and he called the name of the place Taberah Here we see the punishment of their sinne Obserue from hence â—â—ctrine that among other iudgements of God 〈◊〉 is one of â—â—â—s iudgeâ—â—â—ts fire is to be esteemed as one Thus he destroyed Sodome and Gomorrha Gen. 19.24 and burnt vp both cities and people So a fire went out from the Lord and consumed Nadab and Abihu the sonnes of Aaron because they offered strange fire Leuit. 10.2 Eliah the Prophet did call fire from heauen and consumed the captaines with their fifty 1 Kin. 1.10 The like we see afterward chap. 16.35 according to that in the Psalme The flame burnt vp the wicked Psal 106.18 Reason 1 This must be acknowledged to be a greeuous and fearefull iudgement because we say commonly and truely fire and water haue no mercy And we see by neuer failing experience that it is so Secondly it is one of the titles of God expressing his nature that he is called a consuming fire Heb. 12.29 Deut. 4.24 and 9.3 Vse 1 This teacheth vs that if it please God to lay this iudgement vpon vs at any time whatsoeuer the meanes or instruments be whereby it commeth whether by negligence or wilfulnesse or by the immediat hand of God wee must alwayes lift vp our eyes to heauen and submit our selues with patience to him wee must not rest in second causes but acknowledge his prouidence and consider what is said in this place that the fire of the Lord consumed the campe We must therefore no otherwise account of it Vse 2 Secondly it is our duty in this regard to serue God acceptably with reuerence and godly feare 〈◊〉 2.28 29 We must take heed to our selues lest we forget the couenant of the Lord our God we must make no grauen image or the likenes of any thing which he hath forbidden 〈◊〉 4.23 It is reason we stand in feare of him that is able to destroy vs suddenly and to arme his creatures as his souldiers to consume vs in a moment Thirdly it warneth vs that at the last day Vse 3 the whole world shall be consumed with fire and the elements shall melt with heat and the heauens shall passe away as a scrolle Seeing then all these things shall be dissolued 2 Pet 3.11.12 What manner of persons ought we to be in all holy conuersation and godlines looking for and hasting vnto the comming of the day of God! Wee neuer read nor heard of moe burning of townes houses theÌ„ within these few yeres testified by the continuall collections for the releefe of such persons as haue receiued losse that way It is a lamentable sight and mooueth much commiseratioÌ„ to see a few houses consumed to ashes these particular burnings put vs in mind of that generall burning Particular burnings put vs in mind of the generall burning when all things that worldly men so much esteem and for which they labour gape so greedily shal be on fire What should we so much delight our selues in costly apparell bespangled with gold and siluer or why doe we dote and set our affections so farre vpon the treasures of this life which wee know must all be burnt vp like stubble Lastly we are hereby admonâ—shed of a more Vse 4 terrible fire and â—â—ore fearefull spectacle then all the former for they are but as painted fires in comparison of the last fire Esay 30.33 which the breath of the Lord like a streame of brimstone doth kindle It was a fearefull fire fell vpon Sodom which burned their cities to ashes 2 Pet. 2.6 but their soules suffering the vengeance of God in eternall fire was more fearefull Iude ver 7. Matth. 25.4.1 Mar. 9.44 2 Thess 1.8 This is called euerlasting fire which neuer shal be quenched Into this shall the reprobate be cast be tormented in those flames These plagues are infinite vnspeakeable incomprehensible without end without ease without intermission without remedy without profit Other iudgmeÌ„ts haue some good vse many times bring profit to the sufferers after they haue been exercised by them but these shall bring none at al there shal be weeping gnashing of teeth Againe when the people first murmured God did not punish them as appeareth in the booke of Exodus they had not yet receiued the law but after the law was giuen knowledg shined as a candle in their hearts to direct theÌ„ God spared them not but entred into iudgement with them so soon as they sinned against him We learne hereby Doctrine that knowledge the light of Gods word receiued into our hearts encreaseth sin and iudgement Knowledge encreaseth sin and iudgment The seruant that knew his masters will and did not prepare himselfe to do according to his will shal be beaten with many stripes so saith Christ of the Iewes Luke 12.47 If I had not come and spoken vnto them they had not had sin but now they haue no cloake for their sinne For ignorance doth in some sort excuse that is make the sin not to be so great Again Reason 1 all colour and excuse is taken from such as haue the meanes of knowledge Ioh. 15.22 Luke 12 48. they cannot say they knew not Ioh. 12.48 the word shal iudge them at the last day which they haue heard This then teacheth that none sin more greeuously then such as liue in the bosome of the Church heare his word and receiue his Sacraments It had been better for them that they had neuer knowne the way of righteousnesse then after they haue knowne it 2 Pet. 2 22. to turne from the holy commandement deliuered vnto them and the last state of that man is worse then the first Matth. 12.45 Againe marke from hence the cause why iudgment beginneth at the house of God 1 Pet 4.17 1 Cor. 11.32 because here is the greatest light here God hath vouchsafed the greatest mercy heere he hath rained vpon his owne city while other places remained dry and withered As then they haue tasted the greatest mercies so they must be touched with the sorest iudgments Deut. 28.15 Lastly it standeth the Church in hand and euery true beleeuer to walk as wisely in the day redeeming the time Ephes 4 15.16 because the daies are euill If the word do not worke our conuersion it shall further our condemnation and wee make our selues two-fold more the children of hel then others that haue not been partakers of such graces He called the name of the place Taberah God doth not content himself to punish their murmuring but setteth vp a memorial or monument of their sinne thaâ— others might be taught and instructed by it to feare by giuing a new name to the place where the sinne was committed calling it Taberah that is a consumption or a burning The like we see afterward in this chap. ver 34. Doctrine Learne from these examples The iudgements of God are both punishments and
much the rather because it is so generally neglected Nay it is not onely shamefully omitted but the contrary is commonly practised For how many are there that make a mocke at the miseries of the Church as Shemei did at the troubles of Dauid who cursed him when he should haue comforted him 2. Sam. 16 7. Thus are the deare Saints of God dealt withall thus they are reuiled and railed vpon with horrible taunts thus they are slandered and reproached with bitter imputations such as the diuell deuiseth and malice setteth abroach The bowels of their pity are breathings out of cruelty Their shewing of compassion is the adding to their affliction Their visiting of them in their aduersity is a casting vppon them of the greatest miserie These are the daies of the patience of the Saints which are filled with reproaches and giue their cheekes to him that smiteth them Lamen 3 30. Let them commit their causes to God who in his good time will looke vpon them for good and reward their enemies according to their workes Verse 17. Vexe the Midianites and smite them Heere is the commandement giuen by God to Moses and by Moses to the Israelites to execute vengeance vppon the Midianites because they drew the people of God into sin allured them to whoredome enticed them to idolatry and brought vpon them a most fearfull iudgement that entred in among them destroyed many thousāds of them This commandement giuen in this place is afterwards renewed and executed according to the direction giuen vnto them For inasmuch as they troubled Israel the Lord troubled them to be put to the sword so that their cities were burned their goods were spoiled their Women captiued their Kings destroyed and all theyr males massacred This is set downe more at large in Numb 31 1 2. where the Lord spake vnto Moses saying Reuenge the children of Israel of the Midianites and afterwards shalt thou be gathered vnto thy people And Moses spake to the people saying Harnesse some of you vnto war and let them go against Midian to execute the vengeance of the Lord against Midian Seeing then that they haue such a charge commission from God to destroy them we learne from hence That warre is lawfull Doctrine The people of God may lawfully make warre The people of God may lawfully make wars both offensiue and defensiue against their enemies The truth hereof appeareth in many places of the word of God This is charged vpon the people of God Deu. 7 2. 20 10 11 12 13. Whē the Lord thy God shall bring thee into the Land whither thou goest to possesse it and shall roote out many nations before thee then thou shalt smite thē thou shalt vtterly destroy them thou shalt make no couenant with them nor haue compassion on them And afterward in the same book when thou comest neere vnto a city to fight against it thou shalt offer it peace but if it will make no peace with thee but make warre against thee then thou shalt besiedge it and the Lord thy God shall deliuer it into thine hands and thou shalt smite all the males therof with the edge of the sword So when Amalek fought with Israel in Rephidim which was the first of the nations that encountered with thē after they came out of the land of Egypt Moses saide to Ioshua Choose vs out men go fight with Amalek so hee discomfited Amalek and his people with the edge of the sword Exod. 17 9. The like we see in Ioshua the Generall of the Lords hoast at the taking and winning of Ioshua so soone as the wall fell down at the sounding of the Trumpets and the shouting of the people they tooke the City and vtterly destroyed all that was in the City both mā and woman young and old with the edge of the sword Iosh 6 21. 10 13. This the Prophet teacheth when hee praised the Lord for deliuering him from the hand of all his enemies Psal 18 34 37 38. He teacheth my hands to fight so that a bow of brasse is broken with mine armes I haue pursued mine enemies and taken them and haue not turned againe till I had consumed them c. Reason 1 And howsoeuer these testimonies may seem sufficient to perswade this truth yet we shall be better confirmed therin if we consider the strength of reason to inforce the former truth First it is a title proper to God to bee called the Lord of hoasts and al warres lawfully vndertaken are called the battels of the Lord so that as God is serued in the day of battell so he is the Captaine and Leader of the Armie Hence it is that Moses saieth The Lord is a man of warre his name is Iehouah Exod. 15 3. This is it which Saul said to Dauid when hee promised to giue him his eldest daughter to wife Onely be a valiant sonne vnto mee fight the Lords battels 1 Sam. 18 17. And it is saide that many of the enemies of Gods people fell downe wounded because the war was of God 1 Chron. 5 32. Seeing then God is the Lord of hoasts a man of war the Captain of the army the onely author and sole giuer of victory wee must needs hold that warres are lawfull and may bee lawfully vsed and taken in hand Reason 2 Secondly as wee are taught the lawfulnes of war by the titles of God so we are farther assured of it by the speciall commandements which God giueth for the carrying of armes against common enemies as also by his gracious and mercifull promises made vnto his people for good successe and prosperous proceeding in their iust cause honest quarrel To this purpose tended the law of God charging Saul to smite Amalek and to destroy all that pertayned to him and to haue no compassion vpon them but to destroy them all 1 Sam. 15. Iudges 8 1 3. Likewise the Lord charged Ioshua to take all the men of war with him and to lye in wait on the backside of Ai to take it and to slay the inhabitants thereof with the sword Neither had the people of God onely the charge of a commādement but the comfort of a promise the commandement to warrant them the promise to strengthen and incourage them When Ioshua was to go against Iericho which was shut vp closed because of the children of Israel the Lord said vnto him Behold I haue giuen into thy hand Iericho and the king thereof and the strong men of war Iosh 6 2 3. And afterward when sundry kings gathered themselues together against the Gibeonites that had subiected thēselues to the Israelites the Lord said vnto Ioshua Feare them not for I haue giuen them into thine hand none of them shall stand against thee Iosh 10 8. Thirdly as the children of God haue prayed Reason 3 for the help of God in the successe of their busines and in the workes of their hands that they haue attempted and haue beene heard so when
condition whatsoeuer so it bee accompanied with faith and the fruites thereof can separate vs from saluation and shutte vs out of Gods Kingdome For seeing a man may be a good Christian and a great warrior which profession many times is most stained and corrupt it cannot exclude any from eternall life if themselues by infidelity iniquity doe not exclude themselues And albeit such persons many times haue no regarde of equity or honesty or word or oath or Law or shame or conscience but entitle themselues to all that their hand can lay hold vpon as men wholly bent vpon spoile and rapine yet the cause heereof is not in the profession but in the professor not in the warre but in the warriour and therefore it pleased GOD to shew foorth his great mercy in calling to his maruellous light many men out of that kinde of life Such were the Centurion that came to Christ to haue his seruant healed Math. 8 5. Acts 10 3. who is commended for his excellent faith Cornelius is reported to bee a godly man and to haue vnder him godly souldiers Seeing therefore warfare is no hatefull Vse 3 kinde of life in it selfe such as are souldiers and fight in the field haue no lesse accesse to saluation then others and shall rest in Abrahams bosome who was also a warriour as wel as they if they labour to bee the children of Abraham and study not so much to bee souldiers as Christian souldiers which aime at the glory of God in all their actions and not seeke to satisfie their owne lusts How many are there that delight in nothing but in effusion of blood and all oppression in doing violence and robbing without difference of friend or foe brother or enemy If we professe the name of Christ Iesus and beleeue to bee saued through his name let vs so liue in war as wee remember vnder whose banner wee fight and whose name we do professe and whose blessing we looke for If wee bee assured and perswaded of the lawfulnesse of the warre why do we not carry our selues as men that fight not our owne battels but the battels of the Lord of hostes And if wee do not runne as desperate men or as the horse that rusheth into the battell why doe we not consider that our soule is in our hand that we are in continuall danger of death and must giue an account of the things done in this flesh whether they bee good or euill Lastly as the godly may lawfully make Warre so they must bee carefull to obserue such conditions as make it lawfull and allowable otherwise the running of men together in hostile manner after the manner of wilde beasts to shed blood and to take away life is of it selfe most sauage barbarous The conditions to be obserued are these Conditions to be obserued in warres First it must bee proclaimed by the Magistrate and such as haue authoritie otherwise it is priuate reuenge not publike iustice We must not be like Simeon and Leui the sons of Iacob who hauing wrong and indignity offered of the Shechemites reuenged their owne cause without authority or calling for They drew their sword Ge 34 25 29. and went into the City boldly and slew euery male and tooke the spoile both of the place and people They had no commandement or commission from Iacob their father as appeareth in the reproofe vttered vnto them the curse denounced against them Ye haue troubled me Gen. 34 30. and made me to sticke amongst the Inhabitants of the Land And in another place Cursed be their wrath and 49 7. for it was fierce and theâ—r anger for it was cruell I will diuide them in Iacob and scatter them in Israel We see therfore that the people must not run vpon their owne head nor take armes in hand at their owne pleasure but must looke for the warrant and direction of the Magistrate Secondly it belongeth to such as go vnto warre against another nation and people to offer them conditions of peace and to receiue such to mercy as yeeld vnto them thereby to auoide the shedding of blood and to shew themselues inclined to mercy This proclaiming of peace is taught by the Lord himselfe Deut. 20. Deut. 20 10 11 12 13 14. When thou commest neere vnto a City to fight against it thou shalt offer it peace and if it answere thee againe peaceably and open vnto thee then shall all the people that is found there n be tributaries vnto thee and serue thee but if it shall make no peace with thee but make warre against thee then thou shalt besiege it and smite the Males thereof with the edge of the sworde Likewise when Ioab pursued Sheba a Traitor against Dauid and besieged him in Abel so that they cast vp a Mount against the Citie began to cast downe the wall There cryed a wâ—se woman out of the City 2 Sam. 20 16 17 18. Heare heare I pray you say vnto Ioab Come thou hither that I may speake with thee and when he came nere vnto her the woman said Heare the wordes of thine handmaid they spake in the old time saying They should aske of Abel and so haue they continued In which words she alludeth vnto the former Law that before any City were ouerthrown or any people put to the sword peace should be propounded and the Citizens that yeilded be receiued to mercy This is so equall and reasonable that the vnbeleeuers among the Gentiles thought it expedient and necessary to accept of such as yeelded Cic. de offâ—c li. â— albe t the Ram a warlike instrument in those dayes described by Iosephus in the warres of the Iewes had shaken the wall I seph de be lâ— Iudat l. 3. cap 9 that is were euen ready to fall downe And the Turkes themselues proud and mercilesse enemies that spare not to shed Christian blood Turk histor in the lye of Mâ—hâ—mâ—t the gâ—aâ— and poure it out as water are perswaded that God will not prosper them in their affaires assaults except they first make vnto their enemies some ofâ—er of peace This putteth vs in minde that wee should indiâ—e our heartes to sâ—eâ— mercy as much as may be and not rage with fire and sword but remember the common condition of mankinde the vncertainty of all humane things and the danger that may fall vpon our selues Thirdly keepe all lawfull promises euen to the enemy which is a token of an vpright heart When the spies that were sent to Iericho and made a faithfull promise and bounde it with an oath to saue Rahab and her fathers house from the common destruction of that City Ioshua the Generall of the hoste was so farre from denying to stand to that oath that he called the two men that had spyed out the Countrey and saide vnto them Ioshua 6 22. Goe into the Harlots house and bring out thence the Woman and all that she hath as
graces and in what manner soeuer they are qualified though they be abundantly stored and furnished with all learning diuine and humane yet they must willingly submit themselues to this triall and vndergoe this examination It ought to be in well ordered Churches as it is in well ordered Cities No man is admitted to set vp in any mystery but such as offer some piece of worke to the Masters of the Company to declare their skill in that faculty for which they are purposed to open their shop So should such as intend the ministery of the word as it were to giue a taste of their skil knowledge by subiecting themselues to this examining It doth not argue any want of gift to be ready to haue our gifts prooued but the contrary giueth iust cause of suspition of some want There is no man that hath good pure gold is vnwilling to bring it to the touchstone but he that hath the counterfeit It is not the iust dealing tradesman that is afraid to haue his weights or the mete-yard brought in place but the deceiuer The Gentiles which sometimes speake of our religion do serue as witnesses to teach vs the state of former times We reade in Lampridius writing the life of Alexander Seuerus that the Emperor in choise of his Magistrates made them stand openly to be examined of any man and allowed any to make exceptions against them Lampridiâ— Because saith he the Iewes and Christians vsed this order in chusing their Ministers If both the Iewes and the Christians obserued this order what warrant haue we to breake it or to take vp another order And if that Emperour would haue this obserued in the Common-wealth why not much rather in the Church It shall be an honour vnto vs to be content to be tried It will manifest our humility that we are not high conceited of our selues and of our owne gifts yea it shall serue the more to our comfort throughout the whole course of our liues the administration of our office Thus did Samuel offer himselfe to the triall was content to heare what any man could obiect against him 1 Sam. 12 3. Behold heere I am witnesse against me before the Lord and before his annointed whose Oxe haue I taken or whose asse c. Happy are those Ministers that follow this example and happy are those Churches that follow that order which GOD hath appointed CHAP. IX 1. AND the Lord spake vnto Moses in the wildernesse of Sinai c. 2. Let the Children of Israel also keepe the Passeouer at his appointed season c. IN this Chapter Moses proceedeth to shew the maner of their sanctification 〈◊〉 parts of 〈◊〉 Chapter wherein obserue two things the first concerning the Passeouer the second concerning the cloud couering the Tabernacle and gouerning the remouings encampings of the Israelites The Passeouer is double the one for such as were cleane the other for such as were vncleane The former Passeouer containeth the commandement of God and the obedience of Moses Touching the commandement we haue heere a repetition of the feast of the Passeouer instituted before as we see Exod. 12. â—â—â—ect â—â—â—â—er But wherefore doth God againe mention it in this place It was for two causes first because such is our slacknesse and security in holy things that except Gods commandement be daily vrged repeated and beaten into our hearts we quickly forget the same Phil. 3.1 1 Thess 4 2. Secondly the Israelites did not certainly know whether they should celebrate it in their iournies in the wildernesse or not Exod. 12 25. All feasts were instituted to teach men to know God and his Sonne Iesus Christ and to praise him for his benefits So the Passeouer was ordained to keepe in remembrance the wonderfull and miraculous deliuerance of the people out of Egypt and that they might be taught to look for deliuerance by Iesus Christ the Lambe of God 〈◊〉 13 8. slaine touching the vertue efficacy of it euen from the beginning of the world This Passeouer was the second ordinary sacrifice of the Iewes touching the eating of the Paschall Lambe whereby the remembrance of their departure out of Egypt was celebrated and the death of Christ the true Passeouer was represented So then it had respect and relation partly to the time past and partly to the time to come In handling hereof we must consider first the circumstances both of place where it was obserued to wit at Sinai where the law had beene deliuered for as yet they were not gone from that place and of the time prescribed before on the 14. day of the first moneth Secondly the Passeouer it selfe both the substance of it and the rites both the matter and the manner of the celebrating of it Deut. 16 1 2. Exod. 12. 〈◊〉 of â—â—sseouer The Summe whereof is this Euery housholder was commanded to take a Lambe without blemish verse 5. a male of the first yeare for his house and kill it at euening verse 6. then they must take the blood strike it on the two side-postes and on the vpper doore post of the houses wherein they did eate it verse 7. and they must eate the flesh of it not raw or sodden with water verse 9. but roste with fire verse 8. with vnleauened bread and with bitter herbes nothing must remaine of it vntill the morning if there did it must be burnt with fire verse 10. And all this must be done with girding vp of their garments with putting on of their shooes the taking of their walking staues in their hands as men that were in haste that must flie for their liues verse 11. All this being literally considered belongeth nothing vnto vs for the Passeouer is passed ouer together with the law of ceremonies and all these rites haue an end howbeit the Lord meant that these should be figures of things to come whereof we haue now the truth and substance since the time that our Lord Iesus Christ hath beene manifested to the world This is the cause why S. Paul telleth the Colossians that these things were but shadowes Col. 2 17. the body whereof is in Christ Let vs therefore come in particular to the vses which we are to make of this Passeouer the ground and foundation whereof is to be taken out of the Apostle 1 Cor. 5 7 8. Christ our Passeouer is sacrificed for vs therefore let vs keepe the feast not with old leauen neither with the leauen of malice and wickednesse but with the vnleauened bread of sincerity and truth As then the Iewes had their Passeouer so the Christians haue their Passeouer as they had their Lambe so we haue our Lambe as they kept their Feast so we must keepe our Feast For God neuer meant and intended to ordain any ceremony among his people which contained not some inward signification and profitable instruction to the end of the world If wee haue ceremonies that serue not to some
2 soules not to watch ouer the body only Eze. 33 1 Tim. 5 16. Thirdly the Ministery of the word is the only Reason 3 ordinary meanes to bring to saluation 1 Cor. 15 1 2. Rom. 10 14. If then the necessity and dignity of saluation it selfe be great then ought the Ministery to bee had in great price by which we are made partakers thereof The vses Great should bee the loue of the Vse 1 Pastour toward his people Great shold their care be ouer the sheep and Lambes of Christ for as they loue Christ himselfe the Lord of the sheepe who shed his most precious blood to redeeme them so ought they to loue his sheepe which are after a sort become their sheepe for as the sheepe haue taken charge of them to maintaine them so they haue takē charge of the sheepe to feede them instruct them Our principall endeuour ought to be to procure their good and we must hunger and thirst after their saluation Exod. 32 31 32. They ought to bee our crowne and glory in this life 1 Thess 2 20. if we looke for a crowne of glory in the life to come 1 Pet. 5 4. And as at all times we ought to seeke to winne men to God so especially wee ought to haue a care of these sheepe when they are sicke when they are visited by the hand of God we should comfort the feeble minded and support the weake We see how Aaron the seruant of God when the pestilence was broken in among thē took his censer and ranne in among them stood betweene the liuing and the dead that hee might make an attonement for them Heere the question may be asked Obiection whether it be the Ministers duty to visite those that are sicke of the pestilence other contagious diseases and so much the rather because the example of Aaron seemeth to inferre and perswade no lesse I answer Answ the practise of Aaron in this place is not to this purpose for he was High-Priest and did this as a figure of Christ For Moses Aaron were not so simple as to thinke that the burning of a little incense could stay the plague but this did represent the sweet sauour of the mediation intercession of Christ who made peace betweene God and man Againe the Minister is a publike person and the seruant of the whole Church and euery man hath interest alike in his office and Ministery 1 Cor. 9 19. 2 Corin. 5 5. Wee preach not our selues but Christ Iesus the Lord and our selues your seruants for Iesus sake If then he be the seruant of the whole Church then no one hath so great interest in him as to cause him to endanger his life and so the whole be depriued of him So then before he visite such he ought at least to haue the consent and approbation of the rest of the Church and be assigned by them vnto that office Lastly I do not hold the visitation of the sicke to bee a Ministeriall duty but a Christian duty It is not laid vpon them as they are Ministers but as they are christians For if it were a duty proper to them as it is to preach the word and to minister the sacraments then no man ought to visite the sicke but such as are Ministers of the word I grant indeed it cheefely lyeth vpon thē and is required of them when they are best able to performe it but sometime the faithfull brother is able to do it as wel as the Minister himselfe and according as God hath bestowed this gift so he requireth the practise of it Gen. 48 1. 2 Kings 8 29. and 13 14. Iob 2 11. Psal 41 4. Math 25 37 40. Obiect Iohn 11 3. 2 Cor. 1 4. What then May the Minister at such infectious times forsake the flocke and leaue them to the wide world may he shift for himselfe leaue them without instruction Answer I answer in no wise There is then more cause to call the sounder sheepe together and to pray heartily and earnestly to God for their fellow-brethrē remembring the counsell of the Apostle Heb. 13 3. Remember them that are in bondes as bound with them and them which suffer aduersity as being your selues also afflicted in body Vse 2 Secondly see from hence who are indeede the brazen walles that compasse the land and hold out the enemy not onely the policy and wisedome and counsell of Magistrates but likewise faithfull Ministers are a strength and defence vnto it For though they be oftentimes contemned and despised derided and abused though no account be commonly made of thē yet they are the strength of the strength of the Commonwealth and they are the pillars that beare vp the pillars and they are forcible and notable meanes of keeping out the iudgements of God Hence it is that Elisha said of Eliah when hee saw him goe vp by a whirlewinde into heauen My father my father the chariot of Israel and the horsemen thereof 2 Kings 2 12. And thus also spake Ioash of Elisha when he wept ouer his face when hee was fallen sicke of the sicknes wherof he died 2 Ki. 13 14. O my father my father the chariot of Israel c. And they may be iustly so called They beate downe sinne which weakneth the Land Sin bringeth all confusion For what bringeth the change of Princes the alteration of kingdomes the ruine of states the ouerthrow of houses the inuasion of enemies and the confusion and desolation of all things but the prouoking of God vnto wrath by sin Sinne is as the breach in a wall that weakeneth the City and openeth a gate to the enemy Let the walles be neuer so well flanked with ditches trenches barricadoes citadels and castles countermures and fortifications sinne maketh them all vnprofitable Hence it is that the people falling into idolatry are said to be made naked by Aaron Exod. 32 25. Obedience is as a strong banke bulwarke that keepeth the flood of vengeance indignation from the city of God No manner of defence can keepe out the enemy if sin be freely entertained within The wall is repaired and the breach is made vp by repentance Thirdly they are in poore and pitifull case Vse 3 for ignorance for wickednesse for perill and danger to perish where yet this benefit is not vouchsafed They are as a land threatned with infinite and innumerable enemies which are without chariots and horsemen without armour and munition A man of necessity must continue languishing in paine hauing a broken member or a bone out of ioynt except he haue a skilfull Surgeon or bone-setter Wee are of our selues as members out of ioynt rent and diuided asunder in opinion and practise one from another which are coupled and knit together between themselues by the Ministery of the word which serueth for the gathering together of the Saints Eph. 4 ver 11 12. When the blinde are suffered to leade the blinde both fall into the ditch The
possession To this Moses answereth that albeit it could not be denied and gain-sayed but that the Cities were in former time within the Borders and Territories of Moab yet Sihon had taken them away by right of warre and conquest of the sword so that now they were alienated from the Moabites and appropriated to the Amorites who possessed them and dwelt in them So then the Israelites offered no wrong to the Moabites but recouered the places to their owne vse out of the hand of the Amorites Neither did Moab lay any claime to them for many generations as Iephtah declareth Iudg. 11. And this is the right that Israel had to these Cities Thus we see what dealings passed betweene the Moabites and the Amorites before Israel came to these places both of them were idolaters both wicked men both grosly ignorant of the true worship of God and desperate enemies to the true Church one is ready to cut the throat of another and killeth one another in battell We learne from hence Doctrine God often punisheth one euill man by the hand of another as euil that God punisheth oftentimes one wicked man by the hand of another He raiseth vp and armeth one of them to destroy another to eate vp and consume another This truth appeareth in many other places of holy Scripture Chedor-laomer vsurping dominion ouer other Nations made warre against them Gen. 14 5 6.7 8. and tooke away all the substance as a prey booty out of Sodome and Gomorrha God in his prouidence causeth one euill man to slay another The Sodomites were exceeding sinners against the Lord. He raised vp an enemy not much better then themselues for their destruction The like we see in the example of the Midianites Who sheathed their swords in their owne bowels Iudg. 7 20 22 Indeed Gideon gaue his men at armes that went with him to that seruice Lampes Trumpets and Pitchers and thus he marched against his enemies they sounded their Trumpets they brake their Pitchers they lighted their Lampes then the hoast of the Midianites fled euery mans sword was set against his neighbour their own weapons were their owne bane their owne men were their owne murtherers and so they destroyed one another This the Prophet Habbakkuk Hab. 1 6. sheweth when the Law was dissolued Iustice oppressed cruelty practised and all wickednes was aduanced among them the LORD would worke a wonder among them He wold raise vp the Chaldeans against them a bitter and furious Nation to destroy them a people worse then themselues This is that which Esay the Prophet pointeth vnto when he saith Euery one shall eate the flesh of his owne arme Manasseh Ephraim and Ephraim Manasseh and they both shall be against Iudah Esay 9 21. Likewise he prophesieth the destruction of Babylon by the Medes and Persians chap. 13 17. The destruction of the Egyptians by the Assyrians chap. 19. Yea he would set the Egiptians against the Egiptians so that euery one should fight against his brother and euery one against his neighbour City against City and Kingdom against Kingdom The reasons of this order and manner of Gods working are not hard to finde For first Reason 1 who shall limit him what meanes to vse and what persons to imploy in his seruice Dare any Subiect prescribe vnto his Prince whom he shall send Or shall a seruant teach appoint his master whom he shall entertaine to performe his busines Or will any Magistrate master take well such pride presumption Shall God then the King of Kings the master ouer all men be stinted and limited whom he shal vse As none can appoint him what he shall do or when he shall punish or whom he shall correct no more can we decree or determine the meanes and manner of his proceedings He appointeth the times and seasons of punishing he singleth out the persons to bee punished For who hath knowne the minde of the Lord Or who was his Counseller Hee will finde out his enemies in their sinnes and he will chuse out the instruments of his owne iudgements He armeth many times men of euill hearts and of vncleane hands to doe his works diligently and to accomplish his waies feruently When the Lord would smite the house of Ahab and auenge the blood of his seruants the Prophets Iehu is annointed King ouer Israel made the Rod of the Lord who performed his word and will to the full hee slew Iehoram 2 King 9 7. 10 31. cast downe Iezabel and slew the Priests of Baal yet notwithstanding all his zeale which he pretended for the Lord his heart was not vpright before him neither regarded hee to walke in the Law of the Lord God of Israel neither departed hee from the sinnes of Ieroboam which made Israel to sinne As then the worke is the Lords so is the workman and as the iudgement is his so is the instrument which hee chuseth and fitteth to effect the same without the prescription appointment of any other Reason 2 Againe albeit they be wicked and vngodly men infidels and idolaters that hee imploieth to finish his worke to bring his decree determination to passe yet he frameth their harts to serue his prouidence as seemeth good in his heauenly wisedome He hath the hearts of all men in his hand euen of Kings to turne them about to be instruments of his will If then he can change the hearts of enemies no maruaile if he vse them as his seruants So he vseth the seruice of the diuels and euill spirits and maketh them to do his will and against their will further the saluation of his children whō they purposed to bring to despaire and damnation as appeareth in the History of Iobs Iob 1 and 2. tentations Albeit they be not his faithfull seruants to do his wil cheerefully yet they are his slaues to serue him by constraint and compulsion This the Apostle Iohn declareth in the destruction of that great whore which is drunke with the blood of the Saints with whom the Kings of the earth committed fornication namely that they gaue their power and authority to the Beast but they shall hate the whore make her desolate eate her flesh and burne her with fire for God hath put in their hearts to fulfill his will and to doe with one consent for to giue their kingdome vnto the Beast vntil the words of God be fulfilled Reu. 17 15 16 17. Nothing is done without the will of God He holdeth in his hands the hearts and purposes of Princes and great men vpon earth and directeth them by a secret motion to worke what hee pleaseth whether they know his will or know it not the whole action commeth of him and from him For howsoeuer it might seeme hard and harsh that the Angel saith it was GOD that put it into the harts of Kings to aduance the Papacy which was the work of the diuell to seduce the world yet after
our Sauiour addeth Math. 6 27. Which of you by taking care is able to adde one cubite vnto his stature This the wise man teacheth in the Prouerbs chap 12 27. The deceitfull man roasteth not that he tooke in hunting but the riches of the diligent man are precious Wherfore it standeth vs vpon not to be immoderately pensiue and distrustfully carefull for the profits and commodities of this life nor trust in the labours of our owne hands but pray to God to send vs his blessing to poure down the riches of his grace vpon vs as the showre vpon the herbes and as the great raine vpon the grasse It is not our owne worke that can giue vs wealth or our owne labour can make vs rich Except the Lord builde the house they labour in vaine that build it except the LORD watch the City the keeper watcheth in vaine it is vaine for you to rise early and to lie downe late and eate the bread of sorrow but he wil surely giue rest to hiâ— beloued So theÌ„ we must confesse that nothing in house or City nothing in Church or Common-wealth can be enterprized finished aright except God be the directer and guider of it To the end therefore the blessings of God may euer concur with our lawfull labors let vs sanctifie theÌ„ with prayer craue of God his special fauour to blesse the works of our hands to his glory and our comfort Vse 3 Thirdly seeing wicked men after all their paines and labours doe lay vp in store for the faithfull both the one and rhe other sort must lay this vnto their hearts Let the vngodly lament and howle their folly and not trust in their owne strength It is a great greefe for a naturall and carnall man to depart from his substance and treasure vpon which hee hath set his heart but this doubleth his griefe and increaseth his sorrow to see such as hee holdeth his enemies to enter vpon them quietly to enioy them What can more humble them then to take from them the comfort wherein they rested and the staffe whereon they leaned and the confidence wherein they trusted so bereauing them of the fruit of their hands which was the ioy of their hearts the hope of their liues and the key of all their comfort This vse is directly concluded by the Prophet Ieremy chap. 42 3. Behold the dayes come saith the Lord that I wil cause a noise of war to be heard in Rabbah of the Amonites and it shall be a desolate heape and her daughters shall be burnt with fire then shall Israel possesse those that possessed him saith the Lord. Howle O Heshbon for Ai is wasted cry ye daughters of Rabbah gird you with sackcloath mourne turn too and fro by the hedges c. Wherefore let vs not put our affiance and confidence in these earthly â—n 6 17. â— 23 5. transitory and vncertaine things which take their wings as an Eagle and flie into the heauen On the other side this shold comfort the faithful in the vprightnesse of their harts and teach all persons to labour to bee truely godly and religious For this is the fruite and aduantage that righteousnesse bringeth with it it causeth a mans owne goods to bee stable and continue in his family and draweth vnto it the riches of others by the free gift of God Thus we see Deut. 28 30 31. that whereas in the law it is denounced as a curse that a man should builde an house and another should dwell in it plant a vineyard and yet shal not eate the fruite haue his Oxe slaine before his eyes and not eate thereof it sheweth the wofull condition of the vngodly that he shal not reape the fruite of his labours nor attaine to the end he expecteth Contrarywise the godly are comforted and haue their bowelles refreshed forasmuch as they learne by this dealing of God that the wicked man is so farre from leauing his goods to his posteritie that they are oftentimes stripped from him put vpon the righteous who by the prouidence of God is made heyre against his wil. Wherefore if wee desire to leaue our posterities in good estate wee can no way better prouide for them secure their persons and settle their estates to continue then if wee leade a godly life and keep a good conscience toward God and men Vse 4 Lastly this Doctrine declaring how God translateth the substance and possession of the vngodly to the godly ministreth matter vnto them to praise the Lord who is the giuer of euery good giuing and of euery perfect gifâ— This the Prophet teacheth Israel to acknowledge Psal 44 3. 105 2 3 44 45. 136 1 21. that they inherited not the Land of Promise by dint of the sword by the strength of their arme by the multitude of their men but confesse the power of Gods right hand the light of his countenance and the comfort of his fauour Heereupon he stirreth vp the people to praise him to call vpon his name and to declare his workes to their posterity Sing vnto him sing praise vnto him and talke of all his wondrous workes reioyce in his holy name and let the heart of them that seeke the Lord reioyce We are vnworthy of these exceeding mercies not onely to finde the comfort of our own labors but to inherit the possessions of others if wee do not endeuour to stirre vp our hearts and al that is within vs to praise his holy name Therefore Moses putteth the people of Israel in remembrance of this duty of thanksgiuing wheÌ„ they should come vnto the land of Canaan to Cities and houses builded by their enemies they should take heede they forgate not that good God that should bring them thither This sacrifice was offered willingly and ioyfully by the Israelites Ester 8 7. when they sawe their desire vpon their enemies and their goods giuen to the members of the Church they reioyced and were glad ioy and gladnesse arose among them Verse 27. Wherefore they that speake in Prouerbes Heere is mention of a peece of Poetry and an ancient song made by some skilful Poet as Moses or some other among the people of God containing Sihons inuading of the Moabites his possessing their Cities with the cause to wit their idolatry and the Israelites recouering and regaining them out of his hand to their proper vse This Poem was made in verse both for the better remeÌ„brance of the singers and for the more effectuall setting downe of these victors to moue attention admiration and other affections Doctrine Poetry is ancient commendable Wee learn from this practise of the people of God that Poetry is ancient in the Church of God and commendable among the godly The setting forth of the workes of God not onely truly soundly and simply in a plaine forme frame of words but strictly poetically artificially is worthy of praise and commendation This appeareth by the manifolde practise of
them as Saul or deny them as Achan or defend them as Cain Therfore if we would finde pardon at the hands of God wee must confesse vnto him as Dauid did weepe for them as Peter did If we vncouer them he will couer them if we condemne our selues hee will iustifie vs. Therefore the Wiseman saith He that hideth his sinnes shall not prosper Prou. 28 but hee that confesseth and forsaketh them shall haue mercy Lastly wee see heereby that sinne endeth Vse not as it beginneth Albeit the foole maketh a mocke of sinne yet when the soule is tormented and the conscience oppressed with desperation and can finde no ease then a man ceaseth not to vtter his secret filthinesse to the shaming of himselfe and to the astonishment of the hearers Let vs not looke for Pharaoh or Saul or Iudas to come out of hell to warne vs. These things are written for our learning wee haue Moses and the Prophets let vs hearken to them When as terrours take hold vpon the soule wee cannot couer sinne any longer Prou. 1 Howsoeuer therefore sinne to the carnall man be sweete vnto the taste and Satan baiteth his hooke with profite on the one side and with pleasure on the other yet afterward it shall prooue more bitter then gall and worme-wood it shall wound the conscience as with a deadly dart and pierce the soule through with many sorrowes For albeit it beginne in sport it shall end in horror and despaire This wee see in the example of Cain Gen. 4 â— My punishment is greater then I can beare So Iudas when hee saw Christ condemned felt an hell in his conscience The money was pleasant and the gaine was sweete vnto him but it was as a two edged sword that woundeth incurably and as the teeth of a Lyon that biteth mortally It seemed vnreasonable to Gehazi that Naaman the Syrian should depaâ—t with so great a benefite by so little a consideration 2 King 5 23 27. And therefore followeth after him for a bribe and reward but with the reward he gained the leprosie that did cleaue vnto him and to his seede This is the deepe subtilty of satan before sin be committed he hideth the deformity of it from the eyes of men he maketh as if it were no sinne or a little and veniall sinne or a little punishment due vnto it or that there shall be time enough hereafter to repent of it hee be commeth a preacher of Gods mercy and pardon he telleth the sinner that God is gracious and mercifull Thus he couereth the greatnesse of sinne and hideth the greeuousnesse of the punishment and concealeth the wrath of God that is drawne vpon vs. But when hee hath once preuailed and ensnared the poore soule that hath swallowed the bait he openeth the eies which before he had darkned he rouzeth vp the conscience which before he had seduced he striketh the heart which before he had hardned hee vncouereth the fire of Gods indignation and iealousie which before hee had smothered Then he maketh sinne appeare as vile and vgly as he can then he layeth it open in his colours then he will make a small sinne appeare the greatest then he setteth forth the iustice of God due to the least sinne and all to bring the person that hath sinned to desperation Wherefore let vs flye from sinne as from the byting of a Serpent that we be not stung therewith to eternall death Knowing that the wages of sin is death Rom 6 23. 36 And when Balak heard that Balaam came hee went out to meete him vnto a Citie of Moab which is in the border of Arnon euen in the vtmost coast 37 Then Balak saide vnto Balaam Did not I send for thee to call thee Wherefore camest thou not vnto mee Am not I able indeede to promote thee vnto honour 38 And Balaam made answer vnto Balak Loe I am come vnto thee and can I now say any thing at all The word that God putteth in my mouth that shall I speake 39 So Balaam went with Balak they came vnto the City of Huzoth 40 Then Balak offered Bullâ—kes and Sheepe and sent therof to Balaam and to the Princes that were with him 41 And on the morrow Balak tooke Balaam and brought him vppe into the high places of Baal that thence hee might see the vtmost part of the people In these words beeing the shutting vp of this Chapter is contained the last branch of Balaams going to curse the people We heard before of the wrath of God against this Wizard who would not be stopped from his desired iourney and therefore the Lord opened the mouth of the dumbe beast to reproue her master and afterward the Angel of God further to discouer the hollownesse and hypocrisie of his heart Heere we are to consider the meeting and comming together of the King and the false Prophet together with the entertainment he findeth at Balaks hands Herein we are to obserue two things First their talke and communication secondly the actions of them both In the first part contayning the speech that passed betweene them we are to marke that the King to honour him the more so soone as hee is aduertised of his approach neere to the borders of his kingdome he goeth out to meete him For no doubt he sent the Princes and messengers of the Moabites backe to go before to giue some notice and bring ioyfull tidings of his comming to their Lord. Therefore the King hearing the message and conceyuing no doubt in his minde the vtter ouerthrow of the Israelites stayed not vntill he came within his dominion but met him in the bounds and limites thereof and brought him home with him to go about his businesse When they are met note in their talke first the question moued by Balak then the answer of Balaam In the question we see that albeit he had basely deiected himselfe and crept lowly into the fauour of the false Prophet honoring him to his own dishonor going out to bring him in and after a sort casting his crowne and dignity vnder his feete yet on the other side hee gloryeth in his owne power and boasteth of his high dignity as if he had all the riches and honor in his owne hand Balaam doth not denie the fauour of the king placing him with his Princes rewarding him with his presents honouring him with his owne presence and sending for him from far but maketh a short answer vnto him truely albeit vnwillingly that albeit he were come at the kings desire and brought by his deserts yet it was not in his owne power what to do he could go no farther then the Rules and Principles of his Art would suffer him hee had called vp the God of the Hebrewes to forsake them and he must of necessity speake that which God should put into his mouth As if hee should say I cannot speake what I would but shall bee constrained to speak that onely which he willeth mee After the
will teach vs to giue the glory to his name and to lift vp our hearts in thanksgiuing to him Lastly it becommeth vs to ascend as it were Vse 4 by steppes to an higher comparison from the body to the soule and from the meat that perisheth to that which endureth to euerlasting life For seeing wee vnderstand that GOD is thus carefull to feede our bodies it is much more reason that we should seeke at his hands the nourishment of our soules If we haue not this skill and consideration in vs the Fowles of the aire and the beasts of the fielde will bee witnesses against vs to condemne vs. This is the voyce of faith the other the voyce of Nature Nature is wise enough to tell vs when wee want prouision for the body but it must be the office of faith to tell vs when wee want food for the soule Wee are ready to cry out oftentimes What shall we eate or what shall we drinke or wherewith shall we be cloathed Mat. 6. but few feele the wants of their soules though they be like to perish and pine away wherefore our Sauiour teacheth vs Matth. chapter 6. verse 33. First of all to seeke the Kingdome of God and then all other things shall bee ministred vnto vs. 57 And these are they that were numbred of the Leuites after their families of Gershon c. 58 These are the families of the Leuites the family of the Libnites and the family of the Hebronites c. 59 And the name of Amrams wife c. 60 And vnto Aaron was borne Nadab Abihu Eleazar and Ishamar 61 And Nadab and Abihu dyed when they offered strange fire before the Lord. Wee haue here the third and last part of the chapter touching the numbering of the Leuites apart by themselues branched out into three principall families but specially Aaron is insisted vpon to whom the Priesthood was giuen who is described both by his parents and by his posterity and among his posterity Moses againe singleth out the fact of Nadab Abihu who died when they offered strange fire before the Lord. And albeit we haue spoken of this before chap. 3 4. yet being offered again let vs consider better of it For whereas God commanded fire to bee duely and diligently kept alwaies burning vpon the Altar wherewith the sacrifices were to be consumed and must neuer be suffered to go out Leuit. 6 9 12 13. they presumed to offer sacrifice with strange fire and therefore dyed before their father for as well they might haue taken a strange beast as a strange fire the one beeing no lesse forbidden thē the other Wherby we see the euil persons are cut off betimes 1 Chro. 24.1 2 and are not suffered to liue out halfe their dayes This heauenly fire which GOD sent to consume his sacrifices was brought into the Temple built by Salomon and there it continued from one generation to another vntill the destruction of the Temple and the City The 2. booke of Macchab. not Canonical True it is the author of the second book of Macchabees telleth vs a tale that when Nehemias had builded the Temple and the Altar he offered sacrifice with this fire for when tht Fathers were ledde into Persia the Priests that were deuout tooke the fire of the Altar priuily and hid it in an hollow place of a pit without water where they kept it sure so that the place was vnknowne to all men wherefore he sent for the posterity of those Priests that had hid it howbeit they could finde no fire but thicke water which being sprinkled vpon the wood and sacrifice there arose a great fire so that euery man that saw it maruelled 2 Maccha 1 18 19 20 21 22. Wher we see two things are coupled together the building of the Temple and Altar by Nehemiah and the sending of fire from heauen by God these may well bee ioyned the one being as true as the other But it is plaine by the whole Scripture that Nehemiah builded not the Temple if we shal consider the circumstances either of the persons or of the time or of the place For the Altar was builded by Zerubbabel and Ioshua in the reigne of Cyrus so soone as by his proclamation they returned from the captiuity of Babylon to wit the seuenth moneth after Ezra 3. And touching the Temple though the foundation beganne to be laide while Cyrus himselfe yet liued yet it was not ended finished before the sixt yeare of the reigne of Darius Nothus Ezra 6 which was many years after Iohn 2 20. But Nehemiah was then in Babylon and not yet come to Ierusalem forasmuch as hee obtained leaue of the king of Persia to go thither in the 20. year of Artaxerxes Mnemon the successor of this Darius Ezr. 4. 7. Neh. 1 2 by which computation of time it will appeare that the Altar was builded an hundred yeares and more and the Temple finished at the least 30. yeares before the comming of Nehemiah so that the author of this second booke of Macchabees is not a little deceyued in his Chronology and discouereth that he wrote by a meere humane spirit according to his owne confession in the shutting vp of the booke wherein hee craueth pardon for his slips and ouersights 2 Ma. 15 38 3◠we see there was great need he shold do so Now from the former premisses I reason thus This fire discouered to Nehemiah was kindled of God when he had builded the Temple and the Altar But he neuer builded the Temple and the Altar Therefore this fire was neuer kindled of God Againe the author of that booke testifyeth that after Nehemiah had receyued this fire from God the king of Persia built a Temple vnto it but wee may truly affirme hee neuer built any such Temple forasmuch as the Iewes neyther had neyther indeed might haue any other Temple then one and that at Ierusalem before the comming of the Messiah which the Lord had chosen to put his name there It might be that the kings of Persia that king in particular might builde a Temple to fire which they worshipped as God howbeit this is spoken by way of supposition and hath no relation to the fire here spoken off Neyther can this be vnderstood of the Tēple at Ierusalem but must be referred to some other built elswhere if haply any were built at all For it is sayde that after the Temple and Altar were builded and Nehemiah had offered sacrifice this came to the eares of the king of Persia and then hee commanded this supposed Temple to be erected Againe Nehemiah expressing his iourny vp to Ierusalem and comming to the sepulchers of his fathers maketh no mention of the finding of any such fire which no doubt he wold haue done if any such had beene offered vnto them For he reporteth many sundry things done by him in that booke hee mentioneth their offering of sacrifices with great ioy and gladnes chap.
no Ministers or teachers to instruct them Matth. 9 36 for as the one sort are in danger of the destruction of the body so are the other of the losse of the soule whereby subiects should learne to be obedient to their Magistrates to be thankfull to God where he hath set them and vnder them to profite in the wayes of godlines lest for our vnthankfulnesse and other sinnes they bee taken away from vs. But the point which is cheefly heere intended Doctrine Magistrates haue their calling immediately from God is this That Magistrates haue their calling and holde their places immediately from God for the good of the people 2 Chro. 9 8. Salomon was set in his throne by God himselfe not by the high Priest or the people Dan. 2 21 37. It is sayde of Dauid that God chose him to be King hee delighted in him to make him King 1 Chron. 28 4. He chose him from the sheepefold to feede his people Iacob and Israel his inheritance Psal 78 71. It is sayd of Saul The Lord hath annointed thee to bee Gouernor of his inheritance 1 Sam. 10 1. God said to the Prophet touching Hazael Iehu Annoint Hazael king of Syria and Iehu shalt thou annoint king of Israel 1 Kings 19 15. So then they hold of God in cheefe and not of men Reason 1 The grounds heereof follow First of all the Scriptures call kings the Lieutenants and ministers of God Rom. 13 4. There is no power but of God the powers that bee are ordained of God c. For he is the minister of God to thee for good and not onely so but they are called gods on earth Psa 82 6. Exod. 22 28 because they sitte in his place and are to execute his iudgements Reason 2 Secondly they are bound to giue an account onely to God and not to man for as they are next and immediate to God and inferiour to none but to him so for all their actions they shall reckon with him The officers sent out by him the Iudges that execute iustice the Ministers and all that preach the Gospel and al that rule in the Church in Commonwealth or in the house must giue an account to him but he to none sauing to him that hath called him Tertullian sayth well Hee maketh him Emperor Apolog. cap. 30. who made him a man before he was Emperor from him hee holdeth his Scepter of whom he hath his soule Obiect But it may be obiected that Peter calleth it an ordinance of man 1 Pet. 2 13 Submit yourselues to euery ordinance of man for the Lords sake If then it be an humane ordinance how may it be diuine I answer Answer the magistrate is so called not because men are the authors of it or may dissolue it but first because men do execute it not God or the Angels Secondly because it is ordained for the vse benefit and profit of men it is ordained for men as Heb. 5 1. So wee may say of the King he is taken from among men and he is ordained for men Vse 1 This reprooueth the Church of Rome together with the great byshop mighty aduancers of that See that giue temporal power to the Pope and make him the soueraign Monarch of the earth as if all the world were one body and he the soule that quickneth mooueth nourisheth and vpholdeth that body or as if Kings and Princes held their temporall possessions dominions and iurisdictions of him as it were their land in Capite and as if that proud byshoppe had power to cite these as his subiects or vassals iudicially to appeare before his Consistorie Howbeit the Pope himselfe hath no more then hee can claime from Peter if so much neyther can Peter haue any more then hee can deriue from Christ But Christ himselfe while he liued vpon the earth tooke vpon him no temporall iurisdiction he refused to be made a king Iohn 6 hee refused to be a Iudge in ciuill causes and in diuiding inheritances Luke 12 13. He payd pol-mony as others did Matth. 17 he submitted himself to the iudgement of Pilate and commaunded all to giue vnto Cesar the things that are Cesars Mat. 22. This was the doctrine of Peter his example also What then shall the seruant be aboue his master or will he that calleth himselfe the seruant of seruants vsurpe that which neither Peter the supposed founder of that supremacy nor yet Christ himselfe euer challenged or vsurped The answer of Bellarmine to this is to bee marked which is as the egge whereof the treasons and rebellions were hatched that haue abounded in these last dayes De pont Ro◠lib. 5. cap. 6. For he and his fellowes sound out the trumpet of sedition and secretly instill damnable poyson into the hearts and eares of their hearers and readers that Christ refused to diuide the inheritance lest the office of the Prelacy shold be stained with such base and abiect Offices and that Peter submitted himself to Cesar because then he was weak and not able to recouer his right but if he had bin strong enough he would neuer haue yeelded to him I answer first it is no base calling to be a iudge of inheritances it is an honorable place to sitte in the courts of iustice and in the seat of iudgement Againe as Christ refused to be a Iudge so hee refused to be a king also taught them that his kingdom is not of this world Is it a base office to be a king or dishonorable to rule a kingdom Besides as he refused ciuill honor so he performed ciuill subiection and thereby acknowledged his obedience and homage vnto Cesar by his doctrine practice Wherefore it is certaine hee refused to deale in these causes because they wer not befitting his calling who came to preach not to rule to diuide the word aright not the wealth of the world Secondly where they teach that Peter putteth the church in mind of obedience because it was not then able to resist this is to despise gouernment to arme the subiect against the prince to make way for treasons insurrections and is contrary to the doctrine of the Scriptures and the practise of former times as we haue shewed at large elsewhere Secondly it reproueth such as teach that Princes Vse 2 excōmunicate by the Popes sentence are not to be obeyed and that their subiects are discharged of their oth of alleageance toward them so long as they lye vnder that censure But the Apostle willeth that obedience should be yeelded euen to wicked and idolatrous Princes such as are enemies to the Gospel of Christ and that for conscience sake Rom. 13 5. The Christians in the primitiue Church wanted not number nor strength to haue resisted and deposed Pagan Emperours as Tertullian teacheth Tertul. Apolog. for they had filled euery towne and citty euery campe and corner yet they neuer stirred or offered to make insurrection but offered themselues to be killed for