heerein a speciall worke of Gods prouidence preseruing his owne truth and reseruing it to all posterity Few are found in the world to affect or regard the pure and sincere word of God in comparison of the multitude that seeke after humane wisedome and labour to know the nature of â—irds of Beasts of Fishes of Trees and of earthly things which delight the outward senses and rauish the vnderstanding of naturall men yet see how those bookes of Salomon that handle meere matters of humane Pâ—ilosophy which the wise men of the world hunt after are vtterly lost whereas the diuine bookes which he wrote by inspiration lesse regarded and more contemned are notwithstanding by the watchfull eye of God remaining and are reserued for the comfort of the Church for euer Lastly we reade of the Prophesie of Enoch Obiect 4 in the Epistle of Iude verse fourteenth who prophesied of the second comming of Christ in power and great glory with thousands of his Saints which Prophesie also seemeth to be among those bookes which are lost I answer Answer this could bee no Apochryphall Booke of holy Scripture for Moses was the first Penne-man or Scribe that wrote the holy Scripture whose fiue bookes are perfect and contained in them sufficient instruction for that CHVRCH whereas that Prophesie did not nor indeed could not Secondly it cannot appeare that this Prophesie was euer written Iude ver 14. It is said he prophesied foretolde the end of the world by the Spirit of God in that most corrupt age that hasted to destruction to the end that such as were ordained to eternall life might beleeue and the rest being hardened might bee made without excuse but it is no where said It was written It is said to bee a Prophesie but no word or mention is made of the writing of this Prophesie so that it seemeth the Apostle learned it by tradition from the father to the sonne as the Apostle Paul setteth downe the names of the sorcerers that withstood Moses and Aaron Neither let the Church of Rome lay the foundation of vnwritten traditions vppon this ground-worke seeing we deny not al vnwritten traditions conueied from hand to hand but only such as are made rules of Gods worship matters of faith and parts of religion necessary to saluation To conclude therefore seeing the prouidence of God the fidelity of the Church and diligence of the faithfull is so great that the whole body of the Canonicall Scripture hath beene kept entire and perfect without losse or lacke of any part or parcell of it of any booke or sentence we must detest the blasphemous shufflings shiftings of the Church of Rome that make the Scripture to be a maimed lame and vnperfect doctrine Censu Colon. dial 6. Concil Trident. sess 4. not containing all things necessary to faith and saluation whereas the Apostle teacheth that the whole Scripture inspired of God is able to make vs wise vnto saluation 2 Tim. 3 15 16 17 through the faith which is in Christ Iesus and is profitable to teach to conuince to correct to instruct in righteousnesse that the man of God may be absolute being made perfect vnto all good works Verses 10 11 12 13. And the Children of Israel departed thence and pitched in Oboth c. Here we haue painted and portraied out as in a Table certaine stations and iournies of the Israelites wherein wee may behold as in a glasse the prouidence of God protecting theÌ„ and the obedience of the people following him We see how they remoue from place to place in the wildernesse they are neuer long at one stay but either they went forward or backward as the sea continually ebbeth or floweth Now as the Land of Canaan was a figure of their rest in the kingdome of heauen so their wandring vp and downe in the wildernesse did figure and represent the condition of their life to bee vaine and transitory in this world Doctrine The faithfull are forreigners and strangers in this life We learne from hence the state of the faithfull what it is we are pilgrims and strangers in this life we are as guests lodging heere for a night but by and by we must depart and be dislodged we haue heere no continuing City This the faithfull haue in all ages confessed Iacob being brought into the presence of Pharaoh saith The whole time of my pilgrimage is an hundred and thirty yeares few and euill haue the daies of my life beene Gen. 47 9. But we may say the daies of our pilgrimage are threescore yeares and ten if haply we reach so farre to which not one amongst an hundred cometh few indeed and euill we may truely call them This Abraham pleadeth Gen. 23 4 Gen 15. â—3 wanting a place of buriall to interre his dead I am a stranger and a forreigner among you giue mee a possession of buriall with you Thus he confesseth it went with him in Canaan neither was his estate any better elsewhere This the Prophet Dauid acknowledgeth though a great King Psal 39 12. Heare my praier O Lord and hearken vnto my cry keepe not silence at my teares for I am a stranger with thee 1 Chr. 23 15 and a soiourner as all my fathers our daies are like a shadow vpon the earth and there is none abiding So then we see what our life and condition is wee are altogether vanity like grasse that soone withereth wee are as tenants at the will of the Lord our age is as nothing it passeth as a tale that is soone told it is as an hand-breath quickly measured surely euery man in his best estate is altogether lighter then vanity it selfe The reasons First all our daies are stinted Reason 1 and limitted as they are short and vaine so they are vncertaine and vnknowne The strongest natures and constitutions that seeme to be framed setled as a sure building to continue for many yeares yet are soone cut off are no more We see this confirmed by the daily experience of many examples as in Vzzah suddenly smitten 2 Sam. 6 7 in Iobs children quickly ouerwhelmed Iob 1 19 in Ananias and Sapphira presently destroyed Acts 5 5 10 in the rich man that had his soule in one night taken from him Luke 12 20 and in a continuall beholding the hand of God striking as pleaseth him If then vncertainty be an apparent argument of vanity we may conclude from hence our life to be vaine transitory inasmuch as God reuealeth not when or where or how we shall die and bee taken out of this life We know not when we shall die at euen or at midnight at the Cocke-crowing or in the dawning When we lie downe we know not whether we shall rise againe when we arise whether wee shall lie downe againe except we be laid in our graue and make our bed in the dust Moreouer we know not where we shall die at home or abroad When we go out of our houses wee know not
those workmen that builded the Arke for others but were drowned themselues Let vs then labour after the especiall comfort consisting in the deliuerie of the whole will of God that though our hearers perish and go vnto destruction yet wee may find peace and comfort to our own harts This was it which the Apostle rested in hee preached Christ not onely as a Sauiour to theÌ„ that beleeue but as a Iudge of them that contemne him he saith We are vnto God the sweete sauour of Christ in them that are saued in them which perish to the one we are the sauour of death vnto death and to the other the sauour of life vnto life for we are not as many which make merchandize of the word of God but as of sincerity but as of God in the sight of God speake wee in Christ 2 Cor. 2 15 16 17. Thus doth the Prophet Esay prophesie concerning Christ bringing him in on the one side complaining of the contempt of his preaching and on the other side comforting himselfe that his worke was approued of God I haue laboured in vaine I haue spent my strength in vaine and for nothing but my iudgement is with the Lord and my worke with my God Esay 49 4. If we be found faithfull we shall be partakers of this comfort blessed shall that seruant be whom his master when he commeth shall finde so doing So then this duty serueth to comfort such as haue taught the word of God not only truely but wholly and onely so that they are able to appeale to the consciences of their hearers to witnesse with their sincerity Thus did the Apostle Paul in many places In the 20. chap. of the Acts vers 18 26 he saith Ye know from the first day that I came into Asia after what manner I haue beene with you wherefore I take you to record this day that I am pure from the blood of all men Where he maketh them witnesses of his diligence in preaching and of the discharge of his duty in his calling and therefore they could not deny it Thus he speaketh in his second Epistle to the Corinthians chap. 3 v. 1 2 The like manner of speaking dealing hath beene vsed by the Prophets and Apostles as appeareth in sundry places yea by Christ Iesus himselfe Samuel cleareth himselfe before the people Behold heere I am beare record of me befere the Lord and before his Annointed 1. Sam. 12 3. So Christ speaketh Which of you can accuse me and rebuke mee of sinne Iohn 8 46. This is a great and singular comfort to all the Ministers that in truth shal be able to auouch to their people this their diligence vprightnesse and to say in the face of the Congregation Ye know that I haue done my duty I take you to record that I haue admonished you I haue blown the Trumpet and taught you the way of saluation This is expedient and necessary for the Minister to vtter of himselfe both in respect of the godly and vngodly of the godly that their soules gained to the faith might cleare him and God haue the glory Of the wicked his aduersaries that they might be left without excuse that their mouthes might be stopped they haue nothing iustly to lay against him But contrariwise when the people haue beene ignorant and without instruction thorough the want of performance of this duty this should bee as great a greefe and anguish of spirit and bring as great trouble of conscience to consider his negligence and want of loue to their soules that were redeemed by the precious blood of Christ Thirdly this serueth to confute and conuince Vse sundry errors and to correct sundry euill practises and corrupt abuses First it meeteth with many errors and heresies of the church of Rome which maintaineth the sowre leauen of false doctrine and poysons the truth of God with their owne inuentions And seeing the Minister is to set downe but the truth of God we must learne to detest apocryphall additions and their humane traditions both which are a derogation to the sufficiency and perfection of the Scriptures For touching the Apocryphall Bookes which they haue lifted vp into the chayre of estate and giuen them equall power and preheminence with the Canonicall Scriptures they are but base counterfet coyne and no part of the Churches treasure they haue drosse mingled with them are not pure and perfect mettall They were not endited by the Spirit of God nor penned by the Prophets 〈◊〉 3 16. Pet. 1 19. the Lords Secretaries as the Scriptures were which haue God for their author and the holy Prophets for their Penmen Againe they were neuer committed of trust to the Iewes nor receiued of them into the Arke as not onely the fathers but the aduersaries themselues confesse and acknowledge but the ancient Church of the Iewes receiued and approued all the Canonical Booke Rom. 3 2. God did commend them to their care committed them to their custody for this was one chiefe priuiledge of the Iewes that they were credited with the Oracles of God And howsoeuer they shewed their ignorance in false interpretations yet they discouered no vnfaithfulnesse in wilfull corruptions additions alterations or manglings of any Bookes for then they should haue beene charged with this â—â—h 5 21. as well as with the other Lastly they containe sundry things that disagree from the true Scriptures of God likewise from theÌ„selues as might be declared and demonstrated by many particulars Seeing therfore these bookes called Apocrypha were neyther penned by the Prophets nor deliuered to the church of the Israelites neither are free from diuers contradictions we conclude that the Church of Rome hath no warrant to equal them with the holy Scriptures make them of like credite and authority with the Scriptures Againe 〈…〉 Ses 4 they offend in teaching humane traditions in making a word vnwritten equall with the word written and holding the Scriptures to be vnperfect maimed lame not containing all things necessary to faith and saluation not fully enabling the Minister to discharge his Calling But the holy Scriptures are perfect absolute and all-sufficient to teach the truth to conuince errors 〈◊〉 3 16 17. to correct vices and to instruct in righteousnesse yea to make the man of God perfect and throughly instructed in euery good worke and are of strength ability and sufficiency to make him wise to saluation Lastly they are accursed that adde any thing that take away any thing froÌ„ that which is written Deut. 4 2. Prou. 30 6. Reuel 22 18. and therefore no such vnwritten verities are to be taught or preached to the people as the matter of our Sermons or the instrument of our faith or the means of our saluation Moreouer it serueth to redresse and amend sundry corrupt practises too common and familiar among the Ministers of the Gospel Some in stead of building vpon the foundation of the Prophets and Apostles Christ Iesus
he worketh in the people This is a blessed worke happy are they that are so wrought vpon The obedient hearer is the onely hearer that heareth to saluation that receiueth with meeknesse the engrafted word that is able to saue his soule CHAP. VII 1. AND it came to passe on the day that Moses had fully set vp the Tabernacle and had annointed it and sanctified it and al the instruments thereof both the Altar and all the vessels therof and had annointed them and sanctified them 2. That the Princes of Israel heads of the house of their fathers who were the Princes of the Tribes and were ouer them that were numbred offered 3. And they brought their offering before the Lord sixe couered wagons and twelue Oxen a wagon for two of the Princes and for each one an Oxe and they brought them before the Tabernacle 4. And the Lord spake c. HItherto of the sanctification which is generall and common now Moses descendeth to particular lawes This chapter containeth two thinges first the offering of the Princes secondly the speech of God to Moses The offering of the Princes is set out by certaine circumstances of the time when they offered when Moses had fully set vp the Tabernacle and had annointed and sanctified it c. of the persons which offered the Princes of the Tribes the heads of the house of their fathers and of the place where they are offered it was before the Lord. Then their offering is described by the particulars that were offered which is performed ioyntly or seuerally Ioyntly they brought sixe couered wagons and twelue Oxen c. I will not stand particularly to speake of the sanctifying and anointing of the Tabernacle handled at large Exod. 40 9 10. Remember in generall that the Tabernacle was a type and figure of the Church Willets Hexapl. in Exod. 36. which is a company of men acknowledging and worshipping the true God whoÌ„ Christ doth regenerate and sanctifie with his Spirit and purposeth afterward to glorifie theÌ„ in his kingdome 1 Iohn 2 27. Moreouer consider that these Princes heere described are called the heads of the house of their Fathers This word is diuersly taken in the Scriptures God is the head of Christ Rainol confer with Hart. ch 1 Christ is the head of man and man is the head of the woman 1 Cor. 11 3. The head of Syria is Damascus the head of Damascus is Retzin Esay 7 8. The heads of the Leuites are put for the cheefest and the Priest the head that is the cheefe Priest Neh. 1 16. 2 Chron. 31 10. The King the head of the Tribes of Israel 1 Sam. 15 17 The heads of housholders the Elders Exod. 16 13. The head of the people the foremost 1 King 21 9. The head of the Mountaines the highest Esay 2 2. The head of the spices the cheefest Exod. 20 23. Among Dauids Captaines the heads are the most excellent 2 SaÌ„ 23 8 13 18. The Princes mentioned in this place may after a sort be called heads in all these respects because they are the cheefest the foremost the highest and the most excellent And albeit Kings and Princes abstaine from this title to be called heads of the Church as pointing out the soueraignty of Christ and content themselues to be stiled supreme Gouernors as appeareth by the oath of supremacy vsed among vs yet we doubt not but they may be called by that name in a kinde degree of resemblance because they haue preheminence of place and gouernement ouer all people within their dominions 1 Sam. 15 â—â— For if Samuel tell Saul that when he was little in his owne sight he was ordained to be made the head of the Tribes of Israel being annointed King it may be thought not vnlawfull being rightly vnderstood to giue Princes the name of heads of their people As for the Bishop of Rome that challengeth this title to be called head of the whole Church wee cannot acknowledge him for any such head but rather the taile being indeed no sound member of the Church but the head of the apostacy and falling away from the faith prophesied of by the Apostle 2 Thess â— â— Touching the annointing oyle wherewith the Tabernacle and the vessels thereof were annointed signifying that all the true members of the Church are endued with the graces of the Spirit from hence the superstitious Romanists would gather their consecrating and hallowing of Churches with oyle and other ceremonies and hold it vnlawfull to say their Masse in a Church not hallowed yea they will tell vs of much profite and many vses thereof as the increase of deuotion and the expelling of diuels But hereby they run into sundry errors abuses They deuise and set vp a sanctificatioÌ„ without warrant of Gods word Euery Pâ—â—â—â— with theÌ„ 〈◊〉 bapâ—â—◠〈◊〉 Bishops 〈◊〉 may 〈◊〉 Churche 〈◊〉 also they â—â—fer 〈◊〉 â—â—â—firmaâ—â—â—â—â—fore bapâ—â—â— they prefer their owne tradition before the institution of God they commit idolatry in dedicating Churches to Saints they make these ceremonies a part of Gods worshippe they would bring in againe the types and shadowes of Moses law which doe not binde vs but are abolished they make humane traditions and obseruations not grounded vpon the Scripture to be the meanes to stir vp deuotioÌ„ Lastly they teach that by this vnholy hallowing diuels are driueÌ„ out of churches which are not cast out but by fasting praier Matth. 17 21. As for that dedication of Churches which standeth partly in prayer grounded vpon the word and partly in setting of them apart to holy vses to the preaching of the word to the administration of the Sacraments such like exercises of religion we do no more condemne then Dauids dedication of his house which he had newly built Psal 30. who notwithstanding vsed neither crossings nor tapers nor such toyes as are taken vp and tollerated in the Church of Rome Ver. 1. And it came to passe Moses hauing prouided all things necessary for the seruice of God mustered his army diuided them into troopes and squadrons before remembred and appointed them Leaders of all sorts here he sheweth that the twelue Princes the Captaines Commanders of the Tribes broght their offerings before the Lord to wit sixe couered wagons and twelue Oxen to draw them to transport in them as they marched the parts of the Tabernacle with al the vessels belonging thereunto â—â—â—ect But were not these things to be carried vpon the Priests shoulders What vse then was there or what need of these wagons or chariots The Sanctuary indeed or the most holy place â—â—â—wer for greater respect and reuerence was to be carried vpon the shoulders of the sonnes of Kohath to whoÌ„ the charge was committed howbeit these wagons were appointed to carry and conuay in them the other parts of the Tabernacle and the vessels thereunto belonging and were deliuered to the Leuites for that seruice namely to the sonnes of Gershon and Merari Now
A COMMENTARIE vpon the Fourth Booke of Moses 〈…〉 NVMBERS CONTAINING The Foundation of the Church and Common-wealth of the Israelites while they walked and wandered in the WILDERNESSE Laying before vs the vnchangeable loue of God promised and exhibited to this people The comely order established and obserued among them Sundry examples of his horrible iudgements against obstinate sinners The Fatherly chastisements and corrections of the faithfull offending and the dangerous plottings and diuellish policies of the Churches enemies are detected and discouered Wherein the whole body of Diuinity is handled touching matters Dogmaticall Of God of Christ of the Gospel of the Law of Sin of Faith and Iustification of the Scriptures of the Sabbath of Magistrates and of the Ministery of the Resurrection of Prayer and the lawfulnesse of set formes of Tythes and Impropriations of the Sacraments in generall and in speciall of Baptisme and the Lords Supper of Duelles and Duellists of Excommunication of Repentance and remission of sinnes of restitution of Warre and of the lawfulnesse of the marriage of Cozen germans Ceremoniall Of the calling of the Priests and Leuites and of the first borne of the waters of iealousie of the vow of the Nazarites of the daily sacrifice of the Iewish Feasts of the yeare of Iubile of the new Moones of afflicting the soule of the Feast of the Passeouer and Pentecost of the Trumpets and of the Tabernacles of the Vrim and Thummim of the seuen Lampes and the making of the two siluer Trumpets of the pillar of Fire and the Cloud of the meate Offering and drinke Offering with the vses of them all toward our selues together with a description of sundry waights and measures vsed of the Iewes Polemicall Or Controuersies betweene the Church of Rome and vs as of the Scriptures of the Church and the notes of it of the supremacy of the Byshop of Rome of the Masse of Purgatory of Free-will of Prayer in a strange tongue of iustification by Workes of the Sacraments of Vowes of auricular Confession of Reliques of binding and loosing of Temples of Tapers and wax Candles of Sanctuaries and of Images and Idolatry Heerein also the Reader shall finde more then fiue hundred Theologicall Questions decided and determined By WILLIAM ATTERSOLL Minister of the word LONDON Printed by WILLIAM IAGGARD 1618. TO THE RIGHT WORSHIPfull Sir Walter Couert Knight one of his Maiesties Iustices of the Peace in the County of Sussex And to the Right VVorshipfull the Lady Iane Couert his Wife Grace and peace from Iesus Christ. I Vndertake Right Worshipfull in this Work to expound one of the Bookes of Moses a part of the Churches Treasury committed to writing by the hand of one of the best Worke-men and one of the greatest Prophets of the Church And howsoeuer sundry parcels thereof may seeme at the first view to offer vnto vs little profit as containing onely sundry names of persons and places which may be thought little to concerne vs yet as the whole Scripture giuen by inspiration is profitable for Doctrine for reproofe for correction and for instruction 〈◊〉 righteousnesse that wee thorough patience and comfort of the Scriptures might haue hope 2 Tim. 3 16 Rom. 1â— 4 so if we looke into this present parcell with a single eye and a pure heart voide of partiality and a preiudicate opinion we shall oftentimes finde much substance to lye hidden vnder shadowes and as it were rich Mines where the soyle may be taken to bee barren And as this booke beareth in the front of it the name of Numbers so it hath this peculiar aboue the rest that it layeth before vs the numbering of the people and the excellent and exquisit order that God commanded to be obserued among them in their tents in their marching in their remouing in the vnfolding and wrapping vp of the instruments of the Tabernacle and in the Priests and Leuites that attended vpon it All Arts and Sciences before they can bee learned must be reduced into order and method There is an order in God himselfe as wee see in the blessed Trinity for albeit all the persons bee coeternall and coequall and the essence it selfe of the Deity vndiuisible yet there is the first the second and the third person And as it is in God so it is in the creation and workes of God from the heauen of heauens to the center of the earth The elect Angels that do his commandements and hearken vnto the voyce of his word Psal 103 20 haue an order among them there are Thrones and Dominions Powers and Principalities Ephes 1 21. Col. 1 16. and an Archangel that at the last day shall blow the Trumpet 1 Thess 4 16. And as it is among the Angels so it is among the Saints the soules of iust men perfected albeit all haue enough and none of them any want yet there is a difference in the measure of their glory inasmuch as euery man shal receyue his owne reward according to his owne labour 1 Cor. 3 8. Dan. 12 3. The Starres are not all of one magnitude but there is one glory of the Sunne another of the Moone and another of the Starres for one starre differeth from another starre in glory so also is the resurrection of the dead 1 Cor. 15 41 42. Gen. 1 16 17. Psal 136 7 8.9 Thus it is also in the workes beneath that God may euery where appeare to be the God of order 1 Cor. 14 33. Some creatures haue onely a being some haue being and life others Being Life and Sense and others besides all these haue reason and vnderstanding A Campe well disciplined is a perfect patterne of good order He that would order a battell aright saith Vegetius hath respect to the Sun to the dust Veget. Cap. 14. to the winde because the Sun and dust hinder the sight and a contrary wind weakneth the blow The Church of God is ruled by order while there are some to teach and some to heare Neither may any of these seeme strange forasmuch as there is a kinde of order euen in the place of all disorder and confusion euen in hell it selfe prepared for the diuell and his angels Matth. 25 41. Matth. 25 41. for there also are principalities and powers and the rulers of the darkenesse of this world Eph. 6 â—2 and among these one is cheefe and principall as it were an head ouer this body called therefore the prince of the diuels Matth. 12.24 So then we see that in the Creator and in the creatures in the Angels in the heauens in the campe in the church yea in the place of darknesse and desolation it selfe there is â—â—me order from whence sprang the common Prouerbe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is There is nothing so profitable as order When Moses had receyued the law of God as from the mouth of the Law-giuer and published it among the people and had finished the Tabernacle of the Arke and Sanctuary hee mustered all the
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
Spirit for the Spirit searcheth all things yea the deepe things of God Our aduersaries teach that the Church is the supreame Iudge of the Scriptures and hath absolute authority to expound the same and by the Church they vnderstand the rabble of Priests and Iesuites and Cardinals and Councels and by them all at last the Pope whoe holds the Oracles of God shut vp in his brest whose iudgement also they hold to bee infallible so that he cannot erre Thus they will haue Scriptures Fathers Councels and the Church it selfe passe vnder the sentence of his Consistory Thus b Reason why the â—pists refuâ—â— the Scripâ—â—â—â— to be Iudâ—â— all controâ—â—â—sies they do partly because they know and their hearts condemne them that the greatest number of the causes controuersies debated between them and vs haue no foundation of the Scriptures to leane vpon and therefore must of necessity stagger fall downe c Andrad thod expliâ— vnlesse they bee supported by traditions and partly because they woulde make themselues Iudges in their owne cause which notwithstanding is against all Law of God and man For they disable the Scriptures from being the rule of our faith and cast them downe from the chaire of honour in which they were seated by the author of them and cast all power vpon the Church and then they define the d Bristo 〈◊〉 12. in maâ— Catholike Church to bee the Romane Church Rhem. annot in Rom. 1 8. and make the Catholike and Romane faith all one who seeth not heereby and smileth not at it that seeing the Church is made the rule of faith and their Romane Church the true catholike Church of Christ that they meane to stand to no iudgment but their own and bee iudged by no other Iudge but themselues and to receiue nothing for trueth but their owne opinions Indeed we cannot deny but they cast many shaddowes to blinde our eyes and pretend at euery word the Catholike Church but they meane nothing thereby but the Popes determination which verifieth in them the common Prouerbe Aske my fellow if I bee a theefe Thus they are made Iudges that are parties and partially referre all thinges vnto the tribunall of their owne iudgement Wee teach and affirme that the Holy Ghost and the Scripture it selfe haue chiefe authority to interprete the Scriptures the Scriptures must expound the Scriptures and out of themselues the meaning of them must be taken Our Sauiour teacheth a Iohn 5 47. that they which beleeue not Moses writings will not beleeue him The Apostle teacheth b Ephes 2 20 Wee are all built vpon the foundation of the Prophets and Apostles Christ himselfe beeing the Head-corner-stone in whom all the building is coupled together by the Spirite 2 Tim 3 15 and that the Scriptures are able to make vs wise vnto saluation Thus it is saide c Nehe. 8 8 that the Leuites read distinctly the Lawe to the people and gaue the sense and caused them to vnderstand it by the Scripture it selfe Thus did the men of Berea reade the Scriptures d Acts 17 11. and by them tried the Apostles doctrine whether those things were so or not So then we conclude that the iudgement of all men is vncertaine and doubtful that resteth vpon their sole authority and that the Scriptures are to bee expounded by the same Spirit whereby they were written for heereby onely we can know assuredly the vndoubted meaning of them and from hence we can appeale to no superior iudge Vse 3 Thirdly from this consideration of the Author of the Scriptures we haue a direction to the Minister what he must preach vnto the people not the inuentions of his owne braine not the conceits of his owne wit not the excellency of wordes not the entising speech of mans wisedome e 1 Cor 2 14 which Paul disclaimeth and disalloweth in his owne practise but he must come in the plaine eu dence of the Spirit and of power that the knowledge of God may be furthered and the conscience informed in the wayes of godlinesse He must deliuer nothing to the people but the pure and precious word of God hee must content himselfe with the simplicity thereof and bee able by the scriptures to warrant the doctrine that he deliuereth so that hee may truely say with the Prophets Thus saith the Lord. Thus doth the Apostle ground his doctrine as vpon a sure and certaine foundation f 1 Cor. 11 23 1 Corinth 11 23. I haue receiued from th Lorde that which I also haue deliuered vnâ—o you This doth the Apostle Peter require at his hands 1 Pet. 4. g 1 Pet. 4 11 If any man speake let him speake as the words of GOD. VVee see therefore what must be the matter and subiect of our Sermons and from whence as from a plentiful store-house we must furnish our selues not from Fathers or Councels or Doctors of the Church much lesse from Poets Philosophers Orators Historiographers to paint our exhortations with the flourishing colours of humane learning which may for a season tickle the eare and delight the outwarde man but can carry no weight to the Conscience nor transforme the inward man into the obedience of the will of God Such as seeke to please men that haue itching eares doe beate the aire and labour in vaine neither must they thinke to winne a souâ—e thereby to the knowledge of the Gospell This doth the Prophet Ieremy set downe chap. 23. h Iere 23 22 If they had stood in my counsell and had declared my words to my people then they should haue turned them from their euill waies and from the wickednesse of their inuentions Heere then we haue a direction what to do and in what manner to furnish our selues to the worke of the ministery wee must bee as good Stewards set ouer the Lords house to feede the family with bread not with wine with wholesome food not with chaffe that wee may discharge our duties with comfort and the people bee builded vppe in knowledge and obedience Lastly seeing God onely is the Author Vse 4 of the whole Scripture and of euery particular booke and branch contained therein which are the rule of our life and the foundation of our faith it belongeth as a speciall duty to the people of GOD to reade them to receiue them to study them to reuerence them to obey and keepe the doctrines deliuered in them forasmuch as they proceede from such an Author Wee learne to put a difference betweene the speeches of person and person and wee vse to giue better audience and greater reuerence vnto the word of a Prince then to others wee will not lose a worde willingly that commeth from his mouth and according to the Maiestie of the person so is our respect and so wee attend vnto him If one shoulde contemne a Prince and not regard him speaking vnto him hee would bee iudged worthy of death or of some sharpe and seuere punishment
in the house of God but good faithfull seruants b Hebru 3 5. such as Moses was in all his house shal continue in the house Lastly it is no sound consequent to conclude that the seruant is not to be heard because the Master is rather to be heard neither is this to equall or prefer the seruant before the Master to heare the seruant beare witnesse of his Master For we are taught that he heareth the Lord that heareth the seruant as the Ambassador of his lord The Title of this Booke Hitherto of the Authour and writer of this booke now let vs come to consider the second point which is the Title or inscription being called the book of Numbers The Hebrues haue a threefold maner which they vse in the entituling of bookes For their custom is to call name the bookes either of the first words in the booke as the fiue books of Moses and the Lamentations or of the authors and persons spoken of in them as the Prophets as Iob Samuel Ruth Ezra Ester Nehâ—miâ—h or els of the matter and principall part handled as the Kings the Chroniâ—lâ—s and such like The Iewes call this booke by two names the first by the first word where-with it beginneth Vaiedabber that is and he spake The second Bemidbar that is in the wildernâ—sse either because this word is also vsed in the beginning of this book or else because herein are expounded and expressed such things as were done dispatched in the wildernesse the space of more then 35. yeares The Grecians and Latines whom wee in English follow doe call it The booke of Numbers by reason of the often numbering that is vsed in it aboue other bookes For as the c first booke of Moses is called Genesis The reasons of the names of the bookes of Moses because it containeth the creation of the world and the generation of the first Fathers and as the second is called Exodus that is a departure because the first part thereof is spent in shewing the going of Israel out of Aegypt wherein they were helde in bondage and as the next is named Leuiticus of the Tribe of Leui because it setteth foorth the Office and function of the Priests and Leuites together with the Sacrifices and Ceremonies belonging thereunto their Feasts and solemnities the purifications and differences betweene cleane and vncleane beasts so doth this booke beare the Title of Numbers because beside the Historie of the peregrinations and murmuringes of the people he numbreth them vp particularly vnder seuerall Regiments and rangeth them in order for their better proceeding and trauailing in their iourneyes in the Wildernesse The Reasons why this Booke hath this name aboue all other are these First Causes why this Booke is called Numbers beecause there is comprized heerein a double numbering of the people One in the Desart of Sinai which is described in this Chapter the other in the Plaine of Moab ouer against Iordan mentioned in the twenty sixth chapter of this Booke Secondly by reason of the numbering of the Leuites who were consecrated to the Office of the Priest-hoode and separated for the Ministery of the Tabernacle which is reckoned vp in the fourth chapter Thirdly the Booke may haue this Title in regard of numbering vppe particularly the gifts and Offerings which the Princes of the Tribes at the consecrating of the Tabernacle and the Altar offered of which we reade a large rehearsall in the 7. chapter Last of all for the enumeration and numbering vp of the 42. places of abode where the children of Israel pitched their Tents after they wer come out of Egypt described from iourney to iourny in the 33. chapter Thus we see the causes rendred wherefore this booke hath the inscription of Numbers giuen vnto it Let vs see what vses may be gathered from Vse 1 this Title which is made peculiar and proper to this booke First we learne that the holy Scriptures of God giuen by inspiration are distinctly to be retained in the Church without mixture and confusion For to what end and purpose are the titles giuen but for difference distinction sake to know the one from the other Thus is this booke by this Title discerned from euery other booke of the old new Testament The Church must haue a speciall care of this point seeing the Scriptures d Rom. 3 2 are committed as a Treasure to their trust therefore it is required of them that they be found faithfull and answere the credite that is reposed in them The Church of the Iewes was careful in this point did not content themselues to preserue the Scriptures whole entire but retained them seuerally and distinctly that one booke might be known from the other If a body had all his parts without addition a Hor de aâ—t poet of any strange member or detraction of any that is naturall yet if the partes were hudled and confounded together that the arme did grow out of the legge and the legges bee wrapped about the necke and no limbe remaine distinct from the other but all shuffled together it were a deformed mishapen body and no member could performe his office â—f all parts of the world were so confounded that the Elements were hudled in one rude lumpe or vndigested Chaos that fire were iumbled together with the earth and the aire with water what place were there for anie creature Or what profit could these elements yeeld In like manner if the whole volume of the Scriptures which is as a bodye consisting of many distinct members were put into one confused heape albeit no part were lost yet the comelinesse and profit and beauty of them were taken away For the body b 1 Cor. 12 4.9 20. is not one member but many for if they were al but one member where were the body but now there are many members yet but one bodye So the Scripture is not one booke or one part but it hath many bookes and sundry parts to make it a perfect and a complete body and all must remaine in their proper place that they may be knowne one from another This appeareth by the words of Christ conferring with the Disciples going to Emaus and expounding vnto them the doctrine of the Gospell more perfectly c Luke 24 44 when he saide vnto them These are the words which I spake vnto you while I was with you that all must bee fulfilâ—ed which are written of me in the Law of Moses and in the Prophets and in the Psalmes Whereby wee see he diuideth the Scriptures into three partes the Law the Prophets and the Psalmes so that they were distinguished one from another so that the old Testament is diuided into three parts This is farther confirmed vnto vs in the Sermon of Paul preached at Antiochâ—a where he saith d Acts 13 33. God hath fulfilled the promise made vnto the Fathers vnto vs their children in that he raised vp
Iesus euen as it is written in the second Psalme Thou art my Son this day haue I begotten thee From hence it appeareth plainly that as the bookes themselues were seuered the one from the other so likewise euery part of one and the same booke kept his order and the proper station wherein it was set by the first Author This reprooueth all confounding and vnfit vsage of the holye Scriptures mingling one booke in another the old Testament with the new that the distinct parts cannot appeare The Turkes receiue the Law of Moses and some other parts of the old Testament but so disfigured deformed so corrupted and confounded with their horrible superstitions and the abhominable impieties of their wretched Alcoran that it ceaseth to be the Scripture of God and is turned into a most detestable idoll Wherefore it standeth vs vpon to keep the scriptures whole and sound without intermingling one part with another that the comely proportioÌ„ of euery part may appeare to euerie one that looketh vpon them whereas if we shall confound booke with booke and part with part wee shall lose the beauty of them and turne them into a mishapen and deformed monster which were monstrous impiety and presumption Secondly by this Title we learne that all Vse 2 the works of God are made in number weight and measure and created exceeding good in regard of the goodly order and comely beauty of euery one of them For that which is said of this booke is true also of the other Scriptures and verified of all the rest of the workes of God Where no order is there is all tumult and confusion A good Father of a family taketh order in his house that euerie one do his dutie A wise Pilot in a Shippe looketh that euery one know his place and so manageth it with discretion A prudent and prouident Magistrate appointeth order in his Citie and Commonwealth and ordaineth lawes to keep men in vnity The order of the heauens and the setting of times and seasons teacheth vs the wisedome of the Creator who gouerneth all things aboue and beneath by a wise and wonderfull disposition So that hee is called by the holy Apostle e 1 Cor. 14 33 The God of order and not of confusion True it is it cannot bee denyed we see it with our eyes there is great confusion and much disorder in the world but from whence doth it come who is the author of it and to whom shall wee ascribe it Not vnto God who hath made all things good and gouerneth all things well And if not vnto God to whom but to the spirit of the diuell the vglinesse of sinne which haue altered the workmanship of God and blemished the glorie of his creatures The wiseman in the Booke of Ecclesiastes leadeth vs to this consideration f Eccle. 7 3 1 Loe onely this haue I found that God hath made man righteous but they haue sought many inueÌ„tions If then there fall to bee any disorder in the creature we must not accuse the Creator but the corruption of man is to bee blamed from whence it proceedeth It is sin that hath turned all things vpside downe and brought a spectacle of all miseries as Moses sheweth Gen. 6 5. The Lord sawe that the wickednesse of man was great in the earth and all the imaginatâ—ons of the thoughts of his heart were onely euil continually Thus wee learne to magnify all Gods works and to acknowledge from what spring and fountaine as well order as disorder do proceede God is the God of peace and of order and requireth that al things be done honestly and in order It is Sathan thâ—t is the author of strife contention and confusion who laboureth to bring all things out of order But of this wee shall haue occasion to speake more in the second chapter where Moses describeth the order of the Tents and the names of the cheefe Heads and Captaines of the Israelites Vse 3 Thirdly seeing there is diuine numeration in this Booke let vs reade it diligently bee more and more in loue with it and with the rest of the Scripture which haue the same author handle the same matter resemble the same forme respect the same end and worke the same effect in the hearts of men Manie there are that come to the Church and professe themselues members of the same that are most ignorant in the Scriptures which are the helpes of our Faith the keyes of our comfort the meanes of our saluation and are able to make vs wise to eternall life Some know no difference betweene them and other Bookes but make them all alike containing some things true and some false Others are so ignorant that they know not the number of the Canonicall books nor the argument of them nor the order how they stand which plainely bewrayeth that they are little conuersant in them Others when they heare any book or chapter of the booke read vnto them full of names either of men or places or of both of which sort are sundry in this Booke they slake their attention they thinke it belongeth not vnto them they perswade themselues there is no profit to bee learned by it But wee must know and vnderstand that the whole Scripture was giuen by inspiration and came by the will of God When such parts and parcels of the word are read vnto vs the vse wherof we see not the purpose whereof wee vnderstand not let vs obserue these few rules and directions following First let vs condemne our own ignorance and sit in iudgement vpon the darknes of our owne hearts who of our selues are able to vnderstand nothing except it bee reuealed from aboue It is the saying of Christ to Peter after his worthy confession that he was the son of the liuing God a Math. 16 17 Blessed art thou Simon the son of Ionas for flesh and bloud hath not reuealed it vnto thee but my Father which is in heaueÌ„ And the Apostle witnesseth as much b Rom. 8 7. 1 Cor. 2 10 14 The wisedom of the flesh is enmity against God for it is not subiect to the Law of God neither indeede can bee Likewise in another place God hath reuealed them vnto vs by his Spirit but the naturall man perceiueth not the things of the Spirit of God for they are foolishnes vnto him neither can he know them because they are spiritually discerned The manner of many in reading the Scriptures when they come to that which passeth theyr capacity is to condemne them not themselues But if we would profit aright and benefite our selues by them wee must set this downe as the first rule and as a principle of our faith that the fault is in our selues and in our owne weaknesse Secondly it is required of vs to be of humble spirit which is a thing much accepted of God Such onely are right hearers and such God requireth vs to bee when wee heare him come and speake vnto vs. This
bee receiued To conclude let our obedience be surely grounded vpon the infallible rocke of the scriptures let it be performed heartily not hypocritically let it be discharged cheerefully not grudgingly let it bee done entirely not to halfes let it be constant not intermitted and interrupted lastly let it be present not put off from day to day then shal we be sure to be accepted and that God will crowne our obedience in this life with a full and finall recompence in the life to come 20. So were the sons of Reuben Reuben Israels eldest son by their generations by their families by the houses of their fathers according to the number of their names man by man euery male from twenty yeares and aboue as many as went foorth to warre 21. The number of them I say of the Tribe of Reuben was sixe and forty thousand and fiue hundreth 22 Of the sonnes of Simeon Simeon by their generations their families and by the houses of their fathers according to the number of their names man by man euery male from twenty yeares and aboue as many as went foorth to warre 23 The summe of them I say of the Tribe of Simeon was nine and fifty thousand and three hundreth 24. Of the sons of Gad Gad. by their generations and so forward vnto the ende of the Chapter In the words before we haue seene the obedience of Moses set downe in generall that hee did all as the Lord had commanded him Heere we are to consider the same more particularly what was the summe of euery Tribe wherein somewhat is set downe common to them all that they are numbred first by their generations secondly by their families thirdly by the houses of their fathers fourthly according to the number of their names fiftly man by man sixtly euery male seuenthly frō twēty yeare and aboue eightly as many as went foorth to warre These things are noted of euery Tribe particularly somewhat is sette downe that is proper to each Tribe to wit to what summe it accrued to wit 1. Of the Tribe of Reuben were numbred 46500. 2. Of the Tribe of Simeon were numbred 59300. 3. Of the Tribe of Gad were numbred 45650. 4. Of the Tribe of Iudah were numbred 74600. 5. Of the Tribe of Issachar were numbred 54400. 6. Of the Tribe of Zebulun were numbred 57400. 7. Of the Tribe of Ephraim were numbred 40500. 8. Of the Tribe of Manasseh were numbred 32200. 9. Of the Tribe of Beniamin were numbred 35400. 10. Of the Tribe of Dan were numbred 62700. 11. Of the Tribe of Asher were numbred 41500. 12. Of the Tribe of Naphtali were numbred 53400. The totall summe 603550. Here is a particular view and suruey taken of this people together with the generall summe of the whole From hence diuers Questions arise that are to bee answered before we do handle the doctrine proper to this Question 1 place First it may be demanded how this people could multiply to so great a number in so short a time For from the birth of Isaac to the muster heere taken are not much aboue 400 yeares and they went into Egypt with a few soules how then could one family the Tribe of Leui also excluded and the vnwarlike company of women and children of olde and sickly persons not comprehended how I say could one family grow to so great a multitude The Atheists account this incredible and vnpossible Answer and therfore make a mock at it as they do at many other partes of holy scriptures which they wrest to their owne destruction Neither is this to be beleeued by the authority of the Church rather then thorough the testimony of the Scripture and the holy Spirit speaking in it Cocleus lib. 2. de author Eccles et Script as some of the Papists speake of many like places Heerein appeareth indeed the wonderfull blessing of God in increasing seuenty persons to such a multitude in the space of two hundred sixteene yeares for so long was it and no longer from the coming downe of Iacob into Egypt with his family vnto this numbring of them by Moses in this place whereby God did make good his promise vnto Iacob Gen. 46.3 I will make of thee a great Nation For as his iustice appeared and the seuerity of his hand that of all this great multitude which came out of Egypt onely two of them to wit Caleb and Ioshua entred into the Land of Canaan all the residue because of their murmuring idolatry and disobedience perished in the wildernesse some were slaine with the sword some were swallowed vp of the earth some were consumed with the pestilence some were stung with the serpents some dyed a natural death Numb 14. so that neither their eyes saw nor their feete trod vpon the Land of promise as the Lord threatned them so the wonderfull mercy exceeding blessing of God was seene shewed in this wonderfull multiplication vntill they came to so huge a multitude August de ciuit dei lib. 18. cap. 7. Mornae de ver rel Christ c. 26. Neither need we to hold as many doe that this was miraculous and contrary to the course of nature or that euery one brought foorth two or three at euery birth We see by experience in numbring that a small number by addition and multiplication and doubling therof in a small time ariseth to a great and an innumerable company Some in our time yet liuing auouch that they haue knowne in their owne daies one woman who saw of her posterity that came out of her owne wombe an hundred and sixty persons and yet a principall part of them had no issue at all some of them leading a single life others beeing preuented by death The heathen report in their Histories that the Egyptian women bring foorth many at one burthen but to leaue them it is most probable that all the Hebrew women were very fruitefull Willet Hexapl. in Exod. cap. 1. p. 9. cap. 12. Simler in Exod. and none of them barren and that they began betimes to beare children and continued long the LORD thereby making a way for the execution of his decree and the accomplishment of his promise notwithstanding theyr cruell bondage heauy yoke intollerable labor wherewith they were oppressed and oppugned Now to giue a taste of this increase how it might be effected by ordinarie meanes albeit by an extraordinary blessing that God might verifie the worde spoken vnto Abraham consider with me that seauentie persons in thirty yeares supposing they begate euerie one but one onely in a yeare as manie might do moe will bring forth two thousand one hundred persons If we cut off the odde hundred and admit that the third part only of the former number was apt for generation to wit sixe hundred which make three hundred couples and so many marriages these considered as the former in thirty yeare more will beget and multiply nine thousand and yet we are come
to continue for euer namely that they are a necessary good for the common-wealth whereas these damnable heretikes hold them neither necessary nor good but vnnecessary euills that ought not to be planted nor grow among Gods people and where they haue beene planted ought as superfluous branches to be topped and lopped or as noysome weeds to be rooted vp and remooued But the Scriptures of the old and new Testament commend vnto vs captaines in warre and gouernours in peace But those men acknowledge neither the calling of captaines nor the lawfulnesse of warre Rom. 13.1 The Apostles of Christ at what time Magistrates are euill both prophane idolaters and bloody persecutors command euery soule to be subiect to the higher power inasmuch as there is no power but of God The ancient commandement of the morall Law establisheth this as a perpetuall ordinance neuer to be disanulled vntil the vniuersall frame of the heauens be dissolued that we must honour father and mother that is not onely such as are fathers of the family Exod. 20.12 but such as are fathers of the Countrey He that said Thou shalt haue no other Gods but me Thou shalt not make to thy self any grauen image Thou shalt not kill Thou shalt not commit adultery said also Honour the King 1 Pet. 2.17 For as the house cannot stand without gouernors to rule it no more can the Common-wealth And as themselues take vpon them to order their owne houses and exercise authority and dominion ouer such as are vnder their roofe and Regiment so is the Magistrate called to manage the affaires of state and to doe that within the walles of the citie which he doth within the wals of his house The father hath gouernment ouer his son the master ouer his seruants the husband ouer his wife the teacher ouer his schollers and why then not the Magistrate ouer his subiects Neither doth the Gospel subuert the order appointed by God in the dispensation of the Law for Christ Iesus who first preached the Gospel chargeth vs to giue Caesar those things that belong to Caesar and the things that are Gods Matth. 22.21 we must giue to God So his Apostles teach that we must rather obey God then man when their commandements cannot stand together but when God is not disobeyed themselues preached and practised obedience and reprooued and condemned all disobedience Secondly The second reproofe of the Pope and his Cleargy heere the Pope and all the Romish Hierarchy and Cleargy are reprooued who exempt themselues from the authority and iurisdiction of Princes and Magistrates These cal themselues the spiritualty and claime an immunity both in regard of their persons and of their goods wherein they are confederate and ioine hands with their brethren the Anabaptists as wretched enemies to the crownes and scepters of Princes as themselus Only here lyeth the difference the Anabaptists confesse that Magistrats must be obeyed but they deny that there ought to be any in the Church Contrariwise the Pope with all the rabble of his horned Bishops confesse that there ought to be Magistrates but they vtterly deny that themselues ought to be subiect vnto them Now it is in effect all one whether wee take away Magistracy or whether we yeeld not to their authority And if there be any inequality betweene these the Anabaptists seeme to be the better who liue peaceably and obediently vnder them whose power notwithstanding they deny He is an euill child that denieth his father but he is worse that is obstinate stubborne that will not obey him but resist him How many wayes the Popish Religion is enemy to Princes we haue shewed elsewhere In the exposition vpon the Epistle to Philemon I speake not now of the wicked practises of their Assassinates that murther Princes but of their doctrine taught for sound and Catholike by all their schoole-diuines not by some few onely of them For they teach that their persons in causes Ecclesiasticall Ciuill and criminall are exempted from the Courts and Consistories of temporall Magistrates as appeareth in their publike disputations and by the iudicial proceedings of Paulus the fift against he Venetians who were excommunicated and the city interdicted so that their religious men ceased from ministring Ecclesiasticall Sacraments And as they challenge a freedome of their persons so they claime a freedome from paying tributes and like taxes to Princes nd will be bound to them in no respect To the and we may see the truth in these points Obiections â—nswered â—hereby the â—ope and his Cleargy â—laime freeâ—ome from â—emporall Princes be armed against their Arguments let vs see the grounds whervpon they stand and afterward produce sundry reasons out of the word of God to conuince their proud and false assertions First they obiect that the superiour ought not to be in subiection to the inferiour but contrariwise the inferiour must Obiect 1 be subiect to the superiour this is the Law of God and man But the Ecclesiasticall Regiment is distinguished from the Ciuill and politicall state and set farre aboue it by the Law of God Bellar. de cleri lib. 1. cap. 28. as the soule is aboue the body therefore Ecclesiasticall causes ought not to be iudged by temporall Magistrates I answere Answer by distinguishing the seuerall callings for Princes are superiours and inferiours and Ecclesiasticall persons are superiours and inferiours both of them are aboue others in the proper duties of their callings If any reply to be superiour and yet to be inferiour to be aboue and yet to be beneath are contrary I reioyne they are contrary and yet not contrary they are contrary if meant of one and the same thing and spoken in one and the same respect but if they bee diuersly considered in respect of diuers obiects there is no contrariety at all in them To apply this to the point obiected I say that the superiour cannot be subiect in those things wherein he is superiour but he may be and ought to be in those things in which he is inferiour Now the Ecclesiasticall gouernment albeit it be higher then the politike in the essentiall duties belonging vnto it to wit the preaching of the word of God and the administration of the Sacraments yet it is inferiour in those things that belong to Ciuill subiection and obedience Princes must obey so farre as the word of God commandeth in matters of faith and piety neither haue they any authority to inuent and frame a new Religion or to change and alter the Religion set downe in the Scripture or to decide and determine the Controuersies of Religion at their owne pleasure or to preach the word themselues or to dispence the Sacraments of the Church But in respect of Ciuill power ouer all persons they must acknowledge no superiour no equall they are aboue all and vnder none within Obiect 2 their dominions Secondly they obiect It is absurd and vnreasonable that the sheepe should iudge the sheepeheard or
had the brest-plate and an Ephod of gold Sigon de rep Hebr. lib. 5. cap. 3. Eucherio which is to be noted because the rest of the Priests did sometimes weare a linned Ephod They might haue no blemish or deformity Leuit. 21 18. They might drink no wine nor strong drinke when they were to enter into the Sanctuary Leuit. 10 9. They might not defile themselues by the dead nor come nigh any that was dead except it were their father or mother sonne or daughter or sister vnmarried Leuit. 21 1. They might not shaue their heads nor beards nor cutte their flesh they might marry no harlot nor woman diuorced Leuit. 21 5 7. The first that were consecrated to this office were Aarons sons Nadab and Abihu Eleazar and Ithamar From Eleazar in Dauids time who established an exact order among them were issued 16 families 1 Chron. 24 4 and from Ithamar eight that is from them both 24 families These he sorted and separated into foure and twenty classes or courses named each of them after the name of him who was the chiefe of each family and concerning the ordering of them and setting one before another to auoide contention they cast lots All of them could not attend euery day without confusion and disorder they must haue intermission and times of vacation so that one course performed the seruice one weeke and another course another weeke Hence it is that it is saide in the booke of Chronicles 2 Chron. 23 8 that Iehoiada the Priest dismissed not the courses that is he sent not away the troopes and companies of the Priests that attended the seruice of the Temple when their time of waiting was expired so that according to the order appointed they should haue departed and the next course haue succeeded because hee meant to make good vse of them in the deposing of wicked vsurping Athalia and in the establishing of the royal throne of Ioash the lawfull King of Iudah This also appeareth in part in the new Testament Luk. 1 8 9. It came to passe that Zachariah of the course of Abia executed the Priests Office according to the custome of the Priests c. Thus much touching the Priests Office who were Aaron and his sonnes whom God chose out of al the families of the Tribe of Leui to minister before him It remaineth to consider Of the Leuites how the rest or residue of that Tribe were imployed They were not to be idle but to serue also first in the Tabernacle which Moses erected and afterward in the Temple which Salomon builded When these grew vp and encreased in great number they were sorted by Dauid for orders sake into foure rankes Sigon de 〈◊〉 Heb. lib. 5. â— 4 5 6 7. Some were appointed to bee Ministers of the Priests and Temple some to be singers some to be porters and others Scribes and Iudges Touching the first specially called Leuites that attended the seruice of the Sanctuary their Offices were to carry the Tabernacle and the Arke of the Couenant in the remoues of the people vntill God according to his promise fixed and setled them in one certaine place whither the Tribes should resort and then they were to take care of them and the vessels appointed to be vsed in the seruice of GOD. Vnto these offices in latter times were added the flaying of the beasts that were to be offered as 2 Chron. 35 10 11. Touching the second ranke to witte the sweete singers of the songs of Sion we reade in the first booke of the Chronicles chap. 25. 1 Chron. â—â— they were to sing prophesies with harpes with viols and with cymbals Touching the Porters which were the third ranke they were appointed to see that no vncircumcised no polluted or prophane person should enter into the house of the Lord 1 Chron. 26 and to guard the same in such sort that all things therein might bee in safety as the sacred vessels the treasure of the house and the treasure of the dedicated things Touching the Scribes which are the last ranke they were such as read the Scriptures and expounded the Law of God in the Temple at Ierusalem and in the Synagogues that were in all parts of the Land who were also called Doctours that is Interpretors of the Law of God All which we may reade at large in a learned Treatise of the Church Lib. 5. Cap. 5 6. D Field of tâ— Church lib. 5. cap. 6. Hauing thus breefely considered the distinct offices of such as were set apart to the Ministery among the people of GOD who made his Couenant with Leui of life and peace Mal. 2 4 5. let vs now returne to the words of Moses and proceede to the second part of the Preface which is the presentation of the Leuites before Aaron to bee as his hands and helpers that they might minister vnto him Wherein we are to obserue two points first the commandement of God to Moses and secondly the reason of the commandement For touching the execution of it by Moses according to the commandement of God which is in other places most vsually added is in this place omitted but must be supplied and vnderstood from that which followeth for when once the Leuites were offered and presented then presently hee proceeded to the numbring of them so that his obedience in this respect is sufficiently iustified Touching the commandement of God directed vnto him we are to marke these seuerall points and of them the Author is GOD for in diuine matters nothing must be attempted without commandement from him hee must warrant theÌ„ or else they are not to be allowed First the substance of the commandement verse 6 7 8. The Leuites are giuen to Aaron the Priest that they may minister vnto him and that they may doe the seruice of the Tabernacle and that they may keepe the instruments or vessels thereof Secondly the order that Aaron and the Priests should be superiour vnto them and be as Ouerseers of them prouiding that no stranger should thrust himselfe into this calling contrary to the ordinance and appointment of God Heb. 5 verse 4. No man taketh this honour vnto himselfe but he that is called of God as was Aaron so that he excluded from the ministery of the tabernacle al other that were not Leuites â— 7 13. of the other Tribes no man gaue attendance at the Altar they were strangers from the Priesthood and the Priesthood from them Not as though in the new Testament there should be one onely family separated to which the administration of holy things should belong For after Christ was ascended â—bac in â—â—b cap. 3. and had led captiuity captiue the distinction of Tribes and families was taken away in regard of the functions of the Church so that the Ministers may bee ordained and called out of any estate degree whatsoeuer being furnished with sufficient gifts for that purpose Thus much of the commandement
so often as they prophane the Lords Sabbaths that so they might call it a delight to consecrate it as glorious to the Lord and learne not to follow their owne pleasures and pastimes nor to speake their owne words therein Verses 7 8. They shall keepe his charge and the charge of the whole Congregation c. Hitherto of the meaning of the words let vs now come to the doctrines arising from hence We see in this diuision that Aaron and his sonnes beeing consecrated to the office of the Priest-hood haue also the Leuites giuen vnto them to helpe them in that holy calling Moses is commanded to present them before Aaron the Priest that they may minister vnto him and all this is done by the authority and appointment of God Moses was a great Prophet to whom God spake face to face like vnto whom arose none before him nor yet after him neuerthelesse he durst not presume to do this vntill hee had receiued commission from God From hence we learne that God hath sole Doctrine authority to ordaine the Officers and the Offices of his Church It belongeâ— to God aâ—â— to appoinâ— Officers and Offices of â— Church No ministery is allowed and approued but that which hath warrant and direction from God We see this in the setting apart of the Tribe of Leui among all the rest to this office Leuit. 8. verse 2. The Lord saide vnto Moses Take Aaron and his sons with him and the garments and the annointing oyle c and Deuter. 18 verse 5. Exod. 29 4. The Lord thy God hath chosen him out of all thy Tribes to minister in the Name of the Lord him and his sons for euer This truth is noted oftentimes in the new Testament In the conference betweene Iohn Baptist and the Pharisies when he said plainely he was not that Christ nor Elias nor a Prophet they replied Iohn 1 25. If thou bee neyther Christ nor Elias nor of the Prophets why baptizest thou This had beene a weake argument and an vnlearned question if Iohn might haue executed some other function theÌ„ that which was ordinary in the Church and instituted of God Hence it is that the Baptist to establish his speciall calling and extraordinary function alledgeth the word of God Marke 1 verse 1 2.3 I am the voice of one crying in the wildernes Make straight the way of the Lord as saide the Prophet Esaias So that both ordinary and extraordinary offices haue their allowance out of the high Court of heauen When Christ asked the question concerning the baptisme of Iohn whence it was Whether from heauen or of men Math. 21 15 he meant thereby to confirme his ministery In like manner when he was teaching in the Temple the chiefe Priests and Elders of the people came vnto him and said Math. 21 verse 23. By what authority doest thou these things and who gaue thee this authority declaring that no man ought without authority and commission from God to execute any function in the Church so that no man should take this honour vnto him but he that is called of God as Aaron was We see then by the whole practise vnder the law that the Ministers thereof both ordinary and extraordinary had their calling from heauen not from the earth from God not from man And in the new Testament the Apostles had their calling from Christ â—th 10 1. Hee chose them he sent them out to him they gaue an account Hee appointed the seauenty Disciples and sent them two and two before his face into euery City â—k 10 1. Luke 10 verse 1. And when he led captiuity captiue he gaue Pastours and Teachers for the worke of the Ministery Eph. 4 verse 11. When a new Apostle was to be chosen in the roome of Iudas who purchased a field with the reward of iniquity and falling headlong he burst asunder in the midst and all his bowels gushed out Peter alledgeth vnto the Church the word of God It is written in the booke of Psalmes Let another take his charge or office â—l 109.8 â—s 1 20. Albeit then the callings of the Ministery be executed by men and the Ministers that were to continue in the Church were chosen by men like to themselues yet the Office is of God so that as it was not lawfull to bring in any strange doctrine so it was not lawfull to teach the true doctrine vnder the names and titles of any other function then was instituted by God He that hath set downe the doctrine hath also set downe the Teachers of the doctrine hee that hath appointed what shal be taught hath also appointed who shall teach it and deliuer it to his people This is taught vnto vs by sundry reasons Reason 1 First obserue with me the types that the scripture vseth to expresse this point I will name these three for example the Arke the Tabernacle and the Temple The Arke was a liuely figure of the Church all that were out of it were drowned in the waters God leaueth nothing to mans wisedome or pollicy though neuer so wise or righteous but he appointeth to Noah the matter and forme the length and breadth and height of the Arke the wood and seuerall sorts of it Gen. 6 14 and as GOD would haue it builded so he appointeth the builder In the worke of the Tabernacle the Church is more expresly shewed â—xod 31 3. God stirred vp the spirits of those that should bee the workmen and left nothing to the will of Moses but set downe the pinnes the snuffers the boards the barres the hangings and the vessels all was finished according to the patterne that hee had seene in the mount where he talked with God Exod. 39 42. Heb. 8 5. Likewise touching the Temple which came neerer to the times of Christ Salomon was appointed to build an house to God who did nothing in it Chr. 24 19. Chr. 29 25. either touching the building of it or the vessels in it or the beauty of it but according to the forme and fashion that was enioyned him Againe the titles whereby the Ministers Reason 2 are called and the names whereby they are named doe enforce the acknowledgement of this truth they are called sometimes the seruants of God sometimes the builders of his house sometimes the sowers of his ground sometimes the watchmen of his City sometimes the Captaines of his host sometimes the Shepheards of his flocke and sometimes the Stewards of his family Shall the seruant attempt any thing of his owne head and exercise dominion without the appointment or contrary to the appointment of his master It is noted to the commendation of Moses that he was faithfull in al his house as a seruant to him that appointed him Heb. 3 5. The Ministers are builders and the people are Gods building 1 Corinth 3 9. It is in God therefore to make choise of the builders and to lay the whole plot before them They are the seedmen
which notwithstanding is all false the rest being made equall with him what is all this to the Bishop of Rome who is neither Peter nor any builder of the Church but rather a destroyer and puller of it downe Peter is not now vpon the earth neither doth Christ speak any one word of his successours for then hee would haue said Vpon thee and thy successours I will buid my Church whereas Christ saith not either vpon him or vpon his successours but vpon the Rocke which neither hee nor they were And if Christ had said vpon thee and thy successours I will builde my Church what had this beene yet to the Bishoppe of Rome more then to the Bishop of Constantinople or of Alexandria or of Antioch where also Peter sate what is there vttered or what can there be gathered out of Christs words sounding for him more then for them So then as the Romanists craue of vs to produce one place of Scripture to proue the continued succession of our Churches so we aske of them one place of Scripture to proue this succession of Peter or this deputation which they challenge to themselues For as they claime to be his lawfull heires alone and to receiue from him a twofold sword which Peter himselfe did neuer handle and a triple crowne such as Peter himselfe did neuer weare who preached but Lorded it not wheras they Lord it preach not let them bring forth the Tables and produce the Testament let vs see the writings that we may examine the truth and discusse his title then which nothing can be demaunded more iust and equal But marke a little euen ye that haue but halfe an eare how partial Iudges and corrupt esteemers they are of things that any way goe against them In the point of iustification when we teach agreeable to the Scriptures and to all antiquity That we are iustified by faith alone they cry out that we abuse the people and falsifie the word forasmuch as the Scripture neuer saith by faith alone ye are iustified Whereas in the controuersie of Peters Primacy they deale deceitfully and teach that the Church is builded vpon Peter alone that the keyes of the kingdome of heauen are giuen to Peter alone that he is ordained to bind alone and to loose alone as if hee might play fast and loose at his pleasure and send thousands of soules into hell and yet no man to say vnto him sir why do you so as the Canonists teach They can neuer proue that either Christ spake or ment al these or any of these to Peter alone but in the question of iustification by faith alone though it be not found in so many words syllables in the Scripture yet the sense and substance of them is found nothing being more vsuall in the Scripture then this that we are iustified not by workes but without workes not of the law but without the law Rom. 3.20 and 9.11 and 11.6 Gal. 2.16 Ephes 2.8 2 Tim. 1.9 Tit. 3.5 If then wee be not iustified but by faith what is this but by faith alone So that we adde no more to the meaning of Paul then Christ added to the meaning of Moses which was nothing at all and yet where Moses saith Thou shalt serue the Lord Christ saith it is written Deut. 6.13 and 10.20 Thou shalt serue him onely Matth. 4.10 This then is one note of their partiality that they may adde and alter correct and corrupt at their pleasure wee may not explane and expound the true meaning of the Scripture by the addition of one word Another is this when wee say that these words of Christ in the Euangelist To thee I will giue the keyes and whatsoeuer thou bindest or loosest are not to be restrained to Peter alone but ought to be communicated to the rest of the Apostles in whose name he answered they cry out with a loude voyce and storme mightily at it that wee doe extreame wrong and iniury to Peter the Prince of the Apostles whiles we sticke not to extend and apply the same wordes to others which are peculiarly spoken vnto him and thereupon they vrge against vs in the very words I say vnto thee and Thou art Peter and wil not suffer vs by any interpretatioÌ„ though neuer so euident to depart one iot from the syllables but tie vs fast and keepe vs close to these particulars and as it were pinne vs to Peters sleeue Whereas by this limitation they ceasse not to wound themselues more then vs euen vnto the heart and yet doe not feele the force of the stroke that tendeth vnto death For they are not afraid to stretch these words in length vntill they cracke againe and albeit they be vttered in the singular number yet they extend them to all the Bishops of Rome from Peter who they say was the first vnto Paulus Quintus that now sitteth in that Sea as if Christ had said I will build my Church vpon thee Peter and vpon all the Popes of Rome after thee and thus as I haue heard they beare the simple people in hand that take vp all things at the second hand that Christ said I will build my Church vpon the Bishop of Rome What is now become of the words themselues which they pressed against vs did they not tell vs that Christ said Thou art Peter haue they forgotten what was spoken I say vnto thee It is the fairest flower of the Popes garland and as it were the soule and life of the Papacy to enlarge the words as farre as may be and to vnderstand them of the whole rabble of vsurpers and diuels incarnate that haue ruled in these last dayes and yet they cannot abide or endure that wee should extend them to all the Apostles And if I should aske them how the Bishoppes of Rome can challenge a right to be Peters successors forasmuch as they can neuer euidently proue by any testimony of holy Scripture that Peter euer was at Rome it would trouble their patience and put them into a sweat and yet do no good forasmuch as the contrary rather appeareth Coment on Phile. p. 469. as I haue shewed else-where Thus much of the partiality of these men who like enuious persons are content to pull out both their owne eyes that they may put out one of their fellowes Hitherto we haue spoken of the counterfeite head of the Church of Rome the like might be said of the rest of that proud generation who by sacriledge and vsurpation are growne to be great princes and lordes of the earth and namely of the Cardinals the Popes late creatures who glory to be called the princes Electors and thinke themselues to be equall to the greatest kings of the world who not long since were content to bee Parish Priests Hee hath aduanced them and they aduance him and one claweth another There is no testimony of antiquity nor foot-step found in the word of God Apol. Bellar. contra Mâ—â—â— praef to
precepts and examples to teach vs the way wherein we are to walke Lastly we must haue the doctrine of the Scriptures plentifully dwelling in vs not in the mouth but seated in the heart that we may be able to stand in the truth to continue vnto the end to rise vp being fallen We are euery houre subiect to be tempted of the diuell his tentations are many and strong hee is an expert and experienced captaine he looketh where we are weakest he is a spie that commeth to search and see the nakednesse of our soules And therefore we must be able to draw out the spirituall sword put into our hands vpon euery occasion that we may put him to flight This is the way to resist him this is the way to ouercome him Iam. 4. We haue the example of our Lord Iesus Christ the head of his Church he said It is written he handled this sword at euery tentation Math. 4 4. to teach vs to furnish our selues plentifully with the doctrine thereof that so we may remember to apply the same to euery present purpose 17. And these were the sonnes of Leui by their names Gershon and Kohath and Merari 18. And these are the names of the sonnes of Gershon by their families Libni and Shimei 19. And the sonnes of Kohath by their families Amram and Izehar Hebron and Vzziel 20. And the sonnes of Merari by their families Mahli and Mushi these are the families of the Leuites according to the house of their fathers Hitherto we haue spoken of that numbring of the Leuites which is generall the particular followeth which is both propounded and concluded the former beginning heere continueth to the end of the 37 verse the latter is comprised in the 38 and 39 verses This particular reckoning vp of the Leuites is perfourmed by setting downe such sonnes or issue as were begotten immediately of Leui himselfe then such as descended of his sons and lastly such as proceeded of his sons sons The sonnes of Leui were three in number Gershon Kohath Merari Gen. 46 11. Exod. 6 16 These are described according to the number of their families so that of Gershon came two families the Libnites and the Shimeits Of Kohath came foure families the Amramites the Izeharites the Hebronites and the Vzzielites Of Merari were spread two families the Mahlites and the Mushites In this diuision is laid downe before vs a description of the genealogy or generation of the Tribe of Leui by their names and by their families wherein is set downe both what children Leui had and what were his childrens children insomuch that many did spring and spread themselues as branches out of that roote This we also finde set downe afterward chap. 26 Numb 26 â— and in other places of the word of God and yet it may seeme vnto some very vnprofitable and to minister little or no instruction at all to the Church of God Besides the Scripture speaking of Genealogies doth oftentimes cal them endles and fruiteles and brand them with this note to minister occasion of strife and contention rather then of godly edifying which is in loue 1 Tim. 1 4 and Tit. 1 4 and 3 9. But we must know that the Apostle condemneth not all Genealogies All Geneâ—gies not coâ—demned forasmuch as the Scriptures are full of them and the Iewes kept publike and priuate records of their tribes and families Numb 1 18. Nehem. 7 62. This was obserued vntill the desolation of the City and the Temple Paul was able to proue himselfe of the stocke of Israel Phil 3 5. of the tribe of Beniamin an Hebrew of the Hebrewes by lineall descent if any had doubted of it The first booke of the Chronicles is full of such genealogies so is Ezra and Nehemiah and few historicall books of the old Testament without them Hence it is that the Apostle ioyneth foolish Questions and Genealogies together where he condemneth not the mouing of euery question in handling the word or conferring of it for both Christ asked his Disciples many things Mat. 16. and there are many questions godly and profitable whereof we may enquire and reason which breed sound knowledge wholesome instruction and fruitfull edification to the hearers He is marked out as with a note of folly that rashly and headily beleeueth euery thing Prou. 14 15. And therefore the questions that are to be suppressed he calleth foolish questions that is idle superfluous vaine and vnnecessary seruing to no vse or profit The same title as a brand set vpon the head of them is to be stretched also to Genealogies foolish genealogies must be staied such as are of no moment such as serue to nourish vaine glory and serue not to the benefite of the faith of the Church But such as the Scripture setteth downe are very profitable sometimes to teach vs the accomplishment of Gods promises sometimes to giue light to other Scriptures sometimes to shew the continuance of the Church from age to age sometimes to discouer the enemies of true religion which often driue it into a corner of the world and sometimes to manifest the true Messiah that the scepter departed not from Iudah till his appearing But to omit this heere we are to consider and to compare the curse of Iacob with the blessings that wee see descend vpon this tribe Simeon and Leui instruments of cruelty in the destruction of the Sichemites haue an heauy curse laid vpon them by their father Gen. 49. Yet God raised out of the same these honourable families and turned the curse into a blessing as he promised to that tribe for their zeale in destroying the idolaters â—octrine 1. â—od chuseth â—eake and â— likely â—eanes maâ— times We learne from hence that God many times chuseth his seruants as his instruments to bring worthy things to passe euen out of low and meane degrees He chuseth weake meanes and vnlikely in the eyes of the world and maketh them his instruments to worke his will This doth Hannah confesse she was contemned and reproched by her aduersarie which caused her in the anguish and bitternes of her soule to pray to the Lord but hauing experience of his mercy toward her she saith The Lord maketh rich Sam 2.6 7 â— and maketh poore he bringeth low and lifteth vp he raiseth vp the poore out of the dust lifteth vp the begger from the dunghill to set them among Princes and to make them inherite the throne of glory So hee dealt with Ioseph he brought him out of prison and lifted vp his head aboue the Princes of Egypt Gen. 41.40 Thus he speaketh to the Israelites Deut. 7.7 8. and putteth them in minde of their naturall condition The Lord did not set his loue vpon you nor chuse you because yee were moe in number then any people for ye were the fewest of all people but because the Lord loued you and because he would keepe the oath which hee had sworne vnto your fathers hath the
shall be put to death 39. All that were numbred of the Leuites which Moses Aaron numbred at the commandement of the Lord throughout all their families all the males from a moneth old and vpward were twenty and two thousand Wee haue already handled the numbring of two of the families that haue their foundation in the sonnes of Leui to wit the Gershonites and the Kohathites Now followeth the third and last that is the Merarites touching whom we are to consider sundry particular points as we haue done in the two former diuisions For first the families descended of Merari are named which are two the Mahlites and the Mushites verse 33. Secondly the number of persons the summe of them according to the number of all the males from a moneth old and aboue was sixe thousand two hundred verse 34. Thirdly the Ouerseer or Superintendent of them all was Zuriel the sonne of Abihail Fourthly the place of their abode in the host was on the North-side of the Tabernacle verse 35. Lastly the office and function committed vnto them was the woodworke and the rest of the instruments These things were committed to their charge and custody Hitherto wee haue handled the numbring of this Tribe simply considered in it selfe according to the particular families of it now let vs obserue how it is concluded In this conclusion set downe in the two last verses of this diuision we are to marke two points first the persons that went before the Arke of the Couenant on the East-side secondly the totall sum of the whole Tribe is reckoned vp The persons that were to pitch on the fore-front of the Tabernacle toward the East are these both Moses himselfe as the chiefe Captaine Commander ouer the whole and also Aaron with his sons the Priests ministring vnto God and his Church whereunto is annexed a certaine prouiso that none should dare to thrust himselfe into their office verse 38. Secondly the totall sum of all the former particulars is brought together and the accounts cast vp which are said to amount to two and twenty thousand v. 39. Out of which generall number must be deducted the Priests and the first borne of the Leuites themselues for otherwise the whole Tribe of Leui consisting of the Priests and such as are called by the common name of Leuites amounted to the number of twenty and two thousand and three hundred soules Verse 33. Of Merari was the family c. In this diuision we see more plainely and particularly that which was in part noted before namely the seuerall mansions and situations that these Leuites had about the Tabernacle which being the place of Gods publike seruice they compassed it round about that they might not be farre from any of the people of God but alwaies resident among them The Gershonites pitched behinde the Tabernacle westward verse 23. The Kohathites pitched on the south-side of the Tabernacle verse 29. The Merarites pitched on the north side of the Tabernacle verse 35. Now lest any part should be left vnfurnished and vnprouided Moses and Aaron and his sonnes are commanded to take vp the fore-front of the Tabernacle and to pitch on the East-side GOD might haue put and placed all the Leuites in one corner of the host if it had pleased him but in great mercy both toward the Leuites and people they are seated in the middest of the army and charged to compasse the Tabernacle round about to the end they might serue the better for giuing direction and instruction indifferently to all the rest of the Tribes that were to vse their Ministery Thus we see that neither the Teachers were constrained to go farre to their hearers nor the hearers to take any tedious iourney to their Teachers This teacheth vs that God will haue euery part of his people taught Such is the goodnesse Doctrine 1 of almighty God God wil haue all places and people taught euen the smallest that he will haue none of his seruants vntaught how small soeuer the places be how meane soeuer the persons be None are too high in regard of their great places none are too low in regard of their obscure callings none are too good to be taught whatsoeuer their degrees be We see this most euidently in the Tribe of Leui it selfe To what end and purpose were they diuided in Iacob and scattered in Israel Gen. 49 Gen. 49 7 but that all the Lords people might be instructed from the highest to the lowest and haue their portion in due season alotted vnto them of God This is giuē as a commendation of the Leuites and of Iehoshaphat that sent them 2 Chron 17 9. They taught in Iudah and had the booke of the Law of the Lord with them and went about throughout all the Cities of Iudah and taught the people This we see in the Apostle Paul writing to the Ephesians and setting downe the notable fruites and ends of the Ministery of the word Eph. 4 13. He gaue some to be Apostles some Prophets some Euangelists some Pastours and Teachers Till we all meete together in the vnity of faith vnto a perfect man and the measure of the age of the fulnesse of Christ Touching the practise of this duty we haue a notable example in Christ our Sauiour in many places of the Euangelists Luke 8 1. It came to passe afterward that he went throughout euery City and Village preaching and shewing the glad tydings of the kingdome of God and chap. 13 22. He went through the Cities Villages teaching and iournying toward Ierusalem The like we reade of the twelue Apostles who walked in the steps of their master going through the Townes preaching the Gospel and healing euery where Luke 9 6. So also it was with the seuenty Disciples the Lord sent thē two and two before his face into euery city and place whither he himselfe would come Luk. 10 1. Seeing then the Priests and Leuites Christ his Disciples went about through all the Citties of Iudah published the Gospel in euery city and village preached euery where and went into all places we conclude that it is the ordinance of God that all places great and small all persons high and low all congregations bigge and little should haue the word of God established and setled among them Reason 1 This will be made plaine and cleere vnto vs by diuers reasons First consider with me the titles that are giuen vnto God in the Scriptures He is worthily called the King of his Church and the Lord Master of his house-Is not he the Shepheard of Israel that leadeth Ioseph like sheepe Psal 80 1. Will a Shepheard that hath any care of his Sheepe or any loue vnto them looke vnto some of them and not to all Or will he not rather if any be gone astray Lu. 15 4 5 6. leaue ninety and nine in the wildernesse and seeke that lost one vntill he finde it So is it the will of our Father that is
haue set at nought all my counsell and would none of my reproofe I also will laugh at your calamity and mocke when your feare commeth Such measure as we mete it shall be measured vnto vs againe and God will deale with vs as we deale with him If we set our faces against him Leuit. 25.17.23.24 he will set his face against vs. If we will not be reformed but will walke contrary vnto him then he also wil walke contrary vnto vs and with the froward he will shew himselfe froward Fourthly they are to be obeyed that haue Reason 4 no absolute authority but are themselues vnder the authority of others God commandeth to honour father and mother Exod. 20. albeit themselues are to honour God Thus doth the Centurion reason from the lesse to the greater Matth. 8.8 9. from himselfe to Christ Lord I am not worthy that thou shouldest come vnder my roofe but speake the word onely and my seruant shal be healed for euen I am a maÌ„ vnder authority hauing souldiers vnder me and I say to this man Go and he goeth to another Come and he commeth and to my seruant Do this and he doth it If then such as are meane men and haue inferiour places of command are notwithstanding obeied by those that are vnder them much more ought the Lord himselfe to be obeyed who is aboue all and all vnder him Reason 5 Fiftly the Rechabites obeyed Ionadab their father and receiued a blessing for their obedience He restrained them from many profits and pleasures of this life and his charge vnto them might seeme very hard and harsh being restrained of wine and forbidden to build houses to sow seed and to plant vineyards and when they had these set before them they answered We haue obeyed the voyce of Ionadab Ier. 35.8.13.14 the sonne of Rechab our father in all that he hath charged vs to drinke no wine all our dayes we our wiues our sonnes and daughters This example is the Prophet Ieremy commanded to set before the people of God to shew them their sinne Thus saith the Lord of hostes the God of Israel Goe and tell the men of Iudah and inhabitants of Ierusalem will ye not receiue instruction to hearken to my words saith the Lord The words of Ionadab the sonne of Rechab that he commanded his sonnes not to drinke wine are performed for vnto this day they drinke none but obey their fathers commandement notwithstanding I haue spoken vnto you rising early and speaking but ye hearkened not vnto me Shall we make lesse account of God then the Rechabites did of their father and value his commandements lesse worth then they did their fathers commandements If we haue had the fathers of our flesh and we gaue them reuerence shall we not much rather be in subiection to the father of spirits and liue Hebr. 12.9 Lastly there is a speciall relation betweene Reason 6 God and his people The subiect oweth obedience to his prince the seruant to his master the child to his father God is all in all he is our king and we his subiects he our master and we his seruants he our father and we his children according to the saying of the Prophet Malachi A sonne honoureth his father Mal. 16. and a seruant his master if then I be a father where is mine honour and if I be a master where is my feare saith the Lord of hostes So that disobedience is as the sinne of rebellion and God detesteth those that commit it as rebels against him All these reasons serue to preach obedience vnto vs whensoeuer the word and will of God is made knowne vnto vs. The vses of this doctrine are very profitable Vse 1 vnto vs. First learne from hence and let it worke an impression in our hearts that nothing can be more agreeable or a more effectuall marke of our Christian profession then to obey and hearken vnto the voice and word of God This made Samuel say to Saul 1 Sam. 15 2â— Hath the Lord as great delight in burnt offerings and sacrifices as in obeying the voyce of the Lord behold to obey is better then sacrifice and to hearken then the fat of rammes When the Lord was to deliuer his Law in mount Sinai he said If ye will obey my voyce indeed and keepe my Couenant then yee shall bee a peculiar treasure vnto me aboue all people for all the earth is mine Exodus Chap. 19.5 By the voyce of God we are to vnderstand not the letters or so many syllables of the Scriptures but the preaching and publishing of the same according to the doctrine interpretation exhortation reproofe comfort and such like For the word taught and applyed according to the true sense and naturall meaning of the Scriptures is as well the word as that which is written forasmuch as by the gift of interpretation bestowed vpon his seruants the mind and meaning of them is opened That then is not Scripture onely which is expressed in so many syllables and therefore the Apostle saith when they deliuer pure doctrine with integrity and grauity â— 2.6.7 they deliuer the wholesome word which cannot be reprooued They are the seedmen the word is the seed and therefore they deliuer the word The voyce of Gods messengers in the ministery of the word is to be heard and esteemed as the voice of the euerliuing God and not as the voyce of a mortall man The Prophets call vpon the people â—s 4.1 to heare the word of the Lord when themselues spake vnto them and not the Lord immediately The Apostle declareth that God in old time spake by his Prophets Heb. 1.1 according to the saying of Christ that whosoeuer heare his disciples and Ministers heare him and they who contemne them contemne him Luke 10.16 Thus in all ages haue the faithful esteemed the Ministers as the messengers of God and the Ministery of the word as the voyce of God himselfe This is witnessed by sundry testimonies of holy Scripture speaking of the Church generally and of the seruants of God particularly The Church saith Esay 2.3 Come let vs goe vp to the mountaine of the Lord to the house of the God of Iacob and he will teach vs of his wayes and we will walke in his pathes Cornelius hauing sent for Peter saith he was present before God to heare what he would speake vnto him by Peters mouth Acts 10.33 The Thessalonians receiued the word not as the word of man but as it is indeed the word of God 1 Thess 2.13 Thus must we esteeme of it in iudgement thus must we obey it in practise When sinne is reprooued it is God that reprooueth it When the sinner that is penitent is comforted God is the comforter If the word find out our secret sinnes we must be no lesse terrified and humbled then if God should proclaime open warre against vs and vtter his Thundering voyce against vs. If the sweet consolations of Christ are offered to
ignorantly like the blinde man that hitteth the white cannot be accepted of him or looke for any reward at his hands God will accept of none to be his seruants that know him not Will any man receiue into his seruice one that cannot see to dispatch his businesse and shall we thinke that God will admit blinde men that regard not to vnderstand his wayes and want their spirituall eyes to discerne betweene good and euill This we see by sundry examples as Psal 95.10 where the Lord rendreth this reason why the people erred in their hearts and greeued him forty yeeres in the wildernesse Psal 95.10 because they had not knowne his wayes It was the cause why the Sadduces denyed the resurrection Matt. 22.29 Ye do erre not knowing the Scriptures nor the power of God This caused the Iewes to crucifie the Lord of life Act. 3.17 Now brethren I wote that through ignorance ye did it as did also your rulers for if they had knowne him they would not haue crucified the Lord of life This is it that maketh the proud iusticiaries of the world to rest in their owne righteousnesse Rom. 10.3 because they know not the righteousnesse of God This was the cause of the idolatry of the Gentiles Gal. 4.8 When ye knew not God ye did seruice vnto them which by nature are no Gods So what was the cause but ignorance that moued Paul to persecute the Saints he rendreth this as the reason 1 Tim. 1.13 I was before a blasphemer and a persecuter and iniurious but I obtained mercy because I did it ignorantly in vnbeliefe And as it is the roote that brancheth out into many sinnes so it is as pitch that defileth whatsoeuer it toucheth turneth good affections into euill and maketh them to decline and degenerate into sinne Religion deuotion hope feare being ioyned and guided with the eye and light of knowledge please God whereas without this sight they highly displease him For religion ioyned with ignorance begetteth and bringeth forth idolatry deuotion accompanyed with ignorance is no better then superstition hope ioyned with ignorance worketh presumption feare ioyned with ignorance engendreth desperation If we haue not knowledge to support and season vs we erre out of the right way and are deceiued beyond all measure Loue blinded with ignorance becommeth sottish Zeale patience and such like corrupted with ignorance are turned into brutish and sauage passions This reprooueth three sorts of men First the practise of the Church of Rome â—reâ— that taketh away the key of knowledge from the people and seeketh to bring in palpable darknesse These false teachers cannot endure that the people should enioy the light of the Scriptures They reade them in an vnknown tongue perswading them they may be most deuout when they are most ignorant that it shall goe well with them though they haue no faith of their owne but an implicit faith to beleeue as the Church beleeueth albeit they know not what it beleeueth These are they that notably abuse the people to their perdition and bewitch them with spirituall socery as they that bring Gods iudgments vpon their heads â—â—8 â— 13. and 〈◊〉 1. â— 10. â— 1. 8. for when a land is destitute of the knowledge of God al things are couered with darknesse and the persons are liable to his fearefull iudgements as is euident by sundry places of Scripture Dauid saith the blind and lame that mocked at him were hated of his soule so that such should not enter into his house 2. Sam. 5.8 Such as are spiritually blinde shall neuer enter into Gods kingdome they are all seers that shall come thither The want of naturall sight is nothing in comparison of the want of the eyes of the minde Our Sauiour pronounceth them blessed that are pure in heart â— 5.8 because they shall see God This sight of the minde is two fold partly in this life partly in the life to come one of them vnperfect the other perfect when we shall see him as he is This is eternall life to know God â— 3.2 it is eternall death not to know him and to be ignorant that God is our father that Christ is our redeemer and that the holy Ghost is our sanctifier â—â—econd â—ofe The second reproofe is of those that are children in knowledge that liue in the light and yet can see nothing The Sunne shineth brightly in their faces yet they shut their eyes Many thinke they haue religion enough if they haue a good mind and meaning and leade a ciuil life among their neighbours who like not such busy fellowes that will be medling euermore with the Scriptures They are accounted honest men and are well liked of all they pay that they owe they are iust of their word they deceiue no man But this ciuil conuersation and honest behauiour shall profit them nothing nor be able to bring them into the fauour of God nor giue them any title to the kingdome of heauen so long as they are destitute of knowledge forasmuch as they haue God their aduersary who will contend with them and plead against them neither will he know them that regard not to know him Others despise it and contemne it like the foole or idiot that casteth away a pearle or precious stone not knowing the value or worth of it These come to the Church sometimes and heare the word of God both read preached and yet are not so much as acquainted with the histories of the Scripture the principles of religion which are as milke for yong children They know not what faith is they are not acquainted with the meanes of our iustification they know not the difference betweene the Law and the Gospel neither the vse of the one or the other they cannot discerne any thing betweene the religion of Christ and of Antichrist Lastly The third reproofe it serueth to stoppe the mouthes of all proude and malicious slaunderers of the Gospel that accuse the preaching and publishing thereof as the cause of the sinnes and enormities that abound among vs as also of the plagues and pnishments that God hath inflicted vpon the land These men vttering the froth and scumme of their soule mouthes and belching vp the venome of their poisoned hearts cry out It was neuer wel since this new religion sprung vp since there was so much teaching and preaching that we haue so much knowledge and learning that we are well the worse for it The cause of Gods iudgements is not the preaching of the Gospel but the contempt of the Gospel and because we haue the light but loue darkenesse more then the light God iustly giueth ouer such prophane beasts into a reprobate sense Our great ignorance is the cause of our sinnes and that we are children of darkenesse rather then of the day of the night not of the light Are not these ashamed to say that the light of the Sun causeth men to stumble and goe
heed how we heare Luk. 8 whē we come into his house Christ teacheth that in hearing the Ministers we heare him and in refusing them we refuse him Math. 10. The Apostle commendeth the Galatians for the performance of this duty that they were as carefull to heare him as to heare Christ himselfe chap. 4 14. My tentation that was in my flesh ye despised not nor reiected but receiued mee as an Angell of God euen as Christ Iesus What could he say more for them Or how could he better set foorth their zeale then to giue this testimony of them that they accounted of him in regard of his paines in the Ministerie not as an ordinary man not as a faithfull Minister onely not as an elect Angell onely but as Christ himselfe the head of men and Angels whose person he did represent and whose Church he did feed with wholesome doctrine This example should all of vs follow this doth the Lord require of all true Christians that they receiue his Ministers as his Messengers and reuerence them as himselfe in regard of their doctrine and haue thē in singular loue for their workes sake This we see to be worthily practised by Cornelius as well became a religious Captaine and a deuout Christian Acts 10. ◠10 33. We are all heere present before God to heare all things that are commanded thee of God Loe how great the dignity of the Ministery of the Church is loe how great the excellency of the Ministers of God is we must heare them as if we heard God forasmuch as they are sent of him they preach his word they deliuer no more then they haue receiued and he hath commanded them to publish it in his Name But alasse it is most horrible to behold the contempt that they suffer and the basenesse that is cast vpon this calling which is one of the causes of those greeuous plagues and iudgements that are brought vpon the world The disgrace and ignominy vnder which they lie greeueth the hearts of all the godly and not only greeueth their hearts but pierceth the Clouds and doth not onely pierce the Clouds but reacheth vp to heauen and doth not onely reach vp to heauen but entreth into the eares of the Lord of hosts and not onely entreth into his eares but doth stretch it selfe vnto God himselfe and returne vpon Christ the Prince of all Prophets which ought indeed to pierce and enter into the hearts of all prophane persons and serue to terrifie all those that reuile them and speake all manner of euill against them for the truths sake Let vs remember the saying of the Apostle touching the Thessalonians 2 Thess 2 13. When ye receiued the word of God which yee heard of vs ye receiued it not as the word of men but as it is in truth the word of God which effectually worketh also in you that beleeue This is a worthy commendation of this Church and a notable example which we ought to set before vs to follow it so that we must heare the word as Gods word whose force it carrieth with it Many heare it that do not heare it as Gods word It is a rare thing to finde such an hearer Some heare and then rage and storme when they are reproued Acts 7 57 17 18 and 22 23. Others refuse to heare at all and thinke such as make conscience of hearing to be more curious precise then there is cause Others embrace the word but yet not as the word as we see in Papists and hypocrites The Papists affirme that the Scripture or word written hath no authority in it selfe except it be allowed approued of the Church What other thing is this then to embrace the word but not as the word The hypocrites also doe not receiue the word with due reuerence nor expresse it in true obedience as their life doth witnesse against them These haue men onely in their thoughts and haue not God in their sight they may be said after a sort to receiue the word but they cannot be said to receiue it altogether as the word For if they did seriously and earnestly acknowledge it to bee of God and to haue him the author of it they would not leade their liues in that loose manner that they do Thirdly it reproueth those that contemne the doctrine of the Gospel The third reproofe for the poore and obscure conditiō of the Ministers that preach it For what I pray you was the estate of the Apostles Were they rich and renowned in the world Peter and Iohn going vp together into the Temple at the ninth houre of praier answered the lame man that expected to receiue something of them Siluer and gold haue I none Acts 3 6. Were they much befriended applauded of men The Apostle declareth and complaineth that all men had forsaken him and no man stood with him 2 Tim. 4 16. And Christ himselfe foretelleth that they should bee hated of all men for his Names sake Math. 10 ver 22. Were they honoured and magnified aboue others Or did they liue at ease and in pleasure Paul spareth not to paint out their life 1 Cor. 4 9 I thinke that God hath set foorth vs the Apostles last as it were appointed to death for wee are made a spectacle vnto the world and to Angels and to men Were they clad in purple and fared they deliciously euery day Did they dwell in gorgious houses and Princely pallaces In the words following he telleth vs how it fared with him and the rest of his brethren they were not attired in soft raiment they did not surfet through excesse Verse 12. but euen vnto this present we both hunger and thirst and are naked and are buffeted and haue no certaine dwelling place And yet notwithstanding these manifold aduersities and trials the Sonne of God pronounceth of them He that heareth you heareth me and iudgeth the wrongs to be done to himselfe which they suffer Let not vs therefore require honour or riches or glory or pompe or outward dignity in the Ministers of the Gospel but rather consider the goodnesse of God toward vs who knowing that we are not able to beare and abide his infinite Maiesty hath instituted the Ministery of his word that by men equall vnto vs and like to our selues he might teach vs his will and instruct vs in his word We shewed before that when the Lord himselfe in his owne voice preached to Israel at Mount Sinai they were so terrified and afraid that they asked for Moses that he might speake vnto them If the matter stood thus with them that had seene the wonders of God in the Land of Egypt and not many daies before had passed the red sea as it were by dry land what shall befall vs if he should vtter to vs his terrible voice as a most mighty thunder If then we heare patiently and obey readily the word that is brought vnto vs by weake and fraile man it
in the tenth chapter verses 35 30 37 38. the Israelites promise that they would truely pay their due to the Leuites that they would bring their first fruites the first borne of their sons of their Cattell of their Bullockes of their Sheepe and the tithes of the Land vnto the Leuites and Priests that minister in the house of God but when Nehemiah was absent they were slacke in performance of their promise We may obserue besides who they are that haue the chiefe hand in this sinne not the men of least account or lowest degree but the cheefe sort had the cheefest hand in this trespasse For who are they that most robbe the Church and pill and polle the Ministery and make themselues fatte with the spoiles of the tithes but those that shold be greatest friends vnto it euen great persons who make themselues greater by making Church-liuings lesser This we see plainely in the place named before where Nehemiah saith chap. 13 10 11 12. I perceiued that the portions of the Leuites had not beene giuen them for the Leuites and the Singers that did the work were fled euery one vnto his field Then contended I with the Rulers and saide Why is the house of God forsaken and I gathered them together and set them in their place c. Such therefore albeit they be great mighty are to bee reproued It is the duty of the Magistrate to see so these things and to correct the abuses that creepe into the Land and by all good meanes to release the oppressions that lie heauy vpon the Ministers of the church If God take the matter into his hand he will take an account of them that spoile the church and make them feele the greeuousnes of their sinne It is better that Nehemiah should correct the sinnes of the people then Nebuchadnezzar If God scourge vs by cruell enemies woe be to vs they are without all mercy and compassion Thus then we learne how and what to account of this sin to wit the withholding of maintenance froÌ„ the Ministers that it is robbing and spoiling of God a defacing and deforming of his kingdome This maintenance is the homage and tribute that God doth require of vs for the setting vp and continuance of his kingdome among vs whereby it followeth that tithes are holy sacred things not to be deteined nor imployed to any other vse The Apostle therefore saith Gal. 6 verse 7. Be not deceiued God is not mocked for whatsoeuer a man soweth that shall he also reape Vse 5 Lastly from hence ariseth comfort to such as do good to the Sanctuary and to the vttermost of their power further the worshippe of God they may assure themselues that God will account it reward it as done vnto himselfe Whatsoeuer is giuen to the maintenance of Gods seruice and the furtherance of true religion and the propagation of the Gospel is giuen to God himselfe serueth to aduance the glory of his Name as appeareth by sundry examples in holy Scripture worthy both of commendation of admiration and of imitation One example The first example we haue in Obadiah who liued in the daies of greeuous persecution wheÌ„ Iezabel made hauocke of the Church of God the Altars were cast downe and the Prophets slaine then did hee take an hundred of the Lords Prophets and hid them by fifties in a Caue and fed them with bread and water 1 Kin. 18. It is an easie matter in the daies of peace and quietnes to shew a loue to the Ministers of the word and to pretend our selues to bee friends and fauourers of the Gospel but let vs not flatter our selues for wee may heerein deceiue our selues This is no euident triall or certaine demonstration to proue our zeale to bee right forasmuch as we may do all this more for the applause of the world and to be well thought of among men then for loue we haue to the truth or to them that bring the truth glad tidings of good things But when all things are in an hurry and vprore when persecution is raised for the Gospels sake and Iezabel sendeth a messenger to Eliah 1 King 19 2. that his life shall bee taken away from him or when the Ministers are in disgrace and contempt of the world turned out of house and home when they are left succourlesse comfortlesse then to stand to them to releeue them to countenance theÌ„ and in a good cause to defend them is a notable signe of a liuely faith and of receiuing the truth in truth and sincerity God will not forget their effectuall faith and diligent loue and the patience of their hope in Iesus Christ he will haue them in continuall remembrance reward it as done vnto himselfe as God shewed himselfe in mercy to Obadiah and for his sake sent a gracious raine vpoÌ„ his inheritance and filled their hearts with ioy and gladnesse For euen as Elisha said to Iehoram King of Israel when they had no water for the host nor for the cattell that followed them What haue I to do with thee Get thee to the Prophets of thy father and to the Prophets of thy mother as the Lord of hosts liueth before whom I stand Surely were it not that I regard the presence of Iehoshaphat the King of Iudah I would not looke toward thee nor see thee 2 Kings 3 13 14. Iehoshaphat was a good and godly King who feared the Lord and in all distresses called vpon them euermore to aske counsell of the Prophets of the Lord and God suffereth his word to bee declared to the wicked themselues many times howbeit it is because of the godly that are among them euen so doth God deale with Ahab he would haue suffered him to follow the false Prophets that he fed and to be seduced by them and to perish in that famine but that he regarded Obadiah and that small remnant for whose sake he shewed mercy vpon the Land He had shewed mercy to the Lords Prophets the Lord sheweth mercy vnto him againe and is mindfull of his goodnesse as if he had done it vnto himselfe Another example The second example 2 Chr. 24 â—6 we haue in Iehoiada hee was honoured aliue and dead so that they buried him in the City of Dauid among the Kings because hee had done good in Israel both toward God and toward his house He set his heart to honour God and was zealous for his glory hee reformed religion he destroyed idolatry hee freed them from tyranny he established true piety and did much good to the Church and Common-wealth and as he was carefull to honour God so God honoured him and remembred him for good according to the greatnesse of his owne kindnesse and according to his seruants goodnesse The like we might say of Nehemiah The third example Nehem. 13 26 when the secret enemies of the Church had defiled the Priesthood and the couenant of the Priesthood and of the Leuites and that
holy grouÌ„d Exod. 3.5 Iosh 5.15 This we shold al consider wheÌ„ we meet together in one place and carefully remember that the place in which we assemble is holy ground and therefore we should take heed we doe not abuse it Obiect But is that ground wherupon Temples or Churches stand more holy then other I answer Answ no it is not in it self there is no more holinesse in it then in other but in respect of the assembly therein gathered together and of the exercises of religion therein performed it is for that present more holy and better to be accounted and esteemed then all other places and peeces of ground whatsoeuer This made the Prophet say Psal 84.10 A day in thy Courts is better then a thousand I had rather bee a doore-keeper in the house of my God then to dwell in the tents of wickednesse We see how carefull all men are whensoeuer they goe abroad and come into any publike place and presence of men to adorne the outward man decently lest being seene in an vnseemely manner they be condemned and despised especially if they be to appeare before some great person as we see in Ioseph Gen. 41.14 When they brought him before the presence of Pharaoh he shaued himselfe and hee changed his raiment and so came vnto him How much more then should wee looke to our selues to the inward man to the heart that we come not carelesly contemptuously before him that searcheth the hearts and reines If any aske how we may prepare our selues and behaue our selues Obiect that we may be accounted fit to come before Gods presence I answere Answer we must practise three duties first wee must embrace true godlinesse and righteousnesse and cast out of our hearts as filthinesse out of our houses all impiety and vnrighteousnesse The gates of Gods house into which hee will enter are the gates of righteousnes and none shall enter into them but the righteous Psal 118.16 Open to me the gates of righteousnesse I will goe into them and I will praise the Lord this gate is the Lords into which the righteous shal enter When Iacob went to Bethel to build for God an altar and to worship him first he clensed his house of idols and commanded his houshold to be cleane Gen. 35.2 â— therby shadowing out the purity of their harts To this purpose doth Dauid testifie Psal 26.6 that he would wash his hands in innocency and then afterward he would compasse his altar So then so often as we intend to come to the house of God we must rid our hearts of wickednesse as it were our ground of weedes and so sanctifie them that they may be fit vessels to receiue heauenly graces They that doe otherwise shall neuer reape any benefit by the holy assemblies of the Saints let them resort thither neuer so often Secondly we must not onely shunne and shake off things vngodly and vnlawfull in themselues but euen such things that in time and place may be followed and are commanded to be done of vs to wit the care of earthly things and thoughts vpon the matters of this world These haue their time but their time is out of time when the time serueth to serue the Lord and we are to sanctifie a Sabboth vnto him These indeed haue their place but they haue no place in the place of Gods worship and therefore must be displaced out of our hearts before we come to the house of God A vessell full of myre and puddle cannot receiue any sweet and wholesome liquor though ye powre it vpon it all the day long and if our minds and hearts be forestalled with the cares of this life and the cogitations of earthly things they are no way capable of heauenly things they are full fraught and stuffed already and so leaue no roome or receit for better things These are ranke thornes that choke the word Lastly we must consider that we haue to deale with God and not with man and be ready to receiue without contradiction or resisting without mincing and mangling whatsoeuer is deliuered vnto vs by the Ministers of God and from the warrant of Scriptures This must be the end that we aime at when we come into the Church Antâ—m Faâ—â—â— comment 〈◊〉 Eccle. 4. to heare the word of life to learne the way of saluation and to embrace the doctrine of trueth and saluation It was the manner of the Priestes and Leuites to interprete the Law and the Prophets were wont to preach their Sermons to the people gathered together in great multitudes in the Temple Ierem. chap. 7. verse 2. where Ieremy is commanded to stand in the gate of the Lords house 〈◊〉 2 7. and proclaime there this word Let vs therefore prepare our hearts to obedience by setting before vs the presence of God present by his word present by his grace present by his Sacraments present by all his ordinances and by his blessing vpon his ordinances Thus doth the Prophet prophesie that the people call one to another and say Come ye and let vs goe vp to the Mountaine of the Lord â—â—y 1 3. to the house of the God of Iacob and he will teach vs he doth not say the Ministers but the Lord himselfe will teach vs his waies and we will walke in his paths A notable meanes to worke much good in vs and the cheefest way to touch our hearts with feare and reuerence knowing that we haue to do with Gods word nay with God himselfe Thus did Cornelius consider Acts 10 33. when he saide to Peter We are all heere present before GOD to heare all things that are commanded thee of God Let vs examine our selues by these few rules and by them we shall know whether we come aright or not to the house of God with due reuerence and preparation Let not the Minister sowe among thornes but grub them out of the ground of your hearts that so yee may bring foorth fruites with patience Secondly obserue from the law of contraries Vse 2 that Satan is present in all places of Idolatry wickednesse impiety and prophanenes For as God is present where he is worshipped so is the Prince of this world that â—uâ—eth in all the children of disobedience present also where he is serued Thus speaketh Christ our Sauiour to the Church of Pergamus Reuel 2 13. I know thy workes where thou dwellest euen where Satans throne is So then where vngodlinesse is set vp and maintained there is Satan present nay there he is president there is Satans seat and there he keepeth â—esidence O that all wicked and vngodly persons were throghly perswaded of the truth of this point and that they would diligently weigh with themselues that Satan is oftentimes neere theÌ„ euen at their elbowes when they thinke him to be farre from them and thâ—mselues out of gunshot as we vse to speake and free from all danger For if he will intrude himselfe and winde in himselfe among
consider two things first the commandement of God without whose authority nothing is to be imposed as necessary in the Church which is that the Priests should light the lampes not one or two but all of them to giue light in the Tabernacle to signifie the light of Gods word shining in the Church which ought sincerely to be preached and published by the teachers to giue light of knowledge to all in the house of God as the Apostle declareth of himselfe that he had kept backe nothing Acts 20 20 27 but reuealed the whole counsell of God as the Priests kept not any of the lampes vnlighted but did light theÌ„ all Secondly the obedience of Aaron to the commandement he lighted the lampes that they might giue light round about the candlestick on euery side wheresoeuer the candlesticke could be seene Vpon occasion of mentioning the candlesticke we haue a description of it verse 4 by the matter of it it was made of gold and by the forme of beaten gold according to the patterne shewed to Moses in the Mount for he was a faithfull seruant in the house of God Heb. 3 2. But of this we may reade farther Exo. 25 37 40 25 26. There was but one candlesticke in the Tabernacle made by Moses because this was sufficient howbeit Salomon that built the Temple afterward made ten candlestickes whereof fiue stood at the one side fiue on the other side 2 Chron. 4 ver 7 20. because the Temple was larger and wider then the Tabernacle and therefore moe were requisite in the one then in the other The place where the Candlesticke stood was in the Sanctuary next to the most holy place or in the first Tabernacle Hebrewes chapter 9 verses 2 9. Not in the most holy place forasmuch as the High-Priest went into it once onely in the whole yeare Heb. 9 7. whereas the lampes of the Candlesticke were renued daily But let vs come to the words as they lye in order and first touching the lampes appointed to bee lighted we must consider that the Tabernacle with all things thereunto belonging was a figure of the time present vntil the time of reformation Heb. 9 9. and when the Priesthood was changed there must be also a change of the law Heb. 7 12. All things had their signification and the truth which is as the pith and substance of the ceremonies belongeth to vs as well as to the Iewes Hence it is that the lampes belonging to the candlesticke â—â—ctrine signifie vnto vs that the word is the light of the church 〈◊〉 word is â—â—amp and 〈◊〉 of the â—â—â—rch giuing light to the people as the Sun doth to the world wherby the true light of the knowledge of God of Christ our Redeemer of true righteousnesse and of saluation is kindled in the hearts of all true beleeuers Dauid is a certaine witnesse of this truth who teacheth that the commandement of the Lord is pure enlightening the eyes Psal 19 8. Thy word is a lampe vnto my feete and a light vnto my path Psal 119 105. So Salomon saith Prou. 6 23. The Commandement is a lampe and the Law is a light It is plaine therefore that the lampe lighted in the Tabernacle did figure out the word of God Hence it is that the Prophet Esay saith O house of Iacob â—â—â—y 2 5. come let vs walke in the light of the Lord and afterward he sheweth that if any speake not according to this word 〈◊〉 8 20. it is because there is no light in them Reason 1 And it cannot be otherwise because the Lord which is the author of the Scriptures is light it selfe he is called the Father of lights Iam. 1 and the Church acknowledgeth when it sate in darknes that the Lord was the light of it Mich. 7 8. The Apostle saith he only hath immortality and dwelleth in the light which no maÌ„ can approch vnto 1 Tim. 6 16. And in the beginning of Iohns Gospel Christ is called the light of men Iohn 1 4. If God then be the true light how can his word but partake of his nature and be lightsome in it selfe and bring light to vs Againe the word hath in it the effects of light it expelleth darknes and is very comfortable and therfore comfort is often called by the name of light Ps 97 11. Ester 8 16. Ps 118 27 and 43 3. Iob 30 26. Lam. 3 2. So is it with the word it driueth away spirituall darknes and it comforteth and reioyceth the heart Psal 19 8. Vse 1 This doctrine serueth to reproue the church of Rome which bring in their Torches and Tapers and Candles into the Church as the setting of them vp at burials and funerals 〈◊〉 dâ— par â—â—b 2 c. 19. to signifie that the soules of the dead are aliue a superstitious custome condemned by sundry Councels as superstitious and heathenish Moreouer they obserue continually another foolish custome to set vp wax candles Taper lights before their Images and vpon the Altar in their Churches and this they do not onely in the night but in the day at noone when the Sun shineth in his strength And lest they might seeme to wander without Scripture and to be mad without reason they pretend for themselues and their superstition the continuall burning of the lampes in the Tabernacle before the Arke of the testimony Exod. 25. Bellarmine disputing of the reliques of the Saints Bellar. lib. 2. de reliqu c. 3. et 4. noteth three ends of this practise because fire is a signe of gladnesse a signe of glory and a signe of life But all this is no better then will-worship which is condemned Mat. 15 9. Col. 2 23. of which it may be said Who required these things at your hands Es 1 12 And this obseruation in the law touching the lamps is meerly ceremoniall which had an end with the Priesthood and was honourably buried with the Synagogue and is not to be raked out of the dust and raised out of the graue againe Also it is vtterly vntrue that these lampes were lighted in the day time for they were lighted in the euening burned vntill the morning and then were put out Thus doth Ahijah tell Ieroboam and all Israel 2 Chr. 13 11. that they had the Candlesticke of gold with the lampes thereof to burne euery euening Therefore it is said in the law The high Priest shall light the lampes at euen the word is betweene the twilights meaning therby both the euening and the morning Exod. 30 8 and Aaron must cause the lampes to burne continually from the euening vnto the morning Leuit. 24 3. In the booke of Samuel in other places it appeareth that they burned all night for those that kept the watch of the Lord in the Tabernacle and in the Temple but were alwaies exstinguished in the morning when it was day 1 Sam. 3 3. Thus then we reason against them from their owne
foundation The lampes vnder the law burned only in the night therefore the Papists haue no warrant to set them vp in the day time True it is Doway-Translators slubber ouer the matter in their annotations vpon Exodus and Samuel and tell vs that God would not haue darkenesse in his Tabernacle by day nor night but this is a weake and vngrounded assertion contrary to the Scripture as hath bin shewed and may also farther be shewed oâ—t of Exod. 27 21. The truth is that these noone-day Taper lights in honour of the liuing or of the dead Danae respons ad 7. Contro cap. 4. are a meere heathenish superstition as it appeareth out of the history of Herodian lib. 1. And from hence as also many other toyes did crept into the Church and therefore Hierome saith aduers vigilant Cereos clara luce non accendimus we do not light candles in the day time But we haue some reason to beare with them For to what end do they vse it in the day time but to make manifest their blindnesse ignorance Their religion is a darke and obscure religion compacted altogether of many blinde doctrines and therefore they would haue some light of their candles though they haue none of their doctrine The vse of a lanthorne and light is in a darke night There is no man in his right wits will carry a candle when the Sun shineth cleerely and brightly Durandus a great patrone of these superstitions can finde out nothing in the word written to iustifie defend these wax-candles therefore is constrained to establish them vpon the rotten decrees of Zosimus and Theodorus Enchirid. lib. 6. cap. 80 If any obiect that the Christians vsed lights lampes in their meetings I answer their meetings were in the night time for feare of their enemies For while the Church was in persecution they could not safely assemble in the day time and therefore they vsed those lights of necessity to remedy the darknesse of the night Acts 20 8. but when we haue free liberty choise of time place for the exercises of our religion that practise is not to be brought into imitation Vse 2 Againe it reproueth them that hold the Scriptures to be so darke and difficult that it is dangerous for the people to meddle with them lest they fall by them into errors heresies But we heare that the Scriptures are a lampe as a candle set vpon the table and as a Beacon kindled to shew light farre and neere What then Can the light be darknesse surely no more then the darknesse can bee light And if they be darke it followeth that either the holy Ghost could not expresse his minde and meaning more cleerely and euidently or else he would not To say hee could not is blasphemy and maketh him a weake and impotent God to say he would not were to make him an enuious God as if he did enuy the good of his Church But whatsoeuer was written afore time was written for our instruction Rom. 15 4. 2 Tim. 3 16. therfore God euery where commandeth that they should be read and heard of all high and low rich poore men and women old and young Deut. 6 9. 17 18. 31 11. Iosh 1 8. Esay 8 20. He wil haue all sorts of persons come to the knowledge of the truth that they may be saued 2 Pet. 3 9. 2 Tim. 2 25. But how shall they come to repentance and to the knowledge of the truth without the Scriptures Euery member of the Church must haue them dwell richly in them Col. 3 16. All are commanded to search them Ioh. 5 39. The men of Berea are commended for it Acts 17 11. so is the Eunuch who while he sate in his Chariot read them Acts 8 30. They also are reproued that were vnskilfull in them and slow of heart to beleeue them They are able to make vs wise vnto saluation Out of them as from an armory Math 22 29. Luke 24.25 Eph 6 16 17. Math. 4 4. 22 31 29. we must draw weapons against Satan and his instruments both defensiue and offensiue Christ and his Apostles vsed these weapons to beate downe all impiety and heresie whereas the ignorance of them is the cause of errour This armour artillery must all men procure and no man be denied to draw this sword that is a soldier of Iesus Christ From hence therefore is reproued the errour in opinion and weaknesse of iudgment resting in the common sort they perswade themselues that the knowledge of theÌ„ belongeth not to them but to the Ministers and to the learned because they take them to be so darke and themselues so simple that they are as a deepe well and they haue nothing to draw nay that it is dangerous for them to meddle with them as if they were a rocke at which they might suffer shipwracke But this is nothing so Let all such marke that they are as a light shining in the night of this present world to shew vs the right way and to leade vs a sure way forward to the end of our faith True it is we shall haue no need of it when once we come to our iournies end For as men wheÌ„ they are come to their lodging resting place require no more the helpe of the lanthorne so shal it be with vs when the daies of our passage and pilgrimage are ended and we be come to the heauenly Ierusalem we shall no more want this ministeriall light the Lord shall be the light of that City Reuel 21 2â— 1 Cor. 13.8 there shall bee no need of the Sun or Moone there to shine in it then Prophesie shall faile tongues shall ceasse and knowledge shall vanish away Furthermore we must know that the Scriptures are not hard and hidden in the fundamentall points but all things necessary to saluatioÌ„ are easie to them that will vnderstand Deu. 30 11 Rom. 10 â— â— They are like to the holy waters that issued out froÌ„ vnder the threshold of the house Eze. 47 1 which were first vp to the ankles v. 3. then vp to the loynes v. 4. which afterward became as a riuer that could not be passed ouer v. 5. In them is strong meat for men and milke for babes and children In them the Elephant may swim and the Lambe may wade No man must therfore be discouraged from searching the Scriptures which do giue vnderstanding euen to the simple Prou 1 4. Psal 119 3. and knowledge and discretion to the young man he may learne by them to reforme his waies and to know how to feare the Lord. But are not many things hard in them Doth not Peter say of Pauls Epistles that they are hard 2 Pet. 3 1â— I answer he speaketh not of the hardnes of the Epistles as appeareth by the change of the gender but that in the Epistles are many mystical points and matters of faith rather then of reason
we do not deny that the Scripture being vnderstood doth enlighten our mindes but it is not therfore lightsome because it is vnderstood of vs for then the light therof should wholly depend vpon our vnderstanding Thus if we vnderstand it it shall be lightsome but if we vnderstand it not it shal not be lightsome Nay which is much more absurd if one man vnderstand it it shal be light if another man vnderstand it not it shall not bee light thus at one and the same time it shold be both light not light The truth therefore is that the Scriptures are lightsome two wayes â—â—e holy â—â—â—iptures are â—o wayes â—â—â—â—tâ—ome First in respect of them selues secondly in respect of vs. In respect of themselues they are alwaies lightsome of theÌ„selues and haue light in themselues In respect of vs they are lightsome when we vnderstand them and receiue them and light by them But to returne to the former matter the Minister should be the principall light to hold out the Lanthorne to bring men to heauen and to worke in them repentance as Iohn the Baptist is said to be a burning and a shining light Ioh. 5 35. But euery one also in his place must be a light to shine in knowledge and obedience in doctrine and in life On the contrarie when men are as candles put out there falleth great hurt to the church The danger heereof may be discerned by common experience in an hauen towne if the Lanthorne be taken downe or the candle put out which should direct the ships in the night season into the hauen al the ships and the soules that saile in them are left to the mercy of the winds which are without mercy and so all perish by miserable shippewracke In like manner if men haue no light in their hearts to guide them into the hauen and harbour of the church and consequently of the kingdome of heauen they doe as much as in them lyeth betray their owne soules and drowne themselues in eternall perdition Verse 3. And Aaron did so c. The obedience of Aaron is here described and the Candlesticke set in the Tabernacle described It is saide to be of golde as Reuel 1. the most precious of all Minerals for two causes First because as Gold excedeth all other mettals so the Church exceedeth all other societies of men because in it saluation is only to be found Esay 46 13. all other beeing ordained to preserue this safe and sound Esa 45 14. 49 23. Reuel 21 24 26. Yeâ— it is the glory and honour the beauty and ornament of all other societies kingdomes cities townes houses and persons to be parts of the church inasmuch as otherwise they are parts of the world of the kingdome of darknesse yea aâ— dogs swine and vncleane beasts Ephes 22 11 12 13 c. Secondly because it is most precious deare to God and to Iesus Christ as gold is to man because it is an holye company sanctified by the blood of Christ whom it cost deare to redeeme it Acts 20. The Candlesticke in the Tabernacle was to hold the light for the direction of all that were therein from Euening to morning continually Exod. 27 22. It is the vse of euery Candlesticke to hold to keepe to preserue to continue and to yeelde forth the light to the benefit of others This doth mystically represent the church Doctrine teacheth that the church is as the Lords golden candlestick appointed to hold and keepe the light treasury of the Word for euer It is the office of the church to holde and keep the word for euer that it should neuer bee lost or embeselled from vs to the end of the world And as the Candlesticke was to hold the light to the first comming of Christ so is the church to preserue the truth vntil the second comming of Christ It is therefore the office of the church and of euery true member thereof to keepe in it and to publish abroad and to hold out to those that are in it the truth of Gods word to direct their pathes aright as Deut. 31 20. The booke of the Law after that it was written was by the Lord himselfe committed to the Israelites to be kept in the side of the Arke of the couenant The Prophet Esay sheweth That the Word should go forth out of Sion where it was kept into the middest of the earth Chap. 2.3 And the Apostle declareth that the Iewes had the Oracles of God committed vnto them of trust Rom. 3 2. and that to them appertained who were the onely church the adoption and the glory and the Couenants and the giuing of the Law and the seruice of God and the promises Rom. 9 4. And Paul is said to haue written vnto Timothy that hee should know how he ought to behaue himselfe in the house of GOD which is the Church of the liuing God the pillar ground of the truth 1 Tim. 3.15 By all which testimonies wee are taught that the Church holdeth and bringeth the truth Esay 41 27. and conueieth it vnto vs and that wee can no otherwise receiue it or be partakers of it For further proofe heereof obserue with Reason 1 me the titles that are giuen vnto it It is a safe keeper or treasurer to keepe as it were vnder locke and key the holy Iewels of the olde and new Testament that they be neither corrupted by Heretikes nor destroyed by other enemies It is as a cunning Goldsmith to try euery thing Whit. de Scrip. quaest 3. Cap. 2. for as he discerneth pure gold from counterfet mettalles so the church discerneth true Scripture from false or forged books and writings It is as a crier to publish and make knowne the decrees of almighty God It is an Interpreter to expound the sence and to open the meaning of the Scriptures according to the proportion of faith set forth in other parts Secondly it is a great honor and wonderfull preferment that God giueth vnto the Church aboue al other societies and places of the world besides And indeede there can bee no greater honor then to be put in trust with such a treasure If a man should vpon trust commit vnto another a great treasure and make choyse of him to leaue it with him it is a signe he honoreth and respecteth him before and aboue others so is it betweene God and his Church he hath laid vp his trueth in his Church as in his store-house Ps 147 19 20. He hath giuen his word to Iacob his statutes and ordinances vnto Israel he hath not dealt so with other Nations as for his iudgements they haue not knowne them This made the Apostle say What is then the preferment or aduantage of the Iew Or what profit is thereof circumcision much euerie day shewing thereby that God committing his Oracles vnto them did aduance and prefer them farre aboue all other Nations Thirdly the church is the house
habitation of God who is light it self in whom only is light properly to be found who dwelleth in light that none can attaine vnto 1 Tim. 6 16. Hee hath called his Church his rest and the place where his honor dwelleth Psal 132 13 14. The Lord hath chosen Sion he hath desired it for his habitation this is my rest for euer heere will I dwell for I haue desired it Vse 1 This condemneth the Papistes who stand from the verdict of this doctrine as men endited of two crimes and errors first they accuse the Scriptures left vnto vs in the Originals to be corrupted the old Testament by the Iewes the new by Marcion and other heretikes But it is a vaine surmise without proofe or probability touching the corruption of the original fountaines which notwithstanding the Romanists pretend thereby to make a way to bring in the Latine translation to be the pure authenticke Scripture and consequently to bee preferred before them which is as foolish and vnreasonable as to make the mistris to walke on foot like a seruant Franci Luc. in Epist ad Serlet and to set her handmaid on horsebacke therefore some of their own frends are ashamed of this vanity It is a shame they say to belye the deuill It is a crime to taxe the Iewes of a crime wherof they are not guilty It is wel knowne that howsoeuer they stand affected vnto Christ yet they alwayes were and now are very religious respectiue in keeping the text sound and sincere and cannot by any meanes be induced to choppe and change to adde or to diminish any thing And doubtlesse had they not bene trusty and faithfull would God haue trusted them with this true treasure yea though that Church were oftentimes corrupt yea sometimes an Harlot or an Apostat yet the ouer-ruling prouidence of God hath alwaies wrought in them a care and conscience this way both for their owne future happy estate and the benefit of posterity to come to keepe the ancient records euidences of the Scripture sound sure and sincere This appeareth further by the Sermon of Christ in the Mount reprouing the false interpretations of the Scribes and Pharisies who had very grossely corrupted the meaning of the Law Mat 5 21.27 31 33 38 43. 16 6. The church of the Iewes was neuer more corrupt then in the dayes of Christ yet could they neuer be touched nor be iustly charged with this horrible crime of offering violence to the holy bookes of Scripture And if they might haue bene endited of this detestable forgery â—hrist would not haue omitted this greater fault who often reprooueth them of lesser offences Besides our Sauiour willeth the Iewes to search the Scripture which the Prophets had left vnto them by diuine inspiration hee sendeth them vnto these as then they had theÌ„ to try the doctrine of the Pharisies by them Ioh. 5 39. Iohn 5 39. which hee would neuer haue done had they bene corrupted and themselues the corrupters of them Moreouer touching the Iewes seeing they were mortall enemies to Christ if they were minded to corrupt the Scripture they would haue corrupted for their own aduantage such places out of Moses and the Prophets as concerned Christ whome they hated but these remaine entire by which they are fully conuinced and confuted Andrad lib. â— defens Tridâ—â— Hieron epi. 7â— ad Marcell And therefore one saith well that such as holily and religiouslie handle the Hebrew Text do find therein more notable testimonies of Christ then in the Latine and Greeke Copies Now if the true Church had lost the pure and perfect fountaines of the Hebrew and Greeke Text how could it bee a faithfull keeper of his Will and Testament Howbeit GOD hath euer had a care of his word and truth euen then when he committed the same to the custody of the Church Another error of the Romane church is that they make the churches authority to bee our supreame ground and stay of our faith and set it farre aboue the Scriptures themselues These assertions are found in their writings touching the Scripture It is not authenticall without the authority of the church that the authority of the Scripture dependeth on the authority of the Church necessarily Ecchi â—â—cbirâ—â— Pighi lib. 1. de Hierar eccl cap. 2. that we are not bound to take them for Scripture without the authority of the Church that in respect of vs the church hath absolute authority to determine which is Scripture and which is not that the Church hath power to make a booke not Canonicall Stapl. to be Canonicall and one of them vttred this impudent and shamelesse blasphemy that the Scâ—ipture should bee of no more credit then Aesops Fables Hermaâ—â—m without the approbation allowance of the church Howbeit as wee must not take from the church hir right so we must take heed that we giue not to it more then is due and so rob God of his honour and glorie and derogate from the excellency and authority of the Scriptures They make the Church the light it selfe and not the Candlesticke to hold the light say that it also is called light I answer it is a borrowed light receiuing all the light it hath from the word as the Moone doth from the Sun They make it to be the authorizer of the word and hold that it is of no force or credit but is as a dead letter and inken diuinity without it This is no better then to hang the word and consequently Cal in infâ—â—â— lib 1. cap. 7. the promises of God the kingdome of heauen saluation it self vpon the pleasures of men wheras the church is founded and grounded vpon the word not the word vpon the Church as Peter is builded vpon Christ not Christ vpon Peter All the authority that the Church hath be it neuer so great it hath it from the Scripture for how do we know whether the Church erreth or not but by the Scripture The Church cannot giue vs faith whereby we beleeue in Christ and lay hold of eternall life it is the Scripture that worketh it by the inspiration of the holy Spirit The Scripture is the chiefest and the highest court from whence is no appeale but we may appeale from the iudgement of the Church to the Scriptures not from the Scripture to the Church The Church that is the company of the faithfull are not lords ouer our faith they are ruled by faith not ouer-rulers of our faith True it is the Church is a means to bring vs more speedily to know the Scriptures as the woman of Samaria was a meanes to bring the Samaritans to beleeue in Christ 〈◊〉 4 42. but as they when they had heard Christ beleeued not so much for her report as for that themselues had heard him speake so after the Scriptures are discerned and pointed out vnto vs as by the finger of the Church we beleeue them to bee the word of
30 1 Chro. â— Mal. 27. 1 King 21 5 7. Num. 15.34.35 both in his word and by his Ministers The Spirit speaketh euidently in the Scriptures by it he resolueth the Church no lesse then by an oracle from heauen besides for our farther direction he giueth the knowledge of his word to the Ministers who draw al their light from the word and doe thereby aske counsell as at the mouth of God The reasons are very euident First the Scriptures Reason 1 are all sufficient to improue and correct 2 Tim. 3.16 Rom 15 4. to teach and to instruct to giue patience and comfort Ioh 20 31. 2 Tim. 3.15 that we may beleeue haue eternall life and to make vs wise vnto saluation Secondly such as will not beleeue them and reply vpon them will beleeue nothing else no although one come from the dead Luke 16 31 It is therefore the foundation of faith to resort to these meanes to be resolued as to the oracle and ordinance of God Psal 85.8 Obserue from hence that all questions in Vse 1 Religion must be decided and determined by the Scriptures All doctrines are to be prooued by them and al errors to be conuinced by them The Scripture is the supreme iudge of all councels and controuersies The supreâ—â— Iudge of aâ—â— controuerâ—â— it sendeth not the Church to the generall consent of the Pastours of the Church nor turneth them ouer to expect a general councel nor posteth them ouer to Rome as the Gentiles resorted to Delphos to consult with the Oracle of Apollo It is in vaine to neglect the straight direct way to seeke out by-pathes and vncertaine passages It neuer taught the Pope and his Cardinals to be the highest court and supreme Iudges of Scripture who oftentimes are ignorant of Scripture It cannot be interpreted but by the same Spirit by which it was written It is required of the supreme Iudge and interpreter of Scripture that he cannot erre that no appeale be made from him that he be no way partiall and that he haue power to compell the parties dissenting to yeeld obedience These properties agree not to the Bishop of Rome he is not free from error for many of theÌ„ haue falne into heresy haue taught contrary things one to the other haue made many foolish interpretations he is a meere man and can compell no mans wil to yeeld vnto him he is partiall in his own cause and therfore to appeale to him is to aske ones fellow if he be a theefe Secondly the Scripture containeth all Vse things necessary to saluation to withstand tentations Matth. 4. and to build vs vp in all trueth So that it is simply and absolutely necessary The doctrine of saluation cannot be learned but from it The knowledge of the law is necessary Rom. 7.7 the knowledge of the Gospel is necessary Tit. 2.11.12 Neither let any obiect that the Church wanted Scripture along time euen from the creation to the dayes of Moses for the Question is not what was necessary in the beginning but what is now necessary The mothers milke is sufficient for the infant while it is a childe but it is not sufficient afterward when once it is growne vp Neither is it true which the Iesuite obiecteth that Christ commanded not any thing to be written but is ouerthrowne by many testimonies of Scripture 2. Pet. 1.21.2 Tim. 3.16 Reuel 1.11 and 14.13 Vse 3 Thirdly it teacheth that the Ministers ought to be ready to answere the questions and doubts that trouble the people any way Therefore they must be faithfull in their places and skilfull in the Scriptures Hag. 2.12.13 they must not be blind guides dumb dogs Ezek. 34.4 their lippes must preserue knowledge and the people seeke the Law at their mouthes Againe it is required of them to be resident vpon their flocks attending on them as watchmen watch the citie alwayes in danger of enemies to discouer the approach of them and as shepheards attending their flock for feare of deuouring wolues 〈◊〉 56 9 10. The people are as a prey in the iawes of al hereticks where teachers are not attending and residing The Israelites fell into horrible idolatry when Moses was absent from them Exod. 32.1 But how shall the Ministers be consulted withall being absent from the people Vse 4 Lastly it serueth for instruction for the people They are not to consult with witches and wizards but to resort to the Ministers of God Deut. 18.15 and to the word to the law and to the testimonie Esay 8.19.20 Princes therfore must not contemne them nor respect theÌ„ as the lowest and basest of the people And all people high and low rich and poore must search the Scriptures who thinke to haue eternall life in them Ioh. 5.39 They are greatly commended that were diligent in the reading of them Acts 8.30 and 18.11 Dauid did exercise himselfe in them day and night Psal 1.2 None are to be forbidden the reading of them forasmuch as the Gospel is the power of God to saluation to all that beleeue Rom. 1.16 They are greatly reprooued and rebuked â—hat were ignorant in them Mar. 12.24 that were slow of heart to beleeue them Luk. 24.25 Euery man therefore must seeke to be assured perswaded in his heart of that which he doth 〈◊〉 14.5 and seeke to warrant his owne work All things must be done in faith Hebr. 4.2 Mar. 11.24 Iam. 1.5 without which no man can please God This reprooueth the ignorance that is in the greatest sort who thinke it enough to doe as others doe to heare the word because others do so to receiue the Lords Supper because they see their neighbours doe so and to come to Church because the most do so These thinke it enough to be present at diuine duties albeit they be indeed farre from doing their duties There are many that come and heare prayers Many do hear prayers which neuer pray who do neuer offer vp any prayers as if there were some hidden vertue in the place or in the praier albeit they neuer lift vp their hearts to God These haue not neither can haue any comfort in that which they doe They are without faith because they are without knowledge They haue no assurance whether they please God or not but doe all things with doubtfull hearts and wauering mindes and therein condemne themselues and sin against God Rom. 14 23. Iam. 1.6 being like a waue of the Sea tossed with the winde Verse 9.10 And the Lord spake vnto Moses saying Speake vnto the children c. The determination of the question is heere set downe and vpon occasion thereof perpetuall lawes established for the direction of the Church The vncleane are put off to the 14. day of the second moneth the cleane must keepe the Lords Passeouer at the season appointed There are two causes alledged wherfore a man may for a time be excused for not comming to the Passeouer and is allowed as vnblameable
Tabernacle was reared vp c. The second part of the chap. followeth to wit the remouing from Sinai when once the Tabernacle was erected I will from hence obserue before wee passe farther Doctrine one point from the building and erecting of the Tabernacle a place for the congregation to meet together for the worship of God that christians also in the time of the gospel should haue churches and Temples builded and fit places appointed to meet together for Gods seruice Christians should haue some fit place for Gods seruice True it is in time of persecution when free liberty of publike meetings is restrained it sufficeth to meet in priuate houses if those houses may be called priuate which are separated for such a purpose yet euen they ought to be decent and fitted to so holy a work and sanctified to so holy an end God commanded Moses to set vp a Tabernacle for the assembling together of the congregation Exod. 25 Dauid prepared to builde an house to God would giue no sleepe to his eies nor slumber to his eielids vntil he had found out a place for the Lord an habitation for the mighty God of Iacob Ps 132 4 5. Salomon afterward built him an house which was called the house of prayer because chiefly it serued for that purpose Acts 7 47. Immediately after the captiuity when Salomons Temple was ruinated it was the principall care of the Iewes to build it again and though they were hindred a long time in the work Ioh. 2. yet being reproued for their negligence and stirred vp to diligence by the Prophets they finished the worke The Apostle speaking of the abuses among the Corinthians touching the Lords Supper sheweth that they came together into one place 2 Cor. 11 20. and therefore it is needfull to haue fit places by what name soeuer they be called wherin the church is to assemble Psal 74 8. Luk. 4 16. And so much the rather because the Lord hath Reason 1 promised his presence in them and to dwell in them by his grace Spirit Exod. 25.8 Let them make mee a Sanctuary that I may dwell among them for wheresoeuer two or three are gathered together in his name there will he bee in the middest of them Math. 18. Secondly prayers that are made ioyntly together by the whole congregation are alwaies more effectuall they send vp a stronger cry and therfore they are sooner heard The best melody is of more voices then one and moe stickes laide vpon the fire make the heate the greater We ought therefore to haue fit places for this purpose that we may as it were with one mind with one mouth glorify God Vse 1 Is this the end for which Churches are instituted and appointed Then it reprooueth such as inuert the right vses of them to wit that in them we should come together to hear the word read and preached vnto vs to make prayers and supplications to receiue the Sacraments to sing Psalmes to offer vp praise and thanksgiuing to almighty God of which the Romanists haue set vp false ends and established their owne deuices They will haue them erected for the externall sacrifice of the Masse for their Altars and Images such like trumpery for which they alledge the saying of the Apostle Heb. 13 10. but the Altar there spoken of is Christ himselfe on which euerie faithful man must offer The true ends of them we noted before for the reading of the Scriptures Actes 15 21. for the preaching of the word Luk. 4. for prayer and for the receiuing of the SacrameÌ„ts Acts 20 7. Again they teach that churches are of themselues more holye ground then other places and in regard of the holy nature thereof more auaileable to pray there theÌ„ any where els The place is to be accounted holy for the present while the exercises of religion continue but the congregation once dissolued there is no inherent holinesse remaining in it more then in any other place Churches therefore wee acknowledge to bee holy places nor in regard of the building and the beauty of them not in regard of the ground or seate of them Concil Gangr but of the end holy vse for which they serue and for the holy assemblies that there are made Here then is the difference between them vs they make churches to be holy in respect of the place we in respect of the people The people make the place holy not the place the people Wee are not therefore to pray to God with any opinion of holinesse in one place rather then in another Ioh 4 21. Euery place hath Gods presence and euery where wee may lift vp pure hands and therfore is alike sanctified for praier in it selfe considered Furthermore whereas suâ—â— places should be dedicated and consecrated to the honor of God they wil haue theÌ„ also builded to the name and honour of the Saints and make them to be Patrons and protectors of them there they pray vnto them as to their mediators and intercessors But no diuine worship is to be giuen vnto them This is no better then flat idolatry to pray to those that cannot helpe vs. But to let these go let vs see how these religious places are otherwise prophaned Do we come to them as to Gods house Do we vse there that reuerence which is fit in his presence and dwelling place So did the people while Zachariah was burning incense the multitude were without in praier But we commonly come thither rather to talk trifle then to pray and hear In former times mens houses were their churches but now the churches are turned into their houses Chrysost 〈◊〉 36. in 1 〈◊〉 beeing ordinarily prophaned with babling laughing and sleeping and what not Many come hither for no other cause but to buy and bargaine and to meet with others for their earthly profits and worldly busines Where haue we commonly more brauling and brabling then at the church will not the least peny or occasion make vs iar and almost set vs together by the eares Wee should come hither to please God but when we are come we displease him and forget God and our selues and the word and the place and all There is an Article and it is a good one to enquire of Church-abuses whether there be any plaies and enterludes any feasts and bankets kept in our churches any suppers or churchales drinkings and tiplings musters prophane vsages in churches chappels or churchyards and whether the parishioners behaue themselues rudely and disorderly in time of diuine Seruice or Sermon as by walking talking ringing or any noise whereby the Minister or preacher is hindred and disturbed These abuses are committed and yet continue in many places Christ wold not suffer a vessell to be carried through the temple He went into the Temple and cast out all theÌ„ that bought and sold in the Temple Marke 1 and ouerthrew the tables of the mony-changers Math 21 and the
weaknesse in iudgment Thus also was Ieremy troubled ch 12 1 2. and no lesse the Prophet Habbakkuk ch 1 13. Wherefore lookest thou vpon theÌ„ that deale treacherously holdest thy tongue when the wicked deuoureth the man that is more righteous then he This which we esteeme to be a confusion is indeed no confusion and that is in order which we suppose to be out of order For God is a God of patience and long suffering who will take vengeance on his aduersaries and he reserueth wrath for his enemies Naum 1 2. and therefore is the Prophet much perplexed in spirit willed to waite by faith the issue that God will make for the vision is yet for an appointed time but at the end it shall speake and not lie 〈◊〉 37. though it tarry wait for it because it will surely come it will not tarry Hab. 2 3. Then the Caldeans thogh vsed of God as his rod to afflict his people shall be destroied Thus God hath set them in slippery places Ps 73 18. so as they passe away are â—ot they are sought but cannot bee found Ps 37 3â— The transgressours shall be destroyed together the end of the wicked is to be cut off ver 38. Lastly from hence euery man must learne Vse 5 to do the duties of his own calling God haâ—h set euery man in a certaine calling as it were in a certaine field to till wherein he is to labour We are apt indeed to break out into the callings of other men as if we weâ—e pinned vp in too narrow a roome This made Salomon to say I haue seene seruants on horses Eccl. 10 7. Prou. 2â— 27. and 19 10. and Princes walking as seruants vpon the earth And as God hath set euery man in a calling so must euery man waite and attend vpon that calling whether it be in the Church or in the family or in the Commonwealth In the Church there is order to be obserued in reading in preaching in prayer in the Sacraments that such as be at them may say in their hearts Surely God is in this place and repoâ—t that God is in them of a truth To this purpose doth Paul deliuer sundry instructions 1 Cor. 14. If any man speake in an vnknowne tongue let it bee by two or at the most by three and that by course and let one interprete 1 Cor. 14 27. Let the Prophets speake two or three let the others iudge v. 29 If any thing be reuealed to another that sitteth by let the first hold his peace v. 30. All Churches of the Saints haue this order v. 33. Let your women keepe silence in the Churches for it is not permitted vnto theÌ„ to speak but they are commanded to be vnder obedience as also saith the Law if they will learne any thing let them aske their husbands at home for it is a shame for women to speake in the Church And if it be not permitted vnto them to preach neither is it permitted them to baptize which is an appendance vnto the Ministery Their duty is to be in subiection but to baptize is a part of power iurisdiction So also ought euery one to learne and practise the duties of his calling in the priuate family An house diuided against it selfe cannot stand Math. 12 verse 25. but quickly falleth Luke 11 ver 17. Happy is that house when such as are Gouernours know how to rule and such as are inferiours know how to obey But if one encroch vpon the place of another there followeth much confusion And in the Commonwealth euery soule must learne to bee subiect to the higher powers for there is no power but of God the powers that be are ordained of God whosoeuer therefore resisteth the power resisteth the ordinance of God and they that resist shall receiue vnto themselues damnation Rom. 13 1 2. Without this the whole order of nature will be peruerted A kingdome diuided against it selfe is brought to desolation When he sendeth Magistrates and Princes he meaneth to preserue mankinde by them he striketh a feare of them not only into men but also into beasts Dan. 2 38. Such then as rise against them and labour to set all in a broile 1 Pet. 2 14. and to bring al things to confusion are worse then the brute beasts that are without vnderstanding We cannot honour God except we honour the Magistrate And it is very apparent that they are possessed with the giddy and frantike spirit of vprore and sedition which will not be vnder the rule of such as God hath ordained We cannot honour God except we honour such as he hath set in his place He hath printed his owne image in them and in their persons we obey him And when superiours are no longer reuerenced all will be set in a tumult and turmoile and must needs goe to spoile and hauocke Now if we would speake of the practise of the Church of Rome The Church of Rome is wholy out of order there is no good order obserued among them but the whole ordinance of God is vtterly ouerturned the preaching of the word is little esteemed the word and praiers are in a strange tongue praiers also are made to Saints the vse of the Sacraments is horribly prophaned they permit baptisme vnto women and the Supper they haue quite abolished Christ and Antichrist are not more contrary then the Romish church to the true Churches of Iesus Christ They haue pulled vp the foundation of Christian religion and vtterly denied the faith The Scriptures they make vnsufficient and to containe a maimed and vnperfect doctrine They subiect them to the iudgement of the Bishop of Rome and to the authority of the Church They banish the people from them as if they were very dangerous vnto them They contemne Magistrates claime power to dispose of their kingdomes if they be supposed to be heretikes Ver. 29 30 c. And Moses said vnto Hobab the sonne of Roguel the Midianite Moses father in law We are iournying c. The next point is the conference betweene Moses and this Hobab Conference between Moses and Iethro For inasmuch as the passage thorough so many Mountaines and Deserts was exceeding both difficult and dangerous Moses leaueth nothing vnforethought which might serue for the aduantage of his enterprize and therefore instantly intreated his father in law to accompany them in their way toward Canaan Such as yeeld their helpe to further the Church shal neuer lose their labour promising to him such part and profit of the promised Land as GOD should bestow vpon them True it is Moses had liued long in those parts of Arabia thorough which he was now to trauaile yet the better to assure his passage and to saue so many thousand soules as he had brought out of Egypt which could not be so few as a million it was needfull for him to vse many guides and conducters and therefore he is so
instructions that the iudgements of God which befall to men are not only punishments to the sufferers and offenders but also documents and instructions to all others that behold theÌ„ know them and heare of them The punishments of God inflicted vpon one doe serue to admonish and instruct another Abraham is commended that he would teach his seruants and houshold to keepe the way of the Lord and to do iustice iudgment Gen. 18.19 when he heard of the destruction of Sodome and Gomorrha The Lord chargeth that the idolater should not be spared but stoned with stones that seeketh to entise others secretly to serue other gods that all Israel may heare and feare and do no more any such wickednes Deut. 13.10 11. Luke 13.2.3 and 17. â—2 So the iudgments that fell vpon the Galileans and those that perished by the fall of the tower serued as examples and Sermons of repentance The like we see in Deuteronomy Deu 22.9 1 Cor. 10.10 11. they were written for our admonition c. Iud. ver 7. Reason 1 This is the end of his iudgements he worketh them to this end and purpose and therefore they must be instructions to vs. A few were smitten saith Cyprian that others might be warned by their example As in a family the master will not passe by that which the seruant committeth because it may be a warning to the rest that they might heare and see and commit no such thing as we shewed before out of Deuteronomy Some are punished that others might not be punished Secondly whatsoeuer was written before hand was written for our instruction Rom. 15.4 that we might receiue benefit thereby vpon whom the ends of the world are come as it oftentimes happeneth in states that are well gouerned where we see not onely malefactors executed but gibbets erected and other monuments set vp in the high wayes to the benefit of those that passe by and come after that they beholding what befell to such wicked offenders might not transgresse in the same manner This serueth to checke and controll the sacriledge Vse 3 of the Church of Rome who keepe backe these examples from the knowledge of the people of God They caÌ„not abide the Scriptures should be common and therefore doe hinder what they can forbid them to know these iudgments The Apostle wold not haue any in the Church ignorant of them 1 Cor. 10.1 but these keepe away the key of diuine knowledge which openeth the gate of Gods kingdome neither entring themselues Luke 11 5â— nor suffring those that would enter The Priests in the Law were commanded to reade the Scriptures to all the people in their own language but these keep them reade them in a strange tongue because none should vnderstand them or if they be in their owne tongue they haue so mingled them with strange words and phrases that the people are neuer the wiser nor the better And if any in reuerence and humility seek to vnderstand them and shew and desire them to be acquainted with them they shall bee so terrified and discouraged that they are not able to make any profit by them to themselues or receiue any comfort from them These are like to those couetous wretches that withholde corne from the people in time of famine whom God and the people may iustly curse Secondly this reproueth those that are ignorant Vse 2 wilfully ignorant and will not know nor learne the examples that God hath set down in his word For if they be iustly condemned that will not haue them knowne then cannot they be excused that care as little to haue theÌ„ learned Woe then to the times ages wherin we liue For though we may see and reade and heare and know sundry examples of Gods fearefull iudgements both in the word out of the word yet for the most part we want care and conscience to make profit and benefit by them The iudgements of God are before our eyes yet they are for the most part but nine daies wonder nay rather nine houres wonder for they are soone forgotten and out of mind We turne them to another end then that for which God sent them among vs. We are ready to blesse our selues in our sinnes Esay 26. because the like falleth not vpon vs and to censure others to be grieuous sinners Whosoeuer therefore do not make vse and benefit by the iudgments of God shall they escape No verily they shall beare their condemnation for it cannot stand with the honor of God to suffer them to abuse his mercy to contemn his iustice For as it standeth not with the honour of a state to suffer any person to race and deface the monuments of their iustice that they haue set vp and therefore he which doth it shall be seuerely punished so certainly God wil maintain his own honor and get him glorie in the confusion and destruction of all those that make no vse of his iudgements his hand shall finde them out and come sodainly as a whirlwinde vpon their heads Vse 3 Thirdly it is our duty to learne by his seuerall iudgements what he would haue vs to do forasmuch as hee sendeth them home to our doores nay to our hearts and consciences for instruction sake Euery iudgement is a reall sermon of repentance â—â—s iudgeâ—â—â—s are as â—â—â—mon of â—â—â—ntance As it is a sinne for a man to go to a sermon profite nothing neither in knowledge nor in faith nor in obedience to be neither confirmed in the truth nor preserued from error nor raised vp with comfort so is it a grieuous sinne for any in his corruption to behold the hand of God striking punishing and securely to passe by it not learne some good instruction from it Euerie iudgement of God must be to vs as a schoolemaster to teach vs somewhat and wee should be as schollers ready to learne by that lesson But what should a man learne by iudgements wil some say â—â—â—ect I answer â—â—â—wer that by euerie iudgement we must learne this point that they are as a sermon preaching to vs against that sinne for which that man was punished smitten which lieth vnder the iudgement All parents must learn what befell to old Eli for winking at the faults of his children and sparing of theÌ„ or else certainly they shall answer for it hee brake his necke and died for hee fell from off the seate backward on which he sate 1 Sa. 4 18. See the iudgement which befell to him that gathered sticks on the Sabbath day ch 15 35 to teach vs to beware of the contempt of it Mark what be fell to Ieroboam hee lost the vse of his hand for a time which hee stretched out to offer violence to the prophet of the Lord we must therefore take heed of this that wee lift not vp our hands against his seruants To be short let vs set before vs the examples of Cain that hated
the multitude when he was dishonoured by others We learne hereby Doctrine God hath euer had some witnesses of his truth that God hath alwayes had some witnesses of his truth in all ages euen wheÌ„ it hath beene most of al oppugned and resisted as Reuel 11 4. Ier. 38 8 9. Luke 7 35. Wisedom is iustified of her children when others regard it not Nicodemus stoode vp and defended the cause of Christ when the Pharisies sought to condemne him Iohn 7 35. When the whole multitude had condemned Christ the penitent theef vpon the crosse confessed him to be the Lord of life Luke 23 42. and when they sate in councel vpon him to put him to death and gaue full consent to make him away Ioseph a good man and a iust consented not to the counsell and deede of them Luke 23 50 51. And how can it be otherwise For the truth Reason 1 shall neuer decay from the earth but be spread abroad from place to place and from generation to generation for euer Psal 119 89. We perish and decay for all flesh is as grasse and all the glory of man is as the flower of the fielde but the word of the Lord abideth for euer 1. Pet. 1 24. God will haue this neuer to dye or decay neuer to wither or to be worne away Secondly hee hath the hearts of all men in his owne hand to turne them and change them at Reason 2 his pleasure as we see in Paul who persecuted the church and bound them in chaines which called vpon the name of Christ but the Lord sodainly appeared vnto him when the poore sheepe were neere to the shambles conuerted him and appointed him a witnesse of his truth To beare his name vnto the Gentiles and Kings and the children of Israel Acts 9 15. So sayeth Christ Luke 19 40. I tell you if these should holde their peace the stones would cry and therefore he can neuer be without some witnes to maintaine and defend his truth This teacheth vs that God is most glorious Vse 1 and powerfull he is a most mighty God and will be knowne in the earth Psal 8 1 2. with Math. 21 15. Acts 14 17. He chooseth manie times instruments in the eyes of the world vnfit and vnable for to accomplish any great worke that the power and praise may bee giuen to him We see how he worketh for the most part contrarie to the manner of men that the opinion of our owne excellency shold not ouershadow his power In war he saueth with few in the saluation of the soule which is one of the greatest workes he worketh by weake instruments and putteth his grace in earthen vessels that the excellency of the power might be of God and not of vs euen as he commanded the light to shine out of darkenes 2 Cor. 4 6 7. So that wee may conclude with the Psalmist O Lord our Lord how excellent is thy name in all the earth Who hast set thy glory aboue the heauens c. Psal 8 1 2. Mat. 21 15. Vse 2 Secondly great and mighty is his truth preuaileth he hath alwaies had a church vpon the face of the earth and he neuer forsaketh it though multitudes conspire against it and swarmes of enemies set vppe lies yet it shall haue the vpper hand at last This is easie to be shewed in the middest of darknesse when the foggy mistes of popery had corrupted the aire and ouer-shadowed the truth yet God euermore raised vp some one or other that crossed opposed the strong faction that was maintained in the church of Rome Thisf were not hard to shew in many particulars touching the Canon of the Scriptures touching the sufficiency of the Scriptures touching the reall presence and transubstantiation touching the supremacie of the byshop of Rome and the infallibility of his iudgement touching Pardons and Indulgences and many other points which were neuer generally receiued no not in the Church of Rome The doctrine of Antichrist hath beene reprooued in all times by sundrie persons euen in the greatest darkenesse of the night of superstition for as it grew vp by little and little so was it resisted openly euidently to which purpose I could produce infinite testimonies which a man may reade at large in Catalogo testium veritatis set forth by Illyricus Vse 3 Thirdly be not discouraged when the truth is oppressed because God is able to maintain it and raiseth vp his enemies oftentimes to defend it and to speake for it and the professors and preachers of it Acts 5 34. He maketh the weake strong and the fearefull to be bolde in his cause so at the passion of Christ when all forsooke him euen his own disciples he opened the mouth of the theefe as we noted before vpon the crosse to confesse him as his Sauiour and Redeemer that was able to bestow vpon him the kingdome of heauen Luke 23. He will neuer want hearts to beleeue in him who can change the heart neyther mouthes to confesse him who out of the mouthes of babes and sucklings hath perfected his owne praise Againe obserue that he saw what the greatest number of the spies and searchers out of the Land hath reported yet he is so farre from ioyning with them that hee maketh it plaine and apparent that they should be well able to ouercome all their enemies The Doctrine from hence is this Doctrine â—he euil of oâ—â—ers yea alâ—â—ough the◠〈◊〉 many may 〈◊〉 be followâ— of vs. The euill of others yea although they be many should not be imitated and followed of vs. We may not follow the example of euill men that go before vs in euil We see this in Micaiah an holy prophet when the Messenger sent vnto him bad him to say as the rest had saide and to flatter the King Let thy word I pray thee be like the word of one of them which declare good to the King 1 King 22 12 13 He refused to assent vnto it but saide As the Lord liueth what the Lord saith vnto mee that will I speake verse 14 So Ezek. 20. ver 18. Walke ye not in the statutes of your Fathers and keepe my iudgements Math. 23 6 7. Noah his family were iust in that vniust generation when the whole worlde had corrupted their wayes and the whole earth was filled with crueltie Gen. 6. Eliah was alone when idolatry had gotten the vpper hand in Israel 1. Kings 19 verse 10. 1 Cor. 10 6. The Reasons Whatsoeuer is in it selfe euill and vnlawful Reason 1 cannot bee made good and lawfull by anie example nor by many examples It cannot be warranted by the law of man much lesse by the law the pure law of God himselfe Secondly no greatnesse no companie no Reason 2 multitude can saue a man from iudgements due to the least sinne for though hand ioyne in hand the wicked shall not go vnpunished Pro. 5. and 11 21. If we could couer our selues vnder the might of
doctrines fundamentall otherwise 1 Cor. 3 11 12 13. Secondly touching diuorce and polygamy there is no allowance but a permission onely Math. 19 8. and that of vsurie was particular for those nations Deut. 23 20. Exod. 21 1. Obiect Fourthly it doeth greatly manifest commend and extoll true religion 1 Cor. 11 19. I answer no otherwise then as one contrary being set to another Answer doth make the same better to be seene and thus doth sinne serue to commend the grace and mercy of God as Rom. 5 20. Where sinne abounded grace did much more abound howbeit this commeth to passe accidentally not directly and properly Obiect Fiftly the conscience is not to bee forced therefore men should be left to themselues I answer Answer it is lawfull to force them to the means Luke 14 23. Compell them to come in that my house may be filled that by the blessing of God vpon the vse of the means they may afterward willingly yeeld 2 Chron. 34 33. Ezra 10 8. The sonne that answered his father that hee would not work in his vineyard afterward repented and went Matth. 21 29. And some haue bene forced in the beginning to come to the word who afterward could hardly bee forced and driuen from it There is an actiue violence and a passiue Many are haled to the means by violence and come to the church as a Beare to the stake but afterward the violent take the kingdom of God Math. 11 12. and lay hold on it by force Obiection Sixtly all manner of wicked men and wickednes are to be left vnpunished for the tares and the wheate in one field must bee let grow together vntill the haruest and then they shal be separated Mat. 13 30. the tares shal be burned Answ the wheate shall be preserued I answer the scope is onely to shew that both good and bad are by Gods decree to remaine til the end of the world to vphold the godly against that tentation as the application or reddition the second part of the comparison doeth shew in the exposition of it by Christ himselfe Mat. 13 36 37. The godly must not be offended at the multitude and growth of the wicked we must neuer look for perfection vpon the earth This parable doeth no way touch the authoritie of the Magistrate Beza de haeret à mag puniend nor the discipline of the church neither pleadeth pardon and impunity for malefactors but warneth vs that offences shall neuer be wanting in the church to the end of the world but it shall alwayes bee troubled with such abuses August de fide oper cap. 1. 2. There shal alwaies be a mixture so long as the world standeth and therefore we ought not to depart out of the church as schismatiks do for the blots and blemishes that appeare in it Thus much of this parable Seuenthly Obiection euery christian Magistrate is not of power to suppresse contrary religions without the ruine of his kingdome I answer Answ wee speake of such as God hath giuen power into their hands whensoeuer God requireth it at their hands he will enable them to perform it and then they ought to set vpon that as a speciall duty Where there is no power God accepteth the will for the deede 2 Cor. 8 12 so that if they endeuour to restrain such and cannot it is not their sinne Hitherto we haue spoken of false religions in generall Popery 〈◊〉 be tolleraâ— in any state now among all other false religions popery is one of the worst and least of all to be tollerated in any State or in any sort as that which raceth the foundation of the christian faith and pulleth it vp by the rootes as plainly appeareth by these particulars First it maintaineth inherent righteousnesse of their owne and iustification by workes done by themselues in themselues and therby make iustification and sanctification all one contrary to the Apostles doctrine 1 Cor. 1 30. 2. Cor. 5 21. It reiecteth and derideth the imputation of Christs righteousnesse whereby we stand righteous in the sight of God thorough his righteousnes and merits imputed vnto vs. And hence it is that they make his righteousnes vnperfect and giue a power to themselues to make satisfaction for sin by temporall punishment and the sacrifice of the Masse Secondly they corrupt the worship of God in substance by professing and practising idolatry and worship of images making the church an harlot by forsaking her first husband and bringing in more then heathenish idolatry by adoring Saints angels crucifixes relickes their breaden god Raiâ—ol 〈◊〉 with 〈◊〉 8. by entertaining a mixture of Paganisme and Iudaisme Thirdly the church of Rome is the church of Anti christ therefore not of Christ for to the bysh of Rome do all the notes and properties whereby Antichrist is described in holy Scripture The byshop of Rome is Antichrist agree truly fully solely This wil not be hard to resolue if we consider the place where we are to seeke him and where wee shall finde him the time when the church was to looke for him and lastly the qualities wherby he is to be known The seat of Antichrist is mysticall Babylon mystical Babylon is no other theÌ„ Rome it self For the whore of Babylon is the great citie which in the Apostlestime had rule and dominion ouer the kings of the earth Reu. 17 18. and this City is situated vpon seuen hils Reu. 17 9. the seuen heads are seuen mountaines on which the woman sitteth which agreeth properly to Rome and euery historian nay euery Poet almost Prop◠〈◊〉 lib 3 〈◊〉 Georg lib 〈◊〉 Vano lib 5. lâ—gâ— Latâ— Pluto Prâ— Ren. cal it the city on seuen hils Secondly touching the time of the reuealing and manifestation of Antichrist it was foretold by the Apostle that he should come when the Emperors were remoued and taken out of the way and when once the Empire in the west should be dissolued then should Antichrist succeed in that seate that is in the gouernment of Rome 2 Thes 2 8. and this we see with our eies to haue long agoe come to passe that it needeth no farther inquiry The Apostle had spokeÌ„ plainly of this to the Thessalonians by word of mouth therfore forbeareth to set it downe in writing lest he should bring on his owne head and on the church the needlesse hatred of the Romane monarchy his own writing remaining as a strong euidence against himself and others For when the Romans should reade or heare that he had prophesied of the dissolution of the Romane Empire they would soone raise persecution against him and the rest of the beleeuers as if they expected the ruine desired the downfall thereof And this truth in all likelyhood was wel marked and continued in the church from age to age because it is generally vnderstood of the Roman Empire and Emperor 〈◊〉 detesur Amoros Thes 2. in Thes 2. 〈◊〉 ad
time to time to languish and to perish for want of nourishment As these liue in darknesse and ignorance vpon earth so it shall bee iust with God to thrust them into vtter darknesse in hell But it may bee obiected Obiection that the Apostle saith 1 Cor. 8 2. Knowledge puffeth vp but charity edifieth I answer Answ the Apostle meaneth a false perswasion of knowledge wherby a man thinketh he hath some great matter in him therefore he addeth in the next words Verse 2. If any man thinke that he knoweth any thing he knoweth nothing yet as he ought to know If knowledge puffe vp any the fault is in the person or vaine perswasion of the person not in the gift of God Wee must know therefore that the Scriptures belong to all and that the knowledge of them is necessary to al. And who may exempt themselues from them or who shall say they belong not vnto him Shall Kings and Princes and such as sit in the throne No though they haue a multitude of busines waiting vpon them and are many waies disturbed and distracted by State affaires yet they must haue the law of God with them reade in it all the daies of their life that they may learne to feare the Lord their God Deut. 17.18.19 Shall Captaines and Gouernours in warre and peace No for was not Ioshua such an one yet the Booke of the Law must not depart out of his mouth but he must meditate therein day and night c. For that hee might make his way prosperous and haue good successe Iosh 1.8 Shall Noblemen and Gentlemen exempt thēselues No not they neither for the Eunuch a man of great authority vnder Candace Queene of the Ethiopians who had the charge of all her treasure while he was in his chariot read the prophesie of Esay to further himselfe thereby in knowledge Acts 8 27.28 and 17.11 also the Noblemen of Berca serched the Scriptures daily whether those things were so which the Apostles preached Who then may thinke themselues discharged May the Ministers No they should be men of knowledge and giue attendance to reading aboue others 1. Tim. 4 13. May the people No it is a generall precept giuen by Christ to them to search the Scriptures Iohn 5 39. and yet no doubt many among them were poore and tradesmen so Psal 1 2. Col. 3 16. May such as are weake in iudgement and simple witted No the law of God was written to giue wisedome to the simple Psal 19 7 and the Prouerbes were penned to giue subtilty to the simple and to the yong man knowledge and discretion Prou. 1 v. 4. May the young man deferre the matter vntill age No he must season his young years with the knowledge of the Scriptures Psal 119 9. 2 Tim. 3 15. May they that are rich and wealthy be priuiledged from this No Abraham saith of the brethren of the rich man They haue Moses and the Prophets let them heare them Lu. 16 29. It is in vaine to be rich in the world and not to haue the word also to dwell richly in them that so they may be rich in God May women be freed frō this duty No the grandmother the mother of Timothy taught him trained him vp in the Scriptures of a childe which could not be if themselues had beene without knowledge 2 Tim. 1 5. So then we may conclude that all which liue in the Church and would bee accounted members of the Church whether they be Princes or subiects Ministers or people noble or vnnoble high or low learned or vnlearned young or old rich or poore masters or seruants men or women one or other al I say ought to be endued with the knowledge of the waies of God Vse 3 Thirdly it teacheth euery one of vs to examine himselfe and his owne heart how farre he is guilty of this sinne of ignorance It is the first degree or steppe of knowledge for a man to know and acknowledge his owne ignorance For till we come to this to finde our selues to liue in ignorance and to mourne and lament for it it is vnpossible for vs euer to attaine to sound and perfect knowledge Obiect But some will say How shall we attaine to this knowledge which you speake of Answer I answer the way is to exercise our selues in the reading of the Scriptures He that would haue water must draw it out of the well and hee that would haue knowledge must draw it out of the fountaine of the Scriptures This doth Christ often point vnto in the Euangelists stirring vp men to reade and reprouing those that would not as Math. 12 ver 3. he said to the Pharisies Haue ye not read what Dauid did and verse 5. Haue ye not read in the Law and cha 19 4. likewise he said to the chiefe Priests Scribes Haue ye neuer read Out of the mouths of babes and sucklings thou hast perfected praise Math. 21 16. Psal 8 2. and verse 42. he saide Did ye neuer reade in the Scriptures The stone which the builders refused the same is become the head of the corner and chap. 22 3. he saide to the Sadduces touching the resurrection from the dead Haue ye not read that which was spoken of God So he speaketh to him that asked what he should do to inherite eternall life Luk. 10 26. What is written in the Law how readest thou And Abraham saith to the rich glutton They haue Moses the Prophets they haue their writings among them And speaking of the destruction of Ierusalem Who so readeth let him vnderstand Math. 24 15. The contrary when we do not and will not reade and obey this commandement so often repeated and vehemently vrged is the cause of errour and heresie of euill of discomfort and of al prophanenesse Acts 13 27. Mark 12 24. Secondly such as would haue the true and sauing knowledge must first of all lay before him the grounds and principles of Christian religion otherwise whatsoeuer he knoweth he shall know nothing as he ought to know like him that would build without a foundation Heb. 6 1. Thirdly earnest praier to God for the help of his holy Spirit to assist him and to teach him how to profite aright by the reading of the Scriptures For hee that is the author of them best knoweth how to giue vs vnderstāding to edifie our selues by them in our most holy faith And heereby we shall learne more then such as onely meddle with the Scriptures and neuer practise this duty of praier neither craue a blessing of him vpon their labours Lastly conference with others to minister helpe and comfort one to another This did the two Disciples vse going to Emmaus Luke 24 1◠who talked together of all those things which had happened touching Christ they reasoned of his passion and suffering and they are farther instructed in the truth of the matter and in the vnderstanding of the Scriptures This was the blessing of God vpon
wholesome wine into an vnwholesome vessell it loseth his taste and becommeth not onely vnprofitable but hurtfull and bringeth much mischiefe and sometimes the vtter ruine not onely of the person that possesseth it but of the whole Church that is pestered with it yet not of it owne nature but by his corruption that doth abuse it Vse 3 Thirdly from hence ariseth comfort to men of meane gifts of small knowledge if they be painfull and conscionable True it is they must not be Ieroboams Priests that were neyther Leuites nor learned but taken from the basest of the people as vnsauory salt good for nothing howbeit if with their meane gifts they vse not meane diligence and so discharge a good conscience God accepteth and approueth of them yea he blesseth their labours worketh his great worke of regeneration by them sealeth vp thereby his fauour to their owne consciences We see this in Apollos mētioned in the Acts he was not altogether destitute of knowledge thogh he had but little knowing only the baptisme of Iohn ch 18 25. that is the doctrine of Iohn preaching repentance which he sealed vp by baptisme but his want of knowledge he did recompence with painfulnesse in his preaching for he was feruent in the Spirit and taught diligently the things of the Lord so that albeit he came far behind others in gifts of vnderstanding yet did he paralell or equall them and peraduenture goe before thē in feruency and faithfulnesse and in the effect of his Ministery for he was zealous of Gods glory eloquent in speech diligent in his place mighty in the Scriptures and confounded the Iewes that beleeued not in Christ But woe vnto them that haue neither knowledge nor zeale nor diligence nor conscience It is noted of the Angel that is of the Minister of the Church of Philadelphia Reuel 3 8. that hee had but a little strength a small measure of graces and gifts yet hee maintained the truth resolutely and brought much good to the Church of GOD by vsing them carefully for he did not onely keepe the word and confesse the Lord in time of trouble and persecution but conuerted many enemies that they came and worshipped before his feet Verse 19. Reu. 3 8 9 though he had little strength yet he had many children whom he conuerted to the faith For as the Apostle teacheth out of the Prophet that the desolate hath many moe children then she which hath an husband Esay 54 1. And as it often falleth out that a weak man begetteth many moe children then hee that is of greater strength so such as haue but weake gifts do notwithstanding bring many to God Let not therfore any be discouraged through the weaknesse of their gifts from doing their duty remembring the saying of Christ Mat. 13 12. Whosoeuer hath to him shall be giuen and he shall haue more abundance Vse 4 Fourthly this serueth to humble and abase such as haue the greatest gifts and are high Doctors of the Church that they should not stand ouermuch vpon the glory of their learning but craue with all humility the blessing of God and cast downe themselues and all their gifts at his footstoole of whom they receiued them that withal they may receiue cōfort in their Ministery from him Their labors are oftentimes lesse blessed because they stand so much vpon their schoole-learning termes tongues titles degrees and such like priuiledges that they oftentimes forget the principall part of their calling to do good to Gods people to know nothing among them but Christ him crucified 1 Cor. 2 2. Many there are that come farre behinde them in knowledge that go farre before them in conscience which are beneath them in learning but aboue them in labour and finde a greater blessing vpon their diligence For it oftentimes falleth out that such as are great Linguists and profound Clearks beare themselues so proud vpon their reputation that they neuer desire a blessing from God nor craue of him to sanctifie their gifts and therefore they oftentimes beate the aire neuer pierce the conscience of the hearers neither win any soules to God They speake in the entising words of mans wisedome vtter strange tongues to gaine admiration astonishment in the hearers but regard not the demonstration of the Spirit 1 Cor. 2 4. wheras others which preach in weaknesse and in feare in much trembling that the faith of the Church should not stand in the wisedome of men but in the power of God are made instruments of bringing a plentiful haruest to God Lastly let the people content themselues Vse 5 with such as God hath set ouer them though they be not most excellent in gifts and count it a blessing from God not refusing or disdaining to heare them and to depend vpon them as the Pastors that watch ouer their soules Heb. 13 1◠They are oftentimes edified in their most holy faith profite in knowledge in repentance and in obedience vnder such a one more then vnder another For these doe much good in their places and turne many to righteousnesse The diet of Daniel and of his fellowes was no better then Water and Pulse yet with that they prospered better then they which had their portion from the Kings Table because they were dieted at Gods alowance and therefore it was ioyned with his blessing so are many fed with plaine yet with pure doctrine taken out of the holy fountains of the Scriptures whose soules do thriue prosper far better in knowledge in faith and in obedience then theirs that are fed after a more stately and costly manner with flowers of eloquence and ostentation of humane learning which puffeth vp but edifieth not The people that haue a painfull and conscionable Minister which bendeth all his gifts to edification that hee may profite with them and vseth them not to gaine glory to himselfe but to God are in far better case then such as haue a great Doctour a cunning linguist an excellent Artist a deepe Philosopher a subtill disputer an eloquent Oratour an acute Logitian or a profound schooleman wel seene in histories and well redde in Fathers and is withall without conscience and leaueth his flocke or if he bee among them hideth his gifts and burieth his talent or if he vse his gifts now and then bendeth them to vanity not to piety to ostentation not to edification or as many doe vse them against the truth not for the truth to destroy not to build to roote out not to plant Woe vnto that people that haue such a guide such a one can do no good vnto them whatsoeuer hee doth to himselfe 25 And the Lord spake vnto Moses saying 26 Thus speake vnto the Leuites and say vnto them when ye take of the children of Israel the tithes which I haue giuen you c. 27 And this your heaue offering c. 28 Thus you also shall offer c. 29 Out of all your gifts you shall
Patriarkes and Prophets that by faith receiued a good report concludeth that we must rather looke to the example of Christ the Author finisher of our faith who endured the Crosse and despised the shame for the ioy that was set before him If theÌ„ the example of God be to be followed of vs we must be moued to shew mercy where we see the bountiful hand of God opened before vs. Reason 2 Secondly we are the children of God wee are the seruants of God we are the subiects of his kingdome we must therefore seeke to be like to him resemble him in our obedience to his Commandements as the Apostle Peter sheweth 1 Pet. 1.14.15.16 As obedient children fashion not your selues vnto the former lustes of your ignorance but as he which hath called you is holy so bee ye holy in all manner of conuersation because it is written Be ye holy for I am holy And thus saith the Lord by Malachy the Prophet ch 1 6. A sonne honoreth his father and a seruant his master If then I be a Father where is mine honour If I be a Master where is my feare Hereunto accordeth and agreeth the exhortation of Christ Ioh. 13 12 13 14. Know ye what I haue done to you Yee call me Master and Lord and ye say well for so I am If I then your Lord and Master haue washed your feete ye ought also to wash one anothers feet For I haue giuen you an example that ye should do euen as I haue done to you Vse 1 The vses First let vs learne to acknowledge from hence this truth that great is Gods mercy who neuer faileth nor forsaketh those that are his For assuredly his mercy and compassion should neuer be propounded to vs as a rule to direct vs and as an example to guide vs if there were not infinite loue in him and in our God plentifull redemption Wherefore we may safely conclude this principle of our faith and teach it to others that the mercies of God are sure and certaine to his Church This the Prophet handleth at large Psal 103 8 11 13. The Lord is full of compassion and mercy slowe to anger and of great kindnesse as high as the heauen is aboue the earth so great is his mercy toward theÌ„ that feare him As a father hath compassion on his children so hath the Lord compassion on them that feare him There is no end no measure no limitation of his mercy compassion The height of it is not to be taken the depth of it is not to be found the length and bredth of it is not to be comprehended It is higher then the heauens it is deeper then the graue it is longer then the earth it is broader then the sea Who is it that by searching can finde out God Iob 11 7 8 9. or search out the Almighty to his perfection For loue and mercy pitty are not in God as they are in men In vs they are such graces of the Spirit of God as wee are qualified withall througâ— his gift they are streames flowing from his Fountaine and as light drawne from his Candle But in God are no qualities or accidents he is of none but hath his being of himselfe giueth being to all other things Therefore the Apostle saith God is loue it selfe not onely the Fountaine and well-spring of loue 1 Iohn 4 16. but loue it selfe And one saith truely and properly Bernard in de d. l g. Deo God is not wise but wisedome it selfe not iust but iustice it selfe not pittifull but pitty it selfe not mercifull but mercy it selfe not good but goodnesse it selfe This is a great comfort and refreshing to vs in all afflictions be they neuer so great be they neuer so greeuous there is no infirmitie and weaknesse in God his mercy is ouer al his works he is infinite in compassion he can no more ceasse to bee mercifull then ceasse to be God and therefore it being essentiall to him our misery can neuer exceed or counteruaile his mercy Secondly we must Vse 2 learne from hence to loue all the creatures of God albeit not all equally after the example of God We reade euery where in the Scripture of the loue of God louing not onely his Sonne his Church his Elect Zanch denâ— dei lib. 4 â—ap quest 2. Acts 14 17 but the rest of the world the reprobate and all his creatures Giuing them raine and fruitefull seasons filling their hearts with ioy and gladnesse Let vs therefore first see what the loue of God is He loueth all his creatures euen all the works of his hands He saw all that he had made and loe Gen. 1 31. they were exceeding good Yea he doth good to all in him they moue liue breathe and haue their being Notwithstanding he loueth his elect and chosen people ordained to eternall life more then the rest of mankinde whom he leaueth in their sinne to worke out their owne confusion as the Apostle teacheth Iacob haue I loued but Esau haue I hated For touching the faithfull Rom. 9 14 Rom â— 3â— Rom 3 2â— 1 Thess 5 â— Iohn 14 2â— Math. 25 â— he calleth them effectually he iustifieth theÌ„ freely he sanctifieth them throughly in soule and body yea as the faithfull increase in grace the exercises of piety so they more and more feele the loue of God toward them as Christ speaketh He that keepeth my Commandements is he that loueth me and he that loueth me shall bee loued of my Father Heere then we haue an example before vs for our continuall instruction to guide vs in the matter and measure of our loue For first the meanest of the creatures are to be loued none of them are to be abused of vs. Hereunto tend the lawes giueÌ„ to the Iewes not to oppresse our Cattell not to musle the mouth of the Oxe nor to take the dam with the young to helpe vp the Asse sinking falling vnder his burthen and such like Secondly we must much more loue mankinde made after the Image of God yea euen our enemies according to the commandement of our Lord and Master Christ Math. 5 44 45. This is not a counsell but a Commandement charging vs to loue our enemies seeking their good thirsting after their saluation ouercomming euill with goodnesse heaping coales of fire vpon their head and thereby gathering an assurance to our owne hearts that wee are the children of God Thirdly it belongeth to the faithfull to loue the faithfull with an especiall loue as children with them of the selfe same Father heyres with them of the same kingdome for heereby we shall know that we are translated from death to life â—hn 3 14. because wee loue the brethren This the Apostle teacheth Gal. 6 10. While we haue time let vs do good to all men but especially vnto them that are of the houshold of faith So that in the duties of loue we must preferre our godly
as false and vnreasonable declaring as the truth was that Israel took not away that land which they claimed as their owne but wonne it from the Amorites by the law of warre and Verse 20 by right of conquest who denying them passage and moreouer making assault vpon them constrained them to draw out their swords to defend themselues by occasion whereof they obtained victory through the helpe of God and possessed their Cities And as they tooke them by force of armes so they held thē Verse 26 by prescription of time three hundred yeares So that he declareth that if any had right to those Cities or could lay any iust claime or title vnto them it should be the Moabites who were the lawfull owners of them before Sihon had encroched vpon them and taken them away from the first inhabitants But the Moabites hauing once lost them in battell neuer asked Verse 25 them of the Israelites neither laid any claime vnto them therefore much lesse should the Amonites to whom they appertained not by any iust title neither belonged any way vnto them either as owners by law or conquerers by sword and therefore they had no cause to dispute what right Israel had vnto that Land which now they possessed The second point heere amplified and enlarged is touching the well which by a diuine reuelation to them they had digged For when they departed from the Riuer Arnon they came into a dry place where they wanted water such as the wildernesse affoordeth many where the streames are swallowed vp in the hot sandes but at the speciall commandement of God they were directed what to doe as Peter was where he should cast his Net Luke chapter 5 verse 4 they digged and found water in great abundance and therefore they praise God by an effectuall song of thanksgiuing amplified by many rhetoricall figures as goodly flouers or as precious iewels to beautifie and garnish the same withall For first they eloquently by an Apostrophe turne their speech to the Well it selfe though a dumbe and senslesse creature and speake vnto it as if it had eares to heare and vnderstanding to conceiue Rise vp O Well confessing thereby the great power of God who contrary to the nature of all heauy and weighty things made the water to ascend whose property is to descend and exhorting with many acclamations and loud out-cries one another to the worke Secondly they set downe who were the labourers and workmen about the Well together with the tooles and instruments wherwith they laboured to wit the Princes and Nobles directed by Moses by whose ministery they receiued the Law and holpen with their staues and such like instruments wherewith they laboured fit for that purpose And this is the third myracle which God wrought in giuing them waters First in Rephidim immediately after they had passed ouer the red Sea Exod. 17. The second in the desert of Zin whē they came to Kadesh as we shewed before in the former chapter The third is that recorded in this place in the desert of the Moabites Afterward Moses reckoneth vp other places by which they passed as Mattaanah Nahaliel Bamoth and so that Valley which is in the plaine of the Moabites In this History of the passage of the Israelites from place to place a question Question ariseth what is meant by the booke of the warres of the LORD mentioned in the fourteenth verse For where is it now extant or what is become of it From hence also from such like places many conclude that sundry bookes of Canonicall Scripture are lost I answer Answer the word Sepher is taken diuersly and doubtfully it signifieth any publishing or rehearsing whether it be written or vnwritten whether it be set downe by the pen or vttered by liuely voice as also the word Tradition is taken for that which is deliuered eyther by word of mouth or by course of writing So then we cannot necessarily conclude It is rehearsed therefore it is written Nor thus It is written Therefore it is an holy booke and put into the Canon of the Scripture Let these three things be cleered and decided that it was a booke that it was an holy booke and lastly that it was a Canonicall booke and then wee shall easily be satisfied But Moses speaketh barely of rehearsing the warres not of writing them as if he should say Whensoeuer the warres ordered and disposed by the prouidence of God shall be spoken off this warre also and worke of his shall bee remembred which he hath wisely wrought and accomplished for his people against Vaheb King of the Moabites giuing part of his Country to Sihon that so his owne people might recouer the same out of his hands againe and reteine it as a possession for themselues as Iephtah telleth the Ammonites Iudg. 11 23 24 that they had held it by prescription of a long time peaceably without any molestation from the Moabites or desire of re-entry But if this had bene penned in a booke and reserued to posterity no doubt Ieptah would haue produced it as a sure witnesse to cleere the whole matter and to put it out of all doubt Wherefore this truth must be holden of vs that no part of the Canonicall Scripture No canonical Scripture is lost inspired of God is lost and perished I meane such as was committed as the Lords treasure to the Church for the perpetuall instruction thereof in faith and obedience so that no one oracle or sentence of God can fall away True it is 2 King 22 8. 1 Mac. 1 19. these sacred bookes may sometimes bee neglected and carelesly kept of men they may be furiously burned and despitefully handled by cruell tyrants that seeke the ouerthrow of all piety and religion but they can neuer be finally lost and wholly extinguished As he that keepeth Israel cannot slumber or sleepe so he that keepeth the holy Scripture the glory of Israel cannot slumber nor sleepe For first of all who is the author and enditer of thē but God and will not he preserue his truth and keepe it for the good of his Church in all ages Shal we make him vnable or vnwilling to defend and continue them If vnable we make him a weake and impotent God if vnwilling we make him enuious and malicious both which are farre from the pure and perfect nature of God and cannot stand with his essence Secondly all the workes of God remaine for euer and euer and are done in truth and equity Take a perfect view of all creatures vnder the Sunne which are the workes of his hands though they may be abolished and rooted out in one place yet they continue in another If thou wouldst ascend into the heauens or goe downe into the deepe if thou wouldst take the wings of the morning and dwell in the vtmost parts of the sea which of all the Creatures are now missing What place is void empty What hath beene that is not now being and extant in
the world This is it which the Prophet teacheth Psal 111. The works of his hands are established for euer and euer and are done in truth and equity If then all his works abide and continue from the glorious Creatures in the heauens to the silly worme creeping in the earth much more the holy Scripture must abide without decaying or diminishing as the durable Cedar without rotting and consuming which is not onely his handy-worke but a masterworke chiefe aboue all others as the Diamond among pearles of great price And if the least and lowest creature in the world hath beene in his kinde continued hitherto and shall be continued to the end by the mighty hand of God vpholding and supporting all things that he hath made much lesse shall the Scripture perish and fall away which bringeth greater glory to God and greater gaine to his people Thirdly the Scripture was written for these ends and purposes for instruction and admonition for teaching and confutation for comfort and consolation that so the man of God may be absolute 1 Tim. 3 16 17. Neither was God deceiued in his purpose and intent so that it must remaine continue being written for those endes and vses But what errour can be conuinced what comfort can be receiued what vice can bee corrected what truth can be published what grace can be commended to the Church out of those books which are supposed to be lost Let vs not therefore doubt of Gods prouidence and so shake the faith of the Church thereby Fourthly we see the old Testament hath reserued entirely the Genealogies of the fathers which are not absolutely necessary to faith and saluation as also the whole body of the ceremonies set downe in Leuiticus and other places of the Law which notwithstanding were shadowes of things to come why then should we not presume that the same his prouidence hath also watched ouer other books which more properly belong to our practise and times and so more fitly might informe vs against ignorance teach vs in our religion warne vs in dangers and comfort vs in afflictions And if we haue no word missing or sentence wanting in such bookes as are left to the Church that there should need a void roome or a desunt nonnulla or an Asteriscus and some little starre to giue warning of some defect as we see it is in many prophane writings Dionys Halâ— carâ—as Plutâ— Tuâ—â— Poâ—â—â—â—â—pian Lâ—â—â— and otherâ— and those of the best note how should we be induced to beleeue that whole volumes of the old and new Testament are vtterly lost neuer to be repaired Lastly let vs heare the testimony of the Scripture it selfe obserue what it can say and doth witnesse for it selfe Moses an old and ancient witnesse teacheth Deut. 29 29 that secret things belong to the Lord our God but the things reuealed belong vnto vs and to our children for euer that we may do all the words of this Law But how do they belong vnto vs that are not reserued for vs Or how shall our children be directed by them that cannot be found in their daies or in the daies of their fathers before them Or how shall either father or sonne doe that which they cannot know Heereunto Dauid accordeth Psal 119 152. I haue knowne long since by thy testimonies that thou hast established them for euer And our Sauiour giueth his holy consent vnto this heauenly truth saying Truely I say vnto you till heauen and earth perish one iote or one title of the Law shall not escape till all things be fulfilled Mat. 5 18 and 24 35. So then we must hold the durablenesse and continuance of the Scripture in the Church which is the pillar of truth that it cannot faile or fall away as is prooued at large in the answer to the Preface of the Rhemish Testament But before we proceed to the Doctrines of this diuision it shall not bee amisse to answer the obiections that are raised and mooued against this point touching the perpetuity of the whole Scripture and of euery part of it First wee finde often mention made of the bookes of the Chronicles of the Kings of Iudah and Israel â—ect 1. â—ngs 14 19 â—5 7 11 Iosh 10 3 â—am 1 18. of the booke of the iust such like which are lost If then these be lost and by no meanes to be found how shall we truly say that the whole Scripture doeth continue I answer â—sw these bookes were neuer Canonicall Scriptures but ciuill stories and chronicles of the Commonwealth matters not of the Church whereunto the Reader is directed if he be desirous to reade and know the History more at large whereas the Prophets doe onely touch so much as serued for the edification of the Church and the building of it in faith toward God For as all ciuill Nations haue the Chronicles of their fore-fathers and auncestors actes Ester chap. 6 verse 1. Ezra 4 verses 15 19 so had the Iewes their ciuill Histories such were those wee now speake of which were good and profitable bookes of men but were neuer committed or commended to the care of the Church to be preserued and maintained â—ect 2. Againe we reade in sundry places of the bookes of Nathan and Gad the words of Samuel the works of Ahia of Shemaia of Isaiah and other Prophets which likewise seeme to be lost as well as the other wee named before I answer â—er they seeme so to such as do not duely consider of them which indeed are not lost but contained in the olde Testament in the bookes of Samuel and of the Kings which were not written by any one Prophet but by diuers Prophets at diuers times euen in the seuerall ages wherein they prophesied albeit their seuerall names bee not to euery part expressed as appeareth 2 Chron. chapter 26 verse 22 where the Spirit of God testifieth that Esaiah wrote the actes of Vzziah first and last meaning that he wrote them in the second booke of the Kings and in his Prophesies and not pointing out any book which now is lost both the former bookes remaining as a treasure to the Church As then we confesse these bookes mentioned in this obiection to bee of another nature then those expressed in the former so they haue beene preserued and euer shall bee preserued in the Church and be as it were laide vp in the Arke thereof Thirdly it may bee obiected that many Obiect 3 worthy bookes of Salomon are lost which hee wrote I answer Answ his workes are of two sorts first sundry bookes of Humanity and of Philosophy naturall and morall secondly bookes of Diuinity written as he was moued and inspired by the Spirit of God The first sort of humane and earthly things which the Church might best spare without perill or impeachment of faith haue long since failed as it is thought in the captiuity the rest which are parts of the Canonicall Scriptures do abide And marke
no gifte of perswading is read in any prophane author but the same is found in the Scripture as in a plentifull store-house yea with farre greater grace and excellency then any where else let vs acknowledge the maiesty of the word and reuerently esteeme of it aboue all other Writings Secondly seeing Poetry is a good gift to Vse 2 be reuerenced and receiued for the antiquitie and worthinesse it serueth to reprooue those that abuse this gift to the reproch of the Art it selfe and to the dishonor of the giuer And howsoeuer many among the Heathen excelled in this kinde and haue lighted a candle to others yet was this Art no where more disgraced and disgraded from the former glorie and ancient estimation thereof then amongst themselues For whereas Poetry at the first was vsed to expresse some memorable accident and record some great worke to posterity that it might bee better remembred and regarded they turned these vses into wrong ends changed the truth into horrible lies For â—e the works Homer Virâ— Oâ—d oâ—ers what are all the Poems of the Infidels vnbeleeuing Gentiles but a detestable mingling of histories with Fables of trueth with lies of deedes done with their owne dreames and inuentions And whereas of olde time there was no difference between a plaine story and an artificiall Poem but in the manner of penning and enditing the one being easie and euident the other curious and cunning more exquisite and laboured they haue set the one against the other and opposed them as contraries â— fâ—mil epi. â— lib. 1. Orator â—t de Art 〈◊〉 charging an historie to speake the truth all the trueth and nothing but the truth but discharging a Poeme of this burthen They require the foundation to be some deed done indeed and then build vpon it Fables and falshood so that the plaine song being a truth the descant shall be a lye Neither hath this Noble Science beene abused onely among the Gentiles but the remnants of it haue crept into the Schooles and defiled the pens of many Christians We must feek to restore its ancient honor and being a graue matrone wee must pull from her the Ornaments and deckings that do not become her Therefore let not yong men addicted to this Art abuse this gift but vse it to the praise of God and to the publishing of his works Let them in their Poems shew themselues Christians and manifest themselues to differ from the vnbeleeuing Gentiles that know not God Let all songs and Sonets of loue or rather Lusts all scurrilous iests and Satyricall Pamphlets be banished from vs which are not the faultâ— of Art but of the Artist not of Poetry but of the Poet not of the matter but of the man Let al inuocation of strange gods and heathenish inducing of many gods be odious to our eares speeches vsuall among many but not seasoned with salt as they ought to be Wee haue liberty enough to follow the verse without wandering into such licentiousnes wherunto the Apostle directeth vs Ephes 4 29. Let no corrupt communication proceed out of your mouths but that which is good to the vse of edifying that it may minister grace vnto the hearers Lastly seeing the Art of Poetry is lawfull Vse 3 and lawdable let vs praise God and sing to him in spirituall songs penned by the Prophets and endited by the Spirit of GOD for the instruction and direction of the Church not onely in the booke of Psalmes but in other places of the Scripture And surely it were a worthy and profitable labour tending to the aduancing of the glory of God seruing for the comfort of the Church if all the songs of prayer and praises which are found in the Law and the Prophets were turned and tuned for the ordinary vse of our assemblyes and ioyned to the booke of Psalmes as the song of Moses of Miriam of Deborah of Esay of Hezekiah of Habakkuk of the Canticles and Lamentations together with some others in other places to bee found that wee might haue plentifull matter and perfect direction to lift vp our hearts and voices vnto God vpon all occasions that shall be offered vnto vs. Hereunto commeth the exhortation of the Apostle Paul Col. 3 16. Let the word of God dwell in you plentifully in all wisedome teaching and admonishing your owne selues in Psalmes Hymns and spirituall songs singing with a grace in your harts to the Lord. This duty of singing Psalmes is not proper to the Church and the publicke assemblies of the Church but an exercise of our Religion to be vsed publikely priuately whether we would giue thankes for some deliuerance or craue forgiuenesse of sinnes or desire restoring of health or craue the graces of Gods Spirit which wee want True it is there are many abuses of this part of Gods seruice as also in the rest yea euen in singing the Psalms of Dauid 1 Cor. 14 15 26. as vsing of an vnknowne tongue without vnderstanding the spending of too much time shutting out thereby the preaching of the word and hindering other exercises of our Religion as we see it vsuall in the Church of Rome where the chanting of their Mattins and Masses hath iustled out the publishing of the Doctrine of the Gospel making the deed done to be meritorious auaileable for the forgiuenesse of sinnes singing many sinfull and superstitious things touching the intercession of Saints and such trumpery bringing in their broken Musicke that nothing can be vnderstoode any more theÌ„ if it were in a strange tongue an vnknown language whereas al things should be done to edifying in the Church of God Notwithstanding all these abuses we must maintaine the right and holy vse of singing in the Church and in our houses which is an exercise excellent in it selfe acceptable to God profitable to our selues and those that heare vs. The Apostle exhorteth the Ephesians Not to be drunke with wine wherein is excesse but to be filled with the Spirit speâ—king vnto themselues in Psalmes and Hymnes and spirituall songs making melodie to the Lord in their hearts Ephe. 5 18 19. Likewise the Apostle Iames chap. 5 13. Is any among you afflicted Let him pray Is any merry let him sing Psalmes This was the practise of Paul and Silas while they were in prison They praied at midnight and sing Psalmes vnto God Acts 16 25. Let vs follow these examples of godly men and take vp this exercise better then we haue done beeing a notable gift of God which duty albeit commanded by precept and commended by example is greatly decayed in all places and among all estates of men in stead whereof prophane songs and beastly Ballads are come in places filling and defiling all shops houses and meetings iustling out the other to the decay of Religion to the disgrace of the Psalmes to the corrupting of youth to the contempt of the word and to the dishonour of God They that spake in Prouerbs say
teachablenesse meeknesse humblenesse of minde is the beginning of wisedome Pro. 1 7. This is so necessary a worke that GOD euermore wrought it in his seruants before he reuealed himselfe vnto them Thus hee dealt with Abraham Gen. 15 12. when he made a fearefull darknesse fall vpon him Thus he dealt with Iacoh Gen 28. He was afraid and said How fearefull is this place This is none other but the house of God and this is the gate of heauen Thus he dealt with the Israelites and with Moses himselfe Exod. 19 12 Heb 12 21. at the deliuering of the Law and entring into couenant with them Thus he dealt with Paul at his conuersion to the faith which before hee destroyed there shâ—ned suddainly a light round about him from heauen Acts 9 4.6 Whereat he fell to the earth trembling in body astonied in minde and troubled in conscience Thus he dealt with the Apostle Iohn when hee saw a vision of Christ Reuel 1 17 hee fell at his feetâ— as dead The want of this reuerent feare lifteth vs vp against God causeth vs oftentimes to check the word to be bold to controlle it that wee cannot suffer our selues to be checked controlled by it This feare ariseth in our hearts and is wrought partly by the consideration of Gods Maiesty and partly by the meditation of our owne infirmity and serueth to correct our natural pride and to redresse our corrupt affections Thirdly we must bring with vs faith in Christ and beleeue in the promise and word of God that it is infallible as Heb. 4 2. Vnto vs was the Gospel preached as vnto theÌ„ but the word that they heard profited them not because it was not mixed with faith in those that heard it This is that gift of God that purifieth the heart boreth the eare and maketh the way for other graces to follow Lastly if we would heare with profit we must haue good and honest hearts sanctified vnto euery good worke This our Sauiour sheweth in expounding the Parable of the Sower That which fell in good ground are they which with an honest and good heart heare the word and keepe it bring foorth fruite with patience Luk. 81 5. This the apostle Iames to the same purpose who charging vs to be swift to heare slow to speak addeth Wherefore lay apart all filthinesse superfluity of maliciousnesse and receiue with meeknesse the word that is grafted in you Iam. 1 21. The want of this preparation maketh so many vnprofitable and fruitelesse hearers No man is so simple and sottish to sow his seede cast away his Corne vpon ground vnploughed vntilled Shall we haue this knowledge vnderstanding in earthly things and shall wee discerne nothing in heauenly things but suffer the immortall seed of the word to vanish away thorough want of due preparation Hence it is that the Prophet exhorteth to breake vp our fallow ground and not sowe among the Thornes to be circumcised to the Lord and to take away the fore-skinnes of our hearts lest the wrath of God come foorth like fire and burne that none can quench it Ier. 4 4. Vse 4 Fourthly it serueth to guide and direct the Ministers of the Gospel to speake the word with all reuerence as the Embassadours of God that our preaching be with power and authority and so minister grace vnto the hearers 1 Corin 4 1. to the end they may thinke of vs as of the Ministers of Christ and disposers of the secrets of God For how shall the people heare it with reuerence if we be not carefull to deliuer it with reuerence as the word of our master that sent vs Hereunto commeth the exhortation of the Apostle Paul 2 Tim. 2 15. And the Apostle Peter speaketh to the same purpose 1 Pet. 4 11. Now that this gracious deliuery of the word may bee retained some things are to be obserued in the very action Touching the fitting and preparing of our selues to the worke of the Ministery that wee may preach with fruite and speake with comfort it is necessarily required of vs to vse praier reading study meditation and such like helpes as may further vs in our calling For albeit we haue wits quicke to conceiue memories firme to retaine and tongues ready to vtter See the faithful Shepherd yet wee must not abuse these excellent gifts to ydlenesse or vaine-glory but when we haue done all that we can account all our paines and labours too little saying with the Apostle Who is sufficient for these things 2. Cor. chap. 2 verse 16. The Prophets and Apostles of Christ were endued with extraordinary gifts and had a plentiful measure of knowledge giuen vnto them yet they ceased not to study the Scriptures Peter pronounceth of them all that They tooke great paines in their Prophesies the Prophets enquired and searched diligently the things that concerne the saluation of the Church 1 Pet. 1 10. Peter read the Epistles of Paul 2 Pet. 2 16 and Daniel the Prophesies of Ieremy Dan. 9 2. Paul receiued the Doctrine of the Gospel by reuelation was taken vp into Paradise and heard words which himselfe durst not expresse and the Saints were not able to conceiue hee was ready to lay downe his life saw himselfe at deaths dore yet he had a desire still to profite as appeareth in that he willeth Timothy to bring the Books and Parchments with him 2 Tim. 4 1â— when he came vnto him Wherefore it beseemeth not the weightinesse of the worke which we handle nor the presence of the people to whom wee speake nor the reuerence of the place wherein wee stand nor the worthinesse of the person whom we represent to step vp suddenly to stand in the stead and roome of God like horses that runne away with an empty Cart and set forward in the way before they haue their load No man dareth to speake of Princes affaires before Princes with leuity no man dareth giue sentence of life and death rashly The Minister speaketh of Christ before God and Angels He setteth before his hearers life and death heauen and hell and pronounceth the sentence of saluation or damnation vpon theÌ„ as Moses testifieth Deut. 11 26 27 28. Behold I set before you this day a blessing a curse the blessing if ye obey the Commandements of the Lord your God and the curse if yee will not obey Thus much for the preparation In the action it selfe we must vse all seemely and decent behauiour comely and reuerent gestures of the body haue alwayes a sober looke and modest countenance that it may appeare to others that we are inwardly moued and touched our selues with that we speak We must vtter gracious words to worke godly edifying in the spirit not ridiculous iestes to procure laughter We must lay aside the perswasible words of humane wisedome We must not relate stories and tell merry tales to fill vp the time and to make our auditors merry We
were alwayes in sight of his parents the seruant of his master the souldier of his Captain the subiect of his Prince they would not haue an vnseemly gesture a disordred action how much more doth it stand vs vpon to behaue our selues honestly and in order and to looke to all our wayes that we offend not before the maiesty of God in whose presence we stand When the Minister prayeth and preacheth when the people attend and hearken wee must know that God looketh vpon vs. If any thing bee done vnreuerently and wickedly hee seeth it and beholdeth it when it is committed We cannot hide it from his sight and therfore we should do nothing that may greeue him This is that vse which Moses setteth downe in giuing directions to the people when they went to warre Deut. 23 12 14 That they shold haue a place without the hoast whither they should resort for the necessity of nature and couer their excrements for the Lord thy God saith he walketh in the middest of thy campe to deliuer thee and to giue thee thine enemies before thee therefore thine hoast shal be holy that he see no filthy thing in thee and turne away from thee The truth of this Ceremony leadeth vs as it did them to a farther matter Let vs let the figure passe come to the substance which teacheth that wee must be an holy people to God in soule and bodie and take heede of stayning and defiling our selues And what is it that doth defile vs It is not that which entereth into man but that which commeth out of a man as our Sauiour speaketh of the meates we eate Matth. 15 18. All the euill affections that wee haue within vs are so many stainings of vs before God Euill thoughts murthers adulteries fornications thefts false witnesses slanders are so many infections and as filthy dirt and dung in his sight We must all of vs learne to purge our selues from such foule and filthy corruptions if wee will haue God to rule and be resident amongst vs. If a man bee to receyue any honourable guests or strangers into his house he will haue it swept and kept cleane that he offend not those that he would entertaine It is a great honor vnto vs that God will dwell with vs and rest among vs and vouchsafe so to abase himself as to walke among vs ought not we then to bee carefull how we walke before him and to be wary euery one of vs lest we should displease him Ought we not to behaue our selues with all feare and reuerence seeing he beholdeth vs and eyeth whatsoeuer we do throughout our whole life For as he is come neerer vnto vs Iames 4 8 so vnlesse we draw nere vnto him cleansing our hands and purging our hearts he will withdraw himselfe from vs if we make not our soules and bodyes pure Temples for him to lodge and abide in Hee will dwell with vs vpon no other condition if wee doe not marke and obserue this wee make our soules guilty of driuing GOD away that he should no longer remaine among vs to blesse vs. Lastly we are put in mind by his presence Vse 4 to waite and stay our selues vpon his prouidence in all things depending vpon his protection and deliuerance Stephen a faythful witnes of the truth being perswaded of the presence of Christ stood out to death and boldly maintayned the cause of God against al his aduersaries Acts 7 56. Wee are alwayes in such sort vnder his protection that wee shall not neede to feare that his power will fayle to maintaine and preserue vs. When the Lord Iesus sayde vnto his Disciples Matth. 28 20. Goe into all Nations preach vnto them and baptize them he addeth Loe I am with you vnto the end of the world Whereby hee meant to confirme and strengthen them in all the combats they were to suffer and conflicts which they were to endure in the preaching of the Gospel So Christ appearing vnto Paul and promising his presence to be with him gaue him boldnes to vndergo great dangers and not to account his owne life precious and deere vnto him so long as he might doe seruice vnto God he sayd vnto him Acts 18 9.10 Feare not but speak and hold not thy peace for I am with thee and no man shall lay hands on thee to hurt thee for I haue much people in this City Thus the Lord speaketh to the Prophet Ieremy Bee not afraid of their faces for I am with thee to deliuer thee Here we see the presence of God is made as a reason to strengthen him in the duties of his calling We meete with many dangers and incombrances that assault vs and set vpon vs in the running of our race and finde many enemies that seeke to stop our course such is our weaknes that we shall neuer be able to ouermastet them and to go lustily forward in a resolute and constant course vnlesse we set before our eyes this doctrine that Balaam published as a priuiledge belonging vnto the Church that God is with vs and will neuer forsake vs. Let vs therefore consider Rom. 8 13. If hee be with vs we shall not neede to feare who bee against vs. He will smite our enemies vpon the cheeke bone break the teeth of the wicked He wil scatter theyr counsels and deuices and cast down whatsoeuer riseth vp against our peace And the ioyfull shout of a King is among thē This is the third prerogatiue graunted to the Church which God as king of the Church granteth vnto it being as it were the Scepter of his kingdome the lawes by which it is gouerned For as no kingdom can stand without statutes nor the subiects be gouernd without lawes so it is in Gods kingdom He is the King the church is the kingdome the word is the statute law the diuel al his Instruments are Traytors to this kingdome the faythfull and elect are the natural subiects which willingly yeeld obedience to the word Esay 13 1. This word being the arme of God and the kingdome must be preached to draw the elect into his kingdome This Balaam calleth a ioyfull shout and the Prophet is commanded of God Esay 58 1 to cry alowd and not spare to lifte vp his voice like a Trumpet shewing to the people their sinnes and the house of Iacob their transgressions This teacheth vs that it is a great honor and priuiledge of the Church to haue the ioyfull shout of the word to sound among them Doctrine It is the churches priuiledge to haue the pure vse of the word The Scripture or word of God is a priuiledge belonging properly to the Church the vse thereof When God gaue his Law in Sinai it was giuen onely to Israel as appeareth Deut. 4 1. Exod. 20 11 2. where Moses stirreth vp Israel to hearken to the statutes ordinances that should be deliuered vnto thē So the Prophet speaketh Psal 147 19 20. He sheweth his word
maketh all other blessings to be curses and iudgements vnto them that are destitute hereof therefore we must all call our selues to an account what account we make of it We should make it our meate and drinke a treasure for the obtaining whereof rather then want it we wold sell all that we haue but alas what thankefulnes hath it wrought in vs We are like vnto the Iewes they had this glorious light brought among them but they loued darkenes more then light because their works were euill If we be weary of this heauenly Manna let vs take heede lest the Lord grow weary of vs if we cast away his word he wil cast away vs and forsake vs for euer The Lord biddeth vs take heed to the sound of the Trumpet Ier. 6 17 let vs not answer presumptuously wee will not take heed let vs beware of securitie remember from whence we are fallen And let him that glorieth glory in this that hee vnderstandeth and knoweth the Lord and his word to his saluation Ier. 9 24. Vse 2 Secondly it followeth that wheresoeuer God hath established this his ordinance there certainly hee hath a Church and chosen people and some that belong to eternall life for whose sake it is sent among them For as the Spirit of God is the soule of the church quickning it and giuing it life so the word is this soules instrument or the seed wherby it worketh and the onely essentiall marke thereof so that where it is sincerely taught 〈◊〉 â—2 and constantly professed there certainly is a Church Where it is not there is no true Church albeit it haue neuer so goodly and glistering a shew but a very carrion carkas of a church without the life of the Spirit but as an house without light as the world without the Sun as a kingdome without the Law The Prophet Esay calleth it the standard of God saying I will lift vp mine hand to the Gentiles and set vp my standard to the people they shal bring thy sonnes in their armes and thy daughters shall be carried vpon their shoulders Esay 49. verse 22 Where the Lord Iesus is compared to a King and Captaine and therefore all that will haue comfort that they are members of the church must range themselues vnder it as soldiers vnder the banner of their Chieftaine otherwise they remaine as men In darknes in the shadow of death as stragling and runnagate soldiers out of the campe and as dissolute men vnder no law to gouerne them For they are the vilest and basest that liue without it very dogges and swine They of the Church are Gods chiidren and the word is the Childrens food belonging to them onely When the Canaanitish woman would haue beene partaker of Christs Ministery Mat. 15 26. he answered It is not meet to take the childrens bread and to cast it vnto whelpes But other are as vncleane and filthy beasts This which now hath bene spoken serueth to ouerthrow two sorts of people first those of the Church of Rome which make other markes and notes of the Church as antiquity vnity vniuersality succession subiection to the Pope and such like counterfet markes of their counterfet church and leaue this which is the most certaine and inseparable note This proueth vnto vs plainly that these which most of all boast of the name of the Church are indeede neyther the Catholike Church nor any sound part thereof because they want the immortall seede to beget them the milke and meate of the word to feede and norish them yea it is accounted an high point of heresie to haue read the Scriptures and none is permitted to looke into them without a license so heinous a sin it is to haue the word Secondly it censureth condemneth the Donatists Anabaptists Brownists and those of the separation which condemne our Churches to be no Churches our Sacraments to bee no Sacraments our Ministers to be no Ministers and in effect our religion to be no religioÌ„ because we do not with them in matters accidental fully agree albeit we do consent in matters fundamental we lay Christ alone for the foundation on which we build our saluation we lay hold vpon him by faith only we preach Christ crucified truly by their owne confession powerfully They hold themselues to haue receiued faith among vs by our Ministery before they made this rent and breach in the Church and that the end of such fayth if they had dyed in it had beene the saluation of theyr soules See the books of Greenwood Iohnson Let them therefore return and cause others to return ioyne with vs in hearing the word preached seeing where it is rightly established there must of necessity be a true Church And albeit some of them haue written many of theÌ„ haue spoken against our Church yet let them follow the example of that sonne Matth. 21 29. who answered his father stubbornly that he would not work in his vineyard but afterward repented earnestly and went his wayes Vse 3 Thirdly all such as are this way honoured and blessed must be carefull to vse the word as an honour and a blessing by imbracing it by entertaining it by magnifying this blessing of God in truth and not in opinion in heart and not in face in workes and not in words that we may walke worthy the Gospel and of the Lord that hath called vs and shew our selues carefull to bring foorth the fruites thereof saying with the Apostle Rom. 10 10. How beautifull are the feete of them that bring glad tidings of peace and bring glad tidings of good things Hitherto rendeth the exhortation of the Apostle 1. to the Thessalonians ch 2 11 12. Let vs be carefull to keepe this treasure among vs lest the kingdome of God bee taken from vs. Otherwise instead of being the water of life to saue vs it will be a sea to drowne vs instead of being the sauour of life to life it will turne to bee the sauour of death to death instead of being meate to feede vs it will bee our bane to destroy vs instead of good tydings to refresh comfort vs it will proue the saddest and heauiest newes that euer came to our eares and that day the blackest day that euer came ouer our heads Thus our Sauiour threatned Capernaum which hee had honoured with his presence blessed with his preaching aduanced by his dwelling in it and lifted vp with his miracles Mat. 11 26. Thou Capernaum which art lifted vppe vnto heauen shalt be throwne downe to hell c. Look vpon the seuen Churches of Asia we see what is become of them Behold what the contempt of the Gospel hath brought vpon the Iewes the like hath not falne vpon any people since the beginning what mischeefe miserie did not fall vpon them It cannot bee denied but God hath blessed vs as much as euer he lifted vp the head of Capernaum and hath magnified his mercies and loue vnto
of the church rauishing as it were all his senses and so astonishing him that he is not able to finde words sufficient to expresse the glory thereof For heere we see he compareth the happinesse and blessednesse of the Church to the Valleyes Gardens Cedars and such like all to this end to shadow out vnto vs the value and worth of it that it farre surmounteth all other societies and is most precious deare in the sight of God Heereby then wee learne what is the Doctrine true Church The Churâ— is more excellent anâ— precious 〈◊〉 all other â—ces it exceedeth all other societies of men and is most precious and deare vnto God and vnto Christ We see then how from hence we learne that aboue all other companies and fellowships in the world the Church is most excellent and beautifull and of GOD most respected This hath plentifull testimony of other Scriptures The Prophet saith The Kings daughter is glorious within her cloathing is of broidered gold Psal 45 13. Hereunto come the titles and commendations giuen vnto the Church in sundry places dispersed in the booke of Canticles chap. 2 2. and 4 13. and 5 9. Shee is the Rose of the field the Lilly of the valley the fairest among women an Orchard of Pomgranats a Fountaine of Gardens a Well of springing waters the Spouse and Sister of Christ the beauty of the earth the glory of the world and being compared with other societies as a Lilly among Thornes like the Apple among the Trees of the Forrest It is a Citty whose walles and gates are of precious stones and the streetes thereof of gold Reuel 21 2 19. It is compared to a woman cloathed with the Sunne and had the Moone that is all corruptible things which are vnstable and vncertaine vnder her feete As the Doctrine by these euidences is Reason 1 made cleare so by the Reasons whereby it is proued it may be yet made much clearer For first it is more excellent then all other societies as gold aboue all other mettals because in it alone saluation is to be found and no where else When the vniuersall flood came and couered the face of the whole earth what place wouldest thou preferre before the arke in which Noah and his family were saued and out of the which all the world beside was drowned So saluation is taught and receiued in the Church damnation is to be found and felt out of the Church Can there be a greater priuiledge had then to haue our souls saued or a greater losse then the losse of our soules Wee reade in the Scriptures of many great and exceeding grieuous losses Iob lost all his camels and his asses his oxen and his sheepe his seruants and his sons all his goods and riches Saul lost his kingdome and his life But all these are pettie losses and damages in comparison of the incomparable and inestimable losse of the soule which is a perpetuall separation from the glorious and comfortable presence of God according to the saying of our Sauiour Math. 25 16. What shall it profite a man if he winne the whole world and then lose his owne soule Or what shall a man giue for the recompence of his soule The truth of this reason the Lord himself expresseth in the Prophet saying I will giue saluation in Sion and my glory vnto Israel Esay 46 13. The wealthiest country vnder heauen hath not this treasure the greatest Monarke in the world hath none of this merchandice the richest merchant that compasseth sea and land and trauaileth into the furthest part of the earth cannot bring home with him this pearle of vnualuable price it is only to be found in the city of God which is his Church for in mount Sion and in Ierusalem shal be deliuerance Reason 2 Secondly all other sorts and societies of men are appointed and ordained of God to serue and preserue this This is it which the Prophet Esay saith Esay 45 14. It shall be the honour of Kings and Princes to doe seruice to the Church and to promote the good of it It is the end for which God hath lifted vp the heads of rulers and gouernors aboue their brethren to promote the good of the Church and to aduance the glory of God This the Prophet speaketh of in the Psalme Psal 78 71. that God chose Dauid his seruant tooke him from the sheepefold and preferred him before his brethren euen tooke him and from behinde the ewes with yong brought he him to feed his people in Iacob and his inheritance in Israel so he fed them according to the simplicitie of his heart and guided them by the disâ—retion of his hands The like we see in the book of Ester when the destruction of the Church was determined and contriued Mordecai said to Ester Ester 4.14 If thou holdest thy peace at this time comfort and deliuerance shall appeare to the Iewes out of another place but thou and thy fathers house shall perish and who knoweth whether thou art come to the kingdome for such a time So what power strength ability or meanes soeuer God hath giuen he looketh for this duty and thankfulnes at our hands to seek the safety of Sion to aduance the glory of Ierusalem and to know that hereunto we are called Thirdly the beauty of all other cities and Reason 3 societies standeth in this that they are parts and members of the Church This is the glory of kingdomes and countries whereby they are beautified in that they belong to the true Church for otherwise all places are as cages of vncleane birds nay as lodges of vncleane spirits and all persons are as dogges swine as Tygers and vncleane beasts Hence it is that the Apostle describing what wee are by nature saith Eph. 2 12. Yee were at that time without Christ aliants from the commonwealth of Israel strangers from the couenants of promise and had no hope and were without GOD in the world If then it beautifie other places and persons it must needes be beautifull it selfe If it giue grace and glory to others that ioyne themselues to it it must needs be both gracious and glorious it selfe For whatsoeuer causeth a thing to be so must needes be so it selfe much more The vses of this doctrine are excellent as Vse 1 the nature of the Church is For first we conclude that they must needs be most happy blessed of God that are members of the Church For howsoeuer the world account them miserable grinning at them with their teeth nodding at them them their heads gaping at them with their mouthes hissing at them with their tongues and euery way contumeliously reproaching them with their words yet they are deare and precious in the account of God and in the reputation of Christ Iesus who bought them at a great price and redeemed them with the ransome of his owne blood 1. Pet. 1 18 19. Behold what loue the Father hath giuen to vs that we should be called
the sonnes of God for this cause the world knoweth you not because it knoweth not him God is become our Father the Sonne is our Redeemer the Holy-ghost is become our sanctifier the Angels are become our attendants the Scriptures are become our euidences the Sacraments are our seales the creatures are become our seruants our afflictions are our instructions This the Apostle teacheth the Church 1. Cor. 3 21 22 23. They are blessed that haue their sinnes pardoned and not imputed vnto them as the Prophet teacheth but God saith to euery beleeuer Thy sinnes are forgiuen thee They are blessed that heare his word and keepe it but the sheepe of Christ heare his voyce and follow him They are blessed that delight in the Law of the Lord and in his Law meditate day and might but the godly make it their counsellour to be aduised by it This vse that now we stand vpon is directly vrged by the Prophet Psal 84. where hauing made his complaint that hee could not haue accesse to the Church of God to make profession of his faith and to profite in Religion hee breaketh out into this passionate exclamation being touched with an inward feeling of the want of those holy assemblies Psal 84 4 5. O Lord of hoasts how amiable are thy tabernacles thereupon concludeth the point which wee haue stood vpon Blessed are they that dwell in thine house they will euer praise thee blessed is the man whose strength is in thee and in whose heart are thy wayes Howsoeuer the vngodly that sauour nothing but of the earth want spirituall eyes to behold the beauty of the Church and account it no part of their happinesse to liue within the compasse and bosome of it yet the children of God haue taken nothing so neere to heart as when they haue bene driuen from the place of his worship The Prophet is grieued that the sparrowes and swallowes had better accesse and freer recourse to the houses of men to build their nests to lay their young and to rest and repose themselues then he had to the Lords Tabernacle and therefore preferreth their condition before his owne We see how the Iewes wept and pittifully lamented by the riuers of Babylon and hung vp their instruments on the willowes saying Psal 137 1 2 3 How shall we sing the song of the Lord in a strange land If I forget thee O Ierusalem let my right hand forget to play If I doe not remember thee let my tongue cleaue to the roofe of my mouth yea if I preferre not Ierusalem to my chiefe ioy No doubt they might haue prayed to the Lord in Babylon and in banishment as well as in Iudea and at Ierusalem the Lord heareth in all places and willeth that men pray euery where lifting vp pure hands without wrath or doubting 1. Tim. 2.8 but they mourned because they could not visit the Temple of God in Ierusalem there to make publicke confession of their sinnes and of their faith toward God They therefore plainely testify that they haue no feeling either of the weakenesse of their faith or of the greatnesse of their offences that glory in their owne shame and say they beare as good a soule to God as they which resort so often to the Church and delight to heare the preaching of the word and that they can serue God as well at home as in the Church These are led by another spirit then Dauid was who if he were a man after Gods owne heart Psal 42 1 2 3. hauing such an earnest desire after the seruice and worship of God and saying As the Hart brayeth for the riuers of water so panteth my soule after thee O God my soule thirsteth for God euen for the liuing God when shall I come and appeare before the presence of God surely these must needs be guided by the spirit of the diuell who so openly scorne all Religion and are at defiance with God robbing God of his honour committing sacriledge in keeping their tongues from the publick praises of God entring themselues off from the mysticall body of Christ condemning and contemning the congregation of the faithfull giuing offence to others by euill example and despiâ—â—ng the ordinance of God who hath appointed commanded the assembly of his people to meet together to acknowledge their sinnes to confesse their faith to pray for things necessary to praise him for his blessings receiued to heare the word expounded and to receiue the Sacraments deliuered so that such as flye from these doe fly from God himselfe they fly from their owne saluation they seeke a worship by themselues and they imagine an heauen by themselues But let them take heed their worship proue not a false worship and their heauen a false heauen and a true hell Secondly we must all labour to bee members Vse 2 of the Church rather then of any other place in the world We see how carefull men are not onely to be in great societies towns but to be of them to haue the freedome of priuiledged places and incorporations Act. 22 28. Yea to obtaine it purchase it with a great summe of money because it hringeth worldly commodity How much more should wee endeauour to be members of the Church whereby we are made free men and haue interest in the blessings of God yea wee become free denizens of the Kingdome of heauen How doe men esteeme their freedome to be of earthly cities If wee be part of the Church wee haue accesse to the truth Now if wee shall know the truth the truth shall make vs free Iohn 8 32 36. If we be belonging to the Church we haue our interest in Christ now if that Sonne shall make vs free then we shall be free indeed This made the Apostle say Phil. 3 20. Our conuersation is in heauen from whence we looke for a Sauiour If we become limbes of the Church of God wee haue the spirit that beares witnesse to our spirit that we are the sonnes of God now the Lord giueth his Spirit 2. Cor. 3 17 and where the Spirit of the Lord is there is liberty Such as are free of cities and incorporations haue diuerse priuiledges that others want obtaine many benefites that others want obtaine many dignities that others desire and haue their names enrolled among the free-men but how much greater is the preheminence of all those that are brought into the glorious liberty of the sonnes of God being made parts of the Church which is the freest citty vnder the heauens This city of our God hath the priuiledges of the communion of Saints of the forgiuenesse of sinnes of the resurrection of the body to eternall life and all such as belong vnto it haue their names registred and enrolled in the booke of life What shall it profite thee to obtaine an earthly freedome in earthly cities and to be the seruant of sinne the bondslaue of the diuel and to want the freedome of the sonnes and daughters of almighty
wooden crosse as a god they call it the ground of our saluation and salute it by the name of theyr onely hope 2 The second commandement requireth that we worship the true God purely according to his most holy word and forbiddeth all false and forged worship of the true Iehouah The Church of Rome directly ouerturneth the intent and end of this Law by theyr imagery they teach it to bee lawfull to make images of the true God and to worship them with religious worship 3 The third Commandement prescribeth vnto vs to giue al honor and glorie vnto God that is due to his great name The Church of Rome teach men to giue this glory to some things else they holde that the people are to be barred from the free vse of the Scripture allow to sweare by Saints Angelles Crosse Rood and such like 4 The fourth Commandement appointeth the sanctification of the Sabbath The church of Rome keepe the dayes of Saints more duly and strictly more solemnly and precisely then the Lords day and abrogate the liberty of the sixe dayes 5 The fift Commandement establisheth the seuerall degrees amongst men The church of Rome challenge an immunity for their clergy and a freedome from answering before the secular power they deny that their holy father oweth subiection to Princes or Emperors They teach hee hath power to depose Princes Bel de pontif Rom. lib. 5. ca. 6 and to discharge their subiects from their allegeance and may dispose of all kingdomes at his pleasure Lastly they free Children from the obedience of their parents Bel. de Monach lib. 2. cap. 6. and allow them to enter into Cloysters and Monasteries without their counsell and consent 6 The sixt Commandement bindeth vppe our hearts and hands from all cruelty willeth vs to preserue life and shew foorth the fruites of mercy The Church of Rome open wide gappes for the free committing of murther and shedding of blood They giue Pardons nay promises of heauen to destroy and poison Princes they appoint sanctuaries and priuiledged places for wilful murtherers contrary to the law of God who wold haue such pulled from his Altar and no religious place to giue them succour or protection Exod. 21 11. 1 Kin. 2 31. And concerning the murthering of soules a great part of theyr Doctrine leadeth the highway to it and giueth them a deadly wound 7 The seuenth Commandement condemneth all impurity and vncleannesse of soule body and commandeth vs to possesse our vessels in holinesse and honour The Church of Rome shaketh the foundation of this Commandement Hard confutat of the Apologie Parson confut of Ioh. Nichols and crosseth the purpose of God therein by forbidding marriage by accounting it an vncleane life by establishing vowes of single life by tollerating and defending the stewes by giuing liberty for Incest by allowing the brother to marry his brothers Wife the vncle to marry his neece and lastly by forbidding such degrees as God hath not restrained to open a way for the Popes dispensations 8 The eight Commandement chargeth vs with the goods of our neighbour The church of Rome teach it to be lawfull to make sale of mens soules out of Purgatorie as cunning The common practise of the Pope nay cozening Merchants they set all things at offer and proffer they sell Crosses Images Prayers they sell the remission of sinnes and the kingdome of heauen for money yea they rob men of their inheritance defeating defrauding their posterity to maintaine their ydle bellies 9 The ninth Commandement forbiddeth all false witnes bearing The Church of Rome do beare false witnesse against God falsifying the Canon of the Scriptures and make God speake that which he hath not spoken They teach that neither faith nor promise nor oath must be kept with Heretickes they maintaine and practise the Doctrine of Equiuocation See the examinations of the priests Iesuites of mentall euasion and secret reseruation vnto themselues of an hidden sence contrary to the common vnderstanding of the same wordes thereby ouerthrowing al equity the course of iustice among men The tenth Commandement restraineth the motions of the mind and commandeth a pure heart toward our neighbour The Church of Rome teacheth that the motions without consent are no sinnes at all so that they expresly repeale this Commandement and euidently declare they neuer vnderstoode the meaning of it Notwithstanding these are those Teachers that boast themselues to bee the successors of the Apostles and to haue the onely right calling yet we see how corrupt they are in doctrine glorying in the naked name of the Church and ouer-turning the foundation whereon it is builded Vse 4 Lastly this teacheth sundry duties both to the Pastors and people committed vnto theyr charge First of all it putteth the Ministers in minde to looke to their flocks to take heed to them that they be not seduced Wee are all of vs naturally inclined to falshood and error and loue darkenesse better then light that so we may walke at liberty and not be controlled But our danger is greater by reason of false seducers which are deceitfull workmen and the instruments of the subtle Serpent by whom they are inspired This duty being so necessary in regard of the common danger of the Church is diuers times vrged by Christ and his Apostles Christ warneth his Disciples to be watchfull because of false teachers that should arise in the last dayes Matth. 24 24. The Apostle Iude testifyeth chap. 3 verse 4. that he gaue diligent heede to write vnto them of the common faith which was once giuen vnto the Saints because there were certaine vngodly men crept in which turned the grace of God into wantonnesse and denyed GOD the onely Lord and our Lord Iesus Christ The Apostle Paul exhorting the elders of Ephesus propounding vnto them his owne example foretelling the danger that hung ouer their heads to wit that their faith shold be assaulted and their zeale tried by false teachers springing vp from themselues sayeth Take heed vnto your selues and to all the Flocke whereof the holy Ghost hath made you ouerseers to feed the Church of God which hee hath purchased with his owne blood Watch therefore remember that by the space of three yeares I ceased not to warne euery one night and day with teares Actes 20 28 29. So the same Apostle chargeth Timothy before God and before the Lord Iesus Christ Which shall iudge the quicke and dead at his appearing and in his kingdome to preach the Word in season and out of season because the time will come when they will not suffer wholesome Doctrine but hauing their eares itching shall after their owne lusts get them an heap of Teachers turning from the truth and giuing heed to fables Secondly this serueth to instruct the people of God to be throughly furnished and well prepared against such seducers that they may be able to stand our against them and to resist
men and Angels to execute his purposes so often as it pleaseth him Another question arising out of this Commandement Obiection is touching the persons against whom it is directed as the first was touching the persons to whom it was directed For why should the Midianites be named onely seeing the Moabites also were the professed enemies of the Israelites seeking their ruine and hyring Balaam to curse them I answer Answer the Moabites did not escape but were also punished as appeareth euidently Deut. 23 6. But the Midianites are first in the punishment because albeit they were farther off yet they had the cheefest hand and carried the greatest stroke in this wickednes who made their daughters common yea euen the cheefest among them by the counsell of Balaam as we saw by one example in this Chapter the like whereof we do not reade to haue bene in the Moabites Besides after that Balaam was departed we reade not that the Moabites attempted any thing against Israel but the Midianites gaue the Sorcerer farther entertainment and ceased not as may be presumed presupposed to plot and contriue their destruction Hitherto of the commandement the first part of this diuision the reasons enforcing the commandement follow to be considered which are two in number First because they cunningly gulled and craftily circumuented the people of God Secondly because they allured them both to idolatry and to fornication For this is the meaning of the words when Moses saith They haue beguiled you as concerning Peor and as concerning their sister Cozbi And hereunto Iohn pointeth in the Reuelation saying Balaam taught Balak to put a stumbling blocke before the children of Israel that they should eate of things sacrificed to Idols and commit fornication Reue. 2 14. Both these reasons may be gathered into one and thus concluded If the Midianites drew you into sinne and brought vpon you the plague of God then spare not to smite them But the Midianites drew you into sinne and brought vpon you the plague of God Therefore spare not you to smite them This is the force and strength of the reason to mooue the Israelites to make themselues strong and to be of good courage assuring themselues that God will giue them victory enable them to destroy them that did compasse their destruction Thus wee haue seene the interpretation of the text and the order of the words This is the naturall meaning intended by the Spirit of God But before we passe any further it shall not bee amisse a little to consider the notable abuse of this place and of other Scriptures auouched by some of the Church of Rome For one of late Alabast apparat in Reuel Ies Chr. not onely a common professor of our Religion but a publike Preacher of the same in our Church hath reuolted from vs through some worldly tentations runne into our enemies campe lifted vp his heele against vs and in bitter and biting manner rayled at vs. This man wanting no good will to write against vs and yet finding no strength in himselfe to deale against vs out of euident and plaine Scripture hath turned all into allegories and out of his inward and hidden senses wresteth and wringeth all things against the Protestants As for example when the Lord in this place is saide to haue spoken to Moses in this manner Vexe the Midianites and smite them because they troubled you with their wiles and beguiled you as concerning Peor Apparat in Reuel cap. 6. pag 96. the meaning according to his interpretation is this Christ said to the Vicar of Christ Suppresse the writings of heretikes and confute them because they trouble you with their guiles and make their false doctrines appeare beautifull to the shew and outward appearance the heretickes receiuing a counterfeit word in stead of the true Scripture which is condemned in the day of the Popes censure Behold here the heauy iudgment of God vpon this man since his apostacy and reuolting from the true Church to the Synagogue of Antichrist Are not here strange proofes and farre set interpretations to proue the Pope to be the Vicar of Christ that the writings of heretiques are to bee suppressed and that the heretiques themselues doe deceiue and delude the world vnder a colour of the word of God a pretence of the bare literall meaning Apparat. cap. 1 7. And yet this is the profound inward mysticall and right Scripture that he so often boasteth of But let the indifferent reader iudge whether this manner of interpretation bee not the highway to set vp all Atheisme to ouerthrow the authority and certainty of the Scripture to shake the foundation of true religion to leaue no grounds for Christians to stand vpon And this hath beene the ancient practice of such disciples as haue learned such diuinity in the schooles of Antichrist It is well known that Pighius compared the Scriptures to a nose of waxe and to a rule of Lead Pigh hiâ—â— lib. cap. 3. Cens Câ—lon pag. 112. Cusan epist 2 7 The censure of Colen affirmeth the like in the same words And to the same purpose Cardinall Cusane teacheth that the Scriptures must be expounded diuersly and framed to the time practice of the Church so that at one time they are to bee vnderstood and interpreted one way and at another time another way These are some of those bolde blasphemies which many of the Popes Minions haue vttered to the world Now such as apply the Scriptures to their owne fancies turne them into allegories do not come farre behind the former If we suffer the Scriptures of God to be thus wrested and corrupted the Religion of Christ cannot long continue If a man pull down the foundation of an house whereon it standeth or shake the maine pillars whereon it leaneth the house it selfe cannot long hold out but must fall downe The Church of God is builded vpon the foundation of the Prophets and Apostles Eph. 2 20. so long as the doctrine contayned in them is maintayned and kept pure and vndefiled the Church shall stand vpright and remaine without danger of being shaken in peeces But when once it beginneth to be mingled with the chaffe of mans inuention or infected with the poyson of the diuels deuice by and by it tottereth decayeth vntill in the end no remedy being prouided it languish and die Now to apply this to our present purpose howsoeuer some glory of the hidden senses of Scripture which they haue found out and please themselues in their foolish conceits it is no better then to make merchandice of the word and to turne the truth of God into a lye 2. Cor. 2 17. For whereas out of this commandement of God charging Moses to slay the Midianites that troubled Israel with their guiles and drew them to fornication this construction is gathered that Moses is the Vicar of Christ that the Midianites signifie the writings of heretiques with such like trash the onely
naming thereof is sufficient to shew the vanity of it Prefat ad Ca. thol lectures This I confesse may not vnfitly be called another Scripture then yet hath bin knowne howbeit not the Lords but his owne And if this new and admirable way to a new found land were granted vnto him what would it make more against vs then against himselfe and generally against the whole Church of Rome This shall plainely appeare vnto vs in three respects For first of all admit once of these fond guesses and glosses vpon the Scripture and depart from the simplicity of the same there is a gappe opened wide to intrude a thousand diuerse nay contrary interpretations according to the diuers or contrary disposition of the interpreter As for example out of this present place mentioning the commandement of God to Moses the guiles of the Midianites and theyr drawing Israel to fornication by meanes of Cozbi a Princes daughter among them a man might with greater probability gather and agreeing better with the proportion of faith in other Scriptures an encouragement to all christian Princes to pull downe the purple whore that sitteth in spirituall Babylon to reward her as she hath rewarded vs Reuel 18 6 and to giue her double according to her works and in the cup that she hath filled to vs to fill her the double For in the former words Moses shall signifie the Christian Magistrate the Midianites the enemies of Christ the greatest whereof are Antichrist and his adherents the entising of the Israelites to fornication the committing of idolatry and running a whoring after Idols the slaying of Cozbi in the day of the plague the downefall and ruine of theyr idolatrous worship which we see God hath miraculously brought to passe Thus we see how these words may more fitly and fully be applyed against the church of Rome then against true Catholiques whom he calleth heretiques Secondly if this be the marrow and pith of the Scriptures to hide such mysticall meanings and secret senses vnder the outward barke what hindreth vs but that we may raise as good doctrine out of Homers Iliads and Odysses out of Ouids Metamorphosis or out of Virgils Aeneads as out of the writings of Moses and the Prophets which were horrible blasphemy once to conceiue or imagine For if a man by Vlysses or by Aeneas should vnderstand Christ by their companions his Disciples by theyr wandrings his sufferings by theyr going downe to hell his ouercomming of the diuell and triumphing ouer the kingdome of darknesse by theyr safe arriuing in an hauen of rest after all theyr labours his resurrection from the dead and taking possession of the kingdome of heauen hee hath as faire a warrant for these coniectures as this trifler hath for his fooleries to vnderstand by Moses the Pope by the Midianites the writings of heretiques 〈◊〉 in Reuel â—â—p 6. by Cozbi such doctrine as pretendeth the Name of God and by vexing the Midianites the stopping of the course of theyr hereticall writings Lastly this inward supposed Scripture that this dreamer hath conceited burieth the true word of God and setteth vp a forged and counterfet Scripture For it turneth all things into Allegories and disanulleth the rules of interpretation The Allegories that we finde not in Scripture we are at liberty to refuse He that hath set bounds and bankes to the sea that it should passe no further hath restrayned vs how farre we shall go We must not turne eyther to the right hand or to the left Deut. 4 2. Wee must walke the kings high way we must not adde or diminish wee must not change or alter any thing of Christs testameÌ„t Origen the Prince and Patron of Allegories hath beene taxed and condemned of all men for corrupting and peruerting the Scripture this way but now Origen is iustified by this new found interpretation which is no better then a languishing about trifles 1 Tim. 6 4 a doting about questions and strife of words and a casting of clouds and smoake vpon the Sunne beames And howsoeuer the schoolemen haue ouerflowed the bankes in the ranknesse and superfluity of theyr wit and thereby defaced and depraued the precious word of God purer then the gold of Ophir In 1. part Sum. quaest 1. artic 10. yet Thomas one of the Princes and gods among them teacheth that the literall sence of the Scripture is that which the Author intendeth and the Author of holy Scripture is God Now if that bee the true meaning of the Scripture which the holy Ghost intendeth I would gladly know whether the pretended mystical interpretation of this place building vp the primacy of Peter and supremacy of the Pope and pulling downe the heretiques were intended by the Commandement of God vnto Moses Let him tell me whether the words be in the nature of a Prophesie or of an History belonging to the present times or to the times to come Let him shew whether Moses euer vnderstood the commandement of the Lord as this popish Proctor or rather prater pretendeth And whether the interpretation now set afoote were true in the dayes of Moses or not Lastly let him declare whether Moses and the Israelites did euer obey this commandement or not Numb 31 7. But if the meaning be that God spake not to Moses but to the Vicar of Christ nor gaue them charge concerning the Midianites but the writings of heretiques nor spake touching Cozbi but those that counterfeted the word of GOD hee did delude Moses with a vaine shaddow of words pretending one thing and intending another in outward shew giuing him authority but in an inward meaning establishing the Popes superiority which was not hatched nor heard of in sundry ages afterward And heereupon it is that all the sounder Diuines of ancient times Aug. epist 48. Hier in cap. 13 Math. Alph. li. 1. c. 3. Andrad lib 2. Defens Triden and the sounder schoolemen of latter times haue reiected this mystical diuinity as vnauaileable and vnsufficient to proue any point of Christian Religion Thus then wee see that the word of God is not to be turned into an allegory taking away the truth of the history and the doctrine of faith In this manner of reasoning notwithstanding the chiefest keyes of Popish Religion are hammered so most absurd and impertinent allegories are established God made two great lights a greater to rule the day and a lesser to rule the night therefore there are two great powers set in the world the Pope and the Emperour and the authority of the Pope is so much greater then the authority of the Emperour as the Sun is then the Moone God said In thy light wee shall see light therefore there must bee candles in the Church burning at noone day The words of the Prophet Thou hast put all things vnder his feete Psal 8 6 7 they allegorize thus for the supreme iurisdiction of the man of sinne all sheepe and oxen that is all men Foules that is Angels and
practised by Iosiah 2 Chron. 34 16. If they cleaue to this rule they must continue if they haue declined they must returne cause others to returne and reforme what hath bin amisse This the Pharisies acknowledged when they said to Christ By what authority dost thou these things c. Mar. 11 28 and Ioh. 1 19 they said to him Who art thou what sayst thou for thy selfe If it bee in the Gospel of Christ or in the bookes of the Prophets and Apostles we must willingly receiue it and be guided by it if not we must refuse it otherwise wee bring vpon our selues manifest destruction Vse 3 Lastly it behoueth all priuate persons that liue in a Church wherein true Religion and the pure worship of GOD is established to submit themselues to those things that are agreeable to the word howsoeuer they bee not agreable to their affections For as wee must giue obedience to the Scriptures Bernard whether they speake as we would haue them or whether they speake not as wee would haue them so in a reformed Church where a priuat man doth dwell if any thing be commanded by authority either agreeing or not agreeing to our affections yet if the same bee agreeable to the Word of God we must yeeld obedience vnto it If the Church command any thing declining from the Law of God hee must be peaceable in refusing and patient in suffering The weapons of a Christian remembring that the onely weapons of a Christian are supplication to God and to man Besides we must know thus much that whosoeuer refuseth to obey that which hath beene vniformely established and aduisedly and moderatly concluded by the whole what priuat persons soeuer refuse to obey had need to do it vpon a sure ground that the same which they refuse is against the Law of God lest it fall out with them as with those that Austine speaketh off who gloried that they suffered persecution but it was for their faults not for their vertues so they that withdraw obedience ought to do it with a good conscience and vpon a sure ground otherwise they can haue no comfort in suffering nor looke for reward after suffering There haue alwayes bin some things amisse in the Church and no Church is or euer was so perfect but somewhat may be found in it worthy reformation so that Christ may say to it as he did to the Churches of Asia Habeo aduersus te pauca I haue somewhat against thee The best Churches wil quickly decline as wee see it fell out to those which were founded by the happy hands of the Apostles themselues that were the chiefe workmen master-builders 63 These are they that were numbred by Moses and Eleazar the Priest c. 64 But among these there was not a man of them whom Moses and Aaron the Priest first numbred c. 65 For the Lord had said of them c. The conclusion of the whole chap. followeth in these words wherein the former numbring is illustrated by place where it was by the persons that did number were numbred al amplified by the contrary that among al these there was not so much as any one man left aliue that came in the former account but they were all of them dead perished in the wildernes except Caleb Ioshua Heere is a great blessing set down likewise a great iudgmeÌ„t a blessing in multiplying of them a iudgment in chastifing of them thereby to teach vs that God is faithfull and true both in his promises and also in his threatnings Gen. 15 5. For hee had promised to Abraham that he would multiply his seed exceedingly as the starres of heauen he made this hauock of them Numb 14 35. 1 Cor. 10 5 6. brought this desolation vpon them for their often murmurings mutinies wherefore by his promises let vs be stirred vp to faith obedience by his threatnings be feared terrified from sin Moreouer marke from this fearful example of a generall disobedience or rather conspiracy against God Doctrine A whole mâ—â—titude cannoâ— cleare themselues from iudgment that it is not a whole multitude that can shelter themselues from Gods iudgments when they come vpon them though they bee neuer so many or mighty Though thousands thousand thousands muster together ioyne hand in hand yet they are not able to deliuer theÌ„selues The reasons follow The Lord is iust in all his wayes euen in the works of his iudgments Now iustice giueth Reason 1 equal to them that are equal If then all haue sinned as he is iust in punishing one so he will be iust in punishing all This we see in his casting down all the angels from the heauens that sinned 2 Pet. 2.4 Iude 6. in drowning the whole world in destroying Sodome Gomorrha infinite such like examples Secondly as he is iust righteous so he is strong powerful Many men do well deserue to be called iust yet oftentimes they want power as we see in Daniel toward Ioab when he committed murther complayning of himselfe that he was weake 1 Sam. 3 39. the sons of Zeruiah being martial men were too hard for him It is not so with God he is as powerfull as he is iust therefore he will certainly proceed against whole multitudes be they neuer so many or powerful so that none shal be able to escape vnpunished Thirdly the moe they are that offend the greater is the offence and the greater the dishonor done to God no maruail therefore if hee spare not to ouerthrow great companies in his wrath and sore displeasure For as in a ciuil state the greater the number of rebels is the greater is the offence against the Prince so it is in this case the greater multitude of offenders the greater the oence against Gods and consequently the greater iudgment will fall vpon them Vse 1 This serueth to reproue those that walk on boldly in their sins lift vp their heads without feare because they are many in number great in power thereupon thinke they shall be excused because they are not singular sin not alone Alas this will proue a slender comfort when God shal come to take an account of vs certainly no more then this that as wee sinned not alone so wee shall not be punished alone What benefit hath the theefe that is going to the place of execution to see a traine of many others beare him company Is his iudgment any whit the lesse or is his comfort any whit the more So when the Lord shall come against those that haue broken the couenant with him made a league with hel death what shall it help them or ease them to go to hell with company whereas the yelling and crying of one shal rather adde to the torment misery of another If you thinke God will the sooner respect vs because we are many we deny his iustice and deceiue
make all one they set al out of order while they thinke to establish perfect charity Aristot polit lib. 2. cap. 1. they bring in a perfect Anarchy These sectaries are the disciples of Plato not of Christ whose opinion was reiected by the Philosophers themselues and conuinced by natural reason This doctrine serueth to no other end but to burthen one to ease another and to set some at worke to maintaine others in idlenes The grounds whereupon these stand I haue propounded and answered in other places As for the practice of the godly in the Apostles time which is pretended to maintain this heresy it caÌ„not serue their purpose forasmuch as this community was meerely voluntary imposed vpon none but such as imposed it vpon themselues Acts 5 4 and so farre as the necessitie of the poore Saints required it which caused them to stretch themselues beyond theyr ability least the poore being tempted with the extremity of pouerty should slide back from the Christian verity which they had embraced to the Iewish Ceremonies This the church neuer practised but in extreme necessitie and therefore they neuer tooke it vp before neyther do we reade that they continued it afterward Vse 2 Secondly albeit God hath giuen vnto euery one a propriety of possession yet wee must take heed that wee doe not make the things of this life more proper and priuate then he hath allowed Many while they shun one rocke make shipwracke at another and while they would auoyde the Anabaptisticall fansy they haue quite forgotten and buried al Christian charity For as they will not renounce a right in all things they possesse so they will giue nothing of their owne and because they cannot abide to heare to haue all things common they will be sure to retaine al as proper to themselues These can abide well enough nay they are much delighted to heare the Anabaptists confuted while themselues wander as wide out of the way on the other hand But we must know that God hath set vp one to helpe another and giuen to one to giue to another Mar. 14.7 Yee haue the poore with you alwayes and whensoeuer ye will yee may doe them good but me ye haue not alwayes To this end we are to consider both who ought to giue and to whom we ought to giue Touching the first who ought to giue it is much mistaken by many men for wee thinke for the most part that they onely are bound to giue that haue some superfluity which they know not otherwise what to doe withall except they should cast it away vpon the poore Who they are that ar bound to giue or at least such as are landed men or well monied or rich farmers that haue much to spare Howbeit I must giue you to vnderstand that this duty stretcheth farther then to such persons as are before described and therefore we must know that liberality should extend euen to the day labourer yea to those that sometimes may be in want themselues yet somtimes in some cases they ought not to be handfast but ready to communicate and to distribute albeit not when themselues doe want Likewise the seruant that taketh wages and hath but litle should not be behinde hand to giue of that little Christ our Sauiour liued of such reliefe as the faithfull gaue vnto him and receiued maintenance from those whom hee instructed Luke 8 3 yet that which he receiued he receiued first for himselfe and his disciples and then for others also and therefore of that allowance he gaue allowance to those that were in great need Ioh. 13 29. The poore widow in the Gospel is commended who of her penury shewed charity and cast into the Lords treasury for the Lords sake two mites Luke 21 4. It was in it selfe a small thing the seuenth part of one peece of their brasen money for then they vsed much brasse money Math. 10 9 howbeit to her it was a great matter yet she being poore gaue to the poore nay being very poore she gaue theÌ„ that were very poore Other rich men gaue of their superfluity but she of her penury they of their abundance but shee cast in all the liuing that she had The widow of Sarepta in the time of a great famine throughout the land when the heauen was shut for three yeares and sixe moneths Luk. 4 25 hauing nothing left but an handful of meale in a barrell a little oyle in a Cruise for her and her sonne yet was ready to part from part of that little part and portion to the Prophet 1 King 17 12. The Apostle doth direct such as labor for their liuing to be painfull in their places not onely that they may maintain themselues and not be burdensom to others but that they may haue to giue to them that needeth Eph. 4 28. The church of the Macedonians as it is euident by the Scriptures was a poore Church and in necessity themselues yet they doe not make themselues poorer as the maner of many is that they may cunningly get releefe from others but they send releefe to other churches and prayed with entreaty that their gift might be receiued 2 Cor. 8 4. yet the Apostle speaketh not only of their pouerty but of their deepe pouerty ver 2. Al which examples are laid before vs to teach that euery one euen of mean ability not onely those that are rich but others likewise shold shew compassion be ready to distribute And as wee haue seene who ought to giue so let vs see to whom we should giue that our almes may be accepted and rewarded of our father which is in heauen Some wil not giue any thing at all some giue not where they should and others bestow where they should not they are liberall where they may bee sparing and are sparing where they should be liberall If then any ask to whom we ought to giue I answer briefly to the poore and such as stand in neede whom God hath made as it wer his collectors and receiuers and thus we must vnderstand the words of Christ To whom we â—â—ght not to â—iâ—e Luk. 6 30. Giue to euery man that asketh of thee We must not giue almes to the rich and to them that may giue vnto vs againe for that is no charity wee must not giue to our friends and kinsfolkes onely but euen to our enemies Ro. 12 29. If thine enemy hunger giue him meate and if he thirst giue him drinke Not to the idle that will not labor nor yet to maintaine any in idlenesse nor to those that liue onely by the sweate of other mens browes 2 Thes 3.10 12 not to stout sturdy beggers that as rogues go vagrant vp and downe the country such as are members of no society such as haue their limbs and strength to labour these are indeede no better then theeues and robbers and as they that giue to the former sort maintaine them in idlenesse so they that
then to keepe the dayes they thought it enough to leaue the works of theyr calling though they did neuer forsake the works of the flesh and therefore he chargeth them that their hands were full of blood verse 15. So is it with vs we rest for the most part in the outward ceremony in honouring God with our lippes and bodily presence in his house we bring no more but our outward eares to heare and neglect the preparation of the heart and yet flatter our selues as if we had done all that he requireth Howbeit God reiecteth and refuseth such duty at our hands hee cannot abide the seruice and sacrifice that is offered in this manner Hence it is that he saith I hate I despise your feast dayes and I will not smell in your solemne assemblies though yee offer mee burnt offerings and your meate offerings I will not accept them neither will I regard the peace offerings of your fatte beasts Amos chapter the fift the 21 and 22 verses Not that almighty GOD hated or abhorred the thinges themselues hee did not reiect their works but the euill of their works Esay chapter 1 verse 16 so he cannot abide that we come before him in that corrupt manner but we assemble for the worse and not for the better and by our corruption turne his sauing ordinances into sinne 16 And in the fourteenth day of the first moneth is the Passeouer of the Lord. 17 And in the fifteenth day of this moneth is the feast seuen daies shall vnleauened bread be eaten 18 In the first day shall be an holy conuocation c. 19 But ye shall offer a sacrifice made by sire for a burnt offring vnto the Lord two young Bullocks one Ramme and seuen Lambes of a yeere old c. 20 And their meate offering shall be of c. 21 A seuerall tenth deale c. 22 And one Goat for a sinne offering c. 23 Ye shall offer these beside the burnt offering in the morning c. After this maner c. 25 An on c. Wee come now to the yearely feasts and sacrifices whereof the Passeouer hath the first place wherein beside the dayly sacrifice they were to offer two young Bullocks and one Ramme and seuen Lambs of the first yeare without blemish for a burnt offering and their meat offering must be of flower mingled with oyle and they must eate vnleauened bread seuen dayes the first day the seuenth must be an holy conuocation wherein they must do no seruile worke Of this feast wee reade at large Exod. 12 18. Leuit. 23 5 7. Deut. 16 1. Of this feast we haue also spoken before at large chap. 9 2 3. And it was of great importance euen the foundation of all the benefits which the Iewes receyued at Gods hands without which they had beene no people separated and dedicated vnto almighty God This Paschall Lambe was not a bare ceremony Vse 1 without doctrine and instruction The Iewes departed in great haste out of Egypt And how not armed or with bannners displayed as if theyr enemies had stood in feare of them but they went out like a company of poore fugitiues or banished persons The women carried theyr children vpon theyr shoulders the men tooke vp theyr stuffe vpon theyr necks and fled out of the Land as Lot did out of Sodome for theyr liues They were a people that had no skill to handle the sword or weapon of warre defensiue or offensiue they had beene vsed like Oxen for labor and like Asses for burden And when they must depart it was saide Get you hence Exod. 12 29 they must trusse vp the Corne they had grownd and bake cakes by the way to eate This solemnity they obserued yearely wherin they did eate cakes without leauen which serued to put them in minde that when theyr fathers departed out of Egypt they were a poore distressed people and ranne away like silly Lambes pursued by deuouring wolues This should teach all of vs that God would haue vs remember such deliuerances out of danger as he hath sent vs. We are apt to forget what he hath done for vs as the Iewes were and therefore we must consider to what end God commanded his people to celebrate this feast euery yeare that not for one day but for seuen dayes together and doth so often vrge it vpon them as we see in the Scriptures And albeit this feast haue no place in the new Testament but is iustly abrogated abolished because the shadow must giue place to the body and the ceremony to the truth yet wee must not thinke the commending of it euery where to the Church to bee in vaine For it serues to put vs in minde both of Gods mercy and goodnesse vnto his Church who though he bring them into sundry perils that are ready to oppresse them yet he is ready to deliuer them out of all yea when things seeme to bee most desperate and also of our duty toward him to giue him thankes for our deliuerances and to praise his Name Secondly from hence it followeth that it Vse 2 was a vaine and friuolous controuersie which troubled sundry Churches and rent in sunder one of them from another touching the keeping of the Passeouer Some would haue it kept on the 14. day of the moneth after the manner of the Iewes and others on the Lords day after lest the Church should follow the Synagogue Victor Bishop of Rome did threaten all the East Churches with the censure of excommunication because they celebrated the Passeouer another day then on the Lords day But Ireneus and other holy Bishops reproued him of obstinacy of pride and arrogancy wrote vnto him that he did not well in that he cut from the vnity of the body of the Church so many and so great Churches of Christ which obserued the order deliuered vnto them from ancient times as appeareth in Eusebius For the Churches of the East pretended that they followed Iohn and Philip and the Churches of the West alledged the examples of Paul and Peter for theyr warrant and one clayme was fully as good and haply as true as the other This strife doth the Bishop of Rome at this day nourish and renew againe that had bene long buried in the graue and couered with ashes by his new Calendar and thrusteth vpon the Church his owne ordinance concerning the obseruatiō of Easter as a diuine precept and consequently necessary to be kept and obserued of the Church vsurping iurisdiction and authority ouer all Churches to rule ouer them and their faith at his pleasure Cardinall Bellarmine going about to establish traditions against the all-sufficient doctrine of the Scriptures auoucheth that we must necessarily beleeue that the Passeouer is to be kept in the new Testament on the Lords day onely because they haue bene accounted heretikes who kept it otherwise and yet this cannot be proued by the Scripture I answer the former controuersie was at the last thus defined and
expressed the whole Page is to be vnderstood AArons rod. p. 677 729 Abuses of excommunication pag. p. 571 a Accessaries to others sins p. 379 b. Actions how to be directed p. 170 a of vnbeleeuers are sinne 171. b. such as are in themselues vnlawfull are by a calling made lawful pag. p. 1068 Adam could not merit 89 a. his sinne how great p. 161 b. Additions to Gods worship euill p. 141 Admission of vnworthy persons a great sin p. 219 a Adultery punished of God 378 b. the seueral kinds 387 b. the greeuousnes of this sin p. 389 Afflictions why sent to the Church p. 21 b. the godly often lye vnder them p. 576 Afflictions of two sorts 78. wee must loue God vnder them ibidem they are many laid vppon the Church by enemies 756. not simply euill Ibid. Be not offended at them p. 757 a Afflictions of excellent vse 779 884. better for many to be vnder them 780 a. what comforts we haue in them p. 967 a Agreement neuer generall p. 1037 Almes not the onely worke 453 a. See liberality Alterations in the Roman religion some insensible 1105. some are knowne p. 1106 Ambition in vs by nature 54. a. it sheweth it selfe against the best teachers 557. no greater plague to the church 555. it reigneth in the byshops of Rome ibid what it is 556. remedies against it ibid. meanes to pull it downe 183 b. examples of the end of it p. 184 b. Amen what it signifieth 369 a. the vses of it ibid Anabaptists confuted 696 b. 839 b. 1108 1128 a. they are enemies to the Scriptures 7 6.16 b. they ouerthrow Magistracy 64 181. their obiections against Magistrats ibid. against taking an oath p. â—71 Angels cannot helpe p. 733 b. 785 b. Angels that appeared to Balaam p. 902. Anger not simply euill pag. 567 656 b. how it is a breach of the whole Law 657. all sin p. 656. Anthropomorphites p. 422. Apochryphall bookes p. 973 a Arithmeticians best who are p. 26 a. An army before battell must be leuied 1173 a being leuied it must be sent out ibid. b by lawfull authority ibid. Asse of Balaam speaketh 900 how it was p. 901. Assemblies of the faithfull commaunded 83. the godly are greeued for lacke of them 482. the vngodly not so 483 they must be loued 432 457 b. 496 b. See Sabbath Atheisme confuted p. 877 b 906. Attempts against the church cannot hurt it p. 964. Attonement made by Christ p. 339 b. Auricular confession p. 313 b Authority resist not 1108. the Papists do ibid. Authority of parents great 1164 b. of Husbands p. 1169 b. B Balaam what he was 869 no true Prophet Ibid. p. 1175 b. Baptisme wanting see infants it is not common to all 488 a. it was by the cloud and sea p. 498 a. Beggery not to be vowed p. 154 155. Beginnings in good not enough 932. of sin preuent p. 620 1062 1064. Bellarmine confuted p. 459 b. 492 1134 b. 1162 Best things must be giuen to God 445 b. they must be preferred p. 530 b. Binding and loosing p. 289. Birthright what priuiledges it had p. 40 b. 159 a. Bishop of Rome not Peters successor 151 he takes vpon him to excommunicate Princes and to take away their crownes 502. he caÌ„not forgiue sinnes p. 310. Blessing to haue godly Magistrates 67. diuersely taken 421 b it maketh manie the worse 443 rare to be bettered thereby ibid. Blessing sometimes denied to his creatures p. 536 Blessing of God giueth all things p. 630. Bondage vnder sinne p. 176. Booke of life p. 20 a. Brazen serpent and the vses to vs p. 812 b 813. Bâ—edâ—â—â— of the first Table how greâ—ter then of 〈◊〉 â—â—ond p. 642. Breâ—ch Moses stood in p. 671. Brethren taken diuers waies p. 749 a. Brâ—therhood among all mankinde p. 750 b. Brownists confuted denying set formes of praier 424 512. See formes of set praier and separatists Buriall of the dead 728 b. Abuses of it 729. It strengthneth our faith in the resurrection p. 730 Busie bodies p. 225. C Calling 840 841 euery one hath double 186 walke in the duties of both Ibid. 507 b. Rules to be obserued in callings 187 a. euery one is to know the duties of his owne calling 224 b. calling sinne not against p. 693. Canaan the borders thereof p. 1225 a. Candles burning in the day p. 459. Canonicall Scripture See Scripture Cardinals new creatures p. 154. Carelesse persons p. 489 b. Carnall men preferre carnall things p. 530 Cautions to be obserued in laying vp p. 101. Censures of the Church 270 they must be executed without partiality p. 289. Chasticements mingled with mercie p. 573 b. Chastity two-fold p. 387. Childrens duties p. 1202 b. Christ hath made attonement for vs 339 b. in him is happinesse 342 how he taketh away sin 478 a we must apply his merits ibid. he is not seuered from the Crosse 481 he is the substance of all Sacraments 497 b. his comming to iudgement shall be fearefull p. 505 b. Christ is head of the Church 151 b. how the first borne 162 b. he is our onely Mediatour 675 not Saints or Angels ibid. hee was preached vnder the law 813 he is the day-starre p. 1015. Christian liberty p. 181. Christians are free and how 181 b. they should haue fit places of assembling p. 493 b. Churches authority 3 a. it is subiect to many trobles 11 it hath many hypocrites in it Church-assemblies See assemblies Church triumphant p. 84. Church a perfect body 148 a. corrupt in the daies of Christ 149 it ought not to tollerate open offenders p. 288. Church what 436 a. what office it hath 463 b. Church of Rome wholly out of order p. 508 a. Church is one body and ruled by the same lawes 627 driuen to seeke helpe of enemies 747 b. it is a selected company from the world 925 it aboundeth with many children 520 927 it hath the purity of the word 962 in the ende it hath victory ouer all enemies p. 967. Church more excellent then other places 988 b. labour to be members of it 940 b. it hath the vpper hand of strong enemies 991 b. 1012 b. it is first to be cared for p. 1135 b. Church and commonwealth as two twins 755 a. it must bee left in good estate after our departure 768 770 it euermore continueth 769 when the cheefe parts are taken away the rest should mourne 772 b. sometimes it hath rest p. 1009 b. Church must haue helpe of all p. 1206 b. 1207. Church deliuered from danger and bondage p. 1212 Ciuill men 251 a. ciuill honesty p. 641. Cleargy of Rome exempt themselues from Magistrates 64 b. their Obiections answered p. 65. Cloud figured Christ p. 497 b Comfort vnder the Crosse 73 how to comfort our selues in trouble p. 74 b. Comfort to godly Ministers 156 to such as haue meane gifts 708 a. to such as are slandered 402 to such as lie vnder the crosse p. 404 b. 405. Commonwealths why instituted 82 which they are
vppe in store 102 a. against the preaching of the word 127 b. 744 745. against Magistrates 181 182. against excommunication 259. against putting vp of wrongs 302. of such as pretend Gods mercies p. 306. Obiections for auricular confession 314. against restitution 324 b. for common swearing p. 373. Obiections for toleration of sundry religions 627 628. against the Ministers maintenance 701 b. of such as obiect the multitude of their sinnes 715 b. and the greeuousnes of them 716 a. Obiections in defence of images 789 b 760. pretending some Scriptures lost p. 821. Obstinacy in sinne 622. the heinousnes of it 623 Obstinate sinners cast out of the church 258. they raile at their reprouers p. 655. Occasions must be auoided p. 419. Odde numbers p. 919. Offence must not be giuē 220 a. the branches of it Offenders principall chiefly punished p. 572 b. Offence taken at the mariage of cosin germans remoued p. 1297. Office proper euery one must haue 179 a Office of the ministery must be adorned p. 353. Oft comming to religious exercises p. 492. Old man why so called p. 1145. Omer what p. 359 b Oppression p. 322 a 363. Oppressors punished p. 395. Order what it is a. why appointed among the Israelites 53 in the Church and Common-wealth 55 the reasons of it ibid. obserued in all Gods workes 56 506. order in the Scriptures p. 57. rules of order 61 b. to be obserued in the church p. 59 b. Ordination See Imposition P Papists why refuse Scriptures to be iudges 3 b. they forbid the people to read them 7 b. they are partly Pelagians 87. they dare not stand vnto their merits at their death 89 b. they haue added to the word 141. they are the murtherers of souls 142 b. they accuse the originals of corruption 494 they set the church aboue the Scriptures ibid. they are worse then Anabaptists 534. they cannot be good subiects p. 629. Parents godly haue vngodly children 130. wicked they are as greatest enemies to their Children 135 b. how they should seeke their good 136 b. 135 a. the duties of parents p. 1201. Passeouer what it was 477. Christ is it ibid. Patience 76 a 235 the hindrances of it ibid b. Paul why he laboured with his owne hands p. 49. Peace what it signifieth p. 413. Peace of God See Reconciliation Penitent receiued to fauour 713. 809. comfort to such p. 715 b. People must reade Scripure 4 b. 7 a 460 heare the word 157. reuerence the minister 221 435. pray for their Pastors p. 430. Persecuters 835 b. Perseuerance 421. want of it reproued 437 b. Pharisee in the Gospel p. 558 b. Pilgrimage p. 1106 b. Plague one of Gods iudgements 597. duties of all in such times p. 598 599. Pleasures what vnlawfull p. 536 b. Poetry p. 847 b. Poore may do good workes 453 a. they are comforted p. 532 a. Pope not head of the Church 151. he is antichrist 628 629 a grand theefe p. 702 Popery not to be tollerated p. 928 b. Pouerty not to be vowed p. 454 a. Powder-treason 284 b. 412. 905 a. 1045 b Pray one for another 806. for magistrates Ibidem 832 b. for the Church p. 431 b. Prayer 91. for daily bread 101. it remoueth iudgments p. 602 b. Prayer needfull 369 a. set formes lawfull 414 b. a comfort to the weake 427. all doe not pray which heare prayers p. 485 b. Prayer must be in a knowne tongue 504. it often obtaineth more then is desired p. 404. Preaching p. 744 745. Preparation 233 456. come not without it p. 467 668 949. Presence of God p. 81. Presumptuous sins 636 b. how to know them p. 937. Priests their sorts and offices p. 144. Princes must care for religion p. 138 b. Priuate men when they may reuenge how p. 303 Profession not enough p. 529 a 974 b. Professors idle p. 444. Promises to men p. 64 a. Promotion See Honor. Prophesie of Elias p. 74 a. Propriety of goods p. 1127 b. Prosperity of the wicked enuy not p. 768 Protecting gods p. 872. Prouidence of God ouer Israel p. 45. Publicans what p. 265 a. Publishing the workes of God See workes Punishments See Visitations Purgatory p. 713 b. Purity p. 468 b. 113 b. Q Quenching the spirit p. 426. Questions whether the Leuites might minister after fifty 215 b. whether yong men may be chosen to the Ministery 216. whether the Leuites might carry the Arke 224 a. whether al company with the wicked are to be auoided 281 a. how far a man may forgiue 298. touching restitution 325 b. the suspected wife p. 360. Questions Whether it be lawfull to do good in hope of reward 569 b. what Angel appeared to Balaam 902 touching the authority of parents 1165 1166 whether it be the Ministers duty to visit the sicke of the plague p. 671 b. R Rage of wicked limited p. 987. Rash iudgement p. 352 353 363 b. Rauens how they cry to God p. 1115. Reading the Scripture 634. how it differs from prayer p. 513. Reall presence p. 499 b. Rebellion p. 59 a 66. Reconciliation p. 516. Red Heiffer p. 721 722. Cities of Refuge p. 1236 a. Religion maketh to flourish 125 a. the stay of a kingdome 647 b. when it is impure the life is so 1046 b. it giueth courage in battell 1093 b all pretends order p. 921. Reliques 729 b how sought to bee iustified page 730 a. Repentance motiues to it 662. it is in this life 798 b. not to be prolonged 249 b. some repent of it p. 623. Repetitions 40 b. 41 a. why vsed 983 a. they are lawfull p. 235 b. Reprobates state fearfull p. 23. Reproofe by taunting p. 295 Restitution p. 320 b. 326 762 Resurrection certaine 43 b proued 385 b Reuenge double 17 a. it is to be laid aside p. 301 734 b 837 b. Reuenge to be laid downe with motiues moouing thereto p. 1243 a Reuerence in holy things 228 b occasions that doe hinder it p. 230 237. 946 b 448 Rich must pray for daily bread 537 a They must promote Gods worship p. 442. Riches how to vse well 100 not euill pag 454 bee thankefull for them Ibid. Rocke what it signifieth 499 a Roman Church repealeth the whole Law 1038 1039 wholly out of order p. 508 a Rulers must be forward 439 b a great blessing to haue such 440. giue thankes for them p. 441. S Sabbath 146 a. 253 a. 641 b it is morall 644 of the change of the day Ibid. how abused 645 1141 the Vses to vs 1149 why directed to Gouernors p. 1142. Sacraments 491 814 b. some want the outward signe 1130 not to be handled by priuate persons 58. come not to them vnreuerently 488. they haue names of the things signified 479 bar none of malice p. 488. Sacrifices how reiected 339. why instituted 625 a. excellency of Christs sacrifice p. 626 a. Sacriledge p. 321 b. Saluation of Gods free grace 85 b. not of foreseene workes 87 b not in mans merites 88 a. not in free-will
soules vnto God The Apostle hauing declared that he would not be negligent to put them in remembrance of the same things and that he thinketh it very meete to do so addeth this as a reason motiue to moue him which also ought to encourage vs Knowing that shortly I must put off this my Tabernacle 2 Pet. 1 14 1â— euen as our Lord Iesus Christ hath shewed me Moreouer I will endeuour that you may be able after my decease to haue these things alwayes in remembrance And then indeed wee haue done our duty when wee haue taught the truth in this manner to our people not onely once and away as it were glancing at it but continually dwelling vpon it teaching them line vpon line and precept vpon precept like masters that teach young schollers to reade that must not content themselues once to tell them but must oftentimes put the same things into their mouthes and mindes or else they forget them straight-waies Let vs now make application of the Doctrine which is the life of instruction forasmuch Vse 1 as teaching without applying is as the body without the soule First of all we learne hereby that the perpetuity standing course of teaching is most needfull and necessary in euery Congregation It is the Ministers duty to sowe and to continue sowing to weed and to continue weeding to teach and to continue teaching to conuert and to continue conuerting to conuince and to continue conuincing to instruct and to continue instructing For as wee haue alwaies neede of meate and that as we eate so we must continue eating or else wee famish and perish so the Minister must feed and weed and watch ouer his people and abide continually in it without ceasing and intermission This is it the Apostle teacheth Timothy 1 Tim. chap. 4 verse 16. Take heed to thy selfe and vnto the doctrine continue therein for in doing this thou shalt saue both thy selfe and them that heare thee So then it is not enough to take heede vnto himselfe and his doctrine to liue well and to teach well but hee must continue in them both and not giue ouer It was well saide of the heathen man â—2 de It is no lesse vertue to keepe then to get to preserue then to obtaine Many know how to get but they know not the art how to saue that which they haue gotten and therefore it passeth away suddenly as grease that melteth before the Sunne If the husbandman should onely plant and neuer water he might looke for no fruite to come of his labour It is not enough for the watchman to haue discouered the enemy once or twice vnlesse hee descry him so ofter as hee maketh an approch so it can be no discharge to the spirituall watchman of soules to haue giuen warning by blowing the Trumpet vnlesse he doe it during the whole time of the warre which is perpetuall and continuall We can take no truce nor make no league with our spirituall enemies Our aduersary the diuell goeth about continually 〈◊〉 8. seeking whom he may deuoure Hence it is that Christ requireth of Peter not onely to feede but to feede againe and againe â—1 15. Feede feede feede according to the charge committed vnto him and Paul would haue Timothy be instant in season and out of season â—4 2. so that there is required diligence faithfulnesse painefulnesse and continuance in teaching It is worthy to bee well considered which the Lord saith in the Prophet Esay ch 62 6. I haue set watchmen vpon thy walles O Ierusalem which shall neuer hold their peace day nor night Wee know not at what time the Lord will call effectually and touch the harts of those that we teach He must first feed with milke before he giue them strong meate for euery one that vseth milke is vnskilful in the word of righteousnesse inasmuch as hee is a babe but strong meate belongeth to them that are of ful age euen those who by reason of vse haue their senses exercised to discerne both good and euill Hebr. 5 13 14. It is the Ministers duty to ring the alarme bell continually he hath some work alwaies to do to strengthen fortifie to comfort and raise vp to exhort and admonish to heale the sicke to bring home them that wander to encourage the weak to establish them that are strong and to answer doubts that arise among his people If it were possible to teach all truth particularly that is required of a Christian man yet we haue not then time to be idle and sit downe at our ease but euen then we must goe ouer the points againe that our people that haue learned them may learn them againe and if they know them they may yet know them better if they remember them that they may remember them better if they practise them that they may practise them better and better Yea if we be growne old in learning we must learne still for wee must liue and dye learning something Euery one both Minister people must be a scholler in the Schoole of Christ Timothy himselfe must giue attendance to reading â—m 4 13. to exhortation and to doctrine all men must stirre vp the giftes that are giuen vnto them 2 Tim. 1 6. which will soone decay without vse and diligence as the fire will goe out except the coales bee kindled and more wood added When Christ had distributed his talents among his seruants he said Occupie till I come Albeit then by the Ministry of the word we haue receiued to beleeue Luke 19 13. yet this must not abate our diligence in hearing but we ought as carefully to seeke the foode of our soules afterward as before forasmuch as without continuance of attendance to this ordinance it is vnpossible that any should be saued God not suffering the means of saluation appointed by him to bee neglected or contemned Secondly this reproueth sundry abuses Vse 2 both in the Ministers and in the people as first of all the nicenesse of many Teachers who because they would be singular and popular gaining to themselues many followers and seeking the praise of men more then the glory of God labour to bring new doctrines into the Church neuer heard off before not proportionable to the ancient faith of the Prophets and Apostles but of a new coyne and stampe These cannot abide to be beating vpon old points they thinke it a discredite and disgrace vnto them to treade in the beaten path troden by others that went before them they must euer bee seeking of vnknowne and vncouth waies this is their delight and in this they glory This hath bene the poisoned and pestilent humor of heretikes and of false teachers to draw away the minds of the simple and vnlearned from the ancient truth receiued from the Scriptures and to turne them out of the right course followed by all the faithfull Such were those false Apostles that troubled the faith of the Galatians and brought
into that Church another Gospel euen a new Gospel Gal. 1 6. Such are they in these daies that hammer cockle and darnell vpon the anuill of their owne braines broaching strange positions long since buried raking them out of the graues or ashes of Pelagians and other forlorne heretikes These glory in their owne wits and account themselues happy that they can maintaine new assertions trouble the peace of the Church with them Secondly they are reprooued that scorne to take this course which Christ and his Apostles tooke to deliuer precept vpon precept heere a little and there a little They thinke it no way agreeable to their learning and high places to insist vpon one thing and to beate vpon the same matter who are like vnto a master that is greedy to teach his scholler faster then he can learne But hauing taken vpon vs the charge of soules wee must submit our selues to the slowe and slender capacities of the people and make it our chiefe end to profite theÌ„ And touching the people themselues it brandeth those with a note of fickle and itching eared hearers that loathing the olde wholesome doctrine of saluation turne their eares from the ancient truth and being like the Athenians mentioned in the Acts Acts 17 21. doe hunt after nouelties and onely doe like new doctrines new teachers new matters that they neuer heard off before lusting after change of diet like to their wicked fore-fathers that loathed the heauenly Manna wherof they had often tasted as a light meat they must haue variety and be fed with quailes to fill their delicate and dainty stomackes There is little hope to do any great good vpoÌ„ these nice and new fangled hearers that are ouergone and ouergrowne with a dangerous disease Of such the Apostle hath foretold 2 Tim. 4 3 4. The time will come when they will not endure sound doctrine but after their owne lusts shall they heape to themselues Teachers hauing itching eares and they shall turne away their eares from the truth shall be turned vnto fables Such were some of the Galatians who were bewitched by false teachers that they should not obey the truth before whose eyes Iesus Christ had bin euidently set forth and crucified among them Gal. 3 1. Many such are in our daies in towne and city that surfet through plenty and wax wanton through abundance of Gods blessings Were not he an vnwise man that would leaue his old Physition to whom he hath bin long accustomed and who knoweth by long experience the state of his body and foolishly long after others that neither hee knoweth them nor they know him So is it exceeding folly to loathe the knowne Physition of thy soule that knoweth the state and condition of thy soule and consequently is most likely to do thee most good and to haunt after new teachers that may feede thee with winde in stead of sound and wholesome nourishment or at least though he teach soundly yet cannot speake so powerfully and apply his word so profitably and know thy necessity so fitly as thine ordinary teacher that hath the ouersight and charge of thy soule Vse 3 Lastly this admonisheth all hearers to bee content to be ordered in this manner and not to thinke amisse of their Ministers for deliuering vnto them knowne truthes which they haue read and heard learned and known long before For it is the old commandement the common and ancient faith which they must teach and teach againe which are the true Pastors He that bringeth in another Gospel then that which hath beene already receiued if it were an Angel from heauen let him be accursed Gal. 1 8. Wherefore whosoeuer findeth fault with them for these repetitions reprooueth Christ himselfe and checketh the holy ordinance of God These are they that while they would be thought wise become fooles they will take a course by themselues set Christ and his Apostles to schoole to learne as if the blinde should teach them that can see to hit the marke For if wee will consider the matter and iudge it aright the truth is more fit to be remembred and recommended to theÌ„ that do already know it then to those that are ignorant of it This is the duty whereunto Iohn doth prepare his hearers in his first Epistle 1 Iohn â— 21. chapt 2. Brethren I write no new commandement vnto you but an old commandement which ye haue heard from the beginning I write vnto you babes because ye haue knowne the Father I write vnto you fathers because yee haue knowne him that is from the beginning I haue not written vnto you because ye know not the truth c. We that are in the number of Gods people must learne to know our owne good and heare greedily diligently the same things which we haue heard and learned as they that haue eaten hungerly of one dish of meate to day come to it without any loathing the next day againe But some will say Obiectiâ—â— what neede haue we to heare the same things as coleworts twice sodden especially considering there is such variety and diuersity of matter for the Minister to insist vpon I answer Answer there are many causes to beare out this practise as wee noted before For who knoweth any thing as hee ought to know And who practiseth any duty as he ought to practise Who hateth any vice so fully and perfectly as he ought to hate it or is so armed and strengthned against the assaults and temptations thereof as is required Who is so fenced against errors and heresies but he may daily fortifie himselfe better and scoure vp his rusty armour Or who remembreth any thing so well as hee should and is not prone to forget what he hath once knowne and learned It may be we haue receiued to beleeue and obtaine Christ to repent and fight against sinne howbeit our knowledge our faith our obedience are imperfect our combates with Satan are mingled with much weaknesse and oftentimes wee are constrained to take the foile so that it is necessary that we should bee continually put in remembrance of these things The Apostle writeth to the Philippians Phil 3 1. that it greeued him not to write the same things there is more cause to speak the same things then to write them because the things spoken passe away and are soone forgotten whereas the things written remaine and continue Where are they then and how great is their ignorance shall I say or folly that when they heare one doctrine twice or peraduenture thrice doe repine and disdaine at it and thinke it not worthy to bee spoken and commended vnto them againe or themselues too worthy to heare of it againe but if it fall out to bee deliuered the second time by a meaner Minister then it was before inferiour in degrees or weaker in gifts then they abhorre it so much the more and cry out aloud that they are shamefully abused They reply Can he say