vntill they haue little left or none at all themselues They will not worke vppon the Sabbath nor go to Plough but they will not sticke to go to play and vse pastimes to follow idlenesse and to be ordinarily absent from the holy ordinances of God They scorn to be accounted rebels as too grosse a tearme for them yet they can disobey superiors yea mock and deride those that are set ouer them both Magistrates and Ministers They abhorre the name of a murtherer but they can fight and quarrell braule fret and fume against others forgetting the rule of the Apostle Whosoeuer hateth his Brother 1 Iohn 3 15. is a man-slayer and ye know that no man-slayer hath eternall life abiding in him They will not be Adulterers Fornicators but they break out into wantonnesse and nourish the occasions that engender them surfetting drunkennes idlenesse wanton lookes wanton company wanton daliance and such like They hate the name of Theeues and robbers and those that wil stand by the high way and take a purse but they will couzen and circumuent their neighbour defraud and oppresse him in buying selling and bargaining with him if by any meanes they can goe beyond him neuer remembring either the commandement or punishment set downe by the Apostle Let no man oppresse of defraud his Brother in any matter 1 Thes 4 6. for the Lord is an auenger of all such things as wee also haue told you before time and testified These are they that wil not beare false witnesse but they are inuenters of euill or spreaders abroad of euill reports to the hurt of their brethren make no conscience at all of a lye These are not dutifull children which obey to halfes so faile in their obedience For as the Apostle teacheth Whosoeuer shall keepe the whole Law Iam. 2 10 11 12. yet faileth in one point he is guilty of all c. Thus then we see by this doctrine they are reprooued that contemne the worde and will not heare that are content to heare but will not obey and such as obey but it is not fully and faithfully it is so farre forth as pleaseth themselues not regarding to please God to whom they either stand or fall Secondly seeing our duty to â—ods Commandements Vse 2 consisteth in obedience this teacheth that it is necessary for all men to knowe them We cannot call vpon him of whom we haue not heard we cannot beleeue that which we neuer learned wee cannot practise those things which we do not vnderstand A seruant can by no meanes do his Masters will before he knoweth what is his will This sheweth the miserable condition of ignorant people besotted in their owne simplicity and muffled in the mistes of palpable darkenesse none are more grosly misled none more disobedient to God then these ignorant persons none greater enemies vnto the seruing and obeying of God then such as are enemies or hinderers of the teaching and preaching of his word Our Sauiour sending out his Apostles into all the world Math. 28 20. charged them to teach them to obserue all things whatsoeuer he commanded them First then there must be teaching before there bee obseruing so that ignorance is the mother of all disobedience This appeareth in Moses Deut. 4 1. Hearken O Israel vnto the ordinances and to the Lawes which I teach you to doe that ye may liue and go in and possesse the Land which the Lord God of your Fathers giueth you The Israelites were commanded to learne the commandements of God that they might doe them so that there is no doing and discharging of the workes and will of God without knowing them nor no true knowledge wher there is no practise For indeed wee know no more then we make conscience to do performe Wherefore my Brethren bee carefull to learne the waies of God and to know what he requireth that you may bee fitted to doe them and assure your selues that they are the greatest enemies of God and of your saluation yea the most proude and pestilent instruments of the diuell to cause him to be honoured and to erect the kingdome of darkenesse that do disgrace teaching and disswade from hearing And let vs set this downe as a rule that such as are vndutifull to God in the chiefest workes and the highest duties will neuer make conscience of the smaller lesser Such then as any way hinder the publishing of the Gospell and seeke to stop the free course of it from passing among men do ouer-turne all godlinesse and shake the very ground worke and foundation of true obedience The greatest and best workes commanded of Christ are the duties of the first Table to preach and to heare his word to be often exercised in his worship to be religious to visite his Courts where his name dwelleth whereof the Prophet saith Psal 68 16. God delighteth to dwell in it yea the Lord will dwell in it for euer Hee that maketh no conscience this way will make no conscience of the lesser and latter duties to wit of the fruits of righteousnes Hence it is that our Sauiour saith to the Sadduces Math. 22 23 Are yee not therefore deceiued because ye know not the Scrâ—ptures neither the powâ—r of God Marke 12 24. The ignorance of Gods word is the true cause of all error If we did know the Scriptures they would direct vs to all duties necessary for vs both to knowe and practise And as knowledge is the beginning of all obedience because wee must know before we can obey we must learne before wee practise so it is required of vs al to get knowledge and vnderstanding howbeit it is not necessary for all to haue knowledge alike Wherefore that we may be instructed aright and be guided what our knowledge ought to be and what measure thereof should be in vs it is requisite that wee marke and remember these foure rules following all of them being grounded vpon the doctrine of the Prophets and Apostles No man must be ignorant no man shall be excused for his ignorance euery man must attaine to some knowledge First our knowledge must be according to our age Rules directing vs what our knowledg ought to be If GOD haue blessed our dayes with manie yeares and long life he looketh for greater knowledge at our hands then hee doth of babes and sucklings This the Apostle pointeth out vnto vs. 1 Cor. 14 20. Brethren bee not children in vnderstanding but as concerning maliciousnes bee children but in vnderstanding be of ripe age In these words the Apostle intimateth a double kinde of knowledge one fit for children for God would haue none brought vp in his Schoole and to belong to him that are non proficients hee would haue children taught and trained vp in the faith and feare of God 2 Tim. 3 15. It is noted of Tâ—mothy that hee had the knowledge of the holye Scriptures of a childe which are able to make him
vpon you seeing all the Congregation is holy euery one of them and the Lord is among them Wherefore then lift ye vp your selues aboue c. IN this chap. we haue two other murmurings set down the latter arising out of the former as one sticke on fire kindleth another The former consisteth of a few carried away with enuy and emulation against Moses and Aaron the originall whereof arose from Korah of the Tribe of Leui The cause of Korahs Conspiracy who first blew the bellowes and tooke it greeuously that the Priestly dignitie was translated to Aaron and challenged Moses of partiality as if hee had preferred his owne Kindred and followed his priuate affection rather then the direction of God This seditious Korah associateth vnto himselfe Dathan Abiram and On of the Tribe of Reuben whom he knew to be ill affected towards Moses because hee being the eldest sonne of Iacob had by right of his birth-right the Principality and gouernement of the whole people belonging vnto him and therefore they thought themselues as worthy to haue the Soueraignty in their hands as Moses was to haue it in his hands All these ioyning together made a schisme or rent amongest the people and assemble two hundred and fifty others all Princes of the assembly which seeme to stand for the good of the whole Congregation as also all Rebelles haue euer had some pretence and colour for they plead that all the Lords people are holy that God is present among them and therefore they should no longer vsurpe the sole gouernment of the whole hoste It is vsuall in all ages of the Church to haue schismes and rents to arise in it and for men to separate themselues from the Church because forsooth it is not well gouerned as it ought to be Now albeit this open insurrection were a flat rebellion against the expresse ordinance of God yet they set many goodly shewes vpon their doings helping a bad cause with a beautifull colour lest they should seeme to be mad without reason alledging that all the Lords people are holy and the Lord is among them â—octrine We learne heereby that whatsoeuer corruptions breake out of men and whatsoeuer euils they doe â—hatsoeuer 〈◊〉 wicked â—en doe they some coâ—er vpon it and howsoeuer they decline from God from his word and from his ordinances yet they will labour to excuse it to defend it to colour it that it should not seeme as it is When euill men haue committed euill they are ready to iustifie their euils that they may seeme good We see this in Saul 1 Sa. 13.11.12 and 15.15 so Ioh. 12.5 6. Iudas pretended the poore and his great care of them albeit he cared not for them but for himselfe and chap. 11.48 So Caiaphas pretendeth the safety of the people to wit if Christ were not put to death the Romanes would come with a mighty army and ouerrunne them but the taking of him away and the putting of him to death was indeede the true cause why the Romanes came and destroyed the Temple the Citie and the people This we see sometimes also in those that are not the worst men The fact of Simeon and Leui against the Schechemites was no better then horrible murther committed against the Law of God and of nature and against the league and couenant that had passed between them which ought to be held inuiolable euen among infidels yet somewhat they pretend to couer it Gen. 34.31 should he deale with our sister as with an harlot So the Israelites touching their Idolatry Exod. 32.1 and Aaron verse 23. and our first parents Gen. 3. and in a maner all wicked men do the like that are vnregenerate without repentance and sanctification The reasons Reason 1 For men are affected to their actions as they are to themselues Though they be corrupt abominable yet they would not bee thought and iudged to be so so it is with their actions that proceed from them though they bee wicked and vniust yet they would haue them accounted iust and therefore they seeke excuses for themselues â—â— 7. as Adam did fig leaues to Reason 2 couer his shame and his sinne Secondly if they should pretend nothing al would be ready to condemne them and to passe sentence vpon them therefore to blinde the eyes of others they cast a mist before them as iuglers vse to doe that they may not be espied This did Herod Mat. 2.8 he pretended to come and worship Christ For he knew well enough if hee had dealt plainely and told them hee sought the life of the babe they would haue detested his detestable cruelty This serueth to reprooue diuers sorts that Vse 1 goe about to varnish their actions with false colours thereby to blind the world and to put out their eyes These shew themselues to bee ranke hypocrites exceeding sinners against the Lord which serue to harden their hearts and to hinder them from a sight of their sinnes and sorrow for them For no man can returne from his sinnes and repent of his euill wayes so long as he goeth about to defend them because all such sinners doe declare a firme resolution to continue and goe forward in sinne and thinke themselues safe and sure because they haue some colours for their actions But the first beginning of repentance is confession a duty oftentimes commended and continually practised by the faithfull The first thing that Ioshua perswaded Achan to performe when he was taken as guilty for taking the accursed thing was that he should giue glory to the God of Israel and make confession vnto him Iosh 7.19 Prou. 28.13 1 Ioh. 1.9 Whereas such as hide their sinnes shall not prosper and they that say they haue not sinned doe make God a lyar and his word is not in them Wherefore we cannot giue a more euident signe of our want of the grace of repentance Psa 32.3 4 5. then by defending denying excusing or lessening of sinne Secondly this sheweth the cause why the Vse 2 dregs of Popish religion are so setled in the hearts of men that they are hardly rooted out euen because such deceitfull colours are set vpon them and their superstitious practises If they be accused for their idolatry worshipping of Images they pretend they worship God in the Image Touching the worship of Saints and praier to them they say they honor them as the friends of God and that they are vnworthy to approch or to come neere to God themselues and therefore in humility they goe to the Saints and Angels but this is nothing but to speake lies through hypocrisie Col. 2.23 Concerning their sacriledge in withholding the cup from the people they haue their colour that the labour of the Priest would be too great if he should deliuer the same to all himselfe or else that the blood of Christ might be spilt vpon the ground but these excuses cannot deceiue God hee seeth their open declining from the word of
poore cripple remained for the space of thirty eight yeares in wofull taking because he had no maÌ„ when the water was troubled by descending of the Angel to put him into the poole Iohn 5 5 6. so is it with those that cannot come to the water of life brought by the Angels of the Churches they cannot bee cured of their diseases They are in a most pittifull case that want bread to sustaine life they must needs in short time famish because they haue no food Amos 8.11 It is often to bee considered of vs what the Prophet Hosea teacheth chap. 9 6. The daies of visitation are come the daies of recompence are come Israel shall know it And why so the answer is The Prophet is a foole the spirituall man is mad It is very vncomfortable to bee in a wide house in a darke night where is no light at all and yet much worke to be done and no meanes to giue direction such is their condition that want Teachers who are the light of the house and the salt of the earth without which we rot and putrifie in sinne like flesh vnsalted and vnseasoned Fourthly woe to the foolish Prophets that Vse 4 prophesie out of their owne hearts follow their owne spirit and haue seene nothing Ezek 13 4 5. These cannot assure themselues to be the Lords watchmen These Prophets are like the foxes in the Desert they haue not gone vp into the gappes neither made vp the hedge for the house of Israel to stand in the battell in the day of the Lord. Where the Prophet setteth downe sundry true notes of false teachers how we should know them First they teach themselues and not the truth of God they are wise out of their owne wits not out of Gods word they are ready to speake for theÌ„selues not in the cause of God The true Pastours bring the word of GOD that sent them Iohn 7 16 17 18. 2 Pet. 1 21 22. Such then as broach new doctrine which they neuer learned out of the word nor receiued from God are without question false teachers Secondly they are like hungry foxes that lie in waite for their prey giuen to couetousnesse and seeking after their owne gaine they will transgresse for a peece of bread These intend nothing but filthy lucre loue the wages of iniquity as Balaam did 2 Pet. 2 3 13 14 15. Iude ver 12 16. Such a one was Iudas Thirdly they neuer go vp to the breach nor make vp the hedge for the City or Vineyard of God they care not though the enemy spoile the one and root vp the other they neuer make intercession for the people they rebuke not they exhort not they threaten not rather they proclaim peace promise liberty for euery one to do what he list 1 Pet. 2 19. Vse 5 Lastly the people must performe to their Ministers such duties as are answerable vnto their care First they must make good vse of the Ministery desiring truly to be gathered to the Church by the effectuall working thereof Acts 2 37 38 47 16 30. We haue shewed before chap. 3 that the most florishing commonwelths are nothing except this be among them Secondly it behoueth vs to reioyce in seeing or hearing of any approoued man and faithfull Teacher brought into the Ministery of the word and the seruice of the Church by an ordinary and lawfull calling Lu. 1 14 15. 16 17. on the other side to be greeued wheÌ„ such are taken out of the Church and the vse of them denied Acts 20 37 38. or such kept out that haue worthy gifts desire to be imploied But we see commonly men are glad to see such brought into the Church as will speake of wine and strong drinke Mic. 2 11. such as will vse them well in tithes such as will not trouble them long in teaching such as will feast them often at his table Lastly they must expresse their hearty loue to their Ministers againe recompencing loue for loue and labouring to do them good whom they see to be so needfull for theÌ„ euen as necessary as the Physition in time of sicknesse as the Captaine in time of war as the reapers in time of haruest Woe therefore shall bee to those that account them worthlesse needlesse fruitlesse Ver. 47 48. He put on incense and made an attonement for the people and stood betweene the liuing and the dead c. Obserue againe another point that Moses and Aaron aduentured their owne liues in the time of this plague for the good of the people they made supplication for them because they were the people of God the posterity of faithfull Abraham and were committed to their charge ouersight and because the enemies both the Egyptians and the Canaanites should not blaspheme the Name of God and triumph in their destruction Hence it is that Aaron as he was appointed and commanded â—trine did put incense in his censer force of 〈◊〉 is exâ—ng gâ—eat and made an attonement for the people Wee learne hereby that the force efficacy and necessity of praier to God is very great to obtaine any blessing or to remoue any iudgmeÌ„t 1 Chron. 21 17. Phil. 1 4. 1 Thess 5 17. Thus did Moses often preuaile Exod. 17 and 32. Luke 21 ver 36. Ioash acknowledged that the praiers of Elisha an holy Prophet of god stood his kingdome in more stead then all the horses and chariots of Israel could do 2 King 13 14. The reasons First it is a fruite of faith and a testimony Reason 1 to our owne hearts that we do beleeue It is the praier of faith that saueth Iames 5 ver 15. But where there is no calling vpon the Name of God by praier there can be no faith in God at all These cannot preuaile with God nor obtaine any thing at his hands Secondly whatsoeuer we receiue froÌ„ God Reason 2 we must receiue it by praier For what is it that praier cannot obtaine whatsoeuer wee aske we receiue Math. 7.7 Our wants therefore beeing great the necessity of this duty must needs be great also Thirdly it is a part of our spirituall armour Reason 3 or at least that which giueth vs strength to vse the armour appointed to euery Christian Eph. 6 16. without which all the rest wil serue vs in little stead First this reprooueth such as thinke it to Vse 1 be needlesse to be performed to God because he knoweth whereof we haue need and need not to be put in minde thereof It had beene a very needlesse thing for Moses and Aaron to bee so earnest for the people to runne in with all haste and to stand betweene the liuing and the dead if praier had beene needlesse or bootelesse It is true hee knoweth whereof we are made and it is true he needeth no remembrancer or informer to put him in minde of what hee hath forgotten howbeit this ought rather to stirre vs vp to praier as we see Math. 6 verses
shall be sure to haue God on our side He wil not send vs out and then see vs to take the foile he wil not put vs into his seruice and then lay vs open and leaue vs naked to the contempt of euery base companion Let vs not shrinke backe as faint-hearted souldiers when a crosse word is cast out against vs which is but as a brutish thunderbolt that can doe no harme but let vs remember our calling and who it is that hath set vs in that function When Amos was slandered and reuiled by the Priest of Beth-el and had no lesse crime laide to his charge then high treason and conspiracy against the king hee did not sinke vnder the burden or ceasse to Prophesie any more but he confirmeth himselfe and hardneth his face and remembreth who put him in that place The Lord tooke me as I followed the flocke and the Lord said vnto me Goe Prophesie vnto my people Amos 7. What greater comfort could Paul haue against the oppositions and blasphemies of obstinate enemies that he found at Corinth then the gracious words of the Lord Be not afraide but speake and holde not thy peace for I am with thee and no man shall set on thee to hurt thee for I haue much people in this Citie Actes Chapter 18. verses 9.10 So is it with vs and in this manner doth the Lord speake to euery of vs if we be assured in our owne conscience that God hath ordained vs and set vs apart to our office hee chargeth vs not to be afraide of the faces of men he giueth vs certaine hope of his presence and will suffer no man to doe vs hurt On the other side if our office be of men and we entred into it also to enrich our selues not to feed the people of God we can haue no comfort in the euill day nor promise to our selues any hope or expectation of a blessed issue of our labours We entred not in at the dore and the shepheard of the sheepe will not acknowledge vs to be his seruants but account vs as hirelings that serue our selues and our owne bellies and care not for the sheepe whether they sinke or swimme whether they prosper or pine whether they liue or die Vse 5 Lastly when God setteth vp the Ministery of his word among vs as a light that shineth in darke places and as a beacon vpon an hill it is the duty of the people to hearken reuerently and attend diligently vnto it as vnto the voyce of Iesus Christ and not as to the word of a mortall man We must not consider the Ministers that speake vnto vs in the Name of the Lord as bare or mortall men albeit they be so indeed and subiect to the same infirmities that we our selues are but we must obserue of them that they sustain another person then their own they are Gods messengers vnto vs â— Cor. 5.20 the Lord hath sent them as his embassadours they come from the high court of heauen to tell vs the will of him that hath called them The want of this due consideration that the Ministers sustaine two persons one priuate to wit their owne the other publike to wit of God is the maine cause why the Ministery is so slenderly regarded and so few are edified by it When a Prince employeth a meane person in his seruice and sendeth him to make knowne his will vnto vs if we onely respect his person as he is of himselfe and consider not the person whose mouth he is and in whose name hee speaketh wee will neuer regard the message he bringeth as wee ought So it is in the matter of the Ministery The king of heauen and earth determineth to call a Church and gather a people vnto himselfe he sendeth out the Ministers as his messengers to make knowne his will vnto vs and so putteth heauenly treasures of great price and value in earthen vessels if we respect the men no otherwise then according to their names and persons and not according as God hath vouchsafed to employ them we can neuer receiue the word with meekenesse and reuerence that is able to saue our soules Know it therefore and learne it diligently that a Minister is not only a man as all other are that beare the image of God but more then a common man euen a Minister of the Gospel and a messenger of Iesus Christ so that whosoeuer receiueth them and heareth their words entertaineth Christ himselfe and whosoeuer dispiseth them and their sayings reiecteth Christ himselfe and shall bee arraigned as guilty of the contempt of his person The Apostle writing to the Hebrewes sheweth that God hath spoken by his owne Sonne whom hee hath appointed heire of all things Chapter 1.2 Heb. 1.2 and 2.1 and thereupon concludeth that we ought to giue the more earnest heede to the the things which we haue heard lest at any time we should let them slippe Thus duty hath many branches vnder it which spread themselues farre and neere but I will briefely touch some particulars First we are to consider that in hearing the word we haue to doe with God If we exempt our selues from his presence who hath promised that whensoeuer two or three are gathered together in his Name he will bee in the middes of them we shall neuer profit as we ought nor consider the worke we goe about It is noted of Cornelius Actes 10.23 That when Peter was come to tell him and to teach him what he ought to doe he said Wee are all heere present before God to heare all things that are commanded thee of God Thus ought it to be with vs when wee are entred into the house of prayer we must remember that wee sit downe in the presence of God not of men onely like vnto our selues but of him that is the searcher of the heart Let this bee our first rule and except we doe this wee doe nothing in our hearing as wee ought to doe Secondly we must empty our selues of all clogges and emcombrances that may hinder the sauing hearing of the word Heb. 12.1 Let vs cast off euery weight and the sinne that doth so easily beset vs. Let vs disburden our selues of the cares of this life and the deceitfulnesse of riches Luke 8. and the lusts of other things which if wee bring with vs ouerlaying our hearts they will stop our eares that the things cannot enter into vs. Therefore the wise man giueth this counsell Ecclesiastes Chapter 5. verse 1. Keepe thy foote when thou entrest into the house of God and bee more ready to heare then to giue the sacrifice of fooles for they consider not that they doe euill Thirdly set a price vpon the word aboue all things of this life that may bee most deare vnto thee Desire it more then gold yea then much fine gold labour to finde it sweeter to thy taste then hony the hony combe Psal 19.10 Psal 19.10 and 119.103.127 Loue it aboue all
people are numbred and ordered exactly and exquisitely Moses proceedeth to the numbring of the Leuiticall Tribe which onely remaineth vnnumbred This is done two waies first simply being considered in themselues without reference and relation to others secondly comparatiuely being compared with the first borne in whose place and roome they succeeded The simple enumeration is two-fold first generall in these words and then particular in those that follow The generall numbring hath two parts the commandement and the execution of it The commandement is amplified by the author of it The Lord spake vnto Moses then by the place in the wildernesse of Sinai there it was giuen for as yet they were not gone from the Mount where the Law was giuen Thirdly by the manner number them by their families after the house of their fathers Lastly the persons to be numbred euery male from a moneth old and vpward The obedience of Moses is in the 16 verse where he is commended by the manner of it he did it according to the word of the Lord in all points as hee was commanded The particular numbring being set downe in the verses that follow we are to reserue to his proper place In this diuision two questions arise vpon the different order obserued in the numbring of this Tribe Questions answered compared with the numbring of the former Tribes which are to be decided For heere Moses is commanded to number all the males from a moneth old and aboue but he did before number the other Tribes from twenty yeares old and aboue Numb 1 3. chap. 1 3. Wherefore first of all the question may be asked why the Leuites are not numbred as the rest are from twenty yeare old but from a moneth old Secondly why they were not numbred as well so soone as they were borne and brought foorth into the world as when they were a moneth old Wherefore we are to enquire why they were numbred so soone and then why no sooner Touching the first to wit why they were Question 1 numbred from one moneth and vpward and not at twenty yeares old and vpward as the rest were it was done for three causes First of all the Leuites were numbred at a moneth old because at that age they were fit to be presented before the Lord and offered vnto him Luke 2. Secondly another cause of taking their number according to these young yeares was to bring the number of this Tribe vnto an equall proportion with the other Tribes for at this God aymed as we shall see afterward whereas if the number had beene taken onely from twenty yeare vpward it should neuer haue beene knowne what number there was of the first borne and so the recompence and satisfaction would haue beene altogether vncertaine and vniust This sheweth both that the Tribe of Leui was in comparison few in number euen the least of all the rest and that by this gracious dealing and mercifull fauour of God the people ought to be inclined more quietly patiently willingly and cheerefully to pay the taxe and tribute that was laid vpon them for the ouerplus among themselues Thirdly they are numbred at that age because it was not necessary they should be fit for the warres whom GOD had exempted from such seruice which was one difference betweene the Leuites and the other Tribes They were numbred at twenty yeares olde because then they were holden and iudged fit to goe out to warre as among vs and in our Common-wealth the State thinkes it fit to haue all warned from sixteene to threescore yeares as able men to beare armes and to serue their Prince and to fight for their country Whereas the Leuites had nothing to do with handling the sword and putting on armour and following the warres they were to attend on holy things and to minister in the Tabernacle they are made word-men not sword men they are fishers of men not fighters with men and albeit they walke in the flesh yet they do not warre after the flesh 2 Cor. 10 3. Touching the second question to witte Question 2 wherefore they were not numbred before the moneth was expired This was done because all the male children by the ceremoniall law were vnpure and vncleane for the space of one moneth Leuiticus 12 verse 4. as also all the maid-children were vncleane threescore and sixe dayes Leuiticus 12 verse 5. At what time the mother brought vnto the Priest a lambe of a yeare olde for a sinne-offering who offered it before the LORD and made an Attonement for her Leuiticus 12 verse 6 7. So then as the male children were vncleane an whole moneth so after that space of time limited and determined they ought to be purified True it is they did belong vnto GOD at all times for vnto such pertained the Kingdome of Heauen from the beginning he had euermore a right vnto them who had saide vnto Abraham I will bee thy GOD and the GOD of thy seede Gen. 17. Notwithstanding they could not be presented vnto him because they were holden as vncleane according to that law that continued for a season for that cause God would haue those onely reckned in this account which were a moneth olde This did put them in minde as also it teacheth vs that we are all by nature sinners and vncleane We are conceiued and borne in sinne and from that which is vncleane who can bring that is cleane Our naturall estate is notably described by the Prophet Ezekiel chap. 16. vnder the similitude of a wretched infant polluted in his blood There is not one that doth good no not one so that euery mouth is stopped and all the world become guilty before God Verse 15. Number the children of Leui after the house of their c. Heere is set downe a commandement directed to Moses and a commendation of Moses who was faithfull in the house of God as a seruant A seruant will do nothing before he know the minde of his master and when he knoweth his will he is ready to accomplish it The house is the Church the master of it is God the Stewards of it are the Teachers who rule in this house at the appointment of God and none of them durst presume to do any thing therein without his direction so it is said in this place of Moses that he followed not his own deuice but did all things as the mouth of God directed him We learne from hence that the word of Doctrine 1 God is able to informe the Church generally 〈◊〉 our actiâ—s must be â—â—rected by â—e word of â—od and euery man particularly in all things pertaining to this life and to direct them both what they are to do and what they are not to do Whatsoeuer falleth out into the parts of mans life must receiue warrant from the will and word of God This doth the Prophet Dauid teach in many places of the Psalmes By them thy seruant is warned â—sal 19 11 â—9 9
walke in innocency or at least sinne of infirmity But whatsoeuer the men are when they waxe impenitent the Church must spew them out as an vnprofitable burden that lieth vpon the stomacke It reproueth those also that would not haue the poore complained off or brought before theÌ„ whatsoeuer they commit and how much soeuer they offend because they are not able to fill their purses or to pay their fees or to giue them mony These are such Officers as regard their priuate gaine before the churches good and measure all things by their owne profit not by the Churches benefite and seeke to enrich themselues not to reforme the offender and to aduance their owne estate not to promote the glory of God But the Church ought not so much to looke vpon the persons of men whether they be high or low rich or poore as vpon the cause not so much what they are able to pay as what their sinnes deserue following the example of our heauenly Father who rewardeth euery one according to his desarts Lastly Is no Church to tollerate any open Vse 4 offenders among them then they must vse the censure of excommunication as an ordinance of God not an inuention of men and not onely know the nature and vse of it but practise it to the glory of GOD and to the good of others This is it which our Sauiour Christ hath left and commanded to be executed among vs Math. 18 verse 17. If he shall neglect to heare them tell it vnto the Church but if he neglect to heare the Church let him be vnto thee as an heathen man and a Publican This vse hath many particular branches but before wee come vnto them wee are to make it appeare that in this place Christ our Sauiour speaketh of excommunication For the words themselues going before and following after are plaine and euident In the circumstances before it is manifest that hee spake of priuate admonition this heere deliuered is a publike censure that was done before two or three this before many And afterward our Sauiour saith Verily I say vnto you whatsoeuer yee shall binde on earth shall bee bound in heauen and whatsoeuer yee shall loose on earth shall bee loosed in heauen What is it to binde What it is to binde loose but when the Church knoweth a man to be frozen in the dregges of sinne separated from the spirituall communion of Christ and the Church and made the bondslaue of Satan to pronounce and declare him to be an impenitent person and to remaine as a captiue bound in the chaines of Satan and to keepe him out of the Church as a prisoner kept in prison vntill by this sharpe remedy he be healed brought to repentance as it falleth out to the elect who are alwaies bettered by it And what else is it to loose then when the Church seeth by the true fruites of his repentance that hee is freed deliuered and loosed from the hands and bands of Satan by the mighty power of Christs Spirit to pronounce him set at liberty to haue communion fellowship with the members of Christ Let vs now come to the seuerall points to be obserued in this ordinance First obserue what excommunication is that we be not deceiued in the practise of it passing ouer those that ought not to be passed ouer and striking those that ought not to be striken For sometimes they are smitten with the sword that deserue not to be touched with the scabbert and they feele the bluntnes of the backe that deserue the sharpnesse of the edge Excommunication therefore is an action of the Church performed in the Name of Christ whereby a brother greeuously offending and remaining impenitent is separated from the Communion of the faithfull in those things especially that pertaine to the worship of God ayming thereby at the good of the Church the saluation of the excommunicate person and at the glory of God No man ought to deny that this authority is giueÌ„ to the church or to make any doubt of it and so call it into question Obiection But peraduenture some man will say that Christ saith not Let him bee to the whole Church an heathen or a Publicane but to thee against whom he hath trespassed and to whom he will not be reconciled whereas excommunication separateth from the whole body Answer I answer this is a friuolous obiection and a poore shift to shake this holy ordinance of God in peeces which is not able once to stirre and remoue out of his place For no man ought to bee esteemed and accounted as an heathen and Publicane of any particular member who is acknowledged by the whole Church to be a brother and communicateth with other of the brethren in all the priuiledges of the Church And as though he hath not offended the Church Zâ—nchi lib. 1. in quart praeep cap. 19. who beside the offence whereof he was reproued and wherewith being now reuealed and manifest he hath hurt the Church hath beene stubborne and obstinate against the same nay stubborne stiffe-necked obstinate and obdurate against the word of God by which hee was conuinced and exhorted The Church hath not one cause and I another to esteeme of him and to iudge of him but we proceede by one and the same rule Seeing therefore the whole Church hath the same cause which I haue why he ought to be reputed as an heathen and a Publican to wit sinne committed and perpetrated and ioyned with stiffenesse and stubbornnesse with contumely and contempt what reason can bee rendred the cause beeing common why hee should be to me alone as an heathen and Publican and not also to the whole Church Moreouer the ende why hee ought to bee vnto me as an heathen a Publican is the same with the Church in all respects namely that the brother not repenting nor returning should be ashamed and as it were by force compulsion be drawne driuen vnto repentance Therefore as well to the whole Church as vnto me he ought to be as an heathen and a Publican that is an excommunicate person so that vnder the person of one we must vnderstand the whole Church as if Christ had said Let him be vnto thee and to all the brethren and to the whole Church as an heathen and a Publican They theÌ„ that restraine these words Let him bee vnto thee to one member of the Church alone are like to the Doctours of Rome who because Christ said to Peter To thee will I giue the keyes of the kingdome of heauen Math. â—â—â— conclude that they were giuen to Peter alone that thereupon they may builde the foundation of a counterfeit and supposed supremacy whereas he gaue them to all the Apostles alike as if Christ had said I commit the keyes to thee and to the rest of the Apostles and to their successors So when he saith in this place Let him be to thee as an heathen and a Publican he meaneth
Luke 13.6 7 8 9. 2 Chro. 36.15 We haue all experience of this point Reason 1 The reasons first he knoweth our weakenesse our corruption and inclination to euill he knoweth whereof we are made he remembreth that we are but dust Esay 57.16 Psalm 103.14 yea as a wind that passeth away and commeth not againe Psal 78.38.39 no better then vanity yea lighter altogether then vanity Psal 62.9 Secondly his nature is to be mercifull full of compassion 2 Chron. 36.15 Thirdly the sinnes of the wicked are not yet full they haue not yet filled vp the measure of them Gen. 15.16 Lastly he is not willing that any should perish but that all should come to repentance and therefore he is not slacke concerning his promise but is long suffering to vs ward 2. Pet. 3.9 Obiection Before wee come to the vses of this doctrine we must remoue a few obiections that seeme to make against this point And first how can God bee said to be very patient and to suffer long seeing his iudgements are often said to come suddenly speedily as a whirlewind and a tempest and when they shall say peace and safety his comming shall be as the comming of a theefe in the night or as trauell vpon a woman with child 1 Thess 5.2.3 Answer I answer to be long before he come and to be swift when once he commeth are not opposite or contrary the one to the other He waiteth a long time but when the dayes of his patience are expired then suddenly destruction commeth He giueth warning after warning and will doe nothing but hee reuealeth the same to his seruants the Prophets Amos 3.7 Dan. 9.5.6 but when his patience is abused and contemned then he commeth swiftly and stayeth not The Apostle Peter speaking of the second comming of Christ to iudgment ioyneth both these together and sheweth how and wherefore he is both long in comming and yet swift in comming hee forbeareth because he is patient and hee commeth suddenly in his glory because he is iust 2 Pet. 3.9 10. first hee saith that God is long suffering not willing that any should perish then he addeth the day of the Lord will come as a theefe in the night Thus we see how he suffereth patiently and yet withall how he cometh suddenly Secondly Obiect the question may be asked whether the Ministers should forbeare or abstaine from threatning and denouncing of Gods iudgements against the vngodly seeing God is gentle and mercifull slow to anger and of great kindnesse whereby they shall terrifie men without cause and make themselues lyars I answer Answer it is true that Ionah the Prophet was discouraged vpon this ground and consideration from threatning destruction against Nineueh Though he were sent against the citie with heauy tidings yet he consulted with flesh and blood fled to Tarshish from the presence of the Lord Ion. 1.3 because hee knew that God was a gracious God and mercifull repenting him of the euil chap. 4.2 But this was his infirmity and therefore he is reprooued ver 10.11 Wherefore it belongeth to all faithfull Ministers of God as a part of their function howsoeuer the iudgements of God be differred and their Sermons derided to open their mouthes boldly and to reprooue sinne earnestly that they may thereby deliuer their owne soules and saue the people that heare them 2 Tim. 4.2 Thirdly it may be asked Obiect whether it be lawfull for the godly to craue of God to be patient and long-suffering to beare with the vngodly and vessels of wrath especially considering the praier of Ieremy chap. 15.15 Lord remember me and visite mee and reuenge mee of my persecuters c. The prayer of Moses and of Ieremy seeme to be contrary Answer Answer The prayer of Ieremy is speciall and extraordinary and containeth no generall rule and direction for the Church He spake this as a Prophet not as a priuate man for hee foretold to his persecuters the vengeance and wrath of God certainely to fall vpon them the generall rule belonging vnto all is set downe by Christ Matth. 5 44. To pray for our enemies and them that hate vs. Lastly it may be demaunded Obiect whether the publishing and preaching of the doctrine of Gods patience and forbearing be not dangerous and hurtfull as seeming to tend to leade men into sinne and minister occasion of hardening the heart and delaying of repentance I answer â—ct from Gods delaying of his iudgements wee may not conclude the delaying of our repentance True it is the vngodly abuse this doctrine to licentiousnesse Rom. 2.4.5 as they do also other doctrines and the Scriptures themselues to their owne perdition the prouidence of God to idlenesse the predestination of God to wickednesse the mercy of God to prophanenesse the grace of God to wantonnesse iustification by faith to carelesnesse of good workes yea Christ himselfe to be a stumbling blocke and a stone of offence Notwithstanding we must vse the doctrine of Gods patience to our comfort and to bring vs thereby to repentance Vse 1 Now we come to the vses of this doctrine which are many seruing for instruction reprehension consolation and exhortation First of all it serueth for our knowledge and instruction and teacheth vs what a good God wee serue and worship such a one as willeth not and wisheth not the death of a sinner such a one as is gentle and gracious mercifull and pitifull Psal 145.8 9. Ezek. 18.23 and 33.11 Againe this teacheth vs what is the cause that God spareth so long both his and the Churches enemies to wit because he is patient Thus doth the Prophet tell the Israelites the cause why the Lord had spared the Assyrians so long Nah. 1.3 We see how prophane many are blasphemers of Gods Name prophaners of his Sabboth despisers of the word haters of good men iniquity aboundeth euery where We might wonder that such liue vpon the face of the earth and wherefore they are spared but that he is a God of patience and long suffring or they could not continue Is not the earth filled with cruelty oppression as it was with the old world that was destroyed with an vniuersall Flood Doth not pride fulnesse of bread aboundance of idlenesse and contempt of the poore abound as in Sodome and Gomorrha which was destroyed with fire and brimstone from heauen Ezek. 16.49 So Gen. 19.24 How then could our cities and houses stand and continue if GOD were not very patient Vse 2 Secondly it serueth for reprehension For it conuinceth those that scoffe at his threatenings because God a long time descrieth his iudgements against the vngodly Hence it is that they iudge them perswade themselues of them to be no better then Scar-crowes and therefore to bee vaine and not to bee feared Such persons doth the Apostle Peter describe that mocke at the second comming of Christ which shal come as a snare vpon all them that dwell vpon the face of the whole earth Luke 21.35 2
and to stand on an heap on the right hand and on the left like mighty mountaines that they did most manifestly see and behold the same with their eies They saw when Moses strake the stony rocke and when the waters gushed out they tasted of them When God bestowed the gifts of tongues vpon the Church they heard the Apostles speak in their owne tongues the wonderfull works of God Act. 2.11 When God would confirme the calling of Moses he cast his rod vppon the ground and it became a serpent his eye saw it or else he could not haue fled from before it Exod. 4.3 Againe at the commandement of God he put forth his hand he touched it and tooke it by the taile and it became a rod in his hand and therefore he must needs see it Psal 106.27 28 29 c. All the miracles wrought in Egypt were sensible Their water was turned into blood the eye saw it the taste discerned it and they could not drinke of it When God sent downe Manna to eat which fell among their tents they tasted of it what it was WheÌ„ Christ turned water into wine at the marriage in Cana the taste of the ruler of the feast discerned it by and by Ioh. 2.9 And the Iewes said vnto Christ What signe shewest thou vnto vs seeing that thou dost these things Ioh. 2.18 The reasons First that it might appeare that God would Reason 1 not deceiue his people he dealeth plainely and openly as he speaketh to Thomas Ioh. 20.27 Reach hither thy finger and behold my hands and reach hither thy hand and thrust it into my side and be not faithlesse but faithfull Secondly Reason 2 he holdeth not his in suspense doubting but maketh the truth of his works plaine and manifest When the disciples of Christ were troubled and their thoughts arose in their hearts being sore terrified affrighted supposing they had seene a spirit for he came miraculously among them and stood in the midst of them he saith vnto them Behold my hands and my feete that it is I my selfe handle me and see for a spirit hath not flesh and bones as yee see me haue Luk. 24.39 The vses remaine From this flourishing of the rod openly Vse 1 shewed we learne what a miracle is to wit a rare worke apparently wrought by the sole omnipotent power of God aboue nature or naturall causes It is no vsuall or ordinary worke but rare and extraordinary and therefore we reade when Christ or his Apostles by him did any miracle the people maruelled and were astonied and amazed and there came a sudden feare vpon them Luk. 7.16 Act. 2.12 Mat. 8.27 and 9.8 and 12.23 We cannot say that repentance or regeneration is a miracle though it be after a sort the raising of a man from death to life and wrought onely in a few mens hearts in comparison of the multitude because it is ordinarily and vsually wrought in all Gods childreÌ„ Again it must be wrought by Gods almighty power as we haue declared already Touching the which we must know that the omnipotent power of God cannot be communicated to any creature whatsoeuer no not to the Angels in heauen For as the Lord saith onely of his wisedome iustice and mercy so also of his power that he will not giue his glory to any other Again Esa 42.8 thogh this power might be communicated to any other yet there is no creature capable of it whether in heauen or earth none I say is able to beare it or comprehend it This is euident in the example of Peter when Christ had wroght a miracle before him and thereby shewed the glory of his power which in some sort he saw hee saide vnto him Depart from me O Lord for I am a sinfull men Luk. 5.8 and Esay 6.2 3 4 5. Lastly a miracle is said to be aboue or against nature Nature neuer had any inclination to worke aboue it selfe and so to bring forth a miracle for that were to confound things naturall and supernaturall When at the passage of the red sea the waters stood on both parts nature had a desire to make the waters runne and flow in their course as before therefore when they stood still as on an heape it was contrary to the nature of them True it is there are many strange and wonderfull works in nature which yet are not aboue nature The adamant we see by experience though we know not by what force will draw yron to it selfe though it be heauy and of it selfe cannot possibly mooue from place to place yet if it bee aboue it it will draw it to it selfe which is strange and admirable yet because it is not rare but vsuall and common and wrought by an inherent force in the stone it selfe albeit to vs vnknowne it cannot be accounted neither doth any man account it a miracle So we know the nature and power of some waters to be such that they turne that which by nature is gold as also any other mettall into an hard stone We see this to be true by experience â— Gerard â—haâ— in end of it â— cap. 166. that whatsoeuer is put into it purposely or falleth into it accidentally is also turned into a very stone as also there is some kind of earth that will turne stakes of wood fastned into it into stone as our best Herbalists do tell vs. No man can shew any sound reason for this why that water or that earth should doe it more then any other water or earth yet doubtlesse there is a reason of it and therfore though it be strange and wonderfull yet it is vsuall or ordinary and according to the nature of the things themselues and consequently no miracle Vse 2 Secondly this condemneth the lying signes and wonders of Satan which are meere illusions and deceits and no true miracles But caÌ„not Satan work wonders strange things hath he no power at all that way yes Neuerthelesse we must vnderstand that the power of Satan is no way equall or answerable to the power of God it is not so great so strong so large it is euery way infinite lesse forasmuch as there can bee no comparison betweene a thing infinite and finite betweene a creature and the creator True it is it is farre greater then the power of men euery way and yet a limited and finite power a natural power not a supernaturall Otherwise woe were it vnto vs for then doubtlesse none could be saued such is his malice and cruelty 〈◊〉 ledge of and â—e came If any aske wherein it consisteth I answer partly in his knowledge and partly in his actions For a as mans knowledge is such are his deeds and therefore as his knowledge is great so are his workes great also Touching his knowledge and vnderstanding hee attaineth to it many wayes First from his owne nature for he is not flesh blood as we are but a spirit and therefore hath by nature such measure
nor do all these commandements I will appoint ouer you fearefulnesse a consumption and the burning ague the sword famine and pestilence to destroy you and to make you few in number so as your high waies shall be desolate It was the Lord that brought the tenne plagues vpon Egypt â—od 8 24. â—a 11.25 38. â—y 45 7. It is the Lord that smote Nabal that he dyed It is the Lord that formeth the light and createth darknesse he maketh peace and createth euill It is the Lord that doth all these things Finally there is no euill in the City which the Lord hath not done Amos 3 6. All which things agree fitly with this history in hand that God sent fiery serpents among his people and do teach vs that he is the author of all iudgements punishments that fall vpon vs or vpon any of the sonnes of men The reasons hereof are euident and apparent Reason 1 First afflictions come not vpon vs at all aduentures they proceed not from the earth or the ayre or the heaueÌ„ it is the hand of God that lighteth vpon vs for our sinnes For what can any one or all the creatures of God do of themselues or what power is there in them to be reuenged vpon vs This therefore is our great folly that we vnwise men gaze about heere and there wandring vp and down in our owne imaginations and searching all the corners of our wits to finde out the causes of our calamities out of our selues and yet all the while we perceiue not the true and right cause to be in our selues Whensoeuer a man hath any aduersity he must looke vp to God into himselfe When we see the ayre infected it is not so disposed of it selfe When God sendeth famine 〈…〉 23. and maketh the heauen as yron the ground as brasse it is not so hardened of it owne nature When the earth is barren and vnfruitful it proceedeth not of it owne kind but we our selues are the cause of all Whensoeuer therefore we haue wofull experience and a lamentable feeling of many miseries we must not cast our eyes hither and thither but euery man must enter into himselfe search out his particular sins assuring himselfe that God knocketh at the doore of his heart and thereby prouokes him to consider beter of his own waies This Eliphaz beateth vpon Iob 5 5 6 7. The hungry shall eate vp his haruest and the thirsty shall drinke vp their substance for misery cometh not foorth of the dust neither doth affliction spring out of the earth c. Reason 2 Secondly God worketh out afflictions he claimeth and challengeth them as his own peculiar worke that no man should bee able to controule any thing in this world This the wise man vrgeth Eccles. 7 16. In the day of wealth be of good comfort and in the day of affliction consider GOD also hath made this contrary to that to the intent that man should finde nothing after him The vses of the doctrine are many First we Vse 1 learne in all troubles and calamities on vs and those that are ours to looke vp to God as the chiefe principall author of them froÌ„ whence they come and vpon our selues and our owne sinnes from whom they come It falleth out with many as it doth with the dog if a man throw a stone at him hee runneth eagerly and angerly after it he falleth vpon it and biteth it so do men of this world Prou. 19 3 when God any way visiteth them they looke vpon inferiour meanes as the highest causes which they can reach vnto but neuer cast vp their eyes to the Lord whose hand and worke it is wheras we are bound to behold the stroke of God in all our distresses We silly men accuse sometimes heat and sometimes cold sometimes drouth sometimes moysture sometimes the ground and sometimes the ayre sometimes one thing and sometimes another thing to be the cause of our calamitie but cannot bee brought to finde out the true and proper cause True it is the Lord hath secret causes that we know not of sometimes the manifestation of his owne works sometimes the triall of our faith and we must take heed we measure not the greatnesse of the sinne by the greeuousnesse of the crosse Iohn 9 2 3. wherein the Apostles themselues were deceiued Notwithstanding the reuealed and originall cause of all calamity hath his beginning and head-spring from our iniquity insomuch that if we had in vs no guilt of corruption we should not taste at all of the cup of affliction This the Prophet teacheth Lam. 3 39. Wherefore is the liuing man sorrowfull Man suffereth for his sin And our Sauiour warneth the man that had bene diseased 38 yeares finding him in the Temple to consider the cause of his long and lamentable affliction Iohn 5 14. Thou art made whole sinne no more lest a worse thing come vnto thee so that this disease was laide vpon him for his sin He thought himselfe an happy man when he was restored to health Now lest he should rest therein the Lord telleth him hee must change his heart or else God will bring seuen times moe plagues vpon him according to his sins though he had bin afflicted many yeares yet he would make his iudgements vpon him more wonderfull euen great plagues of long continuance and sore diseases of long durance To the same purpose the Apostle saieth The wrath of God is reuealed from heauen against all vngodlines and vnrighteousnesse of men which with-hold the truth in vnrighteousnesse Ro. 1 verse 18. Wherefore euery visitation of God should be a sermon of repentance to put vs in remembrance of our sinnes to admonish vs not to sowe vpon the furrowes of vnrighteousnesse lest we reape the croppe of affliction an hundred fold Let vs desire God to sanctifie the crosse vnto vs that it may consume sinne in vs and prouoke vs to a more holy conuersation Vse 2 Secondly the meditation of this that God is the author of all afflictions must teach vs to haue patience in our troubles not to murmure not to repine not to grudge when we are vnder the crosse For seeing God hath visited me with his hand I must take it patiently as a dutifull childe beareth the chastisements of his father This the Prophet practised as we see Psal 39 9 I spake not a word but held my peace because thou Lord didst it This the Apostle teacheth Heb. 12 5 6. My sonne despise not the chastening of the Lord neither faint when thou art rebuked of him for whom the Lord loueth he chasteneth and he scourgeth euery sonne that he receiueth The flesh alwaies seeketh ease and is ready to be impatient if deliuerance come not by and by so that wee must remember from whence our trouble cometh to asswage the sorrow and bitternesse of our affliction For this is a great comfort to Gods children that our sicknesse yea euery pang fit of our
neither heare nor see what God saith vnto vs. He calleth vnto vs daily and maketh the Gospel sound aloud in the middest of vs that wee might haue the inward remorse of a good conscience to repent vs of all our euill wayes yet we notvvithstanding this summoning of vs do remaine dull and deafe dumb and blinde Wherefore vve must not look till there be a solemne holyday to call vs vnto the Church there to keepe a feast of Trumpets but it must serue vs all the daies of our life as a spur to cause vs to returne to God 7 And ye shall haue on the tenth day of this seuenth moneth an holy conuocation and ye shall afflict your soules yee shall not doe any worke therein 8 But yee shall offer a burnt offering vnto the Lord for a sweete sauour one yong bullocke c. 9 And their meat offering shall be c. 10 A seuerall tenth deale for one Lambe c. 11 One kidde of the Goats for a sinne-offering c. The next feast is the feast of affliction or humiliation othervvise called the feast of fasting The Iewes themselues vvere so superstitious in the obseruation of this feast that as Munster testifieth they thought it not lavvfull for them to reade any thing that might make themselues mery or reioyce their harts Munst annâ—t as the departure of the children of Israel out of Egypt Of the Feast of fasting and afflicting the soule their entrance into the land of Canaan or their deliuerance from the tiranny of Haman and such like but onely mournefull things that may serue to make them heauy and sorrowfull as the threatnings of the Prophets the Lamentations of Ieremy the destruction of Ierusalem and other Scriptures of like argument Theod. quaest â—2 in Leuit. Thom. 1.2 quaest 102. art 4. Lyra in 23. Leuit. This feast was not ordayned without cause Many surmise that it had his originall for the Lords forgiuing the Israelites their sinne of idolatry committed in making and worshipping the golden Calfe Exod. 32 Of this we reade more at large Leuit. 23 26 27 28. It was solemnized on the tenth day of the seuenth moneth to be a day of attonement an holye conuocation to afflict theyr soules and to offer an holy offering by fire to the Lord and whatsoeuer soule shall not be afflicted in that same day he shall be cut off from among his people This yearly feast of expiation is also described Leuit 16 29 and it is made an euerlasting statute to make an attonement for the children of Israel for all their sinnes once a yeare This was not ordained without cause forasmuch as we see how men do naturally couer theyr faults as much as they can So the Prophet Zachary testifieth that while the people were in captiuity and banishment in Babylon all that whole time they had kept their extraordinary fasts very strictly chap 7 5. Vse 1 But let vs proceede to the Vses Heereby the Iews and all men to the end of the world are put in minde that wee must seriously bethinke vs of our sinnes both of the greatnesse and number of them which we commit and humble our selues for them It was the wil of God to establish amongst his owne people a yeare-minde of them by teaching them to humble themselues by fasting and acknowledging their sinnes and making a solemne confession of them and crauing pardon and forgiuenesse of them We cannot think of our sinnes aright without griefe of heart neyther ought wee to bee greeued for this greefe 2. Cor. 7 8. This sorrow is of God and for our good and therefore called godly sorrow and is not to be shunned or shaken off by vs. It pleaseth God greatly and maketh glad the Angels in heauen Luke 15 verse 17 and bringeth vs vnto infinite ioy and peace of conscience in the latter end Such then as can bee glad and reioyce at it exceedingly when they haue offended God and wounded their own soules their sinne is deepe their heart is hard and their condemnation shall be double in hell of whom Christ saith Luke 6 25. Woee be to you that laugh for ye shall weepe and waile So then their publike and solemne fasting was a protesting of themselues to bee guiltie in Gods fight of horrible offences and they were put in minde when they were come home to their houses to consider that it is not enough for them to hang downe their heads like a bull-rush for a day and to craue forgiuenesse for we prouoke God euery day and as it were enter into a new band with death True it is we are washed but we defile our selues again God hath pardoned vs yet we returne to our sinne as to our vomit againe and wee make no end of sinning So long as we liue in this world wee haue some corruptions lurking in vs and it is vnpossible for vs altogether to abstaine from euill Thus were the Iewes taught to looke vpon themselues and into theÌ„selues and vpon their sinnes by this feast which haply otherwise they would neuer haue thought vpon and thus it serueth for our instruction also Secondly we see heereby what superstition Vse 2 remaynerh amongst the Romanists who haue turned this feast of Affliction and humiliation into their Lenton-fast Of the Lenton Fast then they hang downe their heads and acknowledge theyr sinnes and punish themselues with fasting pretend for it the example of the Iewes and the practise of Christ Thus they make vs no better for the comming of our Lord Iesus in the flesh Galath chap. 5 verse 4. and 4 verse 2 who hath shewed himselfe vnto the world They pretend themselues to bee Christians but make themselues Iewes Neyther is it any whit better to maintaine their Fast of fortie dayes by an apish imitation of Christ Iesus For if they will be like vnto him let them abstaine from all manner of meate and drinke let them during those dayes eate nothing at all and then let them boast that they haue fasted and fashioned themselues like vnto him But their manner is to feede themselues vnto the full at dinner that they are like to surfet and they cramme their bellies that they leaue no roome for any more Againe the Fast of Christ was not an abstinence from flesh onely and a taking liberty to eate fish to drinke wine and to feede vpon all kind of the most delicate dishes which is the Romish Fast hee did eate nothing at all in those dayes Moreouer hee did this but once in all his life and that to shew his diuine power and to magnifie the maiestie of the Gospel whereas these scorners will seeme to go beyond him by many degrees and not to resemble him And wherefore do they take vp the fashion of the Iewes to afflict themselues but to haue freer scope to despise despight God himselfe all the yeare after They make sowre faces and disfigure themselues play the notable hypocrites when Passion-sunday commeth
the decree of God to haue them destroied but because they had committed this euill therefore came all this vpon them If wee consider man before his fall he was the most glorious creature vnder heauen but after his fall which was his owne acte he became the most cursed creature euen worse then the brute beasts See farther for this point Hos 13 9. O Israel thou hast destroyed thy selfe and Esay 3 ver 9. They haue rewarded euil to themselues And Ezek. 18. The wickednes of the wicked shall be vpon himselfe The grounds of this are euident First because Reason 1 it is not from God but from our selues Iam. 1 14 and therefore when any man is plagued for sinne the cause must be searched and shall be found in our selues not in the Lord. True it is we are punished of God and yet indeed we punish our selues it is we that draw out the sword against our selues and the reason is because wee giue the cause why God doth punish vs for howsoeuer it be God that doth it yet it is man that giueth the cause Reason 2 Secondly because as God euermore saueth in mercy so he doth also destroy in iustice He neuer punisheth or taketh away any but it is in his iustice For these two can neuer accord or stand together to wit his iustice in punishing and no merit in man to deserue it If God punisheth man deserueth it these goe hand in hand together so that man must be the cause of his owne destruction The vses follow First this teacheth vs to Vse 1 accuse our selues whensoeuer wee suffer any thing Wee are ready naturally to iustifie our selues and to accuse others like Adam like Saul and sundry others howbeit wee learne from the Prophet Lam. 3 verse 39 to search and try our wayes and to turne vnto the Lord confessing that we haue transgressed and haue rebelled and therefore suffer for our sins So did the penitent theefe vpon the Crosse Luke 23 41 say We suffer the due reward for our deeds This should euermore humble vs vnder the hand of God and make vs patient in suffering forasmuch as the cause of all is in our selues Let vs therefore submit our selues vnto him and neuer murmure vnder the crosse seeing we cannot accuse God of wrong or iniustice that he layeth more vpon vs then we deserue for we haue the cause of all in our owne bosomes Secondly wee may heereby iudge who Vse 2 are the greatest enemies that a man hath Men commonly thinke are perswaded that they haue many enemies and often complaine how they plot theyr destruction They cry out sometimes of the world sometimes of the diuell and sometimes against almighty God himselfe as Iob affirmeth That hee had set him as a But for his enemies to shoote at Be it that a man hath many enemies that hate him and rise vp against him but wherefore hath he all these come vpon him as an armed man The reason is because first he was his owne enemy and thereupon they also do all become his enemies For tell me why is God angry and hath set himselfe against thee but because thou didst first of all set thy selfe against him by thy sinnes And why hath the diuell the world or thy other enemies any power against thee but because thou hast weakened thy selfe by thy sinnes otherwise none of all these could touch thee or torment thee True it is they might hate thee but they should neuer be able to hurt thee When a malefactour commeth vnto the place of execution against whom will hee complaine or whom will hee accuse Not the Iudge not the Iewry not the Witnesses but himselfe onely that hath brought punishment vpon himselfe For he suffereth death not because the Witnesses accused him not because the Iewry found him guilty nor because the Iudge pronounced the sentence of punishment against him but because hee deserued it So if a man perish against whom should hee open his mouth or vpon whom should he exclaime Against GOD hee cannot What then may hee against the instruments of GOD neyther are they the cause it is in himselfe it is no where else he is the cause of all and vpon him it must rest Vse 3 Lastly this serueth to reproue those that cast all vpon Gods decree These make quicke dispatch of the matter and would lay all the blame vpon the purpose of God and so case theyr owne shoulders Obiect Hence it is that they obiect O the Preachers teach me that God hath foreappointed and foreordayned all things hee foreseeth all things that shall come to passe they often tel of Gods decree it is the will of God I cannot resist it and therefore I must perish Thus do many blaspheme Answ and adde impiety to impiety First I aske with the Apostle Rom. 11 34. Who hath knowne the minde of the Lord or who hath beene his Counseller What hast thou to do therefore with the decree of GOD Didst thou know the decree of God before or tell me whosoeuer thou art that thus blasphemest and blamest God did the decree of God put any euill into thee or moue or perswade thee to offend No certainely that is against his nature and against his law it commeth from the corrupt heart of man himselfe and therfore let them complaine against thēselues and be consumed in the fire which they haue made they haue kindled hell for themselues or else it were not possible that they should perish according to the saying of the Prophet Behold all ye that kindle a fire that compasse about your selues with sparkes walke in the light of your fire and in the sparkes that yee haue kindled Esay 50 11. To conclude would any man escape this destruction he can neuer escape but by God for wee must know that as none perisheth without himselfe so he saueth no man without himselfe Without thee God will neuer saue thee with thee he will saue thee Now the first step to this saluation is to labour for grace and the second to bring foorth the fruites of grace Let vs delight in the word of God and in the works of holinesse and righteousnesse so shall we be kept safe that the iudgements of God and his fearefull hand shall not ouertake vs. Let vs take away the cause of them by the speedinesse of our repentance and then God will keepe the waues of his wrath and indignation farre enough from vs. This is the onely way to deliuer our soules this is the only way to escape his heauy hand and thus shall we receyue comfort in this life and eternall happinesse and blessednesse in the life to come Kill euery woman that hath knowne man by lying with him but the women children that haue not knowne a man by lying with him keepe aliue c. God would haue all the males without exception destroyed that the name of that vncleane Nation should vtterly bee rooted out and no remnant thereof bee suffered to continue The maides
most comfortable p. 563 b. Faithfull must vse meanes to further Gods prouidence 577. they must deale wisely p. 579. b. they are greeued for the sins of others 504 they shall be euilly intreated p. 596 b. Faithfull faile in many things 735 a. 736 how said to walke in all the Commandements 736 b. they may fall into the same sinnes againe 772 they are forrainers in this life 822 they are brought into the inheritance of the wicked 845 b. they are men of courage 864 b. they bring a blessing vpon their families p. 1080 b. Faith true of an applying nature p. 1232 b. False Teachers p. 1036. Familiarity with Idolaters to be auoided p. 1219. Famine of the word p. 780. Fast the kindes of it 1153 a. what it is ibid. it is to be ioyned with praier 1154 the popish fastes ibid. Fathers comforted that haue euill children 134 their duties See duties Fauour of God must be cheefely desired 432 b. 433 mans happinesse standeth therein p. 433 b. 434 a Feare wrought two waies p. 269 b. Fellowship with wicked p. 1049 b. 1050. Feast of the Sabbath 1140 of the New-Moones 1143 of the Passeouer 477 1146 of Pentecost 1148 of Trumpets 1150 of fasting 1152 of Tabernacles p. 1155 b. Fire one of Gods iudgements p. 525 a. First borne the Lords p. 145. 158 b. First fruites p. 630 631. Flesh eaten before the flood p. 150 b. Food of the soule p. 532 a. Forefathers stood vpon p. 586. Foreseene works p. 87 a. Forgiuenesse by man how farre p. 298. Forgiuenesse of sinnes 654 b. a notable benefit 955 what it is 311 a. 340 such as want it are most miserable p. 340 956. Forgiuenesse three fold p. 298 b. Forme of set praier 513 b. 424 b. against those that condemne it 512 their reasons answered p. 426 b. 512. Fornication not indifferent 380 it is knowne vnto God 381 motiues to auoid it 385 it bringeth iudgements 1052. b. auoid the occasions 1055. See adultery whoredome Freedome ciuill 181 and spirituall ibid. Free will confuted 90 a. what free will man hath p. 90 b. G. Gaine a tentation p. 886 b. Gaming and Gamsters p. 142 b. Genealogies p. 174 b. Gifts what may be lost what not p. 24. 25. Gifts of Moses whether diminished p. 535. b. Glebe of the Church p. 705. Glory of God 605. it is the triall of doctrines page p. 232. God is the Author of the Scriptures 1. hee performeth all his promises 41 b. how hee is present and how farre off 81. 958. 595. hee bestoweth his gifts freely 85. yet by meanes 546 a. how he requireth impossibilities p. 89. God disliketh mens deuises in his worship 141 b. he ordaineth the officers of his Church 146 b. he chuseth weake meanes p. 175. God will haue all places taught 197. and haue a learned Ministery p. 199 a. God hath not giuen to all alike p. 243. God punisheth sinne in his owne kinde 390 he will make knowne the innocency of his 396 b he bestoweth more vpon them then they desire 403 b 683 he knoweth all secrets 410 b. why hee holdeth his peace at our afflictions page 413 b p. 572 a. God hath two schoole-houses 443 b two dwelling places 520 hee vnderstandeth all mens wayes p. 558 God searcheth before he punisheth 562. he heareth not such as lye in their sins 568. hee mingleth his chastisements with mercy 573 b. he respecteth no persons 575. how he is saide to come to a people p. 596 a. God deliuereth from dangers vnknowne to his 902 he is vnchangeably true 952. he prouideth for his 1113. he is of much patience 606. not to be abused p. 778. God visiteth the sins of fathers vpon children 615 b. he punisheth for sinnes of impiety 640 b. he would haue all brought to repentance 678. he is not to be accused for not giuing it Ibid. he giueth life to the dead 683 b. iust in all chastisements p. 691. God chastiseth his owne children 739 he loueth his people 759 b. heareth their prayers 760 784 b he deliuereth them vnder the crosse 786 b. he is mercifull to greeuous sinners p. 809 b. God is mercifull to the mercifull 993 b. accounts our wrongs as his owne 996 a. he chastiseth his owne first p. 1050. Gods presence what it signifieth p. 283. Gods dwelling is among his people p. 519. Gods wrath moued is full of rage 1077. it is foreknowne three wayes p. 1078 b. God setteth bounds to all mens possessions p. 1225. God tolerateth things which he neuer alloweth p. 1247 Godly See Faithfull Good name 357. haue care of each others 398 401. especially of Gods name p. 400. Good is to be commended in whomsoeuer it abideth p. 1257. Gospel of Iames counterfet p. 348 b. Gospel contemned a greeuous sin 796. it needeth no new miracles p. 685 a. Greatest part See multitude Guilty none before triall p. 362. Guilty ought not to be spared p. 1252 b. H Hollowing of Churches p. 436 b. Harlots to be auoyded p. 384 b. Hatred none like to that for Religion p. 764. Head taken diuersly p. 436 a. Hearbes soure p. 1147 b. Hearers duty p. 474 Hearing 13 b. it is a Iewel for the eare 234 a. wherein it consisteth p. 13 b. Hearing the same things p. 238. Heart p. 145 b. Hebrewes how they entitle the Scriptures p. 8 a. Hiding of gifts p. 463. Hin what p. 626 1143 b. Honour God with the best 348. it draweth from God p. 863. Hope of euill professors more then of ciuil men 120 b. of wicked is vaine p. 937. House of God what p. 563 b. Housholders p. 573. Humility p. 77. a Hipocrisie 31 976 582. the markes of it Ibid. at last it is vncased 588 b. the heinousnesse of it 589 a. nothing worse then it p. 1126. Hipocrites 446 b. often in the church p. 11. I Iealousie what 347 a. whereof it consisteth Ibid Iewish lawes touching inheritance p. 1127 a. Iewes had knowledge of the Messiah p. 498 b. Idolaters honored their Prophets p. 914. Ignorance abounds 142 b. the danger of it 170. it is the root of disobedience 250. a great sin 526. it shal excuse none 931. the causes of it Ibid. Ignorant what they are p. 172 251 b. Ignorant Ministers p. 229. Image of God what p. 422. Images not to be worshipped p. 789 b. 790 792. Imposition of handes 434 a. 469 Ministers ordained by it ibid. Impropriations p. 702. Inheritance of the Israelites p. 1257 b. Infants without baptisme 486. they belong to the Couenant p. 1081 bi Inferiors must reuerence their superiors p. 541. Innocency p. 596 b. Innocent person not to be put to death p. 1252 a. Instruction to the Ministers p. 697 a. Instruments weake God chuseth p. 105. Intents excuse not p. 141 b. 170 b. Iobs children godly p. 1130 b. Iosephus tale of Moses wife disproued p. 500. Ioseph and Mary brothers children p. 1270 a. Irony p. 895. Ismael whether he repented p. 1171. Israelites 42 mansions in the wildernesse p.