused fire to fall from heauen the winds to blow downe dwelling houses as we see in the history of Iob. Hee also caused blisters and vlcers to arise in his body and without question they were true vlcers as the Scriptures plainly setteth downe and Iob truly felt Iob 2 7 8. Howbeit this he did no otherwise but by the force of nature for he cannot make raine or thunder or lightning or winde or storme or tempest this is the worke of God and commeth from his hand Gen. 7 4. Deut. 11 14. 28 12. 1 Sam. 12 17 18. 1 Kin. 8 35 36. God only sendeth the raine the diuel cannot make it and 17 14. 18 1. 2 Kin. 3 17. Iob 5 10. and 28 26. and 37 23 45. Psalme 105 32. 107 25. 135 7. 147 8. 148 7 8. Ier. 5 24. 10 13. 51 16. Zach. 10 1. Acts 14 17. Iames 5 18. The deuill cannot make the matther whereof the rain is ingendred They then are deceiued that thinke the deuill is able to make raine or haile or snow or vapor or the least flye that flyeth in the aire or the smallest worme that creepeth in the earth Neuerthelesse when the matter of stormes tempests is prepared of God he can gather it and hasten it and make it more terrible and carrie it from place to place from country to country For as hee can assume a body but not make a body so he can vse the winde but not create the winde If stormes and windes might bee raised and framed by the power of satan they might be said to execute his word he might be said to be the father of the raine So then briefly it is safest to hold this as a trueth that God caused the fire but satan brought it vpon Iobs flocke God caused the winde but satan draue it vpon the foure corners of the house For when once they are raised satan hath power by Gods permission to carry and transport them from Region to Region so that when naturally they blow one way he can besides nature turne them another way neuerthelesse he is not able to send winds or raise tempests where none are It may be further said Obiection that the sorcerers of Egypt did bring forth Frogs and turne water into blood and rods into serpents and such like Ex. 7 11 22. 8 7. I answer Answ it may be satan did fetch these frogs and serpents from other places and conuey them in a moment into the presence of Pharaoh and of his Princes for the effecting whereof more
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
see in the booke of Kings 1 Kings 1â— in Hiel the Betheliâ—e according to the word of the Lord which hee spake by Ioshua the sonne of Nun. The like we see in Zachariah when resting in the power of nature and the strength of his owne body he beleeued not the Angel be was striken dumbe and could not speake vnto the people Luke 1 20. A memorable example also we haue in the streight siege of Samaria where a Prince answered the man of God and saide Though the Lord would make Windowes in the heauen could it come so to passe 2 Kings â— 19 20. And hee saide Behold thou shalt see it with thine eyes but thou shalt not eate thereof and so it came vnto him for the people trod vpon him in the gate and he dyed The Reasons heere of are euident For first Reason the Nature of GOD is true and vnchangeable Heauen and earth shall passe but one iote or tittle of his word shall not passe but shall bee fulfilled This is that which is vrged afterward in this booke Chapter 23.19 1 Sam. 1â— God is not as man that he should lie nor as the son of man that he shold repent Hath he said and shall it not bee done hath he spoken and shal he not accomplish it Seeing therefore God is vnchangeable with whom is no variablenesse or shadow of turning hee will let none of his words fall to the ground he is in one mind and who can turne him yea he doth what his minde desireth Reason 2 Again who can hinder him or say vnto him Why doest thou thus No might no power no policy can withstand him in his workes albeit men rebell neuer so much and resist neuer so mightily against him There is great power in Princes they are able to bring mighty things to passe and to crosse the attempts of others yet sometimes they are crossed and resisted themselues It is not so with the Lord our God 〈◊〉 33. Who is in the heauens and doth whatsoeuer he will He hath the hearts of all euen of Princes in his own hand â—â—b 21 1 as the Riuers of waters he turneth them about as pleaseth him This made the Apostle cry out 〈◊〉 11.33 â—5 â—9 19 O the deepnesse of the riches both of the wisedome and knowledge of God! How vnsearchable are his iudgements and his wayes past finding out For who hath knowne the minde of the Lord Or who was his Counsellor Or who hath giuen him first and he shall be recompenced And who hath resisted his will So then whether wee consider the nature of God without change or the weaknesse of man without power wee may safely and truely conclude that all the threatnings which haue bene pronounced and denounced by the mouth of God shal be verified and performed without any altering or diminishing of them Vse 1 Let vs apply this to our selues and gather assuredly from hence the wofull estate of all wicked and vngodly men For seeing he doth not dally with vs or scare vs without cause so that all his threatnings faithfully denounced shall be vndoubtedly accomplished how shal they escape so great condemnation as lyeth at the doore and hangeth ouer their head Howsoeuer therefore they put away the euill day farre from them and liue as if God sate idle in heauen beholding all things but punishing nothing knowing all hearts and thoghts but not regarding the workes of men saying We haue made a couenant with death and with hell we are at agreement 〈…〉 16. though a scourge run ouer and passe thorough it shal not come at vs for wee haue made falshood our refuge and vnder vanity are we hid yet hee that dwelleth in the heauen shall laugh the Lord shall haue them in derision For what followeth Your couenant with death shal be disanulled and your agreement with hel shal not stand when a scourge shal run ouer and passe through then shal ye be troden down by it This is that which the wise man saith Eccles 8.11 12 13. Because sentence against an euil worke is not speedily executed therefore the heart of the children of men is full set in them to do euill Though a sinner do euil an hundred times and God prolongeth his dayes yet I know that it shal be well with them that feare the Lord but it shall not be well with the wicked neither shall he prolong his dayes he shall bee like a shadow because he feareth not before GOD. And to the same purpose the Prophet Ezekiel speaketh Chap. 12 22 23 24 25 26 27 28. where the Prophet reprooueth two sorts of persons open deriders of Gods word as if it should neuer be performed and such as prolong the euill daies as if the plagues were for many yeares and should not come in their dayes But God expressely and directly meeteth with them both and bindeth them together in one bundle declaring and making it plaine to their consciences that when he speaketh the word it shall be done and when hee pronounceth a decree it shall stand Thus in all ages of the Church satâ—n preuaileth with the children of disobedience and draweth more to destruction by presumption then he is able to do by desperation Let vs not harden our hearts thorough the deceitfulnesse of sinne Esay 55 6. Let vs seeke the Lord while hee may bee found and cal vpon him while he is neere Secondly let vs ground our faith in the vndoubted Vse 2 performance of those iudgements that are yet to come as that the Lord Iesus at the appointed time will breake the heauens and will come to iudge the quicke and the dead at his appearance and in his Kingdome that the wicked shall rise againe and stand before the barre of Gods throne These things we see not yet accomplished for all things continue alike from the beginning of the creation HeÌ„ce it is that Mockers arise which walke after their lusts and say Where is the promise of his coming 2 Pet. 3 3.4 10. But the day of the Lord will come as a theefe in the night in the which the heauens shall passe away with a noise and the Elements shall melt with heate and the earth with the workes that are therein shall be burnt vp Yea When they shal say peace and safety 1 Thess 5 3. then shall come vpon them sodaine destruction as the trauaile vpon a woman with child and they shall not escape Thus the Prophet Malachi prophesieth Behold the day commeth that shall burne as an Ouen and all the proud Malachy 4 1. and all the wicked doers shall be stubble and the day that commeth shall burne them vp and shal leaue them neither roote nor branch Thus then we see a day of iudgement is decreed and determined and remaineth for the appointed time but at last it shall come and not lye though it tarry wait for it shall surely come and not stay Thirdly wee must not be dismayed when Vse
nature and without all meanes and sometimes against all meanes the euidence of this truth is cleared the power of GOD is manifested and the mouthes of all Infidels and of iniquity it selfe is stopped Our faith must goe beyond reason if wee will professe our selues schollers in the schoole of Christ In the schooles of the Philosophers reason goeth before assent but in the schoole of GOD first we haue vse of faith and after followeth discourse of reason Let vs therefore learne to magnifie the Scriptures and by the authority of them tread and trample vpon all Atheisme and Prophanenesse As many miracles as wee finde expressed and wrought by the finger of God so many testimonies and euidences wee haue against these patrones of Nature who being wholly carnal corrupt know nothing that is spirituall These deny the resurrection of the body and the immortality of the soule that so they might escape the sentence of the eternall ludge by whom they shall bee iudged in the last day and shall know to their confusion that there is a GOD whose power is infinite Exod. 34 7. who will not make the wicked innocent but visit the iniquity of the fathers vpon the children and vpon childrens children to the third and fourth generation and reward euery one according to his workes Hee is able to bee reuenged on all his enemies who shal sooner pul their hearts out of their brests then God out of their mindes This Moses setteth downe Deut. â—2 Deut. 32 39 42. Beholde now for I I am he and there is no gods with me I kill and giue life I wound and I make whole neither is there any that can deliuer out of mine hand If I whet my glittering sword and my hand take hold on iudgement I will execute vengeance on mine enemies and will reward them that hate mee I will make mine arrowes drunke with blood and my sword shall eate flesh for the blood of the slaine and of the captiues when I begin to take vengeance of the enemy This is Gods arrow against all Atheists this is a fearefull thunder-bolt throwne down vpon their heads which shall crush them in pieces testifie their destruction which shall come vpon them when there is none to helpe Let such therfore betimes acknowledge a God of Nature that he may bee to them a GOD of grace let them confesse him to worke when he will by extraordinary meanes that he may direct them in the ordinary pathes that leade to saluation and eternall life let them reuerence him as the ruler of the world that hee may rule in their hearts by his Word and Spirit and Sacraments whereby he applieth to vs his heauenly gifts Secondly let vs learne by this miraculous Vse 2 manner of working to trust in him when all meanes faile vs and tye not him to the ordinary course of second causes that is able to make the Sunne and Moone to stand still as in the pursuit of Ioshua Iosh 10 1â— 2 King 2â— and to bring the Sun backe againe many degrees in the Diall of Ahaz as in the comforting of Hezekiah and to turne the Sunne into darkenes Math. 27 as we see in the time of the passion of Christ He is able to doe whatsoeuer hee will and more then hee will doe It is an easie matter for euery man to say he trusteth in God and boast of his faith when no meanes faile him when hee hath abundance and store of all things when hee is fed to the full with his hid Treasure that they leaue the rest of their substance for their children Iob. 29 6â— when God compasseth them about with his mercies That they wash their pathes in Butter and haue the Rockes to powre them out Riuers of Oyle as Iob speaketh it is quickly said and spoken that we will relye vpon God and acknowledge his prouidence But if GOD blow vpon our meanes they shall doe vs no good hee can take vs from them as hee dealt with the vnfaithfull rich man Luke 12 2 Iob. 1 â— or hee can take them from vs as hee dealt with his faithfull seruant Iob Wee must therefore depend vpon him in time of war as wel as of peace in want as wel as in time of wealth in sicknesse as in health when he shall make the heauen as iron and the earth as brasse when hee shall take away the staffe of bread when hee shall cause thee to walke through the valley of the shadow of death thou must then cal on him for thy daily bread and say with Iob Loe though he slay me Iob 13 15 Prou. 16.3 1. Pet. 5 7 yet will I trust in him Commit thy wayes and workes vnto the Lord and thy thoughts shall bee directed Cast all your care on him for hee careth for you Such wee are indeed as wee are in aduersity Such is our faith as it is found in the day of temptation Wherefore let vs lift vp our eyes to him that sitteth in the heauens and swayeth all things by his prouidence and say with the Prophet Psal 28. The Lord is my strength Psal 28 7 â— 37 39 40. and my shield mine heart trusted in him and I was helped therefore mine heart shall reioyce and with my Song will I praise him The Saluation of the righteous men shall be of the Lord he shall be their strength in the time of trouble For the Lord shall helpe them and deliuer them he shall deliuer them from the wicked and shall saue them because they trust in him Thirdly let vs not doubt of the promises Vse 3 or prouidence of G G D who is able to make good the words of his own mouth how incredible or vnpossible soeuer they seeme in our eies Therfore the faith of Abraham the Father of the faithfull is commended by the Apostle that aboue hope he beleeued vnder hope that he should be the Father of many Nations 〈◊〉 4 18 19. and he not weake in faith considered not his own body which was now dead neither the deadnesse of Sarahs wombe neither did he doubt of God thorough vnbeliefe but was strengthened in the Faith and gaue glory to God being fully assured that he which had promised was able to doe it This is a great comfort if at any time wee see the miseries and ruines of the Church if wee beholde the desolation hauocke that is made of it that God is able to restore the flourishing estate thereof again God can work aboue meanes without so that albeit we can see with an eye of flesh no way to worke the safety of the Church let vs not despaire or cast away our confidence and hope which hath great recompence of reward We reade how God saued Israell when there appeared no meanes of deliuerance in the eyes of men the rockes and mountaines hemmed them in on both sides the red Sea was before them 〈◊〉 14 13 â—4 the hoste of the Egyptians marched
the end wee may not deceiue others nor flatter our selues in the good motions of the Spirit wee must carefully obserue these few rules and directions following First we must beginne to cherish in our harts a loathing and detestation of all sinne Not of some few sinnes and retaine others that agree with our corrupt Natures but we must hate all sinne If the olde subtle Serpent get in his taile he wil winde in his head also and after followeth al the body If we giue him scope to possesse vs in any one knowne sinne he will thereby bring vs to destâ—uction as wee see in Saul Herod Iudas Ananias and Sapphira Wherefore wee must truly turne to God and repent vs of all sinne Secondly we must be changed and renewed in our mindes and consciences bring forth fruites worthy amendment of life otherwise we may still suspect our selues that sauing grace is not yet planted in the heart Let vs carefully looke to our hearts that the worke of regeneration be truly begunne there If wee haue once giuen our hearts to God all other parts will soone follow Our eares our feete our eyes will not be farre behind where the heart leadeth the way This is it which Salomon teacheth in Prou. 23 25. My sonne giue mee thine heart and let thine eyes delight in my waies One can take no pleasure but where his heart is Thirdly we must not stand at a stay or looke backe wee must not thinke wee haue knowledge fayth zeale and obedience enough therefore the Apostle saith touching his own practise Philip. 3 12. Brethren I count not my selfe that I haue attained to it but one thing I do I forget that which is behinde and endeuour my selfe vnto that which is before and follow hard toward the marke for the price of the high calling of God in Christ Iesus And indeed in our Christian race there is no standing at one stay For either we go forward or else we go backward If we do not increase we do decrease like the sea that neuer rests but euer ebbeth or floweth To stand still is the first step to declining and declining the first degree of decaying and decaying the forerunner of a finall falling away and falling away the worker of our confusion and destruction as the water that hath beene heate first waxeth luke-warme afterwards turneth to be key-cold Lastly we must endeuour euery day to grow better and better more strong in faith more constant in hope more rooted in charity more setled in obedience more abounding in all good workes This is made the commendation of the church of Thyatira Reu. 2 19. I know thy workes thy loue and seruice and faith and thy patience and thy workes which are more at the last then at the first So the Apostle Paul exhorteth the Thessalonians in the Lord Iesus that they increase more and more as they had receyued of the Apostles how they ought to walke please God Heereunto accordeth the doctrine of Christ where he teacheth Ioh. 15 2. That euery branch that beareth not fruite in him hee taketh away c. And Peter wriâ—ing to the dispersed Iewes dwelling here and there stirreth them vp as new borne babes to desire the sincere milke of the word that they might grow thereby c. 1 Pet. 2 2.3 But alas where is this increasing proceeding and perseuering to be found Hee that was ignorant is ignorant stil hee that was faithlesse is faithlesse stil he that was vniust is vniust stil he that was filthy is filthy stil Reu. 22 12. Behold the Lord Iesus cometh shortly his reward is with him to giue euery maÌ„ according as his work shall be Vse 2 Secondly seeing the wicked do desire the death of the righteous it is plaine and euident that the godly cannot but dye well theyr end shal be in rest their departure shal be in peace Their sorrow shal be turned into solace their pain into pleasure their mourning into mirth their heauinesse into happines God will wipe away all teares from theyr eyes No man so happy as the faithfull Christian He that liueth well cannot choose but dye well whether he dye sodainly or leysurely whether he bee taken away by a naturall death or by a violent death whether it bee by land or by sea in youth or in age Precious in the sight of the Lord is the death of his Saints the Lord redeemeth the soules of his seruants and none that trust in him shall perish Psal 116 15. 34 22. Blessed are they that die in the Lord for they rest from their labors and their workes follow them Reu. 14 13. Let vs solace our selues and comfort one another with these words All men naturally haue a desire of saluation wheÌ„ God toucheth their conscience and summoneth them to answer at his barre Aske the most wicked and notorious liuer that forgetteth God and contemneth him euery day that neuer thinketh of godlinesse that giueth himself to blasphemy prophaning of the Sabbath whoredome couetousnesse drunkennes cruelty hatred slandering and backbiting his brother aske him I say whether he would be saued and inherit euerlasting life hee will by and by answer It is his whole desire and he will thinke you offer him the greatest wrong that may bee to make a doubt of it But these words are no better then Balaams wish Balaam would dye the death of the righteous but he would not liue the life of the righteous for hee loued the wages of vnrighteousnesse and thirsted ambitiously after the honour of vngodlines and therefore he continued in his sorcery went still to fetch his diuinations So likewise many in these dayes haue the wishes of this Wizard Greg lib. 23. mora cap. 21. they desire the death of the righteous but they neuer regard their life they desire their end but they will not walk in their way they are willing to end with them but not to begin with them they catch for the Crowne but will not come to the Crosse they would taste the sweete but they cannot abide the sweat If wee will liue with Christ for euer 2 Tim. 2 we must here dye with him for a season if we will reigne with him in heauen we must first suffer with him on earth we can neuer dye comfortably vnlesse we be careful to liue vnblameably â—ornard ser in Canticâ— 21 If we would finde life and peace in the end of our dayes wee must heere seeke it If we would haue God to bee our God in sicknesse wee must bee his people in our health If we hate and abhorre the life of the righteous they are foolish and vaine wishes of carnall men to desire to dye the death of those that are spirituall For what shall it profit vs to come nere them in our words and to flye from them in our workes Wherefore as the vngodly cannot abide the life of the righteous nor seeke to cut off the least lust nor endure the doctrine
wickedly in the sight of the Lord they were made slaues and captiues sometimes to one enemy and sometimes to another Iudg. chap. 4 ver 1 2. When the Israelites began to loathe the offerings of God the Lord threatened a greeuous iudgement to come vpon them 1 Sam. 3 1â— and executed it accordingly for the Philistines fought against them and Israel was smitten downe euery man fled into his tent and there was an exceeding great slaughter for there fell of Israel thirty thousand footmen Thus through sinne reigning among them the enemies of God are armed the people of GOD are destroyed the Arke of God is taken and the priests of God are smitten with the sword It was the sin of Eli and his house especially that drew the iudgment of God on the whole Nation Wee see this in the example of Salomon when his hart was turned away from the true God and his hands were holden vppe to strange gods the Lord was angry with him because hee had giuen him a charge concerning this thing that hee should not follow other gods Then the Lord stirred vp one aduersary vnto Salomon and afterward another aduersary which did much mischeefe and euill against Israel 1 Kings 11 14 23. This appeareth in Rehoboam the son of Salomon when once he forsooke the Lord and all Israel with him the Prophet is sent to say vnto him Thus saith the Lord Ye haue forsaken mee therefore haue I left you in the hands of Shishak 2 Chron. chap. 12 verse 5. Reason 1 The Reasons being considered will make the doctrine more euident First sin maketh vs execrable to the Lord and abhominable in his sighr Nothing doth more deforme vs and make vs cursed and detested in the sight of God If then sin make vs to be had in execration it is no maruell if we be left destitute of Gods protection This is the reason which the Lord vseth why Israel fell before their enemies and he went not forth with their armies when they fell before the men of Ai Therfore the children of Israel cannot stand before their enemies but haue turned their backes before their enemies because they be execrable Iosh 7 12 13. Wee see then the nature of sin it maketh men abhominable and detestable in the sight of God Reason 2 Secondly God leaueth and departeth from them that fall from him they forsake him therefore he forsaketh them For so long as we walke in the wayes of godlines and please God in all things according to his will God is among vs He dwelleth with vs hee will neuer depart from vs hee walketh in the middest of our habitations 2 Cor. 6 16. But when we commit wickednesse in his sight and follow the abhominations of our owne hearts he is gone hee will take vp his seate no more among vs hee will not come nere our dwelling places This is the reason which the Lord vrgeth to Ioshua in the place before named saying There is an execrable thing among you O Israel neyther will I be with you any more except ye destroy the excoÌ„municate from among you Ios 7 12 13. So then our lying in sinne doth driue the Lord from vs that he will haue no more fellowship with vs to do vs any good Vse 1 We are now to set downe the vses of this Doctrine First this teacheth vs to acknowledge that all iudgements which seize and fall vpon vs are iust righteous God chastiseth vs often but alwayes iustly neuer vniustly True it is the particular cause is not alwayes discerned of vs why he chastiseth and sinne is not alway the cheefe and principall cause as appeareth in the example of the blinde man of whom Christ sayth Neither hath this man sinned nor his parents but that the workes of God should be shewed vpon him Iohn 9 3 yet his punishments are alwaies deserued and neuer inflicted when he is not mooued who rowzeth vp himselfe as a Lyon out of his denne as the Prophet speaketh to execute righteous iudgements We see in the booke of Nehemiah how the Leuites lay open the sinnes of the whole land confessing Gods kindnesse vnto them and their vnkindnesse to the Lord and iustifying his name Nehem. 9 33 34 Surely thou art iust in all that is come vpon vs for thou hast dealt truly but we haue done wickedly And our Kings and our Princes our Priests our fathers haue not done thy Law nor regarded thy commandements nor thy protestations wherewith thou hast protested among them So when there is any imminent danger of iudgment as of the plague of sicknesse of famin of war or such like this must teach vs that then especially wee should take heede that we lay not our selues naked vnto them by rebelling against God I meane not this of any bodily nakednesse appearing to the eye of man but of spiritual nakednesse in the sight of God whereby man in his sight appeareth a deformed sinner This is a fearfull condition this is the foulest nakednesse that can be A man or woman by the light of nature would be ashamed to bee seene naked which teacheth vs to couer the body but much more should we take heede that we appeare not naked to God and see the filthines of our hearts Let vs craue the righteousnesse of Christ to be a couering to cloath our souls For they are blessed whose sinnes are couered Psal 31 1. When GOD threatneth to bring any plague or iudgment vpon vs let vs not wound our owne soules or lay them open to the wrath of God but rather humble our selues before him that hee may call backe the punishments that are gone out against vs This is it which Moses teacheth Deut. 23 9 When thou goest out with thine hoast against thine enemies keepe thee from all wickednes Secondly seeing sinne layeth vs open to reproches Vse 2 of enemies and to the iudgements of God as appeareth in this great plague vpon the people this sheweth that whensoeuer we haue layd our selues thus naked by â—alling into sinnes we must not go about to hide and to couer them from God through hypocrisy For all things are naked and open to his eies with whom we haue to do so that we must learne to acknowledge them and confesse them before his presence We see how ready men are to hide their sinnes with Adam from the sight of God but the more wee seeke to conceale them the more we reueale them the more vgly we appeare before him What folly or madnesse is it that is practised in the world to hide our sinnes from men and neuer regarde how bare and naked they bee in the presence of the all-seeing God If a man committing sinne were sure to keepe it secret from the sight and knowledge of all others that none could accuse him or detect him of it what should this auaile him seeing it is open to the eyes of God and appeareth as plainly as wee behold the sores of poore Criples that vncouer
will teach vs to giue the glory to his name and to lift vp our hearts in thanksgiuing to him Lastly it becommeth vs to ascend as it were Vse 4 by steppes to an higher comparison from the body to the soule and from the meat that perisheth to that which endureth to euerlasting life For seeing wee vnderstand that GOD is thus carefull to feede our bodies it is much more reason that we should seeke at his hands the nourishment of our soules If we haue not this skill and consideration in vs the Fowles of the aire and the beasts of the fielde will bee witnesses against vs to condemne vs. This is the voyce of faith the other the voyce of Nature Nature is wise enough to tell vs when wee want prouision for the body but it must be the office of faith to tell vs when wee want food for the soule Wee are ready to cry out oftentimes What shall we eate or what shall we drinke or wherewith shall we be cloathed Mat. 6. but few feele the wants of their soules though they be like to perish and pine away wherefore our Sauiour teacheth vs Matth. chapter 6. verse 33. First of all to seeke the Kingdome of God and then all other things shall bee ministred vnto vs. 57 And these are they that were numbred of the Leuites after their families of Gershon c. 58 These are the families of the Leuites the family of the Libnites and the family of the Hebronites c. 59 And the name of Amrams wife c. 60 And vnto Aaron was borne Nadab Abihu Eleazar and Ishamar 61 And Nadab and Abihu dyed when they offered strange fire before the Lord. Wee haue here the third and last part of the chapter touching the numbering of the Leuites apart by themselues branched out into three principall families but specially Aaron is insisted vpon to whom the Priesthood was giuen who is described both by his parents and by his posterity and among his posterity Moses againe singleth out the fact of Nadab Abihu who died when they offered strange fire before the Lord. And albeit we haue spoken of this before chap. 3 4. yet being offered again let vs consider better of it For whereas God commanded fire to bee duely and diligently kept alwaies burning vpon the Altar wherewith the sacrifices were to be consumed and must neuer be suffered to go out Leuit. 6 9 12 13. they presumed to offer sacrifice with strange fire and therefore dyed before their father for as well they might haue taken a strange beast as a strange fire the one beeing no lesse forbidden thē the other Wherby we see the euil persons are cut off betimes 1 Chro. 24.1 2 and are not suffered to liue out halfe their dayes This heauenly fire which GOD sent to consume his sacrifices was brought into the Temple built by Salomon and there it continued from one generation to another vntill the destruction of the Temple and the City The 2. booke of Macchab. not Canonical True it is the author of the second book of Macchabees telleth vs a tale that when Nehemias had builded the Temple and the Altar he offered sacrifice with this fire for when tht Fathers were ledde into Persia the Priests that were deuout tooke the fire of the Altar priuily and hid it in an hollow place of a pit without water where they kept it sure so that the place was vnknowne to all men wherefore he sent for the posterity of those Priests that had hid it howbeit they could finde no fire but thicke water which being sprinkled vpon the wood and sacrifice there arose a great fire so that euery man that saw it maruelled 2 Maccha 1 18 19 20 21 22. Wher we see two things are coupled together the building of the Temple and Altar by Nehemiah and the sending of fire from heauen by God these may well bee ioyned the one being as true as the other But it is plaine by the whole Scripture that Nehemiah builded not the Temple if we shal consider the circumstances either of the persons or of the time or of the place For the Altar was builded by Zerubbabel and Ioshua in the reigne of Cyrus so soone as by his proclamation they returned from the captiuity of Babylon to wit the seuenth moneth after Ezra 3. And touching the Temple though the foundation beganne to be laide while Cyrus himselfe yet liued yet it was not ended finished before the sixt yeare of the reigne of Darius Nothus Ezra 6 which was many years after Iohn 2 20. But Nehemiah was then in Babylon and not yet come to Ierusalem forasmuch as hee obtained leaue of the king of Persia to go thither in the 20. year of Artaxerxes Mnemon the successor of this Darius Ezr. 4. 7. Neh. 1 2 by which computation of time it will appeare that the Altar was builded an hundred yeares and more and the Temple finished at the least 30. yeares before the comming of Nehemiah so that the author of this second booke of Macchabees is not a little deceyued in his Chronology and discouereth that he wrote by a meere humane spirit according to his owne confession in the shutting vp of the booke wherein hee craueth pardon for his slips and ouersights 2 Ma. 15 38 3◠we see there was great need he shold do so Now from the former premisses I reason thus This fire discouered to Nehemiah was kindled of God when he had builded the Temple and the Altar But he neuer builded the Temple and the Altar Therefore this fire was neuer kindled of God Againe the author of that booke testifyeth that after Nehemiah had receyued this fire from God the king of Persia built a Temple vnto it but wee may truly affirme hee neuer built any such Temple forasmuch as the Iewes neyther had neyther indeed might haue any other Temple then one and that at Ierusalem before the comming of the Messiah which the Lord had chosen to put his name there It might be that the kings of Persia that king in particular might builde a Temple to fire which they worshipped as God howbeit this is spoken by way of supposition and hath no relation to the fire here spoken off Neyther can this be vnderstood of the Tēple at Ierusalem but must be referred to some other built elswhere if haply any were built at all For it is sayde that after the Temple and Altar were builded and Nehemiah had offered sacrifice this came to the eares of the king of Persia and then hee commanded this supposed Temple to be erected Againe Nehemiah expressing his iourny vp to Ierusalem and comming to the sepulchers of his fathers maketh no mention of the finding of any such fire which no doubt he wold haue done if any such had beene offered vnto them For he reporteth many sundry things done by him in that booke hee mentioneth their offering of sacrifices with great ioy and gladnes chap.
earnest suite that they might bee heires also of that land by right of succession in which as yet they had not the bredth of a foot and therefore the Apostle teacheth that faith is the substance of things hoped for and the euidence of things not seene Heb. 11.1 Thirdly Doctrine We may make our selues guilty of other mens sinnes we see that we may be made partakers of other mens sinnes and therefore we heard before that the people were commanded to depart from the tents of Korah and his partisans lest they should bee defiled by the euils of those euill men Tit. 3 10 11 2 Cor. 6 7. 1 Tim. 5.22 This may bee done many wayes somtimes by counsel and perswasion and thus was Achitophel guilty of the rebellion of Absolon against his father 2. Sam. 16 and Balaam of the whoredome of the Israelites because they committed fornication with the daughters of Moab by his counsel Numb 31 sometimes by commandement as Herod the great sent forth and slew all the male children that were in Bethlehem Math. 2 16 and so did Herod Antipas behead Iohn Baptist in prison Math. 14 22 thus was Dauid guilty of the death of Vriah his faithfull seruant and is therfore himselfe charged to haue killed him with the sword of the Ammonites 2. Sam. 12 sometimes by consent and so was Saul guilty of the martyr Stephens death because he consented to his death Act. 9 1 and they that sate in iudgment to condemne Christ to whō Ioseph of Arimathea would not consent and therfore cleared himselfe from his blood which otherwise he could not haue done Luke 23.51 sometimes by flattery as those that call euill good and good euill Esay 5 such are the ministers that sow soft cushens vnder euery elbow Ezek. 13 and such people as would haue the Prophets to prophesie flattering words vnto them Esay 30 sometimes by receiuing as they that take and lay vp stollen goods or buy them of those that haue stolen them these are as bad if not worse then the theeues themselues and to be punished as they are likewise they that receiue false tales to the hurt of their brethren though they doe not first deuise them Leuit. 19 16 sometimes by partaking with theeues and sharing with them as Prou. 1 they tooke part of that which was stollen sometimes by defending those that haue done euill and iustifying them in their vngodlinesse Rom. 1 sometimes it may bee done by holding our peace and saying nothing at all when we may speake and cleare a matter so is hee a false witnes that will not speake in the cause of the dumbe as well as he that vttereth an vntruth thus also is the watchman guilty that should giue warning and blow the trumpet but becommeth as the dumbe dogge that cannot barke Esay 56 10. Lastly by not resisting or withstanding when we are able Psal 82 4. If God giue vs power we make our selues weake the euill that we suffer shall be required of vs. Likewise in the example of Moses we learne to haue recourse to GOD in all matters of doubt we must not runne on vpon an head but go into the Sanctuary and aske counsell of the Lord. Doctrine Sinne is the cause of death and al misery Lastly obserue that sinne is the true cause of death mortality corruption and all the misery that hath taken hold of all mankinde when sinne entred then entred all plagues and iudgements in this life and after this life Gen. 2 17 3.19 1. Cor. 15 21 11 30 Rom. 5 12 21. Iames 1 16. Hebrewes 9 27 28. Reason 1 For sin is the sting of death that is the power and strength and the very armour of death it is as a sword which hee holdeth in his hand to wound vs withall It is as a stinging serpent 1. Cor. 15 and if remedy be not sought against the biting of it it woundeth soule and body to death Secondly it standeth with the iustice and righteousnes of God which will not otherwise be satisfied Wee see how Magistrates whose breath is in their nostrils do punish malefactors and offenders with bodily death their eye doth not spare them no marueile then if the Lord who is a consuming fire Heb. 12. whose person is of infinite Maiesty take hold of soule and body and punish them both spiritually and eternally and therefore the Apostle iustly calleth death the wages of sinne Rom. 6.23 Thirdly sin hath pestered and poysoned our nature corrupting all the powers and parts in vs our mind our will our memory our affections our conscience Eph. 4 17 18.19 Rom. 6 12 13. It is as a worme that is alwayes gnawing at the root of life vntill tree and all fall downe Lastly sin giueth strength to Satan the prince of darknes without which he could not hurt vs it is hee that hath power ouer death Heb. 2 14. 1. Cor. 15 56 and therefore was the Son of man manifested that he might destroy the works of the diuel 1. Ioh. 3 8. But it may be obiected if sin be the cause of death Obiection how commeth it to passe that Christ dyed who knew no sin in whose mouth was no guile found Answ 2 Cor. 5 21. Answ Though Christ were without sin in himselfe yet he that knew no sin was made sin for vs c. he tooke vpon him the sins of all the faithful as a surety taketh vpon him the debt of another And albeit he were not a sinner by transgression yet he may be said to be a sinner by imputation and therefore he must dye yet so that dying hauing no cause of death in himselfe he might destroy death and him that had the power of death that is the diuel Heb. 2 14 Hos 13 14. Againe Obiect if death be a fruit effect of sin how commeth it to passe that the faithfull which haue in Christ remission of sinnes do notwithstanding dy Answ Answ Albeit they haue forgiuenesse of sinnes yet they haue in them alwayes the reliques of sinne through the corruption of nature though it be not imputed vnto them through the mercy of God The guilt of Adams sin followeth vs as the shadow doth the body it cannot in this life be wholly purged it shall bee at the last cleane put off by death It is necessary therefore that we should dye or be changed at the last day that sin may be vtterly extinguished that we may by death as by a dore enter into euerlasting glory Sin is euery day lessened and consumed in the faithfull howbeit still we beare about vs the body of death Psal 51 5 2 Cor. 12 7 Eph. 2 3. We learne from hence what a horrible and hideous thing sin is that bringeth with it such bitter fruit for sin death are coupled together Rom. 8 2. Sin came not in by creation Eccl. 7 31 but by transgression for from the beginning it was not so Sin hath wroght this confusion euen the first sinne of
sinne voluntary or vnuoluntary and withall he sheweth that such vnwilling man-slaughter is a sinne Yea this is so cleere a point that Cardinall Allen forgetting the doctrine of his fellowes and the foundation whereupon they builde in his booke of popish pardons chapt 5 telleth vs out of the Councell of Ancyre holden well neere 1300. yeares since in the purest time of Christian religion when our aduersaries dare not say that the faith was corrupted that the Apostles and Bishops haue euer beside the preaching of the Gospel exercised the power of the keyes coÌ„mitted to the Church and inflicted due punishment for euery deadly sinne iustly respecting the greeuousnesse thereof and among the rest he noteth that for murtherers if it were not voluntary were appointed seuen yeares penance but if it were wilfull till the ende of their life Now would this Councell so ancient and so pure as the Iesuite pretendeth haue enioyned so long penance and punishment for innocent persons and such as had committed no sinne at all So then to ende this matter albeit the Lord acquit the party after a sort that hath slayne a man vnwittingly so that there shall no iudgement of death passe vpon him yet hee was constrayned to forsake his owne house and inheritance and to dwell in a strange place and to suffer many inconueniences to his decay and impouerishing and peraduenture his vtter vndoing his wiues and children Wherefore God would haue the party that offendeth vnwittingly neuerthelesse to abide some punishment to the intent he may humble himselfe And I suppose there is no good man if such a thing should befall him but would be humbled and greeued for it all the dayes of his life and craue of God forgiuenesse of what is past albeit there were no euill meant on his part and likewise pray vnto him earnestly for the time to come that he would rule his hands and his feete better so order all his steppes that he neuer swarue froÌ„ his holy commandements Now to come to the ground of the Doctrine three sorts are heere directed touching blood the people the auenger and the Iudge The people is restrayned the auenger is permitted the Iudge warranted and allowed The people is restrayned not permitted the auenger is permitted not restrayned the Iudge is permitted and allowed nay commanded to draw the sword The people sinne if they shed blood the Iudge if he do not This teacheth that it is a sinne for men to do that which GOD hath appointed to bee done Doctrine We may not doe lawfull things vnlawfully when they haue no particular calling or commandement for them to doe it This is manifested vnto vs in the facte of Zipporah the wife of Moses taking a knife and circumcising her sonne Circumcision was one of the sacraments that God had ordayned that euery male of eight dayes should be circumcised and haue the foreskinne of his flesh cut off Exo. 4 25. howbeit she sinned greeuously because she would doe it without a calling which was for man not for the woman to do and therefore it appeareth shee had no moe children as we obserued elsewhere chap. 12 and beside she wanted the presence and company of her husband a long time after and when she returned vnto him shee was vexed and afflicteâ— by the emulation of Miriam aâ—â— Aaron So Saul sinned in offering vp sacrifice who ought to haue stayed for the comming of Samuel sacrifices were commanded of God but he did it without a calling therefore Samuel telleth him he had done foolishly 1. Sam. 13 14. The like we might say of Vzziah 2 Chron. 26 16 otherwise a good king he went into the Temple of the Lord and presumed to offer incense which was peculiar to the Priests and therefore hauing no direction from God though hee did a good thing yet he was presently smitten with leprosie 2 Chr. 26 14 20. This we saw before in Korah and his company chap. 16. Amnon abusing his sister Tamar by filthy incest ought by the law of God to suffer death Absolon killeth him with the sword he did that which God commanded Leuit. 18 9 29 and Dauid had to answer for it because he put him not to death neuerthelesse Absolon sinned greeuously in the doing of it because he was no Magistrate 2 Sam. 13 28 So then the point is plaine that a man may sinne and that greeuously in doing the things that God commandeth when he hath no warrant to do them The grounds are these First he doth it Reason 1 without any commandement from GOD. Whensoeuer a commandement is limited to persons and places to them it is a commandement and to no others The commandements and orders that are directed to such as are free of a citty or of a company or incorporation are no commandements to those thar are forrainers so in this case a commandement to some maketh it a sinne to them if they leaue it vndone whereas on the other side the not commanding maketh it a sinne to others that doe it because it is the commandement that maketh things eyther lawfull or vnlawfull Where there is no sight there can be no blindnesse but it is blindnesse when it is found in the subiect where sight ought to be We cannot say there is blindnesse in a stone because it is not capable of sight Therefore wee say that in indifferent things there can be no sinne eyther to do or not to do the ground is because there is no commandement Secondly it is a rule that all good being out of his proper subiect is euil Consider this in the natural body Is it not euil in nature for the eye to be in place of the hand that should be in the head Or for the finger to grow in the fore-head that should be in the hand this maketh a monster in the body when a member is out of his proper subiect So we may say for morall good wheÌ„ it is out of his proper place it is no more good but is turned into euill If any aske what is the proper subiect of good I answere the proper subiect of good is he to whom it is commanded and the vnproper subiect is where there is no such commandement Vse 1 By this a man may looke into himselfe and see as it were in a glasse the defects and deformities of his soule and namely that hee doth many things good for the matter and substance and good in those that haue a calling and commandement for it yet euill in him because he wanteth a commandement and consequently hath no warrant for the doing thereof All such haue cause to humble themselues for the euill which they haue brought vpon themselues by doing good things without any good calling To preach the word to administer the Sacraments to make publike prayer are necessarie parts of the holy worship of God that must be performed they are the onely instruments to saue the precious soules of men and yet these euen these are
I dare boldly affirme and auouch that the greatest sort of men are such Egyptians and do daily practise such Egyptian tricks making more account of this life theÌ„ of the life to come of man more then of God of the earth more then of heauen Let not therefore temporall things dazle our eies to make vs senslesse as blocks If rotten things shine it is but in the dark and in the night and if these transitory riches do besot any it is such as are blind and cannot see the glory and beauty of the world to come which if we could behold with the inward eies of a sanctified mind it would wholly possesse and carry vs into a loue admiration of it But such as are nothing but a lumpe of flesh can sauour nothing but of the flesh All their cares and cogitations are spent about the world their hands and harts are full of it that they leaue no roome for better things Tel these men neuer somuch of religion of the word of God the fear of his name you sing a song to a deafe man by and by they reply Who wil shew vs any good that is any profit Psal 4.6 they care for nothing els but for the flesh-pots It is most strange to consider that the life of man which should bee spent chiefly to prouide for the soule which is immortal yet this for the most part is the least of our thoughts We are altogether plodding about getting of riches and prouiding for the body and the belly which are framed of the earth and dust Gen. 3 1â— 18 27. Iob 4 15. We dwell in houses of clay our eies do euery where behold the vncertainty and vnstability of them yet we cheefely prize and pamper this vassall and slaue of death and forget vtterly or remember at leysure the soule and cast all our hopes on the peace which we trust to make at the parting which is an high presumption no better then a laughing of God to scorn And when we haue done all and gotten store of goods what comfort shall they minister at the last day for all this is but with the Egyptians to striue for onyons and garlike it is no better And when the body must turne to the earth we must lay downe this Tabernacle whose foundation is in the dust what good will our onyons and garlike do vs Wil not a little Manna at that day stored vp stand vs in more stead and bring greater comfort to the soule then to sit by these flesh pots of Egypt Alas my brethren all the wealth of this world if we could heape it vp together is no better then onyons and garlike in comparison of spirituall things Why then should we exalt the body so high which must lye so low and returne to dust and ashes and in the meane season neglect the soule which shall liue when the body is dead and rotten either in euerlasting life or in euerlasting fire Such notwithstanding is our madnes that all the stir which here we make is for onyons and garlike Wee labour for nothing but for the belly meats and yet God shall destroy both it and them â—or 6 13. The rich man is said to fare deliciously euery day howbeit hee made ill prouision for his soule 〈◊〉 16 23. 〈◊〉 12 20 for it was carried to hell and torments Ver. 7 7 9. To enlarge and set forth the sin of these prophane persons Moses dcscribeth what this Manna was It was not a naturall Meteore vsuall common in those quarters 〈◊〉 lib. 3. 〈◊〉 cap. 1. as many haue imagined For this fell among them euery part of the yeare winter summer and that alike It serued to satisfie many thousands It fell not at all vpon the Sabbath day howbeit on the sixt day fell twice so much as there did ordinarily other daies If it were kept vntill the next mourning it putrified but reserued on the sixt day it rotted not but serued them for their vse vpon the seuenth day Nothing could hinder the comming or falling of it 〈…〉 in Moses in 〈◊〉 16. nor frost nor raine nor heate nor cold but this blessing of God alwayes accompanied them whither soeuer they went When they were entred into the possession of the Land of promise then it ceased but not before Lastly Aaron was commanded to keepe a pot full of it for a memoriall of this miraculous worke of God and it rotted not nor stanke It is called the bread of Angels 〈◊〉 Manna â—â—lled the â—d of Anâ— Psal 78 25. not that the Angels do eate any corporall or materiall food beeing themselues spirits but because of the excellency of it or because the Angels were Gods instruments in preparing of it It was food not onely for the body but for the soule it was both a visible Manna and an inuisible both open and hidden both earthly and heauenly This was a type and figure of Christ the true bread that came downe from heauen 1 Cor. 10 3. Iohn 6 ver 33 35. It was a type of the word which is the foode of our soules Hebrewes 5 verses 13 14. as also of the sacraments by which we are nourished 1 Corinth chapter 10 v. 3. These three are right Angels food dainty and delicious fare sweeter then wafers made of hony or of the best confection that the Apothecary can affâ—ord Doctrine God hath prouided a very large and liberal diet for his children This teacheth vs that God hath prouided a very large and liberall diet yea most excellent dainty fare to nourish his children The heauenly blessings of God contained in his word the exercises of our religion the holy sacraments especially the Lord Iesus himselfe the bread of life whom whosoeuer eateth hath eternal life abiding in him are costly plentifull and heauenly feasts the meanes of spirituall nourishment and encrease to his seruants which God hath ordained for his sonnes and daughters The Prophet speaking of the soules prouision which God our good Shepheard maketh for the sheepe of his pasture saith Psal 23 5. Thou preparest a Table before me c my cup runneth ouer Thus is wisedome the Sonne of God broght in by Salomon to haue killed her beasts to haue mingled her wine and to haue furnished her Table Prou. 9 verse 2. Come eate of my bread and drinke of the wine which I haue mingled verse 5. And Math. 22 verse 4. the Kings seruants call the guests and tell them he hath prepared his dinner his oxen and his fatlings are killed and all things are ready So the Prophet speaketh Esay 25 6. and Christ himselfe Luke 14 verse 16. and Psalm 36 19. So then the soules food fare is notable good cheere the best that euer was tasted For these heauenly blessings and this sustenance Reason 1 for the soule doth as fully sustaine and satisfie nourish and maintaine the state and strength of the soule as any outward prouision