City which now is ours but by and by shall be thine where thou shalt receyue a Temple beseeming thy might and Maiestie And to conclude if we would yet further vnderstand the order and manner of this Magicall supeâ—stition we may read the very forme and fashion aâ— large which those nations vsed in Macrobius whom before wee recited Si Deus â—râ—b Satur. 〈◊〉 cap. â— â—uâ— in â—ib 2 â—ad si dea est c. that is whether it be god or goddesse that haue vndertaken the guidaÌ„ce and gardianship of this City and people we pray and beseech you to forsake this Citie and people to relinquish their places temples holy things and to depart without them strike ye a feare into the hearts of that people and City betray them and come to our side defend our Armies protect our Cities safegard our Temples c. This was the charge that was vsed when they went to the siedge and sacking of any City and in this manner they prayed which was made when the Romans as called out the gods of Carthage to come vnto them The like we reade in Appian also in his booke of the Parthian wars â—â—m debeâ—l â—th I confesse I haue stoode ouerlong in handling and debating these points 〈◊〉 apâ—â—ica◠〈…〉 câ—â—â—â—â—â—iâ— to the 〈◊〉 in haÌ„d which I haue laide as the foundation of all that followeth and serueth to cleere such doubts as arise out of the text and is nothing at all from the purpose of that which we haue in hand For these points as certaine Principles being thus concluded may easily be applyed to our present purpose and comparing the fashions of the Gentiles with the fitnesse of the person that the King of Moab chose and by whom hee proceedeth in this practise we may euidently gather the true sence of this history and see how the whole matter was carried and conueâ—ed For as the manner of the vnbelâ—euing Nâ—tions was to sue and seeke to the gods of thâ—â—r enemies to forsake them betake them selues to their side so Balaam being a notable and notorious sorcerer as we haue prooued before in the third Conclusion worketh by the Principles of sorcery and intendeth to begin his businesse and whole action by calling vp the protecting God of the Israelites which indeed was the true Iehouah as we see in the Chapters following by the words of Balaam himselfe Besides we may be the rather induced to receiue and beleeue this truth if we consider that all this sorcery and superstition had his first originall and beginning out of the East from whence Balaam came these were the manners of the men of the east as appeareth in Pliny before remembred Iustin hist lâ—b 1 Polid de inâ—â—â—n rer lib. 1 c. 24. and in others who excelled all other people in the Art of Magicke so that the manners and the man arose both of one place Furthermore as the sorcerers in Egypt being confounded by the mighty power of God in a base creature confessed the miracles of Moses to be wroght by the finger of God so when this soothsayer hath assayed at sundry times and in diuers manners to worke his will in the end he witnesseth with his owne mouth Numb 23 23. that there was no sorcery effectuall against Iacob nor soothsaying against Israel Lastly we may obserue how he calleth the Lord his God verse 18. I cannot go beyond the word of the Lord my God because he knew if he should work any thing against Israel he must do it by their owne God For he doth not vse these words as the faithfull do in a special feeling of Gods fauour and in the particular assurance and affiance of their owne faith inasmuch as he was a couetous wretch and an old witch as the Scriptures witnes but his meaning is he is the God whom in all this cause I haue heed of and by whoÌ„ I must of necessity deale withall Hee saith no more of him then he would haue done of the Idoll-god of any Idolatrous people he would haue called him his god as being the god by whom hee must worke all his feats Thus then Balaam intending to bewitch Israel he must by the rules of his own profession coniure vp the God of the Israelites whereupon it was that he deferred the Messengers sent vnto him As if he should say vnto them If I worke not by him ye cannot preuaile ouer his people he must first bee drawne to your side and afterward ye shal easily obtaine the other Neither let any heere obiect against these things that Balaam was ignorant of the true God or that it agreeth not to the nature of God to reueale himselfe to Magitians and to attend vpon their trumpery For albeit he did not acknowledge him to be the Creator and Gouernor of the world by whom all things stand or fall yet he knew him to bee the God of the Israelites which was sufficient for his purpose so that he meaneth not in speaking of the â—ord his owne false gods but hee consulteth with the true God as sundry places in this present Chapter make manifest Numb 22 8 18 19. as when he saith He would answer them as the Lord shold say vnto him and that hee cannot go beyond the word of the Lord. So that he asketh counsell of the true God and receiueth his answer of the true God And this he doth not as a Prophet of God but as a Sorcerer Neither may wee thinke it strange that God should haue ought to do with witches and wizâ—rds seeing he giueth answer not only to his owne people that cleaue vnto him and call vpon his name but to such as are out of the very bosome of the church for his peoples sake sometimes reprouing them sometimes instructing them somtimes conuincing them of euill and alwayes leauing them without excuse As here he teacheth Balaam that all his coniurations enchantments were vaine and voide seeing hee hath decreed and determined so to continue his blessing vnto the end toward the Israelites as that no deuice of man or worke of the diuell shall be able to hinder or lessen or abolish the same as we shall see afterward Verse 3. And the Moabites were sore afraid of the people Hauing in the former words serched into the meaning of this history and examined the seueral circumstances therof now let vs come to the doctrines that arise out of this diuision And first see the occasion of the Moabites confederating themselues with the Midianites and the proiect of them both in sending out to a cunning man to helpe them namely a sodaine feare arising in their hearts danting all their courage weakening all their strength and driuing them into despaire Israel was an innocent and harmelesse people professing righteousnesse abstaining from all wrongs surceasing from all iniuries for conscience sake as we saw before when they desired passage throgh the lands of the Edomits and the Amorites Numb 20 19. Deut. 2 25.
before our eyes the example of Balaam hired to curse the people of God o Iohn 5 34 36. who gaped after gaine and promotion and gaue mischeiuous counsell to the Moabites and Midianites to worke their death and destruction This truth is confirmed by sundry the Apostles Peter Iude and Iohn in the new Testament who mentioning this history declare both that bee loued the wages of vnrighteousnes and laid a stumbling-blocke before the children of Israel to intrap them was reprooued for his iniquity by his Asse Who spake with mans voice and forbad the foolishnesse of the Prophet These things being duly weighed and throughly considered do sufficientlie teach vs who is the author of this Booke not man but God and that the authority of it is diuine and not humane Now let vs see what vse may be gathered from hence and how it may be profitably applyed to our instruction Seeing the Author of this Booke and so of Vse 1 the rest of holy scripture is not man or Angel or any creature but the Lord of heauen and earth we learne that they want not nor stand in neede of the confirmation and approbation of the Church or of men seeing they are approued vnto vs by a greater authority and as it were warranted vnto our consciences from on higher Court where God himselfe sitteth present and president of the same So then as Christ our Sauiour speaketh p I receiue not the record of man but I haue a greater witnesse then the witnesse of Iohn We may truly say the same of his word we haue a better ground to stand vpon and a fairer warrant then the testimonie of the Church to beare record of the dignitie and authority of the word Hence it is that he saith in the same place The works which the Father hath giuen me to fin sh do beare witnes of me that the Father sent me and the Father himselfe which hath sent me beareth witnes of me This serueth to conuince the Church of Rome of the spirit of errour which teacheth that the scripture receiueth authority and credite from the Church insomuch that some of them are not ashamed to auouch q Eckius in Euchirid de autho Eccl. That the authoritie of the Church is greater then of the Scripture and others feare not to blaspheme r Hermannus that they should haue no more authority in regard of vs then Aesops Fables except the authority of the Church did procure it And as they are bold to maintaine that the Church is aboue the Scripture Å¿ Bellar. de verbo dei li. 4. cap. 12. so they teach that the Scriptures are not in themselues necessary neyther were written to be a rule of our Faith Thus they fall from one heresie into another proceed from worse to worse as euill men doe But the assurance of our Faith touching the Scriptures is not builded on the Churches authority but vppon the illumination of Gods spirit shining euidently in the Scriptures theÌ„selues The holy Ghost openeth the eyes of those that are his that they know discerne his voice from all others For as the Sun is not seene by any lighâ— but his owne so we iudge of the truth and all false Doctrines by the Scriptures How do we discerne sweet from sowre but by it owne taste And how can wee better discerne the rellish of the Scripture t Psal 19 10. Which is swâ—eter then the Hony and the Hony-combe to the taste then by the goodnes and excellency of it selfe True it is wee doe not reiect and refuse contemne or condemne the testimony authority of the true church as the Papists slander vs u What the office and authority of the Church is but wee confesse these points of the Church First it is as the keeper of the rolles and records to preserue them not to authorize them He that is custos rotulorum doth not giue authority to the writings but hath them of trust committed vnto him Secondly it is as a touchstone to distinguish them from bastard counterfeit Scriptures not to make that Scripture which is no Scripture The touchstone of the Gold-smith doth not make gold but discerneth and distinguisheth gold from other mettall what is base and what is rich stuffe so doeth the Church Thirdly it is as the voice of a x Chrisost hom 1. in Epist ad Tit. crier to preach and publish and promulgate and teach the truth as a cryer pronounceth and proclaimeth the Edicts and Decrees of his Prince but cannot adde to them nor take from them nor authorize them nor any way alter change them Fourthly it is as an Interpreter and expounder to expound and interpret them according to the Scriptures As the man of Law deliuereth the sense of the Law but doeth not make it to bee Law These are holy and honourable seruices of the Church and these wee willingly acknowledge to belong vnto it But that the Scriptures should receiue credite from it or bee of no authority without it we cannot admit or acknowledge For they are cleere perfect firme and worthy of all respect and reuerence without the testimony of the Church for the Authors sake The Apostle saith y 1 Ioh 5 6 9 It is the Spirit that beareth witnesse for that Spirit is truth and afterwarde If wee receiue the witnesse of men the witnesse of God is greater Thus then wee see that the chiefe cause why wee beleeue that the Scriptures were deliuered from Heauen is not the witnesse of the Church nor the authoritie of man but because the Spirit speaketh euidently in them so that we can no more doubte of the truth of them though the Church should hold her peace then if we heard God openly speaking vnto vs froÌ„ the highest heauens Let vs therefore detest the wickednesse and blasphemy of such as say the authority of Gods worde dependeth of the testimony of man which were to preferre man before God to make all his promises hang vppon the vncertaine credite of man and to make the hand-maid take place before the Lady and Mistris which were a presumption and saucinesse not to be endured Secondly we learne from hence who is the Vse 2 best Interpreter of the Scriptures and who is the sole and soueraigne Iudge thereof namely God himselfe who is the author and inspirer of them For as the authority of them dependeth not vppon the Church so the interpretation of them dependeth not vppon the will and pleasure of man according to the saying of the Apostle z 2 Pet. 1 No prophesie of the Scripture is of any priuate interpretation Euery man is the expositor of his owne worke euery Law-giuer knoweth best the meaning of his owne Law a 1 Cor. 2 For what man knoweth the things of a man saue the spirit of a man which is in him Euen so the things of God knoweth no man but the spirit of God for God hath reuealed them vnto vs by his
God hath chosen the foolish things of the world to confound the wise the weake to confound the mighty the base and despised to bring to nought things that are magnified in the eyes of men That no flesh should glory in his presence c. according as it is written he that glorieth let him glory in the Lord. His glory is lesse aduanced and set forth by great persons they are as a cloud before our eyes or as amist and veile to ouershadow vs and to keep from vs the glorious light of the bright shining Sunne I meane the glory of the mighty God as the Lord himselfe teacheth Gideon The people that are with thee are too many for me to giue the Midianites into their hands lest Israel vaunt themselues against me saying Mine owne hand hath saued me Iudg. 7.2 Iudg. 7.2 So then whether we doe consider the first moouing cause which is the will of God or the last final cause which is the glory of God it appeareth hee will oftentimes accomplish great things by meanes and instruments of low degree Vse 1 Let vs proceed to the vses and handle them briefly First forasmuch as God aduanceth weake things to worke out the decree of his prouidence wee may truely conclude from hence the powerfull hand of God that is able to bring to passe whatsoeuer he pleaseth Hee worketh after the pleasure of his owne will sometimes by weake meanes sometimes by no meanes sometimes aboue meanes and sometimes contrary to meanes When the chiefest among the sonnes of men will bring any thing to passe they make choice of the fittest and forwardest meanes euen such as are most likely in the eies of men and in the iudgement of the world When Salomon purposed to build the Temple for the worship of God he made choice of the fittest wood 1 King 5. â— and of the fittest workmen it was in him to chuse them but it was not in him to qualifie them whom he findeth in themselues to be vnfit But it is not so with God he oftentimes employeth the most backeward vntoward vnlikely vnpossible because he is able to fit them and furnish them with power strength and ability to goe through with the worke that he setteth them about so that wee may cry out with admiration How great and wonderfull is his Name in all his actions This is concluded directly Psal 8. Psal 8.1 2. O Lord our Lord how excellent is thy Name in all the earth who hast set thy glory aboue the heauens out of the mouth of babes and sucklings hast thou ordained strength because of thine enemies that thou mightest still the enemy and the auenger Where we see that vpon Gods choice of weake and infirme instruments he gathereth the excellency of his Name and the greatnesse of his power which he repeateth againe in the last verse O Lord our Lord how excellent is thy Name in all the earth There is none is aboue him none is equal vnto him none can be matched or compared with him all things are put vnder his feet Secondly we learne another trueth to bee Vse 2 acknowledged of vs that all things are not to be respected according to the outward appearance We are oftentimes deceiued and cannot see into the workes of God Our Sauiour speaketh notably to this purpose against the Pharisees Luke 16. Luke 16.15 Yee are they which iustifie your selues before men but God knoweth your hearts for that which is highly esteemed amongst men is abomination in the sight of God This may not any way seeme strange vnto vs forasmuch as God respecteth no mans person as Gal. 2. where the Apostle proouing himselfe to be an Apostle not of men neither by man but by Iesus Christ who called him from heauen to preach the Gospel saith Of these Gal. 2.6 who seemed to bee somewhat whatsoeuer they were it maketh no matter to me God accepteth no mans person for they who seemed to bee somewhat in conference added nothing to me In these words he speaketh of the Apostles Peter Iames and Iohn that had beene poore fisher-men and men of small reckoning and respect yet they were honoured of God to be Apostles and planters of Churches so that hee saith It skilleth not what they haue beene in times past Euery man therefore is to be esteemed according to his calling and to bee accounted off according to the grace of God giuen vnto him Many that are first shall be last and the last shal be first We must esteeme of men not as they haue beene but as they are When men haue repented wee may not vpbraid them with their liues past nor cast in their teeth their former offences We must not take occasion by the infirmities of mens actions to contemne their persons Such is the mercifull dealing of God toward vs that he accepteth not of vs as we haue beene but as we are when we repent and returne vnto him It is the policy of Satan and the impiety of his instruments to obiect the weakenesse and slippes of our life past but we say vnto him and vnto them all Tell vs not what wee haue beene but tell me what by the mercy of God I am and what by the strengthening Spirit of God I will be I am a sinner I confesse it howbeit I am a penitent sinner We are not therefore to be carryed away with the consideration of mens persons and outward quality or condition of life as countrey or kindred or sexe or age or birth or riches or pouerty or learning such like for as much as God giueth not his gifts according to the outward appearance of the person but according to his wisedome and pleasure which are alwayes iust and respecteth not the rich more then the poore for they are all the worke of his hands Iob 34.19 〈◊〉 34.19 This doth the blessed Virgin acknowledge â—e 1.48 Luk. 1. that the Lord regarded the lowe estate of his handmaid so that thenceforth all generations should call her blessed Hence it is that hee reprooued the humane iudgement of Samuel beholding the person of Eliab the eldest sonne of Iesse and saying Surely the Lords annointed is before him Looke not on his countenance or on the height of his stature because I haue refused him for the Lord seeth not as a man seeth for man looketh on the outward appearance but the Lord looketh on the heart 1 Sam. 16.7 â—am 16.7 Those whom God honoureth we must honour and despise no man for the meanenesse of his place and basenesse of his person and lownesse of his condition They are therefore iustly to be reprooued that reiect the Ministery of the word in regard of the simplicity of their persons that are the Ministers as they dealt with Christ our Sauiour â—â—ke 4.22 â—â—rke 5.23 Is not this Iosephs sonne from whence hath this man these things and what wisedome is this which is giuen vnto him Is not this the Carpenter the sonne of
to take paines to teach them in their youth what trade they shall take but we cannot giue a blessing vnto our owne labours The husbandman may plant and sow yet he cannot bring downe the early and the latter raine and if he could doe this he could not make the corne grow for the vse of man So is it with vs we may teach and reproue exhort and admonish but except GOD open the heart the heart remaineth vnreformed It is not to be doubted but Samuel bestowed great labour and diligence in discharging this duty both because he was a faithfull and godly man Heb. 11.32 Heb. 11.32 And because hee had seene with his eyes an example of ouermuch lenity in Eli and had heard with his eares a fearefull threatning of iudgment against him reuealed by the Lord yet his children followed not his steppes but declined from the wayes wherein he walked Let all godly parents therefore comfort themselues in the consideration and contemplation of such like examples knowing that they can onely vse the meanes and that it lyeth not in their power to make them truely religious In deed if wee haue beene negligent in bringing them vnto God and let them runne into all riot and not restrained them we haue cause to lay it to our consciences and to thinke with our selues that we that gaue them life haue also beene instruments of their death But if wee haue done what lyeth in vs to doe if we haue warned them and they would not be warned if we haue taught and trained them vp in the feare of God which is the beginning of wisedome and they haue broken the bands asunder and cast the cordes of duty and discipline from them we may comfort our selues as the Minister doth when he seeth his labour is spent in vaine If he haue beene faithfull and conscionable in his place whether men regard the word or not regard it whether they beleeue or doe not beleeue whether they obey or doe not obey he is the sweet sauour of Christ 2 Cor. 2.15 euen in them that perish because euen then it worketh the will of God and accomplisheth that for which it is sent The Prophet prophesying of Christs comming among the Iewes bringeth him in with this complaint I haue laboured in vaine Esay 49.4 I haue spent my strength for nought and in vaine yet surely my iudgement is with the Lord and my worke with my God God respecteth vs according to our worke not according to the euent or successe of our labour he will reward vs according to our conscience in teaching not according to the peoples diligence in hearing of vs. Thus it shall be with all Christian parents to their endlesse comfort God will not be vnmindfull of their paines that they haue taken albeit they see not that fruite of their labours that they desire Obiect Heere some man peraduenture may obiect that the Apostle saith The woman shall be saued in child-bearing if they continue in faith and charity and holinesse with sobriety 1 Timothy chapter 2. verse 15. 2 Tim. 2.15 Where hee seemeth to hang the saluation of the mother vpon the faith of the children as if she could not be saued except they continued in the trueth I answere Answer this place is in deed so vnderstood and wrested by many interpreters but that cannot be the true meaning Ierome an ouer-great prayser of virginitie and none of the greatest friends of matrimony draweth the words to that sense that he may by this meanes commend the single life and withall withhold women from marriage while they heare that they can no otherwise bee saued then if their children continue faithfull vnto the death The purpose of the Apostle in this place as appeareth by the the circumstances going before is to comfort the woman that shee should not cast away all confidence as one without hope as being the cause of one of the greatest sinnes which brought the ruine of all mankinde The feeling of this heauy burden lying vpon her conscience might terrifie her and work much feare and amazement in her soule and apprehension of the wrath of God and therefore he comforteth her and giueth her hope of saluation But if the former exposition be receiued that her saluation bee suspended vpon many others hee should cast downe Thunder and Lightning vpon her head able to apall and dismay her he should not comfort her but terrifie her he should not lift her vp with hope of life but cast her downe into despaire through feare of death when she should vnderstand that she could not possibly be saued except her children did perseuere in the faith Againe it lyeth not in the power of women to giue them faith and loue much lesse the grace of perseuerance to continue constant vnto the death so that the Apostle should lay a burden vpon their shoulders and put a yoke about their nekes which neither they nor their fathers were able to beare This is not the easie Yoke nor the light burden of Christ For albeit they striue with all their strength and labour with all their power to bring vp their children in godlinesse yet oftentimes they are obstinate stubborne headstrong froward peruerse and rebellious so that they can doe no good with them because they will not obey them nor hearken to their commaundements Furthermore this care of the instruction and institution of children is a dutie required rather of the father who is better able then of the mother who is euery way the weaker vessell as appeareth by the Apostle Ephes 6.4 Fathers prouoke not your children to wrath but bring them vp in the nourture and admonition of the Lord. Lastly the vertues heere commended bebelong rather to the mothers then to the children as when he requireth of them holinesse with sobriety as Tit. 2.3 4. it appeareth The aged women that they be in behauiour as becommeth holinesse c. that they may teach the yong women to be sober c. If any farther obiect â—biect that if the Apostle had meant to referre these last words to the woman he would haue said if she continue in faith and charity not if they continue I answere Answere nothing is more common and vsuall then the change of number especially one of the words being a nowne of multitude For it is plaine and manifest that the Apostle doth not point out some one certaine woman but speaketh in generall of woman-kinde or of all women Thus doth the Apostle vary and alter the number in this present Chapter sometimes speaking in the plurall number as of many In like manner that women adorne themselues in modest apparell Verse 9. sometimes speaking in the singular number as of one Let the woman learne in silence with all subiection Verse 11. This is also easie to be shewed in other places as Galat. 6.1 Ye which are spirituall restore such a one in the spirit of meekenesse considering thy selfe lest thou also be
a solemne protestation there must be a lifting vp of the heart to God and an appealing to his diuine Maiesty as the men of God were alwayes wont to do as wee noted before Thirdly there should be confession that God punisheth periury either expressed or implyed either openly or secretly For there is a secret kind of acknowledgment in euery oath of Gods purpose power ready to chastise and correct all such as dishonor God and prophane the seate of iudgement Fourthly an obligation professing and protesting that we are willing to vndergoe the punishment at Gods hand if we performe not the condition It is very fit and expedient that all such as are to take an oath diligently consider and remember these particular parts that they haue them not onely before their eyes but ingrauen in their hearts to keepe them from all falsehood The fourth thing is the forme of an oath The forme of an oath which is described by the Prophet Ieremy Iere. 4.2 Thou shalt sweare the Lord liueth in trueth c. Behold here the maner that is to be obserued in our swearing it must be performed truely discreetly righteously Truly lest we make God a lyar iustly lest we commit impiety in iudgment lest we be rash and heady with ought not to be in so weighty a matter Truth ought to be the ground of al our speeches The Apostle saith Cast off lying Ephe. 4.25 and speak euery man truth vnto his neighbour for we are members one of another howbeit then especially when we take the God of all trueth to witnes we should be carefull to speake nothing but the simple words of truth without all mixture or errour or falshood As God is the God of trueth so ought we to be like vnto him if we would haue him to be our Father or assure our selues to be his children We cānot swear lawfully except we swear truly therfore we must be sure before we sweare that we sweare nothing but the trueth For we come not into the presence of God and before the deputy of God which is the Magistrate to deliuer our owne foolish opinions drowsie dreames priuate thoughts or vncertain matters such as we conceiue but what we know and are throughly perswaded off Trueth and knowledge are vnseparable companions Againe he that sweareth lawfully should sweare in iudgement When we are called before a iudge to testifie the trueth or are to witnesse in any other lawfull cause which can by no other means be found out but by an oth we must deale in such matters soberly we are to sweare with good discretion and aduisement not lightly not rashly not hastily not headily but with diligent tryal and due consideration of euery particular which wee are to testifie Lastly our oath must be taken in righteousnesse and be agreeable to right and equity and equity iustice which serue to giue to euery man his owne and to God also his due Thus we see wherein the life and as it were the soule of an oath consisteth which reproueth the common abuses of those that are sworne men Our oath must not be an hired oath nor we hired men to sweare whatsoeuer others will haue vs for that were as much as to sell our soules t◠Satan for mony If we would haue peace and comfort to our selues we must not take an oath for feare or fauour or friendship or flattery to doe our friends a pleasure and our enemies a displeasure but in a godly zeale of the vprightnesse of the cause and an earnest desire that Gods Name may be glorified in the manifestation of the Truth Let vs also learne to detest the corrupt practise of al double-hearted Papists who haue learned the doctrine of Equiuocations that sweare one thing and thinke another These men are content to say any thing because they haue their mentall reseruations that they keep to themselues like vnto Hushai who pretended friendship vnto Absalom and to ioyne with him against Dauid Whō the Lord and this people 2 Sam. 16.18 and all the men of Israel shall chuse his wil I be and with him will I dwell pretending this to Absalom but intending it to Dauid he maketh shew to speake it of one but vnderstandeth it of another This legierdemaine he hath bequeathed to his disciples the Iesuites who are growne much more cunning crafty then their master These are they that dissemble with God and man and haue one heart for the Prince another for the Pope who is the greatest enemy the Princes haue Against these and others that take the Name of God in vaine we are taught heere how to sweare which euery one doth not know few practise aright these rules We must not be ignorant that it ought to be done in truth such loue to God our neighbour should b◠in vs that we are to deale without colouring of matters without hypocrisie without forging so that truth should preuaile and haue the vpper hand Secondly in iudgement for feare of rashnesse We must not deale rashly but discreetly not foolishly but wisely and when necessity requireth and vrgeth an oath of vs. An oath is as a medicine No man taketh physicke for wantonnesse being not wel aduised but vpon necessity either to preuent or to preserue or to restore So no man vseth an oath for delight or pleasure but sometimes to preuent a mischief sometimes to preserue from wrong sometimes to restore a mā to his right And this is to swear in iudgment Lastly it must be done in righteousnesse to wit for the good profit of our neighbor For when we are called to an oath that which we promise or vndertake must be honest and righteous that we doe not sinne in swearing which were to heape one sinne vpon another as we see in Herod the king who Mar. 6.21 because hee had promised with an oath sent and beheaded Iohn in prison and in the enemies of Paul Acts 23.12 who bound themselues with a vow that they would eate nothing vntill they had killed Paul The fift point in an oath The ends of an oath is the end wherefore it was ordained one end was in respect of God the other in respect of men In respect of God the end is his owne glory who made al things for the magnifying of his Name and the manifestation of his glory This we ought to ayme at in al things Whether ye eat or drinke 1 Cor. 10. or whatsoeuer ye doe do all to the glory of God Secondly in respect of our selues to confirme some truth and decide some controuersie as when our name or goods or life are in question To come to particulars the ends of a lawfull oath are these foure Foure ends of a lawfull 〈◊〉 first alleageance and obedience to Princes as we see in the elders of Gilead who intreating Iphtah to be their captaine to fight their battels against the Ammonites sware vnto him that he should be
performed by and by we are not to prescribe to God his seasons hee knoweth when to strike and how to punish It is well said by the Prophet Hab. 2 3. The vision is yet for an appointed time but at the end it shall speake and not lie though it tarry waite for it because it will surely come it will not tarry For albeit God may seeme to vs to deferre the time or to forget his seruants yet he will try our patience and obedience as wee see in the place named before Heere is the patience and faith of the Saints Reuel 13 10. We must not make too much haste but wait for the accomplishment of those things hauing withall a liuely faith and full assurance to beleeue that in Gods appointed time they shall come to passe He is faithfull that hath promised and cannot lye he is true of his word that hath spoken and cannot deceiue Woe therefore vnto all those that deale vniustly and violently with Gods inheritance they touch his annointed and they that do them harme do touch the apple of his eye so that they cannot escape vengeance Ver. 28. And if the woman bee not defiled but be cleane then she shall be free In the former verse Moses hath shewed the punishment that shal come vpon the guilty person which punishment is sutable to the sinne committed thereby to cleere his owne iustice and to terrifie all persons from committing sinne In these wordes wee haue matter of wonderfull great comfort for the innocent person For howsoeuer GOD setteth downe diuers hard and heauy threatnings as greeuous burdens to be borne against all wicked and vngodly persons yet hee is euermore carefull of his children that they be not oppressed with sorrow and ouermuch heauinesse of minde forasmuch as hee hath a remnant that call vpon him Luke 7. wisedome is alwaies iustified of her children Behold heere a contrary effect and operation in drinking of these bitter waters according to the contrary condition of those that dranke of them Such as were guilty of the sinne of adultery they turned to their horrible destruction and became as it were rank poison their bellies swelled their thighes rotted and the parts which they had shamefully abused miserably perished But such as were indeed innocent suspected without iust cause and accused without due proofe and examined without sufficient triall of the fact committed through the iealousie of their vncharitable husbands and had kept the marriage bed vndefiled those bitter waters should not be bitter vnto them they should not hurt or hinder them at all neither worke any dangerous effect in them but rather bee wholesome and healthfull vnto them God himselfe the iust GOD and the maintainer of iustice will bring the truth to light that was hid in darknesse and turne the hearts of their husbands toward them so that they should liue in godly loue and charity together and see to their endlesse ioy and comfort the fruite of their bodies the hope of their houses the staffe and stay of their age I meane their children the heritage of the Lord. Wee learne from this first promise Doctrine that God maketh knowne the innocency of his seruants God wil mâ—â— the innocency of his seâ—uants â—roâ—â— For howsoeuer the faithfull may be falsely accused and haue many slanderous imputations laide vnto their charge yet God will make their cause to bee rightly knowne and discouer the truth in despight of their enemies This is confirmed vnto vs by many examples in the old and new Testament Ioseph being solde into Egypt was greeuously accused by his mistresse and cruelly imprisoned by his master impudency and incontinency in the one cruelty and credulity in the other Gen. 39 â—â— were the causes that he was put into prison in the place where the Kings prisoners lay bound his case might seeme now to be desperate and he to be for euer in displeasure and out of fauour and no hope left vnto him to be deliuered from thence where his feete were held in the stockes and he laid in irons Psal 10â— 1â— yet when the appointed time came and the counsell of the Lord had tried him hee made his cause knowne Gen. 39. The Lord was with Ioseph shewed him mercy and got him fauour in the sight of the master of the prison c. Whereby we see that at the first he was vsed hardly and had fetters of iron cast vpon him as an euill dooer but afterward hee was more mildely and mercifully handled when as his innocency was made knowne The like we might say of Dauid who in all his dealings toward Saul carried himselfe wisely obediently and vprightly as became the Kings sonne subiect and seruant yet he was persecuted from place to place and hated euen vnto the death and hunted as a Partridge vpon the Mountaines yea he found no rest for the soles of his feete like the Doue sent out of the Arke in the time of the flood and ouerflowing of the waters Gen. 8 9. But when Saul saw that the lap was cut off from his garment and the speare and pot of water that was at his head taken away he said to Dauid Thou art more righteous then I for thou hast rendred me good and I haue rendred thee euill and thou hast shewed this day that thou hast dealt well with mee forasmuch as when the lord had closed me in thine hands thou killedst me not c. but my soule was precious in thine eyes 1 Sam. 24 18. and 26 20 21. So did God deale with Ieremy when he was slandered and falsely accused to be a conspiratour and to weaken the hands of the people and when he was cast into prison the Lord raised vp some to fauour him who made his case knowne and he was deliuered Christ Iesus was charged to be a blasphemer of God an enemy of Caesar an author of sedition and a disturber of the peace howbeit his greatest enemies that sate in iudgement of him pronounced him innocent and confessed that the Pharisees and Priests for enuy had deliuered him I will adde one example more and that shall be the blessed Virgin who being betrothed to Ioseph before they came together as man and wife shee was found to be with childe by the holy Ghost Math. 1 18 19 20. Then she began to be suspected of incontinency and Ioseph being a iust man and not willing to make her a publike example was minded to put her away seretly What then doth God leaue her destitute and him perplexed her in suspicion and him in his resolution to depart from her No for as she was innocent and not faulty of that crime so did he make her innocency and integrity knowne for whiles he thought these things behold an Angel of the Lord appeared vnto him in a dreame saying Ioseph the sonne of Dauid feare not to take Mary thy wife for that which is conceiued in her is of the holy Ghost All which testimonies make
of teeth Math. 25 30. horrour without release weeping but the teares shall neuer be wiped away fire but it shall neuer be quenched this is their cup to drinke this is their portion to inherite But the godly vpon earth haue the gifts of GOD mingled with wants faith with infidelity assurance with doubting hope with despaire loue with hatred perfection with imperfection sanctification with the reliques of sinne as likewise they haue greefe tempered with ioy and ioy with greefe Indeed sometimes they want the sense and feeling of ioy and comfort but neuâ—r all hope and expectation of them Vse 3 Thirdly we ought much more to mourne for our owne sinnes otherwise it were grosse hypocrisie to mourne for others more then for our selues or so much for others as for our selues It is sufficient that we mourne for other men whose sins we cannot amend but more is required to be performed toward our selues wee must both mourne for them and amend them If we can weepe for them and doe not amend them our teares are counterfeit teares Let vs therfore oftentimes examine our selues how we are affected toward our selues and toward others and touching our greefe conceiued for our sinnes and for the sinnes of other men Let vs marke where we bestow our greatest sorrow and thereby take notice how it standeth with vs and so learned to reforme our practise if we finde it any way to bee amisse The women that followed Christ our Sauiour to the Crosse wept for him and thought they had iust cause so to doe but neuer imagined that they had more cause to weepe for themselues and therefore he correcteth that practise Luke 23 28. Daughters of Ierusalem weepe not for mee but for your selues and for your children c. We shall all of vs finde cause in our owne selues to mourne and humble our selues for our selues Lastly we ought to haue a care of the saluation Vse 4 of others and to desire their repentance otherwise our mourning is idle and nothing worth He that is entred into the way of saluation himselfe will both hunger and thirst after the saluation of other And heereby we may try whether our mourning for others be sanctified or not For as there is a carnall ioy so there is a carnall sorrow and as there is a naturall ioy such as natural men haue so there is a naturall sorrow arising from naturall causes If we haue the spirituall godly sorrow it will worke in vs a great care and desire of the saluation of our brethren 〈◊〉 oecolâ—mâ—â—omment 〈…〉 cap. As godly sorrow causeth in vs repentance neuer to bee repented off 2 Cor. 7 10. so godly sorrow conceiued for the sins of others will bring foorth an earnest longing in vs to bring them to repentance 8. If the Lord delight in vs then he will bring vs into this Land and giue it vs a Land which floweth with milke and hony 9. Onely rebell not ye against the Lord neither feare ye the people of the Land for they are bread for vs their defence is departed from them and the Lord is with vs feare them not Of the interpretation of these words wee haue spoken in the former verses They containe an effectuall exhortation able to stoppe the mouthes of the seditious spies and to perswade the people to proceed building themselues vpon the blessed experience of the loue of God toward them and of his power sufficient to saue them and ready to stand for theÌ„ and touching their enemies they should bee assured they could not preuaile because God is not among them he had laid them open to iudgement The Doctrine Doctrine God is a shield to his but taketh no care nor charge of his enemies God is a shield and defence for all that are his but as for his enemies he taketh no care nor charge of them he leaueth them to themselues Prou. 30 5. Exod. 15 2 and 29 45 46. Iudg. 2 14. Psal 3 3 and 18 2. The reasons God is the Captaine of his Reason 1 host to fight his owne battels against all the enemies of the Church 2 Chro. 13 12. Iosh 5 14. Secondly sinne maketh naked and bare of Reason 2 Gods protection and defence Exod. 32 25. when the people had committed idolatry Moses saw that they were naked for Aaron had made theÌ„ naked vnto their shame among their enemies Thirdly the enemies of God haue forsaken Reason 3 him and therefore hee will not be with them because they will not be with him it is a iust thing that hee should forsake them that haue forsaken him and that he should not be on their side who are not on his They that will not be his people he will not be their God Hos 3 3 1 9. From hence it may be obiected Obiect Is not God saide to be euery where Esay 66 1. Answer Answer He is touching his essence but not in his effectuall working by his Spirit to saue and deliuer Thus he is onely with the godly Hence it is that in the end of this chap. verse 42. the Lord said to the rebellious Goe not vp for the Lord is not among you that ye bee not smitten before your enemies He was not among these to fight for them and to saue them to defend and deliuer them by his power great might otherwise by his essence and according to his nature he was euen among them as he is also euery where Thus we see how God is said to be neere and how to be farre off How God is said to bee neere how farre off For while he offereth grace by the ministery of his word and causeth it to bee preached vnto vs he is neere vnto vs Esay 55 6. Call vpon him while he is neere to wit while his arme is stretched out to receiue vs and his mercy is offered to saue vs. Thus God may be saide to be in one place and in one person more then in another yea in one place and person not in another and he is said sometimes to come and sometimes to go away notwithstanding he be euery where essentially and there be no mutation of place or shadow of change with him When he beginneth to worke by his holy Spirit How God may be saide to come to a people faith repentance and sanctification in the hearts of his children he may be said to come vnto them as Iohn 15 22. Reuel 3 20. And when he preached by Noah to the old world Christ is said by his diuine Spirit to come among that people 1 Pet. 3 19. He went and preached vnto the spirits in prison which sometimes were disobedient c. So likewise his absence or departure is the remouing of the effects of his presence to wit his grace and fauour Vse 1 From hence ariseâ—â— comfort to all the godly they are safe and 〈◊〉 vnder the wings of God he is a buckler round about he is their castle and their fortresse whereupon
to cast him out with all his forces it is more able to preuent iudgements threatned or to remooue them when they are inflicted But against this point many things are obiected Obiect 1 first it is said in general that the prayers of many are fruitlesse that they call vpon God but can receiue no answer To this I answer Many make their prayers vnprofitable â—â—swer because they pray amisse Iam. 4.3 the fault is in themselues not in God Againe albeit he doe not heare and helpe his seruants presently yet he doth it when the doing of it is better both in respect of his owne glory and our owne good He best knoweth the times and seasons which he keepeth in his owne power Act. 1.7 Heb. 4.16 For this cause hee would not by and by worke a miracle at the request of his mother Ioh. 2.4.7 nor heare the Canaanitish woman at the first Mat. 15. but delayed her sundry times Lastly it falleth out oftentimes that when the faithfull aske one thing he granteth them another fully equiualent to that and sometimes farre better and thus hee heareth them 2 Cor. 12.8 9. Mat. 26.39 Paul prayed against a tentation hee hath grace to withstand and resist it Christ Iesus prayed to hand the cup of the Crosse remooued he must drinke of it but hee hath strength sufficient giuen him to ouercome it God therfore heareth our prayers when he giueth vs as good a blessing or a better though we obtaine not the particular which we desire Obiect 2 Againe it may be said Moses prayed that he might enter into the land of promise and yet was not heard Deut. 3.25 of which we spake before â—â—â—wer I answer he prayed after a sort against the expresse will of God onely he was ignorant whether the threatning were conditionall Besides we cannot say that this was altogether friuolous and fruitlesse because he obtained to see the Land so that albeit he did not set foot in it yet the Lord shewed him all the land to his great comfort strengthning of faith so that in effect he said or else might say with Simeon Luk. 2.29 30. Lord now lettest thou thy seruant depart in peace for mine eyes haue seene thy saluation Obiect 3 Thirdly we heard before that Dauid prayed for the restoring of his child to health wheÌ„ it was sicke yet the child dyed and he was not heard â—â—â—wer 2 Sam. 12.16 Answer He was not heard in that one particular howbeit afterward God gaue him another sonne another sonne by the same mother another sonne that sate vpon his throne after him Againe God had mercy on the soule of the child of which he was perswaded because he saith I shall go to him but he shall not returne to me 2 Sam. 12.23 so that his prayer was an acceptable sacrifice to God a profitable sacrifice to himself Obiect 4 Lastly it may be obiected that God who hath no greater to sweare by sweareth by himselfe that though Moses and Samuel stood before him yet his mind would not be toward this people Ier. 15.1 and though these three Noah Daniel and Iob were in the land they should deliuer but their owne soules c. Eze. 14.14 they should deliuer neither sonnes nor daughters â—â—â—â—er verse 16. I answer this is nothing to the purpose for heerein nothing is expresly affirmed but the matter is onely supposed as 1 Cor. 13.1 2. Againe it is said expresly that they should deliuer their owne soules and therefore we cannot say that their prayer is without profit Now let vs proceed to the vses First we may hence conclude that great is the vse vtility and necessity of prayer in the church greater theÌ„ of the Sun in the firmament Vse 1 For what haue we left when God is offended and prouoked but this when this is rightly performed it calleth in his wrath gone out against vs. Neuerthelesse the Apostle requireth two things to make our prayers effectuall and of great profit toward vs the one in respect of the person that prayeth the other in respect of the prayer of the person Touching the person of him that prayeth if he desire to haue his prayer heard hee must be iust righteous it is not the prayer of euery man whatsoeuer he be that auaileth much but the prayer of a righteous man that feareth God that beleeueth in Christ that serueth him in spirit and truth and walkes before him in holinesse and righteousnesse of life these are they whose praiers pierce the heauens and preuaile much with the Almighty This is taught in many places of the word Psal 34 15 and 145 19. 1 Pet. 3 10. 1 Tim. 2 8. Prou. 15 29. The praiers of such are like to Iacobs ladder which was set vpon the earth and the top of it reached vp to heauen Gen. 28 12. so do the praiers of the faithfull they are made on earth but they reach vp to the clouds nay to heauen and come into the presence of God himselfe our praiers ascend to him and his graces descend to vs. On the other side as the praiers of the righteous are most acceptable to God profitable to vs so the praiers of the wicked and vnrighteous are most abhominable Prou. 15.8 and 21.27 and 28.9 Esay 1 11. and 66.3 Amos 5.22 Ier 6.20 and 7.22 Ezek. 8.18 Mich. 3.4 Ioh. 9.31 As the one sort are sweet in the nostrils of God and ascend as incense so the other are vnsauoury and stinke worse then dung and mire in his sight Wherefore let not the vngodly men perswade themselues of Gods fauor or think he any whit regardeth the words of their mouthes for such as incline their hearts to wickednesse the Lord will neuer heare them Againe our praiers must be feruent earnest they must be kindled with a burning zeale against all coldnesse they must flow from vnfained faith against all doubting and wauering Luk. 11.6 and 18.3 and 21.36 Ephe. 6.18 1 Thess 5.17 Matth. 15.25 26 27 28. they must be continued with great constancy and perseuerance against all wearinesse and giuing ouer before we haue obtained As then hee that prayeth must be righteous so must his prayer be feruent if he will obtaine any thing at the hand of God Secondly hence ariseth great comfort to Vse 2 the people of God that grone vnder affliction and are ready to sinke downe vnder an heauy burden Let none of Gods seruants despaire of helpe but hope in God who hath left vs this as a plaster to heale all our wounds or as a medicine to cure all our diseases Hence it is that the very infidels by light of nature and other superstitious persons haue confessed this truth that haue not yeelded to the truth of God The Marriners that were ignorant of the true God cryed vnto their gods when the sea wrought and was tempestuous against them Ion. 1.5 and the shipmaster stirred vp Ionah to pray to his God if so be that God would
euer they were to displease their fathers as if the whole world were gouerned by witches O that these men would be as carefull to please God as fearefull to offend him as for witches they are more afraid of them thē hurt they are but the diuels instruments to deceiue the world the diuell hath vtterly blinded the eyes of these and of many others to make them beleeue that they do those things which they neuer do neither indeed can do The diuell himselfe is Gods seruant or rather slaue to do his will whether he will or no for he can do nothing but what the Lord willeth He ruleth all things by his prouidence the diuell cannot kil a flye except he haue liberty giuen vnto him But to returne to the former point that it is God onely that worketh myracles obserue with me that he worketh two waies somtime by himselfe alone God worketh myracles two waies and sometimes by some other creature By himselfe alone when he vseth no instrument at all as in the creation of the world making al things of nothing without helpe of Angel or other matter So he turned backe the shadow of the diall of Ahaz by himselfe alone and many other such like Againe when it pleaseth him he vseth means as in the myracles wrought in Egypt he did them by the hand of Moses and Aaron But heere we must take heed of two extremes and God is dishonoured by both of them First that we derogate nothing from the Maiesty of God albeit it please him to vse meanes in many of his myracles because he vseth thē freely not of necessity and he is as well able to worke without them as with them Secondly that we do not magnifie the creatures and instruments which the Lord vseth aboue that which is conuenient because that were to set them in the place of God who haue no more power then that which is giuen them from aboue Obiect But some may heere aske the question why doth God vse meanes in working of myracles Why did he vse the holy Prophets and Apostles and sometimes also such as haue no iustifying faith Mat. 7 22 23. as Iudas and others no doubt as he preached so he wrought myracles for he had the same commission with the rest Math 10 7 8. I answer Answer he vseth them not because he standeth in need of them or is tied vnto them but for these causes Why God vseth mean in working of myracles First to teach vs that he approueth the meanes whereby things are brought to passe and he sheweth by his owne example that we should make account of them so that if any neglect or contemne them he opposeth himselfe against the Lord. Secondly to support and vphold mans weaknesse who is not able to looke vpon his Maiesty when he worketh by himselfe as a weake eye cannot see things that are farre off except he put on his spectacles This is plaine in the example of the Israelites Exo. 19 18 19 when they heard the thunder and lightning and the sound of a Trumpet exceeding loud and the Mountaine smoaking they were so afraid that they desired the Lord to speake no more vnto them Exod. 20 19. but that Moses might speake vnto them and they would heare him Thirdly the Lord vseth meanes for the triall of our faith whether we will ascribe the work that is wrought onely to the worker thereof or to the meanes or partly to the one and partly to the other or as some doe all to the instrument and nothing to the principall In the myracles wrought by Christ himselfe wee see how diuersly men were affected for thogh they were effected by the finger of God yet the Pharisies blasphemed Math. 12 24. and said This fellow casteth out diuels by Beelzebub the Prince of the diuels This argueth great corruption of nature and want of faith Obiect And as we haue shewed why God vseth meanes so it may be asked what meanes God vseth in working myracles I answer Answer they are of diuers sorts First such as nay seeme to haue some force and power in them for the working of the myracle 2 King 20 1. When the waters of Marah were bitter that the people could not drinke of them the Lord shewed Moses a tree which when he had cast into the waters they became sweet Secondly Exo. 16 23 ◠he vseth meanes that haue no appearance of any power or vse in the working of a myracle such was the touching of the hem of Chrsts garment which infinite numbers touched Math. 9.21 Luke 8 45. and yet receiued no vertue from thence Such was the lifting vp of the rod of Moses and the stretching out of his hand at the red sea Such was the striking of the Rocke with his staffe at the waters of strife Numb 20. which had no power to make the waters gush out Such was the handkerchieffe of Paul to cure diseases Acts 5 15 ◠19 12. Iosh 6 20 the shadow of Peter by which many were healed For these cures were wrought when the Apostles were absent and knew nothing of them but were busied in other more important workes of their callings Thirdly he vseth such meanes as seeme no way auaileable vnto the worke but rather quite contrary to hinder it as curing the blinde man He spat on the ground and made clay of the spittle and laid vpon his eies Iohn 9 6 11. which might seeme more auaileable to put out sight then to restore it to make a man blinde then to make him see Thus then wee see and learne to acknowledge that euery miracle is wrought by the sole and omnipotent power of God Lastly we learne heereby that we haue a Vse 4 most sure word of the Prophets and Apostles whereunto we must take heed as vnto a light that shineth in darke places We are not cunningly circumuented by deuised fables but we haue the whole doctrine of saluation deliuered in the Scriptures fully confirmed vnto vs. For to what end do all the extraordinary works of God done by the hands of the Prophets and Apostles serue but to make plaine the doctrine which is according to godlines and thereby to worke in our hearts faith and beleefe The myracles of Christ vnwritten Ioh. 10 30 ◠therefore now vnknowne were not vnprofitable to be read vnworthy to be known neuerthelesse these were sufficient When Christ came into the world Esay 9 6. he was many waies wonderfull it is one of his names by which he was to be called he was wonderfull in his person wonderfull in his doctrine and wonderfull in his workes In his person Math. 1 23. Luke 1 35. because of the vnion of his two natures he was both God man In his doctrine the word preached by him because hee taught the way of God plainely Math. 22 1◠cleerely and euidently nay as one that had authority for his word
Tabernacle therefore they were worthy to receiue their wages and ought not to be defrauded thereof Before the law Abraham gaue vnto Melchizedek tithes of all Gen. 14 20. And the Apostle to the Hebrewes saith that euen the Patriarke Abraham gaue the tenths of the spoiles Heb. 7 4. It is therefore both lawfull iust that the Minister should require and receiue and the people pay vnto theÌ„ that which is due in respect of their labour Reason 1 The reasons are First that thereby the Ministers may be encouraged in their duties 2 Chron. 31 4. It is said of Hezekiah that he coÌ„manded the people that dwelt in Ierusalem to giue the portion of the Priests and the Leuites that they might be encouraged in the law of the Lord. They had receiued much discouragement and discontentment in the daies of Ahaz his father who regarded neither God nor his word nor his worship nor his Ministers for he tooke away a portion out of the house of the Lord and cut in peeces the vessels of the house of God 2 Chro. 28 21 24. And in our daies I am well assured that the Ministers of the Gospel haue as many discouragements as euer the Leuites had and therefore stand in need of some encouragements Secondly it is an ordinance of God that they which preach the Gospel should liue of the Gospel 1 Corin. 9 14. Thirdly they are to attend wholly vpon that calling and do spend themselues to gaine soules to God 1 Tim. 4 13 15.16 2 Tim. 2 4. Euery art should maintaine the artificer and euery trade the tradesman and euery profession the professour The calling of the Minister is not of the lowest callings and it is none of the least labours so that their maintainance should arise from their great paines that they take in that calling Fourthly it is the law of God and nature that children which haue receiued liuelihood from their parents should recompence theÌ„ the Apostle sheweth that if any widow haue children or nephewes let them learne first to shew piety at home and to requite their parents for this is good acceptable before God 1 Tim. 5 4. If then children ought to recompence their parents for their care in their education as Ioseph did his father Iacob much more ought faithfull people to do the same to their faithfull Pastors to whom they owe euen themselues and of whoÌ„ they haue receiued the life of their liues Gal. 4 14. 15 19. Phil. â— 10. Lastly euery labourer is worthy of his hire and whosoeuer deteineth the wages of the poore labourer is a great oppressour committeth a crying sin Iames 5 4. and the cry entreth into the eares of the Lord of Sabbath How then should that which is due to all laborers be denied to the labors of the Minister And howsoeuer this be an euident truth yet it findeth hard entertainment in the world mens profits doe so rownd them in the eare that they can quickly finde sundry obiections against the same I will touch some of the cheefe and principall First the Apostles had great Obiect 1 gifts yet they preached freely Math. 10 v. 8. Why then shold not the Ministers in our daies do the like I answer Answer this must be vnderstood of the gift of working myracles as appeareth by the circumstances and as I haue prooued elsewhere Hence it is that Elisha would not accept though he were vrged of the blessing that Naaman offred vnto him for the curing of his leprosie 2 Kin. 5 16. Againe if they may receiue nothing for their labours how doeth Christ say afterward The workman is worthy of his meate Mat. 10 10. Besides our Sauiour ioyneth these two together receiuing freely and giuing freely and maketh the former the cause of the latter that they ought to bestow freely because they had receiued freely And how had they receiued freely Surely two waies freely without any of their owne desarts and freely without any their owne labor for they had their gifts by reuelation Gal. 1 1 16 17. True it is we haue our gifts by the gift of God freely without any the least desart of ours but wee haue not receiued them freely without our great labour and industry therefore as in this sense we haue not receiued freely we aâ—e not bound by this rule to goe about and preach freely That talent which we haue we haue it by our great paines and therfore it is lawfull for vs to take for our paines Obiect 2 Againe the Apostles are forbidden to prouide and to possesse gold and siluer Math. 10 9. I answer Answer so he forbiddeth them to haue two coats or shooes or staues for their iourney v. 10. But to obserue this perpetually were contrary to the practise of Christ himselfe Iohn 12 6. and 13 4. and 19 23. Luke 22 36 and of his owne Disciples who no doubt liued according to the direction and instruction of their master Acts 12 8. 2 Tim. 4 13. So then this precept had place onely for that present sending and was not to binde them for euer much lesse their successours that came after them for now they were appointed to make haste and might carry no prouision with theÌ„ but must cast themselues wholly vpon the power protection and prouidence of Christ that sent them gaue them their commission Thirdly Paul preached to the Corinthians Obiect 3 and Thessalonians without receiuing any wages at all of them 1 Cor 9 15. 1 Thess 2 6 7. Acts 20 34. He labored with his owne hands and became a Tent-maker Acts 18 3. I answer Answ the question is not de facto but de iure not what he did or any of them did but what he and they had right and power to do For albeit he did not take wages yet he had authority to do it as himselfe professeth 1 Cor. â— 6 12. yea he saith that at such times as hee freed them he robbed other Churches and tooke wages of some to do seruice vnto other 2 Cor. 11 8. And albeit he were well content to depart from his right yet he ceased not to lay claime to his right 2 Thess 3 8 9. And in other churches where he preached the Gospel he liued of the Gospel and taught all the Ministers by his example to doe the like If any aske the question why he abstained from pursuing his owne right I answer that many things are lawfull in themselues which are not expedient and as circumstances often alter the matter so Paul did this for sundry causes expressed in diuers places First lest he should ouer-burden them that had already an heauy burden of pouerty lying vpon them 2 Thess 3 8. Secondly that he might giue example to those that were idle which abounded among the Thessalonians to teach them to worke with their owne hands and to eate their owne bread 2 Thess 3 9. Thirdly that by this meanes it might manifestly appeare that he sought them rather then theirs that he
kept with such as they call and account Heretikes Thus then we see that the greatest hatred hath risen euermore from difference and diuersity in religion This appeareth in Cain and Abel in Isaac and Ismael in Iacob and Esau in the Israelites the Egyptians in Dauid and Saul in Christ and the Pharisies in Paul and the Iewes in the heathen and Gods people in the beleeuers infidels There is no fellowship betweene righteousnesse and vnrighteousnesse 2 Cor. 6 â—4â— no communion between light and darkenesse no concord betweene Christ and Beliall and therefore a confused mixture between the religion of Antichrist the Gospel of Christ hath an impossibility of any agreement Sleid Câ—â—â— lib. 17. touâ—ing Alphâ— and Diazâ— This is also manifest in all histories of the Church from the beginning These things being thus considered and thought vpon we caÌ„not think it strange that the Church lyeth vnder the crosse and groaneth vnder the heauie burthen of it So soone as Hâ—man was aduanced by by the Church mourned and sighed This the wise man teacheth Prouerb 28 28 and 29 2. When the wicked rise vp men hide themselues but when they perish the righteous increase Let vs then acknowledge that the Church is subiect to many sorrowes and much affliction as a campe besieged of enemies as a ship tossed of the winds as Corne ground in the mill as a vineyard eaten with beasts as a building beat vpon with stormes and as a flocke dayly in danger and assaulted with Wolues whilst the enemies clap their hands and stamp with their feet and reioyce in hart with all their despight against the Church of God as the Prophet confessed Psal 79 1 2 3 4. O God the Heathen are come into thine inheritance thine holy Temple haue they defiled and made Ierusalem an heape of stones We are a reproach to our neighbours euen a scorne and derision to them that are round about vs. The first vse is 2 Ioh. 3 1â— that which the Apostle Iohn directly concludeth from this doctrine hauing produced the example of Cain who slew his own brother gathereth this consideration from thence Maruell not my Brethren though this world hate you Secondly we learne from hence a point of Vse 2 wisedome and godly policy to look to our selues that we do not rely vpon them lest they beguile vs and betray vs. There is no truth in them and therefore no trust is to bee giuen to them Matth. 2 â— Herod made a shew of loue reuerence to Christ he would needs loue and worship him but his meaning was he would come kill him Beware thou be not seduced and entrapped by such secret enemies which pretend piety but vse treachery see thou do not relie vpon them commit not thy selfe vnto them They cannot loue thee that doe not loue the Lord neither can they be faithful to thee that are vnfaithfull to God They will close and gloze with thee til thou be come within their danger Gen. 4 â— as Cain spake kindly to Abel til he was in the field then he rose vp and slew him or as Ioab whose words were smoother then oyle and softer then butter 2 Sam. 20 9. Art thou in peace my Brother But he smote him that hee dyed shedding the blood of battell in the dayes of peace These men haue the voice of Iacob but the rough hands of Esau they haue the words of a brother but the hearts of an enemy they salute with a kisse but persecute with the sword For deceitfull amity is double enmity and fained friendship is a double mischeefe The Fisher baiteth his hooks when he would catch the fish Fâ—â—fâ—ls â—â—â—it vo â—dâ—â— deâ—â—ps the Fowler singeth sweetly when he would deceiue the bird the Hunter hideth his nets warily wisely when he mindeth to take his prey We haue oftentimes to do with such cunning Fishers mighty Hunters Wherefore there is great cause to looke to our selues for when they cannot preuaile with the Lions paw they put on the Foxes skin and go to worke with craft and wilines Yea the Church of God from time to time hath sustained greater hurt by their owne simplicity then by the enemies cruelty and by their owne lightnesse of beleefe then by the sharpnesse of their sword When they pretend the greatest curtesie theÌ„ they intend the greatest villany When they offer treaties of peace leagues of marriage and such like confederacies then the hook is baiting the snare is laying the net is spreading before the eies of all that hath wings that they may effect their treasons and conspiracies And this is it which one of the heads of their Church once saide 〈◊〉 ceâ—â— 8. If the keyes of Peter could not preuaile they would take vp and draw out the sword of Paul Thus like false Prophets and false brethren they come in sheepes cloathing â—th 7 15. but inwardly they are rauening Wolues It remaineth therefore that we stand vpon our guard and watch ouer our selues that wee be not intrapped by their subtilties Vpon this ground our Sauiour warneth vs to be wary Matth. 10 16. Behold I send you as sheepe in the midst of wolues be therfore wise as Serpents and innocent as Doues where we are taught that we must all bee armed with wisedom and simplicity against our enemies Two needfull graces to be sought after as in all ages so especially in these dangerous times wherein we liue Let vs labour to haue true policy and true simplicity let both these bee found in vs that they may accompany alwaies each other and neuer bee separated the one from the other For policy without simplicity is deceiueable craftinesse and simplicity without policy is deceyued sottishnesse Vse 3 Lastly it is our duty to pray earnestly vnto God not to deliuer vs into their hands whose rage and malice knoweth no end or measure Indeed our sinnes haue deserued this scourge but let vs rather desire him to correct vs by his owne hand 〈◊〉 1â— 23. 〈◊〉 33.14 for he is gracious and merciful He desireth not the death of a sinner but that hee may turne vnto him and liue This made the people of God from time to time rather then they would fall into the hands of cruell enemies to bee willing and ready to receiue any punishment at Gods hand This we see Iudg. 10 15. when the Israelites had forsaken the Lord and his worship hee complaineth against them saying Did not I deliuer you out of the hands of the Egyptians Ammorites c. yet ye haue forsaken me and serued other Gods that ye haue chosen let them saue you in the time of your tribulation then they cryed in their danger Wee haue sinned O Lord do thou vnto vs whatsoeuer pleaseth thee onely we pray thee to deliuer vs this day from the Ammonites This we see yet more euidently in the example of Dauid 2 Sam. 24 13 14. when in the pride and presumption of his hart he
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
in the Morning and sadled his Asse and went with the Princes of Moab Hitherto wee haue heard the message and sending out to this cunning man seeking to draw him to come to curse the people Now followeth the second part of the Chapter wherein is published how Balak preuailed with him by offering him present gifts and promising to him future honors And because in the former message Balaam had rather cunningly delayed then flatly denyed them and rather craftily allured them by protracting the time then withstood them by giuing theÌ„ the repulse to the end they should buy his cunning the dearer as well became a man of his trade and occupation therefore heere the Spirit of God proceedeth to declare how the message is continued the suite renewed and their purpose obtained Wherein we are to obserue these three things First the departure of the Magitian with the messengers Secondly the anger of God for his departure Thirdly the entertainment which Balaam sound at the hands of Balak when he was come vnto him The first part touching the iourney of Balaam hauing obtained leaue or rather wrung it from God by his importunity is contained in the words before remembred and recited wherein behold how the desires of men are kindled encreased by delay Greg. hom 23. and giue them no rest vntill they enioy the things hoped for Balak the King and Balaam the false Prophet are heere described being pointed and painted out vnto vs in very liuely colours Balak proud in his Riches ambitious in his honours prodigall of his gifts scorning to receiue foile or repulse On the other side Balaam base in minde couetous after money thirsting after honour as vnwilling to giue a deniall as the other to take it Wherefore as he sendeth a new ambassage so he imployeth more honorable men to credit and countenance the action the better hee furnisheth them with other gifts he promiseth him in the word of a king to promote him to some place of dignity and omitteth no humane policy to draw him to his lure The messengers mindefull of their charge and commission and considering the waightinesse of the cause doe bend all their wits and set on worke all their cunning to effect the matter committed vnto them they stir him vp to be forward they adde great promises of high honours they allure him with great hope of rich rewards which were effectuall baites to intrap and indeede the mightiest Rhetoricke to perswade and to preuaile with a couetous man This was the Message of the King thus was the employment of the Messengers Now let vs consider the answer of Balaam wherein a man at the first sight would thinke hee carried himselfe most vprightly toward men and most religiously toward God like a true-harted man and a faithfull Prophet hee telleth them If Balak would giue him the Riches and reuenewes of his Kingdome he cannot goe beyond the will of the Lord his God But all is not Gold that glistereth as the Prouerbe teacheth sometimes a subtile Serpent lurketh in the greene grasse A man would likewise coniecture Whether God were not pleâ—â—d with Balaams iourney that when God bad him goe with the Messengers hee was pleased with his iourney but the wrath of the Lord was kindled against him for his disobedience and presumption which was no better then a tempting of God So in this answer of the Wizard we are not to consider the outward sound of the words but the inward purpose and intent of the speaker For his replye is thus much in effect as if hee had said vnto them Why do you thus solicite and importune me Do you thinke it resteth in my will to come or not to come Or if I doe come that I can in this case do what I list Or that the God of Israel is like the gods of the other Nations Hee compelleth me to tarry heere he forbiddeth me to go with you he is stronger then I and I am constrained to obey him You know my desire but it lyeth not in my power to curse your enemies vnles I can charge and charme their God to leaue forsake them albeit the King would giue me a great reward What saide I a rich reward Nay if he would fill for me this Pallace with siluer and gold replenish all his storehouses with treasures I cannot accomplish mine own purpose I cannot performe the desire of mine owne heart The God of the Israelites is too powerfull and mighty for me he it is that restraineth me by whom notwithstanding I must onely worke in this my businesse or else I cannot profit you nor pleasure my selfe nor effect my purpose Neuertheles be not discouraged and discomfited I am yet in good hope to preuaile and I will yet try him the second time although before he vtterly denyed mee to go with you This is the summe and effect of Balaams answer which consisteth of two parts First he stayeth them to be aduised what to do Secondly he granteth their request to goe with them Touching the staying of them when he hath excused his former refusall and deniall to go with the former messengers inasmuch as he could not alter and change the decree of the Lord whom he saw to ouer-rule him in all this busines he promiseth to try him againe whether he could draw him to stand with theÌ„ and to withstand the Israelites And here againe as before v. 8. Iohn 11 9. obserue how bee worketh not in the open day and in the light of the Sunne which is the fittest season to worke in Gal. 5 19 20. but as Coniurers vse to do he chuseth the night season for his purpose For as Sorcery is one of the fruites of the flesh and the worke of darknesse and proceedeth from the Prince of darknes so it fitteth best the children of darknes serueth to be practised in the time of the night according to the saying of him that is the author of life and light Euery man that euill doth Iohn 3 20 21. hateth the light neither commeth to light lest his deeds should be reproued but hee that doth truth cometh to the light that his deeds might be made manifest that they are wrought â—ccording to God Well God appeared vnto â—im and made himselfe knowne vnto him whatsoeuer his purpose and intent were not â—y any force of his sorcery but for diuers and sundry other reasons first Why appeaâ—â— Bolaaâ— Sorceâ—â— because he would put an hooke in his iawes and a bridle in his mouth to stop him from cursing Israel For his whole drift and meaning was to curse theÌ„ in the accomplishment whereof he is hindered and stayed by the appearance of God vnto him Secondly because he would hinder the diuell from giuing Balaam an answer and so deluding him as in former times hee was wont to do when he was hyred and sent vnto for such purposes Thirdly it serueth greatly for Gods glory to make his Name knowne euen among
for vs when we sleep he heareth when we are deafe he riseth vp for vs when we lie downe hee is a buckler about vs when we are assaulted he is the God of knowledge when wee are ignorant And if euer there were people vnder the heauen that hath experience of Gods watchfulnesse in this kinde it is this Nation of great Britaine O vnthankfulnes if we doe not acknowledge it O wretchednesse if we doe not euer remember it O wickednes if we do not teach it to our posterities For hath not God deliuered vs from the most cursed and execrable plot of desperate enemies that euer was contriued against the King the Queene the Prince and the rest of their progeny against the Lords the Commons the whole Church kingdome â—hen the fift 〈◊〉 Noâ—â—â— An. 〈◊〉 5. determining suddainly to haue blowne vp the whole house of Parliament with gun-powder Now as this was an inuention bloody an intention barbarous and inhumane See Act. 〈…〉 3. so by what meanes were wee deliuered was it by our fasting and prayer was it by humbling our selues before our God and crying strongly in the eares of the Lord of hostes was it by our teares and weeping for our sins saying spare thy people O Lord and giue not thine inheritance into reproch that the Priests and Iesuites should rule ouer them Nay we vsed none of all these we suspected no danger we feared no enemies we dreamed of no diuelish deuices against the land so that to detect and disclose the fore-named cursed conspiracy was the Lords doing onely and it is marueilous in our eyes When an inuasion in the yeere 88. was intended by the supposed inuincible Armado glorying in their strength munition shippes preparations confederates it was indeed the Lords mercy toward vs to crosse and curse their attempt and to raise the windes and seas against them howbeit this was not without vsing of meanes as rigging of shippes arming of men mustering of souldiers yea it was not without sanctifying of fasts calling solemne assemblies and crying vnto the Lord. If then wee did sing songs of thanksgiuing for that deliuerance how should our hearts be kindled and inflamed with ioyfulnesse and with what praises should wee expresse our thankfulnes 〈…〉 but euen vow vnto the Lord our selues our soules and bodies to offer them vp a liuing sacrifice holy and acceptable vnto him For as many haue bene the practices of the malicious and bloody Papists yet this surmounteth them all so many haue bene the deliuerances of our Princes of our Rulers of our Magistrates of our Ministers of our people but this surmounteth and surpasseth them all Psal 95 1 2. Let vs therefore reioyce vnto the Lord let vs sing aloud to the rock of our saluation let vs come before his face with praise let vs sing loud vnto him with Psalmes for the Lord is a great God and a great King aboue all gods He sitteth in heauen and laugheth to scorne the deuices of the wicked He ruleth in earth and maketh all his enemies his footstoole Verse 28. Then the Lord opened the mouth of the Asse When Balaam had smitten his Asse three times that had saued his life it pleased God to worke a wonder to alter the course of nature to giue speech to the Asse to make her able to reproue her master God indeed could otherwise haue set his sin in order before him but a dumbe beast is teacher fit enough for the fals Prophet We see hereby Doctrine God oftentimes worketh aboue nature that God so often as it pleaseth him worketh aboue nature ordinary meanes Hereunto come al the miracles which God hath shewed from the beginning of the world He gaue vnto Abraham Sarah a son in their old age who quickneth the dead Rom. 4 17. and calleth those things which be not as though they were He stayed the course of the Sun diuided the red sea fed his people with Manna Heb. 11 33 34. stopped the mouthes of Lions quenched the violence of fire opened the earth to swallow his enemies brought water out of the hard rocke Hee sent signes and wonders in the land of Egypt vnto this day in Israel and among al men hath made him a name as appeareth this day Hee brought his people out of the hand of Pharaoh with signes with wonders with a strong hand with a stretched out arme and with a great terrour He gaue power to a virgin to conceiue beare a son that he might saue his people from their sins Ier 32.20 Math 1 21 23. The reasons remaine to be considered and Reason 1 handled to confirme vs farther First marke the nature of God he is great in counsell glorious in holines fearefull in praises mighty in his workes and in his enterprises Who made the heauen who framed the earth and laide the foundation thereof vpon the depth who brought light out of darknesse Is it not the Lord that doth whatsoeuer he will in heauen in earth in the depth and in all the world This the Prophet Ieremy teacheth chap. 32. Ah Lord God behold thou hast made the heauen and the earth by thy great power Ier. 32.17 by thy stretched out arme and there is nothing hard vnto thee he maketh the barren fruitfull Psal 136.5 â— he brought all things out of nothing who onely doth great wonders for his mercy endureth for euer who by his wisedome made the heauens and hath stretched out the earth vpon the waters for his mercy endureth for euer Againe therby he maketh his name known Reason 2 and his power to bee acknowledged in the world This is declared by Nehemiah in the prayer of the Leuites chap. 9. Thou hast considered the afflictioÌ„ of our fathers in Egypt heard their cry by the red Sea and shewed tokens and wonders vpon Pharaoh and on all his seruants and on all the people of the land for thou knowest that they dealt proudly against them Neh. 9 9 10. therefore thou madest thee a Name as appeareth this day Wherefore to the end the power and presence of God may bee knowne both to the Church and the enemies of the Church hee breaketh and interrupteth the naturall order and course of things Heereupon it is that Ioshua calleth the children of Israel and telleth them that by the miracle of diuiding the waters of Iordan Iosh 3 10. they should know that the liuing GOD was among them and would cast out the Canaanites before them Vse 1 The vse of this doctrine may bee made in this manner First it serueth fitly to condemne all Atheists and earth-wormes that aduance nature to throw downe the power of God Indeed if GOD onely wrought by ordinary meanes and according to the strength of second causes some pretence might bee alleaged and some colour of reason produced to doubt of the diuine power But seeing GOD worketh not onely by nature and by meanes but sometimes aboue
that wee neede not to feare them or their deuices They are like a reed of Egypt which if one leane on it will breake in pieces and run into his hand to his great hurt 13 And Balak said vnto him Come I pray thee with me vnto another place whence thou mayest see them and thou shalt see but the vtmost part of them and thou shalt not see them all therefore curse them out of that place for my sake 14 And he brought him into the field of the watchmen to the top of Pisgah and built seuen altars and offered a bullocke and a ramme on euery altar 15 After hee said vnto Balâ—k Stand heere by thy burnt offering and I will meete the Lord yonder 16 And the Lord met Balaam and put an answere in his mouth and said Goe againe vnto Balak and say thus 17 And when he came to him behold he stood by his burnt offering and the Princes of Moab with him so Balak said vnto him What hath the Lord said Hitherto wee haue spoken of the former part of the Chapter which is the first attempt and the first prophecy Now we come to the second attempt and practice which Balaam maketh to hurt and bewitch the people of God when hee seeth his first succeedeth not according to his purpose and desire Wherein consider three things First their preparation for a new proiect Secondly the second Prophecy Thirdly the issue and effect thereof together with a fresh purpose to make another attempt and a new encounter Touching the preparation after that Balaam had shewed the true cause of his blessing of Israel and had declared that hee was ready for his part to haue wrought his skill vpon them that they might languish and pine away and had therefore prepared altars sacrifices and enchantments but the Lord put a blessing into his mouth which he was compelled to vtter and pronounce against his will according to the saying of the Wiseman Prou. 16.2 The preparations of the heart are in man but the answere of the tongue is of the Lord After this answere I say Balak leadeth him to another place and chuseth such a standing for him that he should no more see the whole hoast of Israel but only the vtmost part of them supposing that the change of place would worke an alteration of his purpose For he thought that Balaam was dashed and daunted in his intent by beholding the great multitude and comely order of Gods people so that the superstitious King thought that the reason of not cursing the people proceeded from weakenesse and want of courage not from the vanity of his enchantments As if he should haue said It may be thou faintest and fearest the people being many as also I both feare them for their multitude and hate them for their strength and therefore darest doe nothing against them thou seest all of them and therefore thy heart faileth thee But come with me I will bring thee to such a place where thou shalt take a view onely of the reareward of them So then be of good courage and feare nothing I know thou hast skill enough and therefore that which thou couldest not doe out of the other place performe thou readily and resolutely out of this place And for this purpose hee brought him into the field of watchmen where the sentinell was set and where the spyes lay to marke the marching and approching of the enemy guideth him to the top of a certaine hill where againe seuen Altars are builded and seuen sacrifices are offered After this Balaam commanded the King to stand by the burnt Offerings and himselfe to please his humour goeth to see if hee can haue any better successe then hee had had hitherto in raising vp the God of the Hebrews For to colour his sorcery hee betooke himselfe to a solitary place not to aske counsel of God as the true Prophets of GOD vsed to doe but to performe his intended coniuration to raise a great expectation of his art as appeareth in the Chapter following Now whilst he goeth about his diuellish Magicke GOD met him and without speaking moe words vnto him he put another prophecy into his mouth which returning backe to Balak he commanded him to vtter Not that God was compelled and enforced by his enchantments to appeare vnto him or had any respect at all to his witchcraft for hee was vnworthy that God should vouchsafe him a word but it was in regard of his owne people Israel Deut. 32 31. that their enemies might know they were a blessed people and witnes against their wils that they were vnder the power and protection of God the poorest and lowest member whereof God more respecteth then a thousand Balaams This was the cause why GOD suffered him not to goe forward in his sorcery or to raise vp the diuell to delude and deceiue him as Saul was deluded by the likenes of Samuel 1. Sam. 28 14. Albeit therefore this causelesse curse could not haue succeeded if he had proceeded yet this curse made most for the manifestation of Gods glory and the good of his people Verse 13. Come I pray thee with mee into another place and thou shalt see but the vtmost part of them and shalt not see them all Heere we haue another preparation of a cursed plot or proiect They change the place but not their minde The former atrempt was dashed and ouerthrowne yet heere wee see the net is spread againe and the snare laid so vnsatiable is their malice against the Church of God We see then how he carrieth him to another place to begin a new practice the former frustrate From hence wee learne Doctrine Enemies leaue no meanes vnattempted still to plot the Churches ouerthrow Plut. in vit Annib. that the wicked leaue no meanes vnattempted still to seeke the Churches ouerthrow Although they bee oftentimes crossed in their purposes and finde hard successe in their intended wickednesse yet they neuer rest nor giue ouer like desperate enemies that will neuer be quiet whether they be conquerours or conquered as once Annibal said of Marcellus This is it which the Prophet Esay declareth Esay 29.8 Where he sheweth that it is no maruaile if the Chaldeans thunder against the Iewes and suddainly sweepe them away as a whirlwinde carrieth away the chaffe seeing their rage against them is vnsatiable being compared to hungry men that dreame they are eating and are not satisfied to thirsty men that thinke they are drinking and when they awake their thirst is not quenched so the enemies doe hunger thirst most earnestly so that nothing can content them but the subuersion of the Church This endlesse restlesse fury we see in al ages of the Church 1 Kings 20 23 The Aramites were subdued by Israel and had receiued a notable foile in open field but wil they giue ouer desist No they persist proceed they repaire their forces will not giue ouer This appeareth in Cain toward
Abel in Saul toward Dauid in the Scribes and Pharisies toward Christ in Haman and his sonnes toward Israel in the chiefe Priests toward Paul Albeit they be ouermamastered their counsels detected their purposes defeated and themselues be disappointed that they may see how they fight not against men but against God yet their diligence is vnweariable and their rage vnspeakable This truth will further appeare vnto vs by Reason sundry reasons drawn from the person of God and from the conditions of the enemies of the Church God seeth the wickednesse of their hearts heareth the groanes afflictions of his elect yet he suffereth the vngodly to whet their tongues sharpen their swords against them to the end hee may gaine glory to his great Name in the confusion destruction of them Pharaoh contriued sundry plots fetching deuices to subuert the Church in Egypt some secret some open Exo. 1.17 9 16. Rom 9.17 He commanded the midwiues to stifle strangle the young infants comming out of their mothers wombe which are the spawn fry of Religion the hope of the succeeding Church When this diuellish deuice was discouered and disappointed because the midwiues feared God did not as the King charged them but preserued aliue the men children then he attempteth another way commanding by publique edict to drown and destroy their children afterward vexeth them by making bricks and carrying burdens Thus he proceedeth from one euill to another God setteth him vp as a marke and appointed him to shew his power in him and to declare his Name throughout all the world Thus GOD draweth good out of euil and manifesteth his owne glory in confounding the malice of mischieuous enemies Secondly the enemies of the Church run Reason 2 on in malicious courses to vndermine the good estate of the Church because they are led by the spirit of the diuell as his vassals and slaues to do his will Why did Cain burst with enuy against his brother hanging down his head drawing his weapon Because he was led by that euil one the prince god of the vngodly 2. Cor. 4 4 who blindeth their minds worketh in their hearts holdeth them in ful power possession The greatest deuouring beasts in the wildernesse alwayes keepe their courses recourses Psal 104 2◠12 23. either wearinesse constraineth them to cease or the light of the Sunne affrighteth them whereby the silly prey getteth some respite and refreshing But Satan the Prince of this world is neuer at rest he is euer greedy and neuer weary alwayes plotting practising catching destroying and deuouring The light of the day and darkenesse of the night are both alike to him Iob 1 7. Who compasseth the whole earth and walketh in it too and fro 1 Pet. 5.8 like a ramping and roaring Lyon seeking whom hee may surprize and subuert The end of one tentation is the beginning of another Hee will neuer make peace with vs vnlesse wee deliuer our soules vnto him in hostage Nahash the Ammonite is noted of extreme cruelty that would no otherwise make a couenant with the men of Iabesh Gilead but on this condition that he might thrust out all their right eyes and bring the shame vpon all Israel 1. Sam. 11. But Satan as he is more mighty so is he more malicious he will haue both eyes and hands he wil haue both head and heart hee will haue possession both of soule and body And therefore no maruaile if the sonnes of Belial bee stamped with his Image and resemble him in an vnweariable desire of mischiefe plotting and performing day and night one mischieuous attempt or other against the children of GOD. Vse 1 Let vs now carefully apply this doctrine to our vses First consider from hence the cause of the confusion of the enemies of the Gospel and of the godly They deuise crafty counsels and conspiracies against the faithful but withall they worke out their owne death and destruction and ouerthrow themselues in their malice mischiefe For of al such the Prophet saith Psal 7 15 16. He hath made a pit digged it for another and is fallen himselfe into the pit that he made his mischiefe shall returne vpon his owne head and his cruelty shall fall vpon his owne pate The hatred of the vngodly goeth before and the iudgements of God follow immediately after who hath prepared him deadly weapons will ordain his arrowes for them that persecute his seruants This the Prophet pronounceth against y◠enemies of the Church Esai 8 9 10. Gather together on heapes ye shall be broken in pieces gird your selues and ye shall be broken in pieces take counsell together yet it shall be brought to nought pronounce a Decree yet it shall not stand for God is with vs Behold the horrible down-fall of Haman an Arch-enemy of the people of God 〈◊〉 7 9 10. raised vp from the highest degree of honor and dignity who thought it too little to lay hands on Mordecai alone but sought to destroy all the Iewes that were throughout the whole kingdome he fell into the lowest step of shame reproach was hanged on the tree that hee had prepared for Mordecai The aduancement of the wicked is but for a momēt their destruction commeth suddainly according to the saying of the Prophet Dauid Psa 37 35 36 58 6 7 8 in Iob 20.4 Thus we see that the malice of the wicked turneth to their own calamity and confusion so that when they haue raked ransacked all the corners of their heart to contriue meanes to ouer-throw the Church they shall find by woful experience that God hath many moe meanes and wayes to turne their owne deuices to their owne destruction Secondly see hereby Gods almighty power Vse 2 and abundant kindnesse in sauing and preseruing the Church among so many enemies as it were a little flocke of sheepe among so many wolues For we may behold a part of his chastisements vpon his Church by setting them in the world as in a wildernesse and that among the wicked as it were among so many beasts whereby their faith is tried their obedience manifested and their patience proued so wee see his maruailous mercy in their deliuerance from them as out of the denne of Lyons inasmuch as we know to our endlesse comfort that notwithstanding all the pollicies and practices of the diuelish and damned crew of most spiteful and desperate enemies yet God holdeth vp the heads of his people that they are not drowned like the Arke that floated on the waters Reu. 12 15. Howsoeuer the serpent cast out of his mouth water after the woman like a floud that he might cause her to bee carried away of the floud Let vs therfore confesse before the Lord his louing kindnesse and acknowledge surely that saluation is of the Lord and not of our selues of his mercy and not of our own merit This the Prophet professeth at large Psal 114 1
be effectuall to stay vs in our obedience because God wil continue the same God of mercy and truth vnto vs without alteration which he was to Noah Abraham Isaac Iacob Ioseph and all the faithfull so highly renowned and greatly commended in the Scriptures so it must serue to bee a bridle in the iawes of the vngodly and prophane wretches of the world that as he hath plagued consumed and throwne downe into the bottomles pit of hell the wicked heretofore that rebelled against him and resisted his will so he is vnchangeable in Name and Nature and therefore he will do the same to them now and to as many as shall walke in their steps for euer This we may see to be a plain case in the righteousnes of God Eccl. 8 12 13. Though a sinner do euill an hundred times and God prolongeth his dayes yet I know it shall be well with them that fâ—are the Lord and do reuerence before him but it shall not be well to the wicked neither shall he prolong his daies he shall be like a shaddow because he feareth not before God And the Apostle Iude in his Epistle Iude 6 7. 2 Pet 2 1 5. alledgeth and applyeth the examples of Gods vengeance vpoÌ„ the wicked past to those present and to come shewing that if God spared not the Angels that had sinned but cast them downe into hell and deliuered them vnto chaines of darknesse to bee kept vnto damnation neyther spared the olde world but brought in the flood vpon the vngodly c. Let vs remember that wee shall finde God the same toward vs for euer neuer presume that he can or will be changed now from that which he hath beene heeretofore toward others Verse 21. He seeth not iniquity in Iacob he beholdeth not transgression in Israel Hitherto we haue spoken of the vnchangeablenesse of Gods loue toward his Church Now let vs see the reasons of it both in spirituall things and then in temporall The cheefest priuiledge of the Church standeth in the fruition and enioying of spirituall blessings Among all spirituall blessings this is one of the cheefest Remission of sinnes This is expressed by this phrase that God seeth not sinne in them that is he forgiueth theyr iniquity and imputeth not sinne vnto them To the same purpose the Prophet saith Our sinnes are couered Psalm 32 verse 1. These may seeme at the first strange speeches and phrases For shall not he that made the eye see Psalme 94. Shall not he that made the eare heare He that made the heart shall not he vnderstand and know the secrets of the heart Are not all things naked and open before him or can any hide himselfe from his presence and winde himselfe from his prouidence The meaning is not that God doth not behold them but it is a borrowed speech from the custome of men which lay away those things out of sight which they do not vse or would not remember so that he doth not see them when he doth not punish them he couereth them when he doth pardon them and account them as if they were neuer committed So Hezekiah saith Esa 38 17. God had cast his sins behind his backe Thus the Prophet speaketh Esay 1 18. Though your sinnes were as Crimson they shall be made white as Snow though they were red as Scarlet they shall be as wool And chap. 44 22. I haue put away thy transgressions like a Cloud and thy sinnes as a Mist So the Prophet Micah saith chap. 7 19. He will turne againe and haue compassion vpon vs he will subdue our iniquities and cast all their sinnes into the bottome of the sea From all these Testimonies we learne this truth That to euery true member Doctrine of the Church To all the members oâ— the Churcâ— belongeth the forgiuâ—nesse of 〈◊〉 belongeth the forgiuenes of all theyr sins It is a peculiar priuiledge of the faithfull for the merits and righteousnesse of Christ to haue theyr sinnes forgiuen whereby it commeth to passe that God esteemeth of sinne as no sinne and of iniquity as if it had neuer bene committed Heere then we haue offered to our considerations a principall and fundamental point of our Christian Religion and of the holy faith That all our sinnes wants and impections originall and actuall as well in the committing of euill as in omitting of good in thought word deed are couered healed and released thorough the righteousnesse of Christ imputed vnto vs which being apprehended by faith and applyed vnto vs doth not onely make them as if they had neuer bene but also iustifie discharge vs causing vs to appeare blamelesse and spotlesse in the sight of God Thus God proclaimeth him selfe to be a most gracious and merciful God readily inclined to forgiue sins Exod. 34 6 7. Esay 33 24. and 43 25. Ier. 31 31 32. and 33 8. Reason 1 And this truth to wit that iustification staÌ„deth in the remission of sinnes through the satisfaction of Christ is confirmed vnto vs by sundry reasons out of the worde of GOD. For first we must appeare as iust and perfect in Gods sight either by the imputatioÌ„ of Christs righteousnesse or by the merite of our owne workes there is no third way can be deuised This is a full distribution of causes as appeareth by the Apostle speaking of the election and calling of the Iewes Rom. 11 6. If it bee of grace it is no more of workes or else were grace no more grace but if it bee of workes it is no more grace or else were worke no more worke Thus we see hee maketh an opposition betweene the grace of God and the workes of men But no workes can iustifie vs neither of congruitie nor condignity neither of nature nor of grace wrought in vs by the spirit of God but by Gods acceptation of the intercession and merits of his owne Son This the Apostle witnesseth Rom. 3 20. Gal. 3 6. By the workes of the Law shall no flesh be iustified in his sight And in another place I count all things but losse for the excellent knowledge sake of Christ Iesus my Lord that I might bee found in him not hauing mine owne righteousnesse which is of the Law but that which is through the faith of Christ euen the righteousnesse which is of God through faith Phil. 3 7 8 9. Reason 2 Secondly whatsoeuer giueth the creature cause of boasting and robbeth God of his glory may not be admitted and cannot be accepted in the worke of our iustification But all things sauing the righteousnesse of Christ minister to vs matter of boasting depriue God of the honor and glory due to his name This the Apostle teacheth in sundry places Rom. 4 2. If Abraham were iustified by workes he hath wherein to reioyce 〈◊〉 2 8.9 but not with God By grace are ye saued thorough faith and that not of your selues it is the gift of God not of workes lest any man should boast himselfe So
much are yet desirous of more and they that are full thinke themselues empty Hence it is that though they haue much laide vp in store for many yeeres Luke 12. yet they haue no vse at all of it no benefit by it no comfort in it As it is a great blessing of God to giue riches and an heart to vse them nay it is a twofold blessing so on the other side it is a great iudgement to haue this worlds good and to bee a slaue vnto it to serue it as his master and to worship it as his god For first of all these men do wonderfully fret and fume The euils of couetousne◠vex torment themselues especially when any thing crosseth their desire and the least occasion wil do it the want of contentation setteth the minde vpon the Racke that they haue lesse peace of heart and comfort of theyr life then the poore man For when his labour is done which thorough custome and continuance is made light and easie his sleepe is sweete and his rest is pleasant whereas the other disorder disquiet and distemper themselues in heaping vppe riches and cannot tell who shall inioy them or whether their heyre wil prooue a wise man or a foole Eccles 2 19. 1 Tim. 6 9 10. Secondly they bewray much impiety and infidelity that their hearts are destitute of true godlinesse whatsoeuer shew they make to the contrary 1 Tim. 6 6. Psal 119 36. Iames 1 27 for the immoderate desire of riches ouerturneth the order and course of nature and maketh the soul which is heauenly to be altogether earthly Thirdly there is no sinne which a couetous man will not commit for his gaine and therefore the Apostle calleth it the roote of all euill 1 Tim 6 10. It is in effect the breach of the whole law It setteth vp a strange or false god in the heart and therefore is called The worshipping of Images Col. 3 5. and the couetous person an Idolater Ephes 5.5 Hee will sweare and stare hee will curse and blaspheme to get an halfepeny Prouerb 30 9 he regardeth the Sabbath no more then his old shooes will damne his owne soule to fill his purse and to feede his belly Amos 8 5. It is therfore a mother sinne and a capitall euill It was the cause of lying in Gehazi 2 Kings 5 25. of murther in Ahab 1 Kings 21 19 of treachery in Iudas Matth. 26 15. of theft in Achan Iosh 7 21. of Apostacy in Demas 2 Tim. 4 10. Lastly it worketh a distrust for the things of this life in the goodnesse and prouidence of God that they dare not trust him for their daily bread who notwithstanding prouideth for all his creatures that they might haue what to suffice them and learne to depend vpon him Vse 2 Secondly it is the office of God to prouide for all liuing things that haue life and breath in them he hath enough to sustaine them all but we are more worth then thousands ten thousands of them and hee maketh them to feed vs as he commanded the rauens to feede Eliah who brought him bread and flesh in the morning and in the euening 1 Kings 17 4 6. Do wee then at any time want prouision so that wee know not what to do or where to become or which way to turne our selues It is as much as if God tolde vs it is his charge to giue vs whatsoeuer is meete and sufficient for vs as a faithfull Steward that prouideth for all his family be it neuer so great And seeing hee feedeth the wilde beasts which houle and bray without knowing that there is a maker which should nourish them how then ought we to depend vpon him who are sure that hee hath set vs in the world to maintain vs as his creatures and to feed vs as his children in it This is after a sort natures prayer to make suite to God for succor and sustenance as Iob 38 41. He prouided for the Rauen his food when his yong ones cry vnto God Their crying is as it were a confession of their neede which cannot bee supplyed and releeued but by God onely and therefore he will not leaue vs destitute Math. 6.26 But some may say how doth the crying of the Rauens Obiect and the roaring of the Lyons tend to God or how do they aske their food of him Alas they know nothing concerning God the swine that grunteth vnder the tree neuer lifteth vp his eyes so much as to the tree from whence the Mast falleth How thē shold they seeke their meate at the hands of God Or how should they vnderstand the things of God who vnderstand not the things of men but as vnreasonable creatures are led onely by sense and appetite Answ I answer there is no more ascribed to the Rauens and Lyons then is to be vnderstood of all other creatures But it importeth these two things first that it is God who through his prouidence prouideth and through his goodnesse giueth meate vnto the Lyons and all other creatures It is he that vpholdeth all the workes of his hands that none perisheth that was formed in the beginning Psal 111 4. Secondly the crying and yelling of brute beasts wrung from them by the force of famine and hunger is instead of a calling on him and hath after a sort the nature of a prayer for meate maintenance As if one should say that the yong childe the infant and suckling that hangeth at the mothers brests when it crieth seeketh to the mother for foode and sustenance albeit it haue no knowledge of the mother neither of the mothers duty or tender care ouer it but because the necessitie of the childe doth properly belong vnto the care of the mother Now then to apply these things if the cry of the vnreasonable creatures haue the force and power of a calling vppon him how much more are wee to beleeue that the prayers and groanes of the faithfull haue indeed the force of a feruent and earnest prayer yea albeit sometimes they speake nothing distinctly and directly vnto him Thirdly it is our duty to praise the name Vse 3 of God and to giue thankes to him humbly and heartily when he hath fed vs with his blessings euery day Psal 104 1. 103 1.5 wher he prouoketh his soule to offer vp this sacrifice and all that is within him to blesse his name who redeemed his life from destruction and satisfieth his mouth with good things Let vs not therefore be vnthankfull for his mercies nor forget any of his benefites The naturall man taketh his daily bread as a fruite of his owne labour not as the gift of God therefore no maruell if he do ascribe the praise and glory to himselfe But if wee consider aright that it is God who feedeth vs and that wee haue not so much as a bit of bread or a drop of water to do vs good but we must aske it receiue it at his hands it
how the houre be spent so it be spent and respect not what they say so they haue said somewhat which is as fond a thing as if hee that buildeth an house should neuer regard with what stuffe he buildeth or hee that soweth whether he sow in the highway among the rockes and thornes or in his field Many there are that goe vp into the pulpit that neuer spend themselues nor waste their spirits nor decay their strength they are rather like those that are halfe asleep or stand vp to tell a tale or to vtter a dreame Whosoeuer is ignorant of the state of his people that neuer considereth hee speaketh to a deafe people that cannot heare but is carelesse in his place endangereth his owne soule and the soule of the people committed to his charge Hee then that would teach aright must put on zeale and be earnest in the Lords cause that so he may worke vpon their hearts and leaue stings in their consciences as Acts 2.37 while Peter preached they were pricked in their hearts and said Men and brethren what shall we doe Wee say commonly that cold coales heate no body It must therefore first come from his owne heart there must be heat there or else there shall neuer come any heate to others We see by experience that cold iron and hote can neuer be mixed together but before they can be tempered they must both of them be well heated in the fire so except the heart of the Minister and of the people be heated hee shall neuer fasten any thing vpon them or worke any good in them It is true it is the worke of the Lord to heate the soule as it is he that warmeth the body this hee doth by instruments the fire and the Sunne so hee doth the soule and conscience by his Ministers and by his word All parents are charged to whet the Law vpon their children Deut 6 7 if parents must do this to their children then much more ought the Ministers of God to be earnest in this duty If any aske wherein this earnestnesse and feruency consisteth I answer not barely in crying out with a loud voyce as many suppose For many men haue no voyce to speake loud and there are many that speake loud who haue little heate or zeale in them Some will be as earnest in alledging a bare testimony of Scripture as others can be in making application These doe it more out of vse or custome then from any feeling or touch of conscience in themselues Seeing then the earnestnesse that we require may be without the loudnesse of voyce and the loudnesse of the voyce may bee without earnestnesse wee must find it elsewhere to wit in the power of the Spirit that speaketh in him It is not the earnestnes of the voyce that is so much required albeit it falleth out many times where the heart is truly affected that there the voyce will be extended to the vttermost and yet euen in a weake voice proceeding from a weak body a Minister may truly shew the zeale of his heart as well as if the word were deliuered with a loud and powerfull voyce and God requireth no more then a man hath 2 Cor. 8 12. The Apostle saith that his bodily presence was weake among the Corinthians and his speach held as contemptible 2 Cor. 10 10 whereby it seemeth he was not one of the sonnes of thunder that had a great voyce neuerthelesse we find that the power and efficacy of the Spirit did both appeare and abound in him So then the Ministers of God must be zealous and feruent in their places that so they may the better discharge their consciences and also bring the more profit to those that are committed vnto them Vse 3 Thirdly it condemneth those that censure the Ministers of God for their earnestnes and zeale in deliuering the word of God Such persons as are ready to commend a seruant that is earnest in doing his Masters will with a good affection will condemne the Minister of God when hee deliuereth the word with such earnestnes These spare not to say to him as Paul did to Festus Act. 26 24 that they preach as if they were mad or beside themselues But if the answere of Paul will not serue and suffice these men who replyed to that accusation I am not mad most noble Festus but speake forth the words of truth and sobernesse Acts 26 24.25 let them take the words of the Prophet Hoseah chap. 9 7 the spirituall man is mad for the multitude of thine iniquity The abundance of iniquity and the obstinacy of wicked men running on in their sinne as a violent flood that runneth ouer the bankes were able to make the Minister mad with crying to them to leaue their sinnes and to forsake their euill wayes when they are so set vpon them that say the Minister what he can and let him cry out as loud as he list they will not abate one haire or a pinne of their pride or remit one houre of their prophaning the Sabbath or drinke one draught nay not one drop the lesse or the couetous person giue one penny or halfe penny the more to relieue the needy members of Christ I say the consideration of this were able to make the Minister euen mad in deliuering of his message which God hath put into his mouth If a father should be beside himselfe for the wickednesse of his gracelesse children would not euery man pitty the father and spit in the faces of those children and hold them worthy of all punishment but what would they say to such children as should go vp and downe and boast themselues that they were the causes of their fathers madnesse Are there not some graceles hearers O that there were not too many that when they haue made their Minister as it were mad with reprouing them that will insult ouer them and glory among their companions that they haue made their Minister preach as if he were madde howbeit if it be for the glory of God and the benefit of his people they need not care nor esteem to be iudged of men or account it any disgrace from the mouthes of gracelesse people to be accounted mad we must walke through good report and euill report it skilleth not therefore though wee be reputed madde so it bee for a good cause for the beating down of prophaning the Sabbath of contempt of the word of oppression pride couetousnes and such like enormities There was not a man more meeke vpon the earth then Moses yet when he came from the mount and saw that the people had sinned he presently grew so angry that hauing the two Tables of the Law in his hand written by the finger of God he threw them downe to the ground and brake them in pieces The people of this generation account their Ministers for a lesser matter then this to bee mad and out of their wittes but while they cry out aloud that their contempt
There was no king like him ouer all Israel neuerthelesse euen him did out-landish women cause to sinne This was the cause of the great wickednes of Ahab who solde himselfe to worke euill in the sight of God because he tooke Iezabel to wife 1 Kings 16 31. And wherefore did Iehoram forsake the steppes of his godly father and commit grosse idolatry but because hee linked himselfe in an idolatrous stocke and married the daughter of Ahab 2 Kings 8 18. Mal. 2 11. Ezra 10 1 2 3. Lastly they are to be reproued who are present with their bodies before the abominable idoll of the Masse whether it be of a fansie or for fashion whether of curiosity or for feare of punishment and to bow downe to an image thinking to be excused if they reserue theyr hearts to God Discommodities of being present at the Masse whereby they robbe God of his glory they giue scandal and offence to the weake brethren they spoyle the Lord of his right they cast themselues wilfully into desperate danger they depriue themselues of a good testimony of their owne saluation and lastly they deny the Lord IESVS and his truth before men and therefore must take heed that he deny not them before his Father in Heauen Math. 10 33. Obiect Neither let them think this any defence or comfort vnto them that they reserue their hearts to God Answ and for his pure worship For if this were true then were the holy Martyrs of God simple fooles that were content to endure all torments yea to lay downe theyr liues for a testimony to the truth rather then giue the least outward approbation to idolatry Then were those three seruants of God greatly deceiued who chose rather to be cast into the fiery fornace then bow downe to the idol that was set vp Dan. 3 18 we are bought with a great price and therefore we must glorifie God in our body and in our spirit for they are Gods 1 Cor. 6 20. Rom. 12 1. Mat. 4 9 Exod. 20 4. 1 Ioh. 5 21. What husband would endure that his wife should prostitute her body to commit whoredome albeit she should pretend and protest that shee reserued her heart chast and pure for him only Then how much lesse will the Lord admit such a bad and blind excuse when they that professe themselues to be his spouse shall commit spirituall whoredome with idols in their bodies Secondly we must learne from hence that Vse 2 it is impiety to worship images with any kind of worship whatsoeuer For if we be commanded to abstayne from familiarity with them that be idolaters much more are we charged to abstayne from idols and from all worship of the idols It is a greeuous sinne to giue the honour of God whereof he is iealous to any but onely to himselfe To robbe God and thereby to enrich another must needes be acknowledged to be a sinfull and wicked practice much more then is it a sinne to giue the same to such base stuffe as stockes blocks and stones and images Not to honour the king is wickednesse To giue the honour due to the King to his Peeres and Nobles must needs bee a greater sinne and offence but to giue it to a base and contemptible person must needs be greater wrong and wickednesse then any of the rest So is it in this case for men not to honour God is euil Idolatry much abuseth the dignitie of man to giue his honour to any mortall man is more sinfull but for a man made after the image of God to giue it to base and senselesse idols is most wicked of all which are the workes of mens hands The basest image-maker that liueth is farre better then the image that liueth not as the workeman is better then the worke And what a grosse and senselesse thing is it that the liuing image of the liuing should performe worship or seruice to the dead image of a dead Saint It were much better therefore and lesse absurd to worship him that made the image who is the creature of God then the image it selfe which is the creature of man So then we oght carefully to take heed to our selues that wee worship not any image or idol with any worship whatsoeuer It is not lawful for a subiect to worship his Prince or for a sonne to worship his father with any religious worship much lesse lawfull is it then for a man to worship such things as these that haue eyes and see not eares and heare not feete and walke not neyther doth any sound passe from them A man would be much ashamed to be found or seene worshipping a tree that groweth a bird or beast that liueth much more then ought we to be ashamed of this grosse kind of worship that we should bow downe to such things as are beholding to vs for theyr forme and fashion so that there is farre more reason that the image should worship his maker then the maker worship the image that hee made Let vs learne to feare GOD and reuerence his worship and flye all kinde of worshipping of images whatsoeuer to abhorre the same as the imiattion of the Gentiles and the very excrements of Antichrist himselfe Whosoeuer they be that practise such impiety in these dayes of grace are fallen from grace It may be that in time of danger and persecution a man may be forced to doe that which goeth against his conscience to saue life but for a man to stand out in these times and to approue such maner of worship he is certainly fallen from Christ and deserueth iust condemnation and destruction and therefore let no colour or pretence or perswasion whatsoeuer draw vs away to the committing of this sinne but let vs labour to keepe our selues pure by cleauing to the worship and seruice of God and by giuing honour and glory vnto him Obiect But they tell vs that they worship not the image of any false God The Scripture indeed cryeth out against the images of false gods and such as are no true Saints but wee for our parts worship nothing but the Images of the true God and of true Saints I answer Answer there is a great difference betweene the Images of true Saints and of false Saints but there is no difference at al in the action it self forasmuch as it is idolatry to worship the Image of the true God as well as of the false And the reason is because it is to giue worship to that which by nature is no God at all Paul and Barnabas were true Saints yet if the men of Lystra had worshipped them they had sinned against GOD as much as when they worshipped Iupiter and Mercurius which were no other then fayned gods Acts 14 12. Therefore that distinction falleth to the ground Deut. 4 15. Obiect Esay 40 18. Rom. 1.23 1 Cor. 10 20. Deut. 27 15. Psal 97 7. But some of the Papists tell vs that images are Lay mens bookes to looke vpon