booke Let that once haue a free passage and none is so simple but he may soone discouer a packe of deuises who are wise in their generation and therefore they suffer none to reade it but such as it pleaseth them Separate some time to this purpose and thou shalt quickly see that to be most true which I say vnto thee â—ct If thou wilt say vnto me I cannot reade the Scriptures I was neuer brought vp vnto it â—er Be it so yet do not alledge this to excuse thy ignorance or to shift off from thee the knowledge of them forasmuch as euery one must know the Scriptures Recompence that want by much study and often meditation Let not the loue of the world thrust out of thy head heart the cogitation of better things Many that cannot reade are more prompt and ready in the Scriptures then such as haue that gift God will blesse them that endeuour to know him and his word and will one way or other supply their wants â— 6 6. Such as hunger thirst after knowledge shall be satisfied and replenished Acknowledge this want mourne for it and if it be possible though thou be old learne to reade It is neuer too late to begin to do well the benefit will easily make amends for the time bestowed vpon it Few there are but euery yeare spend more time in vaine either in grosse idlenesse or in much sleepe or in vaine company or in vnnecessary cares for the world which might this way be better imployed and redeemed The minde is all in all it is not any hardnesse in the matter it selfe that should discourage vs. He that hath once determined to do it hath ouercome the difficulty of it which standeth in resoluing and hath more then halfe attained vnto it But if we cannot or will not striue to come to this gift we must know that ignorance shall excuse no person and he that knoweth not his masters will cannot escape â—e 12 48. he shall be beaten If there be no knowledge of God in the Land he hath a controuersie against it and will cause it to mourne if it will not lament for their owne ignorance he will make them lament for the iudgements that shall fall vpon them Hos 4 1 2. But we cannot pleade ignorance through want of meanes we haue the meanes and are weary of them as Israel was of Manna we make account of it as a light meate and are wilfully blinded we haue the light among vs yet shut our eyes that we should not see Vse 4 Lastly it is needfull for vs to be carefull to take profit by reading the Scriptures that so we may haue direction in all our waies and learne how to please GOD and to abstaine from all things that do displease him It is not the bare hauing of the Scriptures with vs in our houses or a naked reading in them by our selues without farther consideration that will serue to direct vs in all the actions of our life but there is farther required of vs an applying of them an edifying of our selues by them that it may be seene how we profit in them This duty hath many particular parts or branches belonging vnto it Branches of this vse First of all we must haue recourse vnto God the Author of the Scriptures he onely is able to vnlocke them and so to bring vs into the secret chamber of his presence We ought to pray vnto him earnestly that he would vouchsafe to teach vs the way of his statutes to giue vs sound vnderstanding of his will to direct vs in the paths of his commandements We see this by the practise of the Prophet Dauid Psal 119 Psal 119 18. who craueth oftentimes to haue his eyes opened to behold the mysteries of his words and the wondrous things of his law Our eyes naturally are shut and we cannot conceiue them which are spiritually discerned Secondly we must keepe such order in the reading of them as may stand with our calling and state of life and take all opportunity to do it It were to be wished that we would set apart some part of euery day to be emploied in this exercise that so we might read ouer the whole Scriptures oftentimes and if at any time we be hindred by necessary occasions which happen to vs without our searching of them to redeeme the time afterward Eph. 5 16. and so to recompence that which we haue left vndone This is an holy restitution much pleasing vnto God Thirdly we must vnderstand to what ends and vses the Scriptures were written They were penned to teach that we may learne the truth to improue that we may be kept from errour to correct 2 Tim. 3 16. Rom. 15 4. that we may be driuen from vice to instruct that we may be setled in the way of well-doing and to comfort that in trouble we may be confirmed in patience hope of an happy issue Fourthly we are to remember that the Scriptures containe matter concerning all sorts of persons and things which may be reduced to fiue heads First touching religion and the right worshipping of God they teach how to serue him and what to beleeue touching God and touching mankinde That he is one in essence and three in persons Touching our selues that by creation we were made good holy and righteous By our fall we are become wretched by reason of sinne and not able to thinke one good thought or to stirre one foote forward to the kingdome of Heauen By regeneration we are borne againe and made the sonnes of God by adoption and by faith we lay hold on Christ our wisedome our sanctification our righteousnesse 1 Cor. 1 30. our redemption Touching the Church we are instructed by them that it is the company of the faithfull that haue beene from the beginning we are led also by them to know the two Sacraments and what to beleeue of the generall iudgement that shall be of the godly and vngodly Secondly they informe vs touching kingdomes and common-wealths and touching the duties of Magistrates and Subiects how the one ought to rule and the other to obey and neither the one nor the other doe their duties for conscience till the word informe them Thirdly they handle matters touching families and houshold affaires in which are the husband and wife parents and children masters aâ—d seruants no duty required of them is omitted but contained in them Fourthly touching the priuate life of euery particular person how to behaue our selues in wisedome and folly in loue and hatred in sobriety and incontinency touching mirth sorrow speech and silence humility pride to imbrace the one and flye from the other Fiftly touching the common life of all men we learne in them how to leade our liues in euery estate whether we be rich or poore whether we be high or low we can be in no estate but we shall finde sufficient store of heauenly
other then a iust recompence of their fathers contempt that were newters and lukewarme professors neyther hot nor cold that neuer had the power of religion godlines planted in them no more then for the time to serue their turnes or to perform their places for fashion sake to which they were called Many mens children are giuen to extreme riot wasting their owne substance that they haue and afterward their fathers liuing also that they haue giuen them that oftentimes iustly to let their parents see how God bloweth vpon goods gotten by vnlawful courses so that being wickedly gathered they are wastfully consumed Againe many children are exceeding obstinate and stubborne against their parents neither will they be ruled and ordered by any doctrine or discipline this is oftentimes a due recompence of their parents cockering indulgence whē they let them haue the raines cast in their own neck when it had not bene amisse to haue giuen them the rod 7. years after So it was with Eli 1 Kings 1. 1 Sa. 2. so it was Dauid they did not keepe their children in awe and therefore it came to passe that they knew neither God nor theyr parents nor themselues Many mens sons and daughters make many vnlawfull vowes and sinfull promises of marriage against their Parents consent this is often a iust recompence of those parents that had no care to prouide for their children nor to restraine them but gaue them liberty to walk talk with others at their own pleasures and that at vnseasonable times and so intangle themselues in such maner Many mens children are giuen ouer to drunkennes to excesse riot louing the cups and the wine bottels a iust recompence vpon their parents that delighted in the same sinne before them and therefore God euen in their own sight before their eyes taketh vengeance of their former sin by suffring their children after them to fal into the same sin Many men haue not that respect honour giuen to them of their childrē that they ought to haue a iust recompence vnto them for dishonoring and disobeying their owne parents Manie children do not so tender regard the good name and credit of their parents as they ought when they hear them euil spoken of nay they haue bin heard and known to curse their own parents euen to their death a iust recompence vpon such parents that haue heard the name of God rent torne by horrible oathes yea by their owne families yet would neuer reproue them nor labour to reclaim them from it So then this is the first duty that is required of all parents that they make speedie enquiry and search whether God hath not iustly taken vengeance of their former sins by this kinde of punishment that so they may bee brought to repentance for them The second duty required of parents The 2. duty of parents when they see the sins of their children in the vengeance of God against their own former sins is to shew their sorrow for their sins and to bee humbled for them not so much because they are the sinnes of their children and yet it becommeth euery father to mourne and lament for the sinnes of his children but much more because they are their owne when they shall apprehend that God doth thereby take hold of some speciall sin of their owne before committed All parents are apt enough by nature to greeue and mourne for the temporall plagues that God layeth vpon their children and indeed if they should not do so we would account them vnnatural parents very monsters and yet how many of them do incur the euerlasting displeasure of God in that they cannot bewayle the spiritual plagues of sinne that are in their children especially when they know them to bee the iust vengeance of Gods iudgements vpon their own sins formerly committed Let euery man labor for this measure of humiliation otherwise it is a certayn signe that we did neuer truly mourn for our own sins The third duty required of parents The 3. dutie of parents is that when they haue made enquiry found that God punisheth theyr sinnes with the sins of theyr children in the first place when they haue truly sorrowed and lamented for it in the second place then in the third place they must seeke to recal and reclaym theyr children from such sins as God hath giuen them ouer to commit as a iust vengeance for their owne proper sins formerly committed If any parents shold apprehend that any bodily sicknes were on their children by their meanes or through any occasion giuen by them they would labor to remoue it from them to haue them cured of it otherwise we would hold them to be vnnaturall parents How much more then when thēselues haue so far prouoked God by their former iniquities that he hath therefore forsaken their children and giuen them ouer to commit the same sins after them ought they to labor by all meanes to remoue that spirituall iudgement that lieth vpon them if they do not may we not truely pronounce that these are cruel and bloody parents nay indeede not parents at all but rather spirituall murtherers of their children It is no small offence to bee guilty of blood especially of the blood of the soule which cost the precious blood of Christ to redeeme The 4. duty of parents Lastly it belongeth to parents to be watchfull carefull for the time to come For seeing the danger is so great to giue thēselues to wickednes it is their duty to labour striue against sin hereafter and to giue al diligence to worke righteousnes and that not only in respect of themselues but of their children posterity If then they loue themselues or their posterity and would not haue the Lord to punish their sins with the sins of their children let them take heed they do not prouoke the Lord by their sins and he in his iust iudgment make the children rise vp in the fathers stead an encrease of sinfull men for if they be sinfull wicked we cannot but expect from God that he should punish their sinnes with the sins of their children to destruction both of the one of the other We see how parents that put out their children to nurse haue a special care what maner person the nurse be and prescribe that she neither eate nor drinke those things that may hurt the child forasmuch as the effects thereof are likely to appeare in time to come in the body of the child All parents are very careful to looke to the diet of their children let them be carefull to looke to the dyet of their own liues for doubtlesse as the course of their liues hath bin so it will afterward appeare in their children O you parents whom God hath blessed and stored with Children if there be any true loue in your hearts towards your selues and your children looke vnto this duty sin not in your
wisedome are oft-tentimes enemies vnto faith fol. 539 14 Things vnpossible in the eyes of men are possible with God fol. 540 15 It is the duty of masters to reprooue their seruants fol. 541 16 Inferiors must shew subiection and vse speeches of reuerence toward their superiors Ibid. 17 Young men are ordinarily rash in iudging and censuring of others fol. 542 18 Enuy is to bee shunned and auoided of all Gods people fol. 543 19 The godly do heartily desire the good growth of the whole Church fol. 544 20 God giueth good things by meanes fol. 546 21 The iudgements of God do often fall vpon men sodainly before they be aware fol. 546 CHAP. XII 1 GOds children oftentimes find great discomfort at their hands of whom they expect the greatest comfort fol. 553 2 Contentions and strife are often in the Church betweene the members of the same body fol. 554 3 Ambition and desire of preheminence are the greatest plagues to the Church fol. 555 4 Proud and ambitious men doe shew themselues most enuious and outragious against the most excellent most painfull seruants of God fol. 557 5 God vnderstandeth all the waies of men how secret soeuer they seeme to be fol. 558 6 Euery man in his owne cause should be meek and gentle ready to put vp wrongs and iniuries fol. 560 7 God neuer bringeth iudgement vpon any but hee searcheth and findeth sufficient cause fol. 562 8 God reuealeth himselfe to one more then to another and giueth greater graces to some then he doth to others fol. 563 9 The Church or faithfull people of God are rightly and truly the house of God Ibid. 10 It is required of all the Ministers of God that they be found faithfull and conscionable in their places fol. 564 11 The wrath of God is iustly kindled and stirred vp against all offenders fol. 567 12 God heareth not their praiers that lie in their sinnes and are not reconciled vnto him fol. 568 13 Wee ought to be humbled for the sinnes we haue committed albeit we feele no punishment vpon vs. fol. 569 14 Albeit Gods children put vp wrongs and pray not against them yet God will not put them vp 15 Such as haue the cheefe hand in sinne are principally subiect vnto punishment fol. 572 16 God doth mingle his chastisements with much mercy and doth not deale with vs according to our sinnes fol. 573 17 None can be free from iudgement hauing sinned fol. 574 CHAP. XIII 1 IT is our duty to vse meanes to further Gods prouidence fol. 577 2 The faithfull must deale wisely in all their enterprises fol. 579 3 Wicked men speake fairest when they mean foulest fol. 580 4 The greatest part are for the most part the worst fol. 581 5 God hath euer had some witnesses of his truth in all ages fol. 584 6 The euill of others though they be many may not be followed of vs. fol. 585 7 It is our duty to exhort and stir vp one another to good things fol. 586 8 Hypocrisie though long couered is at length vncased fol. 588 CHAP. XIIII 1 VVEe are naturally ready to hearken to seducers and deceiuers fol. 591 2 Wicked men adde sinne vnto sinne and proceede from euill to worse fol. 592 3 The faithfull are greeued for the sinnes of others fol. 594 4 GOD is a shield to his but taketh no care nor charge of his enemies fol. 595 5 Such as are Gods seruants shall be euilly intreated fol. 596 6 Among all iudgements sent for sinne the plague and pestilence is one fol. 597 7 Threatnings of Gods iudgment conditional fol. 600 8 The means to cal back iudgments is prayer fol. 602 9 It is a good plea to mooue the Lord to mercy to put him in minde c. fol. 605 10 God is of much patience long-suffering fol. 606 11 The blessings which we enioy c. fol. 608 12 Sin generally entertained bringeth with it a generall destruction fol. 610 13 The Word deliuered not regarded c. fol. 612 14 Sin and the punishment of sin c. fol. 613 15 God visiteth the sins of the fathers on the children fol. 615 16 The chiefest offeÌ„ders shal be chiefly punisht fol. 618 17 Sin is pleasant in the beginning c. fol. 619 18 Wicked men hauing giuen themselues to sinne doe wilfully run on therein p. 622 CHAP. XV. 1 Of the meat and drinke offering fol. 625 2 The Church is as one body c. fol. 627 3 Whatsoeuer we haue we haue it from God fol. 630 4 Ignorance of Gods word is agreeuous sinne fol. 631 5 There is a difference betweene sin and sin fol. 635 6 Sin is come to the hight c. fol. 636 7 Euery sin is so much the greater c. fol. 638 8 God punisheth for sins of vngodlines c. fol. 640 9 The Sabbath day must be kept holy fol. 643 10 All must haue knowledge in the Scripture fol. 647 Chapter 16. 1 Whatsoeuer euil men do c. fol. 649 2 The Ministers by their office c. fol. 651 3 The greater our meanes are to preuent sin fol. 652 4 To despise and resist the Ministery c. fol. 653 5 Obstinate sinners reuile their reprouers fol. 655 6 Gods children ought to be angry at sinne fol. 656 7 God respecteâ—h not the workes of euill men fol. 657 8 The Ministers must continue in teaching fol. 658 9 Such as haue society with wicked persons fol. 660 10 God neuer striketh c. fol. 661 11 Conspirators shal come to destruction fol. 663 12 When man sinneth and is punished c fol. 667 13 The workes of Gods iustice c. fol. 668 14 Wicked men will not be warned c. fol. 669 15 Great is the necessity of the Ministery fol. 671 16 The force of prayer is very great fol. 673 17 Christ the mediator between God and maÌ„ fol. 675 CHAP. xvii 1 God is very desirous to haue sinners c fol. 678 2 God can worke miracles aboue nature fol. 679 3 Obedience is required of all Gods seruants fol. 683 4 God is better then his word c. ibid 5 God is able to giue life c. fol. 684 6 Gods miracles are wrought openly fol. 688 7 God is to be acknowledged to be iust fol. 691 Chapter xviii 1 Those sins are greatest c. fol. 693 2 A good Minister is a special gift of God fol. 695 3 The The Ministers ought to haue a care fol. 699 4 Ministers must be liberally maintained fol. 701 5 Ministers of meane gifts must be heard fol. 706 6 A sin to reape the profit of any place and not to discharge the duty fol. 709 CHAP. XIX 1 ALL penitent persons shall bee receiued into Gods fauour fol. 713 2 The water of separation the vses thereof fol. 716 CHAP. XX. 1 ALL flesh is subiect to death fol. 726 2 It is a necessary duty to bury the dead fol. 728 3 In all wants we are ready to murmure c. fol. 730
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
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
hath chosen him to be a souldier This is the order and discipline of warre so soone as the souldiers are enrolled and haue giuen their names to their Captaines they leaue their houses they forsake their families and forgoe whatsoeuer is deare vnto them to the end they may do their duty to their Captaine that hath chosen them and fight the battels to which they are appointed If this honour be done to mortall men what ought we to do to the Sonne of God when hee is so good and gracious as to receiue vs into his seruice to giue vs our presse-money and to pay vs our wages Hee could want vs well enough he hath no need of vs. Were it not then a great shame and an horrible reproch for vs that poore souldiers who fight know not wherefore should notwithstanding doe this honor to a mortall man to forget al their affaires and businesse and yet we should bee so nice and delicate that we can beare forbeare nothing for the seruice of Christ Secondly the multitude is great and the Reason 2 difficulty much of those things which are required of the Minister belonging rightly duely to his calling in regard whereof wee may say with the Apostle 2 Cor. 2 16. Who is sufficient for these things Were that a wise seruant who hauing both his hands full and more then he can well do should besides his maisters worke vndertake a new and another burden of some other mans businesse which of right doth not belong vnto him Or were he a wise Steward who hauing enough to do to prouide meate for the family in due season should meddle with other matters vnfit for him In like manner it cannot be approued that the Minister of God shoulde intermeddle with things not incident to his office considering on the one side the worthinesse and weightinesse of his calling which will require all the gifts he hath if he had a farre greater portion and on the other side his owne weaknesse and infirmity to stand vnder so great a charge which is able to weary the strongest man inasmuch as the taking vpon him two seuerall callings will cause him to leaue vndone in one so much as hee performeth in the other We see this in the example of the Apostles Acts 6 2 3 4 who were of most eminent and extraordinary guifts yet their ministery did so busie them and set them on worke that they would admit no other charge with it but did disburden themselues of that which they had and cast the care of attending vpon the poore to others It is not meete that we should leaue the word of GOD to serue the Tables wherefore brethren looke yee out among you seuen men of honest report full of the holy Ghost and of wisedome which wee may appoint to this businesse we will giue our selues continually to praier and to the ministration of the word The Apostles found themselues not able to discharge both these callings to prouide for the poore to preach the Gospell Haue any beene endued with like gifts or were they able to match them If they were not how can they take vpon them that which these maister-builders refused So thē it appeareth that the Ministers must not entangle themselues with any thing besides their ministery Vse 1 Let vs come to the vses First of all are they to imploy themselues and their time in such duties as are peculiarly belonging vnto them The first reproofe Then this serueth to meete with many abuses that are crept into the Ministery as namely to begin such as are idle and do nothing such as are slothfull and slow bellies that liue to themselues and feed themselues but feede not the flocke that dependeth vpon them Idlenesse is vnfit for any calling and vnlawfull in any person but much more in the Minister of the word The Prophet Ezekiel is earnest and vehement in reproouing these drones chapt 34 2.3 Thus saith the Lord woe bee vnto the Shepheards of Israel that feed themselues should not the shepheards feede the flockes Ye eate the fat and yee cloathe you with the wool ye kill them that are fed but ye feede not the sheepe Such as will do nothing in the Church nor take any paines in their places are worthy of nothing who seeing they will not labour are not worthy to eate Such are to bee sent to schoole to the brute beasts who by the light of nature haue learned to shunne idlenesse Salomon saith Go to the Pismire O sluggard behold her waies and be wise for she hauing no guide gouernour Prou. 6 6. nor ruler prepareth her meate in the summer and gathereth her food in haruest It is a foule spot and blemish especially in a Minister to bee branded with the infamous note of idlenesse We see in the Common-wealth where the fault is not so greeuous or so dangerous how idle persons are euill spoken off reproched vnpitied and oftentimes punished wee see how lawes are daily sharpned against them to compell them to labour and to worke with their hands or else to make them smart for it When any grow lazie and loitering about their busines we commonly send them to the house of correction But the idlenesse of the Minister is a greater offence and bringeth with it the ruine of themselues and many others There cannot be a greater scarre or scab in the Church then to haue it pestered plagued with such sores Informer times of superstition we were wont to be troubled with dead Idols but blessed be God they are pulled downe and destroyed and the names of them are almost vnknowne vnto vs. Notwithstanding in these daies of the light of the Gospell wee are troubled with liuing Idols which do as much harme as the other and annoy the Church with great danger and vndermine the good estate of it another way These are Idols that are mufled and tongue-tyed they haue eyes and see not they haue eares and heare not they haue mouthes and speake not neither doth any voice passe thorough their throat Let these men know that they omit the duties of their calling therefore cannot haue any comfort in their places Let them be laborers or else be no Ministers Secondly this reproueth such as are content to take paines in the Church The second reproofe who would bee ashamed to be accounted loiterers and yet this doctrine seizeth vppon them and arresteth them as debters to God and his people These are Preachers of the word but withall they giue themselues so much to matters of this world that they cannot follow their studies priuately nor teach the people publikely as they ought These haue taken vppon them to be Ministers and yet they will bee farmers and grazeyers they will bee both spirituall and temporall they will serue God and the world But the more these men enwrap themselues in earthly things thoghts the more they neglect heauenly and while their heads are busie in contriuing and
their families according to the house of their fathers Hitherto we haue spoken of the order prescribed vnto Moses and the people to be obserued now followeth briefly the execution of the commandement as the conclusion and shutting vp of the Chapter in these 3 verses Howbeit before the performance thereof Moses addeth two cautions necessary to be obserued and considered First the totall summe of them that were numbred before which amounted to the number of sixe hundred thousand and three thousand fiue hundred and fifty Loe how great the blessing of God was in multiplying his people and what the truth of his promise is that he made to Abraham Secondly the exemption of the Leuites who were acquitted and discharged out of the former muster being appointed to another office of another nature verse 33. Then is annexed the obedience it selfe to the commandement of God set downe both generally The children of Israel did according to all that the Lord commanded Moses and then particularly in two points They pitched by their standards and they set forward euery one according to their families according to the house of their fathers No man murmured at the order of God no man enuyed his superiour no man contemned his inferiour but all of them rested in his ordinance marched according to his direction and appointment We learne from hence that it is the duty of Gods children Doctrine 8 to yeeld obedience not onely to some It is our duty o yeeld obedience to all Gods commandements but to all the commandements of GOD. God requireth at our hands a full and entire obedience Doe wee require commandements to confirme this vnto vs or would we haue examples Let vs consider both And first for precept The Apostle is plaine 2. Corin. chap. 7.1 2 Cor. 7.1 Hauing these promises let vs cleanse our selues from all filthinesse of the flesh and spirit perfecting holinesse in the feare of God Where we see he perswadeth to make a through worke to clense our selues not onely from some filthinesse and to retaine some but from all not onely of the body but of the soule euen of the whole man Likewise in the former Epistle 1 Cor. 5.7 chap. 5.7 purge out the olde leauen that ye may be a new lumpe as ye are vnleauened He confesseth that they were renewed and regenerated in part and therefore concludeth must proceed and goe forward vntill the worke be wholly finished For the word is compounded signifying not only to purge but as much as may be possible to purge out quite and cleane as the Israelites were commended when they celebrated the Passeouer to put away all leauen from them so that whosoeuer had any in his house should be cut off from his people To this purpose commeth the exhortation of the Apostle Heb. 12.1 Heb. 12.1 Seeing we are compassed about with so great a cloude of witnesses let vs lay aside euery weight and the sinne which doth so easily beset vs and let vs runne with patience vnto the race which is set before vs. As if he had said forasmuch as we haue so great a multitude of beleeuers which he compareth to a cloude that is thickened compacted or gathered together in the middle region of the aire of vapours wee must doe as they that runne in a race they doe not onely cast away clogges and impediments but whatsoeuer may hinder them in their course as the cares of this life the delights of the world the lusts of the flesh and generally euery thing that may cloy vs and clogge vs in our spirituall iourney Thus we see how we are commanded to cleanse away all filthinesse to purge out all leauen to cast aside euery weight Behold how the Apostle addeth vniuersall notes in euery of these places But are these precepts without examples are they meere speculatiue considerations without their vse No we haue in the Scriptures of the new Testament many among the faithfull that receiue this commendation from the mouth of God It is noted concerning Noah Gen. 6.22 Gen. 6.22 that he did according to all that God commanded him euen so did he It is recorded of Moses that when Pharaoh did giue them and their children liberty to goe into the wildernesse to serue the Lord onely their flockes and their heards should be stayed he answered boldly Our cattell also shall goe with vs Exos 10.26 there shall not an hoofe be left behind Exodus chapter 10.26 It is testified by the Euangelist Luke touching Zacharie and Elizabeth that they were both righteous before God walking in all the commandements and ordinances of the Lord blamelesse Luke 1.6 Luke 1.6 All these particular testimonies doe teach vs that it is our dutie to labour earnestly and carefully to performe a pure and perfect obedience vnto all the commandements of the Lord that we may be entire wanting nothing Now we come to the reasons that we may Reason be farther confirmed in this trueth First consider the nature of God he is perfect in himselfe and perfect in all goodnesse toward vs. He faileth in nothing so that he may truely say what could I haue done more then I haue done we must therefore answere in duty and obedience vnto him Hence it is that Christ saith Be ye perfect euen as your Father which is in heauen is perfect Matth. 5. Matth. 5. â— If then we must be like him and resemble him we ought to striue to be like him in perfection Secondly Christ Iesus is a perfect Sauiour Reason a perfect redeemer a perfect mediatour Hee hath fully finished our saluation and he dyed to satisfie for all our sinnes If he were but halfe a Sauiour a party obedience might bee sufficient on our part But he neuer left the worke of our redemption vntill he had appeased the wrath of his Father and nailed all our sinnes vnto his Crosse This caused the Apostle to say He gaue himselfe for vs Tit. 2.14 that he might redeeme vs from all iniquity and purify vnto himselfe a peculiar people zealous of good workes Tit. 2.14 Seeing then that Christ Iesus hath redeemed vs from all sinne it followeth necessarily that we should follow after all righteousnesse and make conscience of all sinne Thirdly in respect of the commandements Reason 3 themselues Cicer. de offâ—â—â— lib. 2. for as an heathen man said of moral vertues that they were linked together as in a chaine so that he which had one truely had all of them so we may much better say of the Lawes of God that as there is one lawgiuer which is the Author of them all so they are all knit in a knot together that the knot cannot be loosed but all are dissolued Or they being ten words are as a band hauing ten conditions if one of them be broken the whole band is forfeited The testimony of the Apostle Iames fully accordeth and agreeeth hereunto chap. 2. Iam. 2.10 â— Whosoeuer shall keepe the whole Law
the Lord Obiect Ephes 6. Ephe. 6.4 If any obiect against these commandements They will be vnruly and disordered albeit they be neuer so well brought vp and though their parents be very carefull they will be very carelesse and therefore they were as good holde their peace as to speake to them and not to be regarded Answer I answere so it is sometimes but alwayes it is not so Many that haue feared GOD with all their housholdes haue receiued much comfort by their children and seruants that haue had good instruction put into them as pure and wholesome liquour into a vessell and haue seene the fruite thereof to the vnspeakeable ioy of their hearts This we might shew at large in the reformed families of Abraham and Cornelius and sundry others As they planted and sowed good seede in the parts of their families as it were in a fruitfull field so they reaped a plentifull haruest Abraham had seruants that were also Gods seruants Gen 24.12 and 14.14 Act. 10.7 and prayed earnestly vnto him Cornelius had a souldier that waited vpon him that feared God yea all his band of Italian souldiers were Christian souldiers Againe we must trust GOD with the effect and successe of the education that we giue them He will worke thereby by his Spirit in all that belong vnto him as seemeth good to his heauenly wisedome If he doe not giue a blessing for causes vnknowne to vs but knowne to him let vs leaue Gods secret yet iust iudgments to himselfe The third particular branch is to pray to God for them to guide them in his wayes and to blesse them in his feare and to blesse our labours bestowed among them This wee see in Iob Iob 1.5 Chapter 1. toward his children When the dayes of their feasting were gone about he sent and sanctified them and rose vp early in the morning and offered burnt offerings according to the number of them all for he said It may be that my sonnes haue sinned and cursed God in their hearts He was carefull for those which were committed vnto his charge and feared they might offend God in their meetings albeit hee knew no such euill by them The wise man saith Happy is the man◠that feareth alway but he that hardeneth his heart shall fall into mischiefe Prou. 28. Prou. 28.14 A like example wee haue in Dauid Psalme 72. where he prayeth for Salomon Giue the king thy iudgements O God and thy righteousnesse to the kings sonne hee shall iudge thy people with righteousnesse and thy poore with iudgement So then the faithfull are to entreate and craue from God the continuance of his couenant to their children and to begge from his handes an holy and sanctified seede We must not presume because we are faithfull and haue receiued to beleeue that therefore our seede must of necessity be so likewise for then we shall but deceiue our selues Let not vs therefore faile in crauing a blessing from God vpon our children if we desire to make them heires of blessing Fourthly it is required of vs to reioyce in the blessing of God vpon them and to giue him praise and glory when he vouchsafeth to shew mercy vpon them and vpon vs. If hee did leaue them in their sinnes and in that corruption which they receiued from vs Psal 51. as it were by inheritance we could not finde iust cause of complaint against him who is bound neither to vs nor to our children but forasmuch as he sheweth much mercy to our posteritie as he hath done vnto vs we haue matter of praise and thankesgiuing giuen vnto vs whereby also we shall procure their farther good It is noted of the Iailour Actes 16. Act. 16.34 that he reioyced that they of his houshold also beleeued in the Lord. He accounted it not sufficient for himselfe to beleeue nor reioyced onely in his owne saluation but forasmuch as God had vouchsafed greater mercy vnto him to call his family also to the faith this cheered his heart much more If we haue tasted of the like mercy let vs not be forgetfull of the like duty Lastly it belongeth vnto vs for the furtherance of their good to giue those all good encouragement in well doing that are conscionable in their duties to God and to vs we are bound to praise and commend them to comfort them to cheere them vp and to defend them against all malicious enemies that seeke to disgrace them The Apostle Paul willeth parents not to prouoke their children lest they be discouraged Coloss 3.21 It is a meanes to coole and quench zeale to finde discouragements in godly proceedings On the other side we ought to shew all dislike and hatred against euill and an angry countenance toward such as are vnreformed The Prophet touching the right ordering and good gouernment of his house declareth that hee would not know a wicken person and him that hath an high looke he will not suffer Psal 101.4.5 His eyes should be vpon the faithfull of the land that they may dwell with him hee that walketh in the perfect way hee shall serue him This is a good meanes to make both houses to prosper and kingdomes to flourish when the godly are aduanced and the euil doers are beaten down but when euil is set aloft and goeth vnchecked and vncontrolled and godlinesse is driuen to the wall it prognosticateth and foretelleth the ruine and vtter desolation of those societies albeit for a time they may continue When they offered strange fire before the Lord in the wildernesse Wee haue hitherto spoken of the destruction of Aarons sonnes before the face of their father now let vs see for what cause it was done The sinne of his sonnes is remembred to be this they offered strange fire that is such as was not appointed and commanded of the Lord they tooke not the fire from the altar to burne incense with all which came downe from heauen and was preserued by the diligence of the Priests vntill the captiuity of Babylon Now whereas the authour of the second booke of Macchabees telleth vs that whē their fathers were led into Persia the Priests that were then deuout tooke the fire of the altar priuily Macch. 1.19 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 hath no testimony of trueth out of the sacred Scriptures as we shal shew more in the 26. Chapter of this Booke of Numbers Moses maketh mention of this example of the sinne and punishment of Aarons sonnes to the end the Leuites should be more wise and wary in the execution of their office because God hereby sheweth that they shal neuer escape his hand that do not rightly discharge the duties committed vnto them For the examples of Gods iudgements vpon the corrupters and contemners of his worship must make vs more carefull and fearefull to offend Now whereas they are punished according to their
transgresse this rule and Reason 2 break those bounds that God hath limited vnto them cannot prosper For as Christ our Sauiour maketh this a generall rule as the ordinance of the eternall God which none must dare to violate Those things which God hath ioyned together let none put asunder Matth. 19.6 So is this also a certaine rule to be obserued to the end of the world That whatsoeuer things God hath separated no man must presume to ioyne and iumble together For as the Lord knew this order of distinguishing offices to be very expedient and good for the Church so he hath not ceassed to punish the breakers and to reuenge the contemners of it most seuerely of what calling and condition soeuer they were This we see verified in Corah Dathan Abiram they presumed aboue their vocation would needs take vpon theÌ„ the Priesthood â—ob 16.10 to burne incense before the Lord contrary to the ordinance of God therfore went down into the pit and dyed not the common death of other men for the earth opened her mouth and swallowed them vp with al that they had and fire came downe from heauen and consumed the residue When Vzza supported the Arke being ready to fall for the oxen stumbled the anger of the Lord was kindled against him â—ro 13.10 he smote him because he put his hand to the Arke so that there he dyed before God The like we might say touching Azaria the king of Iuda who was stricken with an incurable and vnrecouerable leprosie because in the pride of his heart he forgate the office of a Prince and vsurped the office of the Priest and went into the Temple â—ro 16.18 to burne incense vpon the Altar All which direfull and dreadfull examples ought to teach vs how acceptable this comely order of seuerall callings is to God both to breed in our hearts a care and endeauour to keepe it and a feare and terrour to breake it Reason 3 Thirdly Christ is as a wise master of the house that fitteth to euery man his standing he is the Lord of the Church he appointeth callings and hath in himselfe fulnesse of grace from which euery one receiueth his measure Ioh. 1.16 Col. 1.19 Hence it is that he is compared to a great Prince who going into a strange countrey called his seruants and deliuered them his goods â—t 25.14 15 to one he gaue fiue talents to another two and to another one to euery man after his owne abilitie and straightway went from home As we haue wisdome skil knowledge and experience giuen vnto vs to deale so God dealeth with euery man A Captaine in warre is carefull to set euery one in his proper place that he may know his Captaine his colours his standard his march out of his standing he dareth not to remoue that he may please him that hath chosen him to be a souldier â—h 5 14. Christ is the Generall of his Church the faithfull are his souldiers all their life is a continuall warfare which costeth them great paines and much sweating sometimes they must resist vnto blood â—b 12.4 striuing against sinne As then souldiers in warre haue and hold euery one his standing place in the sight of their captaine so euery Christian should keepe his seuerall calling in the presence of the Lord of life who hath in great mercy and wonderfull wisedome appointed them thereunto Vse 1 Now the vses remaine to be opened expressed for our edification And first of all it teacheth that distinct callings in the Church and commonwealth are the ordinance of God and his appointment not the inuentions and deuises of men The Apostle saith He gaue some to be Apostles and some Prophets Eph. 4.11 and some Euangelists and some Pastors and Teachers and elsewhere he addeth Are all Apostles 1 Cor. 12. â— are all Prophets are all Teachers are all workers of miracles haue all the gift of healing doe all speake with tongues doe all interpret The like he speaketh of the priuate families and of the duties that belong to euery one therin both to husbands and wiues to masters and seruants to parents and children As then God hath distributed to euery man as the Lord hath called euery one so let him walke 1 Cor. 7.17 This is ordained to be obserued in all Churches We shall neuer learne to performe our duties to God and to each other except we be perswaded and resolued in this point The husband will be ready to forgoe his authoritie and the wife will presume to step vp into the place of her husband The child will behaue himselfe proudly against the ancient and the base against the honourable Esay 3.5 We shall see folly set in great dignity and the rich sit in low place it will not be strange to behold seruants aloft vpon horses Eccle. 10.6.7 and Princes walking as seruants vpon the earth Hath God placed vs in the calling of a seruant and set masters ouer vs We ought to learne know whence this is and to consider from whom it came It is the Lords doing who can abide no disorder and confusion but will haue some inferiours and some superiours according to his owne law Honour thy father and thy mother Exod. 20.12 This doctrine serueth to establish that commandement and to make it a perpetuall ordinance to remaine for euer God hath not made all men excellent alike he hath not qualified them alike but hath giuen more to one then to another and would haue one to receiue profite from another And herein doth his infinite wisedome wonderfully appeare and diuersly shew it selfe God is in himselfe most excellent worthy of all honour and reuerence and hauing all things vnder his feete he would haue a patterne of that excellency and subiection imprinted in his creatures In the Angels he hath set a difference and made degrees and orders among them one an Archangel other principalities other thrones Col 1.16 other dominions some are called Seraphims other Cherubims and therefore there is a distinction betweene them as he hath made euery starre to differ from another in glory 1. Cor. 15.41 He created man to rule ouer the foules of the ayre ouer the beasts of the earth and ouer the fishes in the sea The Apostle teacheth that in a great house are diuersity of vessels some to honour 2 Tim. 2 20. and some to dishonour There is no man great but he hath his greatnesse from him that is the greatest There is no man made low but he must acknowledg that the Lord hath set him there The seruant must know that God hath put him in that seruice and not seeke to breake the bonds wherwith he is tyed but thereby receiue encouragement in the performance of such duties as lie vpon him Vse 2 Secondly this serueth to reproue sundry errours and abuses of such as transgresse against the truth of this doctrine And first heereby falleth to
of our owne callings Reason 3 Thirdly it bringeth great confusion in family in Church in common-wealth when one executeth the calling of another If the priuate person should step into the place of the Magistrate and handle the sword of iustice it would ouerturne the whole State When Peter drew out his sword and cut off the eare of the high Priests seruant Christ said vnto him â—tth 26.52 Put vp againe thy sword into his place for all they that take the sword shall perish with the sword Euery one would be a Magistrate and presume to sit in the seat of iustice and no man would be content to leade a priuate life if he might doe what he list The like we might say of a family All men should know their standing the wife must not leape into the place of the husband nor the seruant into the place of the sonne but euery one do his owne duties and we shall finde enough to doe our callings if we be faithfull and diligent in them Vse 1 The vses are next to be considered First it reprooueth such as are altogether ignorant and neither know nor desire to know their duties A fault in all but especially in the Ministers of the word that should giue light to others God requireth of them to teach the people Mal. 2.7 The Priests lips should preserue knowledge that so they may shew themselues to be the messengers of the Lord of hostes They must out of their treasury bring forth things both olde and new They can neuer teach vntill they be taught but these occupy the place of teachers before they haue learned It is a most ridiculous thing for a man to take vpon him to runne a race that wanteth his legges or to be an Oratour and eloquent pleader that wanteth his tongue Christ Iesus taught his Apostles before he sent them to teach into all the world This was shadowed out vnder the Law Aaron must put on his belles â—xod 28.35 that his sound might be heard when he went in vnto the holy place before the Lord but now we haue Idol-ministers that haue mouthes but cannot speake the belles lacke the clappers they may be mooued but they cannot be heard It were fit that hee which is to build vp the house of God should be ignorant of nothing if it were possible for he may at one time or other make vse of his knowledge Iohn instructed the souldiers the Publicans and the multitude that repaired and resorted vnto him Luke 3. hee shall bee better able to apply his doctrine when he hath skill in euery mans trade and occupation Especially he ought not to be ignorant of the Scriptures but to know them plentifully and labour they may dwell in him aboundantly that from them as from a storehouse he may furnish himselfe with plenty of all good things Ignorance is a fault in any that would be accounted a Christian it is a double fault in him that is a Minister Secondly it reproues such as omit their owne duties but rush vpon the callings of other men These are as a seruant that is too diligent These are not idle but are busi-bodies in others mens matters as 2 Thess chapt 3.11.12 We heare that there are some that walke among you disorderly working not at all but are busie-bodies them that are such we command and exhort by our Lord Iesus Christ that with quietnesse they worke and eat their owne bread So then whether we be idle and doe nothing or else busie in the duties belonging to other men in effect it is all one both are euill and vices to be reformed in vs. And the same Apostle 1 Tim. 5.13 setteth downe an heape and multitude of many sinnes They learne to be idle wandring about from house to house not only idle but tatlers also and busie-bodies speaking things which they ought not Heere is knit together as in a chaine a company of vices the idle wanderers pratlers curious and vncomly speakers The fountaine of all is idlenesse which is ranged in the forefront and draweth after it a taile and traine of diuers euils like a fruitfull mother that hath many children He speaketh by name against women who ought to be painefull not idle keepers of the house not walkers and wanderers out of the house The vertue that adorneth that sexe is silence and therefore they should not be tatlers and pratlers or their tongue like the Aspen leafe that neuer standeth still They should meddle with their owne businesse and not be busie in other mens Secondly seeing God hath set euery one in Vse 2 his calling it is our duty to walke as we are limited by the word The word of God is the warrantise of all callings We must doe our duties with faithfulnesse diligence patience and wisedome These are required to be performed in duties betweene man and man This is to walke worthy of God who hath called vs vnto his kingdome of glory 1 Thess 2.12 Many there are that professe the feare of God and beare themselues as the disciples of Christ who neglect the duties of their particular callings True it is the blessing of God is all in all For except God build the house Psal 127.1 2. the labour of the builder is in vaine and except God watch the Citie the labour of the watchman is in vaine We confesse also that God requireth of vs to search the Scriptures to pray vnto his Name and seeke after knowledge neuerthelesse these do not discharge vs from following the duties of our priuate callings It is not enough for vs to say that God will prouide for vs that he hath promised to blesse vs and to supply our wants and that he hath said he will neuer leaue vs nor forsake vs. For God hath promised no blessing to them that be idle he sendeth them to schoole to learne of the Ant which prouideth her meate in Summer and gathereth her food in the haruest â— 9 10 11. Prou. 6 8. Salomon calleth aloud to such How long wilt thou sleepe O sluggard when wilt thou arise out of thy sleepe Yet a little sleepe a little slumber a little folding of the hands to sleepe so shall thy pouerty come as one that trauelleth and thy want as an armed man As for those that pretend Gods prouidence hold out the doctrine of it as a buckler to defend them in their euill and idle courses they do most shamefully abuse it which is to bee furthered by the meanes that GOD hath appointed and in his wisedome annexed therevnto Neither let any thinke to obtaine any thing at his hands that sit still do nothing that say they will trust God with their life are sure that he will prouide for them The heathen men by the light of naturall reason saw well enough the foolishnesse and absurdity of these mens doings They commend the prayers of that Captaine â—ar in the â— of Paul â— milius that praied for victory
brother or neighbour but we must hold no friendship with such as are enemies to God and are at warre and defiance with him Iehoshaphat is reprooued for a lesse matter 2 Chro. 19.2 If any man aske Obiect whether the children must shunne their father the seruants their master the wife her husband c. I answere Answer we must haue no such familiaritie as is free for vs to refuse and deny neither voluntary society which we may auoide Vnnecessary fellowship is forbidden and is offensiue such as is for pleasure and delight As for children seruants subiects wiues and such as are bound by band of duty and obliged in the family or common-wealth they are not by this doctrine discharged from their duties but must be subiect euen to such as are excommunicated prouided that they take heed so farre as lyeth in them that by their conuersation with them they do not consent to their sinne like of it delight in it defende it commend it but rather according to their place and calling mourne that they are compelled to be with such and therefore must exhort and admonish them to returne to the Church as it were to the fold of Christ This then serueth to reprooue all such as delight make choice to be in company with excommunicate persons such as receiue them to their houses such as ordinarily eat and drinke with them knowing them to stand in that fearefull case These partake with them in their sinnes and keepe them from repentance as much as in them lyeth While we are familiarly conuersant with the wicked it will be hard not to be stained with their sinnes For how can a man walke among thornes and not wound himselfe Vse 5 Lastly we are warned hereby to leade our liues circumspectly and soberly that we bee not cast out Let vs hold faith and a good conscience as the Apostle saith 1 Tim. 1.19 20. Which while some hauing put away concerning faith haue made shipwracke of whom is Hymeneus and Alexander whom I haue deliuered vnto Satan that they may learne not to blaspheme This vse hath diuers particular branches First we should desire euermore to liue in the Church It was the prayer of Dauid Psal 27.4 One thing haue I desired of the Lord that wil I seeke after that I may dwel in the house of the Lord all the dayes of my life to behold the beauty of the Lord and to enquire in his Temple It is recorded to the great commendation of Anna that she departed not from the Temple Luke 2.37 but serued God with fastings and prayer night and day We must therefore liue orderly not as fooles but as wise redeeming the time because the daies are euill that we may continue as children of the light and members of the Church If once we become prophane and as dogs and swine we must be kept from holy things and barred from the word and Sacraments It is the duty of the Church to keepe the holy ordinances of God from all contempt Some that liue in the Church are open blasphemers of the name of Christ others are heretiks and corrupt the faith many giue scandall and offence to others by their loosenesse of life all these are to be barred and excluded from the word Sacraments For a man liuing in the middes of the Church may be worse in the practises of his life then an open enemy of which the Apostle Paul speaketh Tit. 1.16 They professe that they know God but in workes they deny him being abominable and disobedient and vnto euery good worke reprobate This care of keeping his ordinances from open prophanation Christ himselfe shewed in reforming the abuses of the Temple when in great zeale of spirit that had eaten him vp he whipped the buyers and sellers out of the temple Mat. 21.12 13. because they had made his Fathers house which was the house of prayer an house of merchandise and a denne of theeues Secondly we must doe nothing and speake nothing that may giue occasion to the world to reuile the religion of God or slander our holy profession This is Pauls charge to seruants that they so carry themselues toward their masters that the Name of God and his doctrine be not euill spoken off 1 Tim. 6.1 The faults of men are wont to be cast vpon the doctrine which they professe and to be whipped vpon the back of the author from whence it came Such as mens life is that they leade such is the doctrine and religion iudged to be which they beleeue Wherefore we must take heede lest the Name of God be blasphemed through vs Esay 52. Dauid is said by his sins to cause the enemies to blaspheme 2 Samu. 12.14 Thirdly it is our duty to pray that the word of God may be glorified 2 Thes 3.1 It is that which we are taught to aske in the Lords prayer Matth. 6.9 that his Name may be hallowed Now Gods word is his Name forasmuch as thereby he is knowne vnto vs Psal 138.2 It was Dauids prayer Psal 119.39 Turne away my reproch which I feare for thy iudgements are good As if he should say keepe me from doing that which may bring rebuke or reproch to thy word Fourthly it is the duty of all faithfull Pastours and Ministers to keepe the people from prophaning the holy thing Ier. 15 19. they are as the Angels of God set with a glistering sword to keepe the way to the tree of life It is the duty of the shepheard to seuer the infected sheepe from the sound The dispensation of the Sacraments is committed to the Ministers to deliuer them to such as are worthy to withhold them from such as are vnworthy lest we giue them a sword into their hand to kill themselues because obstinate sinners that come vnworthily impenitently to the Supper of the Lord doe eate and drinke their owne damnation Iohn the Baptist would not admit vnto his baptisme any but such as confessed their sinnes and was perswaded they had truly repēted Mat. 3. But is it not enough for them to say they repent No for euery hypocrite may thus repent A man may confesse in words that which he denyeth in his deeds and therefore he must haue the vndoubted testimonies of true repentance weeping humiliation prayer amendment of life such like Besides by this account euery one that commeth to the Lords Table repenteth and no man commeth vnworthily or without repentance forasmuch as euery one will say he repenteth no man will confesse he is impenitent Neuerthelesse we cannot account him to be a true penitent that hath giuen no signe of repentance Fiftly this sentence is to be denounced with meeknesse and moderation with all patience and long suffering yea with much griefe and sorrow It must not be done ordinarily and commonly The cutting off of a member is no vsuall thing the Phisitian tryeth all wayes and meanes before he attempt that desperate cure and oftentimes he findeth it fitter not to
cannot labour and therefore ought not to eate 2 Thess 3.10 We must care more for the feeding of the flocke then of our selues and feare more the losse of the sheep then the lacke of the fleece for which I pray you is more to be desired and of more price the sheepe it selfe or the fleece it carryeth Is not the sheepe is it not for them that Christ dyed and ought we not to leaue ninety and nine in the wildernesse and seeke out that which is lost or strayed that it starue not and perish Ezek. 34 2. Woe therefore vnto the shepheards of Israel that eate and cloathe themselues with the wooll that strengthen not the diseased neither heale the sicke nor binde vp the broken nor bring againe that which was strayed neither seeke out that which is lost Woe vnto such as are entred into a painefull calling and yet will take no paines in it that haue a great work to do and yet leade an idle lazie life that take vpon them the labour of the Ministery yet follow their pleasures and pastimes and doe nothing lesse then labour What calling requireth greater study to furnish themselues with matter and to bring out of their treasury things both olde and new And yet many there are that are entred into it that scarce bestow one houre in a day and sometimes in a weeke to preach the word and to giue euery one in the family their bread in due season Hence it is that some preach not at all neither thinke it to be their duty to preach to the people Others doe it so rawly and vnreuerently that the stuffe they bring will not abide workemanship and the meate they set forth is vndigested Such is their pride and ignorance that they dare vtter whatsoeuer commeth into their idle braines and their foolish mindes and they feare not to sit downe in the chaire of Moses that are not worthy to stand at the plough taile or to sit in the Artificers shop forasmuch as none of these ordinary trades and occupations can be discharged and performed without some preparation and yet these dare ascend into the Pulpit and stand aboue the people in the Name of God without any meditation Others there are that are of no ability neither haue any gifts to teach None more forward to catch from the people and none more backeward to preach to the people for indeed they are not able What should the Church doe with such blinde guides When Christ sent his disciples before he went to Ierusalem to a town that was ouer against them and told them they should find an asse bound and a colt with her cōmanding them to loose them bring them vnto him ◠21.3 19.29 and charging them If any man said ought vnto them to say that the Lord had need of them so it were fit that these two-legged and dumbe-tongued asses were loosed sent away howbeit we cannot say that the Lord hath need of them or that the Church hath need of them ◠5 13. ◠14.34 Neither can we say they are the salt of the earth forasmuch as they haue lost their sauour and therefore are thenceforth good for nothing but to be cast out neither are they meete for the land nor profitable for the dunghill but to be trodden vnder foot of men To these we may ioyne such as are better able to teach but no whit more willing that hide their gifts in the earth and couer them vnder a bushell like to that vnfaithfull and sloathfull seruant that exercised not the talent he had receiued The more God hath bestowed vpon them the more he requireth at their hands Vse and practise encrease the gifts that are giuen vnto vs but idlenesse and sluggishnesse doe diminish them Though they haue mouthes to speake yet if they open them not they may be called dumbe dogges as well as they that are ignorant Though they haue tongues and throats to vtter a voyce yet if they hold their peace they may be called idle shepheards forasmuch as they are the worke of mens hands and not of Gods Though they haue their eyes in their head and can see farre yet if they shut them and close them vp they may be called blinde guides that take vpon them to direct others but cannot gouerne themselues For it is all one to the people whether their Ministers be ignorant and cannot teach or whether they be idle and will not teach seeing both these waies the Church goeth to ruine And if there be any difference such as are able to preach and will not do the greater hurt For touching these poore and silly soules that can doe nothing they are not much regarded or followed euery man can point them out easily but as for those that are counted great Clearks and take themselues to be no small fooles they draw many eyes after them the people haue a great opiniō of them they submit themselues vnto them and seeke no further They begin to thinke that if hearing of the word were so necessary for them as some greene heads precise fellows would make them beleeue surely then those Ministers would preach more often for they know Gods will they are not ignorant of his word So then the blind and vnlearned Ministers are hurtfull but the meanest sort of men in a manner can say of them Alas our Minister is no body he is not able nor meet to teach vs and therefore we must seeke food abroad or else we are like to be famished whereas the other sort are counted graue and stayed men deepe Diuines and great scholers and the hearers so hang vpon their sleeues that they will heare no other they checke those that goe about to controlle him or his doings they say If wee were out of the way he would tell vs and if so much teaching were needfull he would teach vs if these things were euill he would not vse them for he knoweth what is what as well as the proudest of them all Neuerthelesse Christ our Sauiour teacheth Luke 10.42 that one thing is necessary and that is the hearing of his word but these haue learned a heerer way to heauen then Christ could shew them and more wisdome then he could teach them But let them take heed that their wisdome be not turned into folly and while they seeke a neerer way to the kingdome of heauen let them beware lest they neuer come there For if they wil learne nothing but when they list and how they list and of whom they list and content themselues with a cold collation once in a moneth or twice in a quarter or foure times in a yeere they will hardly attaine to sound knowledge and vnderstanding in the mysteries of godlinesse and they shall be as farre from science as their teachers are from conscience Other Ministers there are that so ouerlade themselues with liuings that their maintenance is greater then their labor and are willing for single
and 3 6. 2 King 13 14. Neh. 2 5 Ester 5 4 8. 2 Sa. 24 3. 1 Sam. 25 24 c. Thus haue Gods children by the light of the word and the vngodly by the light of nature performed this duty And no maruell because superiours beare Gods image to inferiours are to them not by mans inuention or vsurpation but by the ordinance of God in Gods stead as Moses made Ruler and Gouernor was to Aaron Exod. 4 16. He shall be to thee in stead of a mouth and thou shalt be to him in stead of God Againe we haue the expresse law commandement of God binding the consciences of al Exod. 20 12. Psalm 82 6. Lastly they are sâ—t ouer inferiours not for their owne glory but for their good 1 Tim. 2 2. Rom. 13 4. He is the Minister of God to thee for good Vse 1 This principle offereth these vses first a reproofe of those that are so farre from yeelding them reuerence that they reiect their authority and cast off their yoke froÌ„ their necks they mutter at theÌ„ their commandements they reuile them and vse vnreuerent speaches to them and of them both before their faces and behind their backes which ought not to be Hence it is that Moses saith Exod. 22 28. Thou shalt not reuile the Gods nor curse the Ruler of thy people And Eccl. 10 20. Curse not the king no not in thy thought and curse not the rich in thy bed-chamber c. And the Apostle willeth Titus to exhort seruants to be obedient to their owne masters and to please them well in all things not answering againe Tit. 2 9. It falleth out for the most part that they haue least honour at their hands of whom they ought to haue greatest Fathers and masters haue many times more honour out of their owne doores then they haue within them of other mens seruants and children then they haue of their owne For as Christ saith A Prophet is not without honour but in his owne country among his owne kinne and in his owne house so is it for the most part with all parents and masters Mark 6 4. Secondly if this duty be to be performed vnto men much more must we hold it to bee due vnto God If reuerence and obedience be due to mortall men who haue the image of God vpon them and that darkly obscurely how much more may God iustly chalenge these duties who hath giuen power and authority vnto men Iohn 19 11. Hence it is that God saith by the Prophet If I bee a father where is mine honour and if I be a master where is my feare Mal. 1 6 8. If ye offer the lame and the sicke is it not euill Offer it now vnto thy Gouernour will he be pleased with thee or accept thy person Numb 12 verse 14 Heb. 12 verses 9 10. Lastly it belongeth to all superiours so to carry themselues that they may procure and deserue reuerence do not iustly bring contempt vpon themselues For this cause doth Paul teach Timothy to flye youthfull lusts 2 Tim. 2 22 and to beware that he giue not occasioÌ„ to make others despise his youth 1 Tim. 4 12. which he shall do if he be an example to the beleeuers in word in conuersation in charity in spirit in faith and in purity Forbid them Heere we see what Ioshua would haue Moses do he counselleth him to restraine them A young man young counsell The Doctrine from hence is Doctrine Young men are ordinarily rash in iudging of others that young men are commonly and ordinarily rash in iudging others yea more rash then elder men consequently more apt to iudge amisse and to giue euill counsell sentence of such things as are well done Such were Rehoboams green heads they gaue greene counsell and such as cost him the losse of the greatest part of his kingdome 1 Kings 12 verses 8 13 14. Grauity and sobriety are commended in elder men Titus 2 1 2. but young men follow the vanity of their young yeares Eccl. 11 9 10. The reasons are plaine First age yeares Reason 1 bring experience and ripenesse of iudgment and so wisedome Youth is as greene timber age as that which is seasoned Iob 32 7. I said Daies should speake and multitude of yeares should teach wisedome Againe their affections being hotter and stronger are more vnconstant and vnbrideled ready to runne into extremities as vntamed heiffers not vsed to the yoke Lastly they put farre from them the euill day they thinke themselues priuiledged by their age and make account they haue time enough hereafter to enter into better courses They liue for the most part as if they had made a couenant with death and with hell and are lesse carefull to be kept and guided within the compasse of Gods lawes Forasmuch as sentence is not executed speedily against an euill worke Eccl. 8 11. their hearts are fully set in them to do euill The vses First this teacheth vs not to rest Vse 1 in the iudgement nor to follow the counsell of yong men except they haue old mens gifts and graces in them For touching gifts it is true which Elihu testifieth Iob 32 9. Great men are not alwaies wise neither do the aged vnderstand iudgement Old men may be yong in gifts and young men may bee old in gifts Secondly let young men suffer their elders to speake before them especially in censuring things that are strange It is a point of wisedome for all especially for young men to suspect their owne iudgement and sentence concerning others their persons their gifts and their actions Thirdly it reproueth those that set vp in the Church promote to the office of teaching such as are young in yeares and gifts and not yet seasoned to build vp others but are light wanton rash not graue discreete and sober Adde vnto these such as aduance those that are planted newly conuerted to the truth of the Gospel before there be sufficient triall made of the soundnesse of their religion and the sincerity of their conuersation Paul teacheth Timothy that the Minister must not be a nouice or one newly come to the faith 1 Tim. 3 6. lest beeing lifted vp with pride he fall into the condemnation of the diuell It is a fault among vs that we many times giue too easie accesse to the Pulpit to such as beare themselues as conuerts among vs I meane such as haue beene fugitiues and forsaken our Church and returne home againe oftentimes worse then they went out and liue scandalously to the dishonour of God and the offence of many Such ought to bee thoroughly tried and proued let them liue in the place of common christians before they bee trusted with the place of Captaines and let them thereby purchase to themselues a good degree to farther promotion Lastly seeing rashnesse and vnaduisednesse are specially incident to youth let them learn to season their yeares with the word of God
the earth but this ought especially to be considered on this day Wee must dispatch all worldly businesses before that they do no way disturbe vs and distract vs. And when the day of the Lord is come wee must assemble together that so there may be an holy conuocation Leuit. 23 verse 3. It was the custome of the people to come together at such times Luke chap. 4. verse 16. Paul sheweth that at Antioch Hee found the whole City assembled vpon the Sabbath day Acts 13 43 44. This assembly is called Gods army Psalme 110 3. It was counted an happy thing to dwell in the Lords house Psal 27 4. and 84 4. Then ought the word to bee both read and preached so was it in the time of the law Acts 15 21. And both of them did Christ himselfe performe ordinarily Luke 4. ver 17 20. It is a part of the Ministers sanctifying of the Sabbath by doing the same The idle ministery is a great cause of prophaning the Lords day both in themselues and in others It is the duty of the people to heare the word with all reuerence and attention to marke and lay vppe in their hearts what they haue heard to the end they might put it in practise And when wee are departed we should spend the rest of the day in priuate duties as Prayer Reading Meditation and Conference things not greatly regarded of the greatest sort We are soone weary of the best things and quickely loathe that we should chiefely loue The cause why we profit not by the publike Ministery is the want of the performance of these duties priuately 38 Speake vnto the children of Israel and bidde them that they make them fringes in the borders of their garments throughout their generations and that they put vpon the fringe of the borders a Ribband of blew 39 And it shall be vnto you for a fringe that ye may looke vpon it and remember all the Commandements of the Lord and do them and that ye seeke not after your owne heart and your own eies after which ye vse to go a whoring 40 That ye may remember c. This is the law of making Fringes vpon the foure quarters of their vesture whereby they couered themselues that they might looke continually vpon them and remember all the commandements of the Lord and doe them Of this reade Deut. 22 12. These Fringes and Ribands serued them for a monument that they might consider they were a people consecrated vnto God not as Infidels to walke after their owne fancies For vpon these were written some parcell of the Law This was also the cause that the Iewes were commanded to haue the Law written vpon the postes of their doores and likewise that they should beare it about them euermore decke themselues with it that it should be as a ring vpon their fingers as a bracelet vpon their hand as a frontlet before their eyes that is alwayes in sight and remembrance To this end also it must bee written vpon the frontiers of the Land vpon the gates of the Citie and vpon the postes of euery mans priuate house Deut. 6 8 9 that they might haue euery day euery way occasion giuen vnto them to talke and conferre of the word of God sitting walking and lying at home or else abroad This vsage was afterwards abused by the pride and hypocrisie of the Pharisies as Christ chargeth them Matth. 23 5. who because they would bee thought to haue a more speciall holinesse then the common sort had made long gardes and sentences of Scripture written vpon them that might bee seene a farre off But for our selues we must consider that though this ceremony bee no longer in vse and that these Fringes and Laces are shadowes which ended at the comming of Christ yet an instruction remaineth to vs to exercise our selues in his law day and night Psalme 1 2. Iosephus reporteth of the Iewes that they knew the Scriptures as well as their owne names whereas many among vs scarse know the names of the Scriptures Wee learne from hence That all sorts both yong and old of what condition soeuer â—ne are enioyned to know the doctrine of the Scriptures 〈◊〉 must â—owâ— the â—ces and the wil of God reuealed in them Deut. 6 6 7. Ioh. Iohn 5 39. Coloss 3 16. 2 Tim. 3 15. Psal 119 9. 〈◊〉 1. The Reasons First because God hath appointed such as are gouernors ouer others to be teachers of them that belong vnto their charge Such as are fathers and masters of Families are bound to instruct their children and seruants therefore none ought to be without knowledge Ephes 6 4. Gen. 18 19. But how shall they be able to do this except they haue knowledge whereby they may bee able to performe this duty Secondly ignorance is the cause of all error because the naturall man perceiueth not the things that are of God and the wisedome of God is foolishnesse to man So then being of our selues blinde and wanting the light of the word we must needs goe astray Hence it is that Christ saith vnto the Sadduces Ye erre not knowing the Scriptures Math. 22 29. Thirdly the want of knowledge is the cause of sundry fearfull iudgements spirituall and temporall Hosea 4 6. inward and outward Esay 1 3 7. So then as ignorance is the cause of sinne so it is the cause of iudgement the reward of sinne If wee care not to know him but neglect and contemne the meanes of knowledge no maruell if we be punished Vse 1 This reprooueth the church of Rome of an horrible iniury offered to the people of God They teach that ignorance is the mother of deuotion and keepe the Scriptures in the Latine tongue as it were vnder locke and key And albeit they haue translated them or the greatest part of them into English yet they set out sharpe edicts ratified vnder an horrible curse that no Lay man as they speake shall presume to reade them vnlesse they be specially licensed by their inquisitors and confessors directly contrary to the end of the Scriptures which were written that we should beleeue and by beleeuing haue eternall life Iohn chapt 20. verses 30 31. They beate downe ignorance and teach that all ought to know the Lord from the highest to the lowest Ieremy 31 30. and that God will poure out his Spirit vpon all flesh Ioel chap. 2. ver 28. Wheresoeuer he vouchsafeth great means hee requireth a great measure of knowledge This discouereth the byshop of Rome to bee no better and indeede no other then Antichrist making lawes contrary to Gods lawes and yet binding the consciences of men vnto them But it will be saide that the vnlearned and vnstable peruert them 2 Pet. 3. and therefore it is dangerous to reade them I answer bee it that some do so shall all therefore be forbidden the free vse of them All things euen the best are abused meate drinke apparrell the Sacraments Christ himselfe and
8 9. Your heauenly Father knoweth whereof ye haue need after this manner therefore pray yee hee concludeth that wee ought therefore to pray because our heauenly Father knoweth what we want whereas these would gather the cleane contrary God knoweth what we need therefore pray not at all If the former bee Christs conclusion the latter must needs be the diuels Againe it reprooueth those that would ouerthrow praier by the decree of God by the which indeed it is established For thus they reason forasmuch as God hath decreed and determined with himselfe before hand all things what he will do and what hee will not do what he will giue and what hee will not giue which purpose of his our prayer cannot alter neither can it change the thing that is gone out of his mouth to what end therefore should we pray and if we doe what benefit shall we reape by our praier more then we should if we praied not These are like to those wicked men described in the Scriptures Iob 21 verse 15 What profite should wee haue if we pray vnto him Mal. 3 14. To answer these wee must know that as God hath determined what hee will giue bestow so he hath also determined that we shal vse the meanes to obtaine them The woman of Samaria who pretended that Iacob their father had giuen them the well whereof he dranke himselfe Iohn 4 11 12. and his children and his cattell yet knew that they must haue some waterpot or somewhat else to draw water out of the wel Gods decree is as a well of liuing water as the headspring of all good things prayer is as the bucket or pitcher to draw out the waters As then God hath decreed to giue so he hath decreed to giue by praier and hath appointed that we should aske without praier we haue no promise to receiue God determined that hee would not vtterly destroy the Israelites for this murmuring thogh he threatened them as we saw before And why because he had also determined that Moses shold turne away his anger by his praier for them so that by meanes of his praier they should bee spared The Lord promised to Eliah that hee would send a gracious raine in Israel which it had wanted for the space of three yeares and sixe moneths neuerthelesse we reade that the Prophet ceased not to pray for the performance of it 1 Kin. 18 42. Iam. 5 18. God had determined after 70. yeares captiuity to deliuer his people out of Babylon neuerthelesse Daniel ceased not to pray to God to remember his promise and to bring them backe ch 9. that their sinnes might not hinder the work of God Lastly it reproueth such as are ignorant and know not how to pray neither yet what praier meanes not how to begin nor how to make an end neither what to aske nor how to behaue themselues in praier Vse 2 Secondly euery one must labour to performe this duty and to make knowne his wants vnto God publikely and priuately and both of them must be performed constantly and feelingly Some vnder pretence colour of their priuate praiers deuotions neglect the publike inuocation of God and the assembling of the Church But these dally with the people of God Publike praier is to be preferred before priuate and deceiue their owne soules and haue taught their tongues to lye For who will trust them or beleeue them Doubtles if they thought their owne priuate praiers auailable they would much more consider that the publike praiers of the whole Church gathered together in his Name are so much rather This is more forcible in it selfe more acceptable to God and more profitable to our selues More forcible and powerfull because the mouthes of many being opened doe make a louder cry in the eares of God and moue him the sooner to heare vs Ioel 2 16 17. It is more regarded of God because it tendeth more to his honor and glory he is much delighted in the ioynt-consent of his Saints worshipping of him Mat. 18 20. It is more profitable to our selues because it bringeth downe a greater blessing to omit that it serueth as a speciall meanes of edification because our common praiers serue to stir vp the zeale and enflame the affections one of another as euery sticke put into the fire serueth to make the heare the greater Againe others lurking vnder the shadow of publike praiers Publike praâ—ers must 〈◊〉 iustle out pâ—â—uate thinke themselues wholy discharged of any farther duty and not once in all their liues praied priuately But we must be carefull to performe this duty not onely publikely with others but priuately with our families in our houses and secretly also by our selues in our chambers when the doore is shut and no man seeth vs but our heauenly Father onely who seeing vs performe it secretly will reward vs openly Math. 6 6. Many thinke it to be sufficient to pray with others or to bee present at the praiers of others thinke some force to be in it and some good to come to rhemselues by it but these do greatly deceiue themselues This praying in the presence of others onely is onely lippe-labour Praier is about of the heart whereas our praier should be heart-labour For all the powers of the heart and soule ought to manifest themselues and to be set on worke in that holy exercise If any sicknesse or other visitation from God befall them they will peraduenture say somewhat but this praier is often as sicke as the sicke man himselfe These are like to wicked Ahab he neuer praied but in time of trouble then they trouble God a little but it is sore against their wils for so that they might want their troubles they could be content that he should want themselues spare their praiers Such as pray onely in the church pray onely for fashion or for custome or for company because it is the manner of all others to do so Thus while they thinke they haue performed a seruice and sacrifice to God they haue rather dishonoured and despised him Euery Christian that is of the Church should make his house a Church to performe the worship of God in it Rom. 16 5. Philem. verse 2. This is a great honour to any house family They are vnworthy to be fathers and masters of families that do not ordinarily assemble them to this duty because thereby they and all their houses their goods and substance lye open to Gods curse neither can they looke for any blessing to come vppon them Lastly let vs all stirre vp our selues to performe Vse 3 this duty let vs often exercise it Christ our Sauiour a mirrour and patterne of al righteousnesse oftentimes vsed it and spent whole nights in praier Luk. 6 v. 12. Psalm 55 17. and 119 62. God hath commanded it our owne necessity hath commended it the fruite of it hath sanctified it We haue daily sinnes daily wants daily tentations daily
of professours because we see the hand of God sometimes to bee heauy vpon them and more then vpon others but rather consider it is or may be for the sinnes of their profession and that afflictions fall out a like for Iudgement must first beginne at the house of God 1 Pet. 4 17. hee will first set in order his owne house and his owne children and will deale more seuerely with them for smaller sinnes in this life then he will with the vngodly for greater in this life whom he specially reserueth for his wrath to come Nah. 1.2 Let all those therefore that make an holy profession of seruing the Lord in truth lay these things to their hearts and not suffer themselues to bee carried away with the force of sinne for God will surely meete with them his hand shall first finde them out howbeit alwayes for their good whiles he seemeth not to regard nor reward the sinnes of the wicked so that we must beware of those sinnes which are against our place and calling wherin God hath set vs. Lastly euery one must be carefull to walke Vse 4 carefully in the duties of their particular callings with a good conscience that so they may please God and take occasion to reioyce before him looking to the ordinance of God who hath set and appointed distinct callings in the family in the Church and in the common-wealth 1 Cor. 7.7 21 22. Ephe. 4.11.12 Actes 20.26 There can arise no comfort to vs that wee belong to God though wee seeme neuer so carefull in the generall duties of Christianity if we faile in the speciall parts of our seuerall callings That Minister which liueth in all the common duties of other Christians and yet doth not or cannot guide the people and feed them with the foode of life is a wicked Minister and there belongeth to him a fearefull woe Woe to the shepheards of Israel that feede themselues should not the shepheards feede the flockes Ezek. 34.2 Ier. 23.1 Zach. 11.17 Such are not able to blow the trumpet and therefore shall not deliuer their owne soules That gouernour of a family which regardeth not to prouide things necessary for them so farre as he may and according to the meanes giuen vnto him is an euill gouernour he is worse then the infidell and hath denyed the faith 1 Tim. 5.8 Again he that regardeth not the education of his children in the nourture and admonition of the Lord Ephe. 6.4 is an euill and wicked father howsoeuer he may deceiue himselfe in thinking himselfe to be a good Christian For heereby we shall indeede try what is in euery one if we marke and regard what is in them in regard of priuate and particular duties in their seuerall callings I haue oftentimes obserued that many people when they come abroade behaue themselues in the company of others very religiously and deuoutly they are ready to ioyne with others in all holy duties but marke what they are at home and within the walles of their owne houses and you shall see them to be quite other men and women and not the same neuer a whit carefull to discharge their duties in their speciall callings There are sundry persons that would bee iudged of others to be Christian men but they doe not shew themselues priuately to bee Christian gouernors nor Christian husbands And many women beare themselues publikely as Christian women of an holy conuersation who notwithstanding want the ornament of a meeke and quiet spirit which is in the sight of God of great price neither shew that subiection toward their husbands that ought to bee in Christian wiues 1 Pet. 3.4 5. It is not enough to professe our selues to be Christian men when God hath blessed vs with children and seruants but heereby we shall bee tryed what is in vs whether Christ be in vs dwell in our hearts by faith or not if wee approoue our selues to be Christian parents and Christian masters 5 And ye shall keepe the charge of the Sanctuary and the charge of the Altar that there bee no wrath any more vpon the children of Israel 6 And I behold I haue taken your brethren the Leuites from among the children of Israel to you they are giuen as a gift for the Lord to doe the seruice of the Tabernacle of the Congregation Heere the Lord teacheth how Aaron and his sonnes should behaue themselues toward the Leuites and likewise the Leuites toward Aaron and his sonnes For hee willeth them to admit the Leuites to the administration of holy things but so as they helpe them onely in inferiour things not in the chiefest part of their Ministery He will not haue them come neere to the Altar to sacrifice neither to enter into the inner parts of the Tabernacle which belonged onely to the Priests themselues â—iffrence â—eene the â—g of the â—s and â—es Heere then we see that God maketh a difference betweene the Priests and the Leuites and also wherein the difference consisteth the more excellent dignity is committed to the Priests the lesser to the Leuites They that had the higher calling were not to contemne the others and they that obtained the lower place were not to greeue at it or to enuy at others but God maintaineth peace and vnity among them so that both must be content and one be ready to helpe another And whereas God permitted not the Leuites to offer sacrifice or to enter into the Sanctuary and that if either any of them or of the people should presume to doe it he appointeth death to them that brake this his ordinance the cause is that we should know that none hath power to reconcile vs to himselfe and to giue vs entrance into his presence but Christ himselfe onely whose person and office was figured out in Aaron and his sonnes Wretched therefore and blasphemous is the practise of the Papists who goe about to make reconciliation betweene God and his people by their idolatrous Masses offered vp for the quicke and the dead whereby as much as lyeth in them they crucifie againe the Lord of life and are no better then the betrayers and murtherers of him Euill also is the practise of all hypocrites who by the merits of their owne good workes doe thinke to procure and purchase vnto themselues the fauour of God for they are so farre from attaining heereunto by their blinde deuotion that they offend God the more and prouoke his wrath and indignation against their owne soules Againe note in this difference which God maketh betweene the Priests and Leuites how necessary and profitable it is that there should be order kept and obserued in the Church Marbucch comment in Nume There is not onely one office and function in the Church but many and diuers neither can one man discharge all places without presumption nor all discharge one without confusion and therefore to auoide both there ought a comely order to be obserued of which we haue often spoken before As then in
but run into all wickednes We see then what holdeth out and letteth in the flood of vngodly-lines into a place be it kingdome city house family or particular person if the fear of God be there the wall is strong the banke is sure the waues of an euill life cannot ouerflow if it be not there nothing is so horrible and vnnaturall but it wil enter and it shall easily be entertained Happy is that place and blessed that person wherein this feare is and cursed where this wanteth For as the banke doth keepe the water from ouerflowing so doth the feare of God in man or woman hold out the floods inundations of sin that it ouerspreadeth not as otherwise it would A notable proof of this appeareth in the midwiues mentioned in Exodus ch 1 17 when Pharaoh commanded them to kill euery male childe that was born of the Israelitish women what was it that kept out this most cruell murther from heart and hand but this reuerent feare of God more then of man and of his commandement more then of the decree of the King for so sayth the Scripture The midwiues feared God and therefore did not as the king had charged thē This feare made Ioseph that hee durst not sin against his master when he was tempted nor against his bretheren by whom he had bene iniuried Gen. 39 9. and 50 19. This feare is the beginning of wisedome and a good vnderstanding haue all they that doe thereafter the praise of it endureth for euer Psal 111.10 Vse 2 Secondly we see that they which make no conscience to serue God and to performe the parts of his worship in the exercises of religion can performe aright no duties to men in any sincerity or simplicity Such as haue no religion in them are giuen ouer to al licentiousnes they are alwayes iustly to bee doubted worthily to bee suspected and hardly to bee trusted we are not to looke for good dealing to come from them for conscience sake more then by constraint or necessity or for the praise or applause of the world For how can any man suppose that that son will be dutifull to a stranger that is rebellious and disobedient to his naturall father Or that the seruant wil be true and trusty to another who hath plaid the theefe and false varlet to his own master God is our Father the Lord is our master Malachi 1 ◠if any man haue no care to serue him to obey him to fear him how can it be expected that he shold deale vprightly with men discharge a good conscience toward them There are no duties of the second table accepted where obedience to the first table is not performed So then no trust is to be giuen no truth to bee looked for of such as are idolaters and haue no religion at all in them The Prophet Micah complaining of the prophanenesse of the Iewes that the good were perished out of the land and the righteous from among men saith The best of them is a abriar and the most righteous of them is a thornie hedge Trust ye not a friend neither put yee confidence in a counseller keepe the doores of thy mouth from her that lyeth in thy bosome for the sonne reuileth the father the daughter riseth vppe against her mother the daughter in law against her Mother in law and a mans enemies are the men of his owne house Mic. 7 5. This place is applyed by our Sauiour Christ against such as shall hate the Gospell to trust such too far though neuer so neere vs in the flesh will bring repentance when it is too late Lastly we learn Vse that the best way to bring a people to be obedient and well ordered for their outward carriage is to worke in them the knowledge of religion If we wold haue children in their places to be dutifull seruants to be trusty and both of them to bee subiect to such as are set ouer them behold here the ready way and the right course that is to bee taken with them we must plant in them the fear of the Lord. It is a common complaint to crie out of the iniquities of times to inueigh against the stubbornnes of children vnfaithfulnes of seruants but in the meane season we consider not wher the cause lyeth how it is to be amended and redressed The cheefe and principall occasion of all houshold disorder is the want of Christian instruction Youth are like to the potters clay fit to bee framed into any fashion or like the soft waxe that is ready to receyue any impression If they be suffered to runne on without godly education to vvax ripe in sinne as they grovv strong in age they vvill sooner breake like the old tree then bend like a tender twigge Abraham is commended by the mouth of GOD for this care Gen. 18 19 he had an excellent family a blessed Isaac an obedient wife and trustie seruants euery one knew his duty euery one was found faithfull in his calling How dutifull Isaac was appeareth in the preparation that Abraham made to offer him vp as a burnt Offering to God according to the commandement of God Gen. 22 9 which was a great triall of a great faith by a great worke he did not rebell and resist his father but suffered himselfe willingly to be bound quietly to be layd vpon the Altar and patiently made himselfe ready to endure the stroake of the knife How obedient Sara was is notably shewed herein in that Abraham hauing receyued an expresse commandement to goe out of his countrey from his kindred and from his fathers house vnto a land which God would shew him shee waited not for a speciall calling to warrant her Gen. 12.1 nor asked counsell of her corrupt affections but followed him whither soeuer he went and was a comfortable companion with him in all his afflictions Hence it is that the Apostle Peter setteth her forth as a worthy paterne for all women to looke vpon 1 Pet. 3 6. After this manner in times past did the holy women which trusted in God attire thēselues and were subiect to their husbands as Sarah obeyed Abraham and called him Sir whose daughters ye are whiles ye do well not being afraid of any terror And touching the trustines of his seruants we may see it by their readinesse to arme themselues and hazard their liues to recouer Lot that was taken prisoner and by the imploiment of the Steward of his house to fetch a wife for his sonne Isaac whose deuotion towards God whose loue towards his master whose faithfulnes towards Isaac whose conscience in his place is plainly reuealed in the word of God Gen. 14 14. 24 2. The like we might profitably obserue in Cornelius Act 10 7 he feared God with all his houshold therefore when he was willed by the Angel to send for Peter whereby he might bee further instructed with his family hee had a faythfull souldier whom he imployed
of man shall bee humbled and the loftinesse of men shall be abased and the Lord onely shall be exalted in that day Esay 2 11. And if we would enter into the consideration of examples we haue plentifull testimonies in the word of God of Abimelech the King of Gerar Pharaoh the King of Egypt Sancherib the King of Ashur Herod King of Iudea and sundry Princes and Nobles who haue tasted of the iudgements of God punishing them for their sins and rewarding them according to their iniquities Reason 1 Neyther can wee maruaile at this dealing of GOD finding out euen superiors in their sinnes if we consider that he is no accepter of any mans person hee is sufficient and able to make al men stoope vnder his hand For howsoeuer many of high place blinded with the glory of the world puffed vp with the vanity of earthly things stored with abundance of riches and magnified with the applause of the world thinke themselues priuiledged and exempted from the order and ranke of all other men yet their places cannot deliuer their persons from punishments when they prouoke the Lord to wrath against them What priuiledge to sinne hath the Prince more then the subiect or the rich more then the poore or what promise hath one more then another to be freed from the iudgements of God when he hath sinned seeing destruction is threatned alike to come vpon thigh and low So then howsoeuer respecting of men for their places and callings for their riches and friends and such like outward dignities bee common among men yet there is no such acceptance in the Almighty Hence it is that Iob saith With him is strength and wisedome he that is deceiued and that deceiueth are his he causeth the Counsellers to go as spoiled maketh the Iudges fooles he looseth the collar of Kings and girdeth their lomes with a girdle he leadeth away the Princes as a prey and ouerthroweth the mighty Iob 12 17. To this purpose doth Samuel exhort the Israelites Feare you the Lord 1 Sa. 12 2â— and serue him in the truth with all your hearts and consider how great things hee hath done for you but if yee doe wickedly ye shall perish both ye and your King Secondly euen Princes are by nature but Reason 2 men We allow them the chiefest place among men and honour them as the Lieutenants of God yet they are not to be exempted from the number of men and the creatures of God but are subiect to him and his iudgments as well as the rest of the sonnes of men This is it which the Lord speaketh vnto them I haue said ye are gods and yee are all children of the most High but ye shall die as a man and yee Princes shall fall like others Psal 82 6 7. Ioh. 10 34 35. The Prophet Esay speaketh in likâ— manner Esay 31 3. To like purpose speaketh another Prophet against the King of Tyrus who had his heart exalted and thought himselfe equall with God Ezek. 28 9. Wilt thou say before him that slayeth thee I am God But thou shalt be a man and no God in the hands of him that slayeth thee We are now come to make vse and application Vse 1 of this doctrine First it condemneth such as flatter Princes in their sinnes and perswade them that they are exempted and freed from the common condition of men that they may doe what they list and are not to be reproued of any And indeede it is true that Princes haue and ought to haue a royall prerogatiue howbeit no prerogatiue to sinne and if they can claime no prerogatiue to sinne they can challenge no priuiledge from the punishment of God Therefore this kinde of people setting vp to Princes a freedome to offend against God and giuing them immunity and impunity from the iudgement seate of God are indeed the greatest most dangerous enemies to Princes and great men It is well saide of one that it were better to light among carrion Crowes Diogenes then among flatterers because they can spoyle the body alone but these corrupt the minde foster the sinnes of those whom they do flatter colour them with the names of vertue consequently harden the hearts of such as hearken vnto them There are few men of note and account in the word but are tryed and troubled with these enchanters that bewitch them with their sweete wordes and will speake any thing for their aduantage When the foolish people heard the eloquent oration of Herod and saw his pompe and glory they gaue him this appâ—â—â—se The voyce of God and not of man Acts 12 22 23 but immediately the Angel of the Lord smote him because he was delighted with these Sycophants and returned not the glory vnto God So then it standeth all great men in hand to banish such dissembling clawbackes from them to stoppe their eares against their base and abiect flatteries and fooleries and to suffer themselues to bee admonished of their duties reproued for their sinnes taught by the word and informed in the wayes of godlinesse Vse 2 Secondly it serueth to instruct Princes to bee subiect to GOD and to obey him in all things seeing GOD will require the breach of his Law at their hands All superiors and gouernors ouer others must looke for Gods wrath to fall vpon them and his punishments to ouertake them whensoeuer they walke in euill wayes and transgresse against Gods commandements For as Princes punish such as transgresse their statutes so will God execute vengeance against those that breake his Lawes Princes haue rule ouer their subiects but God ruleth ouer Princes themselues and maketh them lyable to his iudgments Dauid was a man after Gods heart yet the Lord brought many corrections and chasticements vpon him to hold him in obedience It belongeth therefore as a speciall duty to men of high place and dignity to turne to the Lord lest they prouoke him to wrath and so they perish according as the Psalmist spaeketh Bee wise now therefore yee Kings be learned ye Iudges of the earth serue the Lord in feare and reioyce with trembling Kisse the Sonne lest he be angry and ye perish in the way when his wrath shall suddenly burne blessed are all that trust in him Psal 2 10 11 So the Lord hauing threatned in the Prophet Zephaniah to visite the Princes and the Kings children he exhorteth all to repentance before the decree come forth and they be as chaffe that passeth away in a day and before the fierce wrath of the Lord come vpon them Zeph. 1 8 and 2 2. Likewise the Prophet Ieremy declaring that the Lord would powre out the viole of his vengeance vpon the inhabitants of the land euen the Kings that sit vpon the throne of Dauid the Priests and the Prophets he commeth to vrge this vse vnto them Say vnto the King and the Queene Humble your selues sit downe for the crowne of your glory shall come downe from your heads Ier 13 13 18.
5 Lastly it is the duty of all Gouernors to looke to theyr families and therefore GOD beginneth with them and directeth the commandement vnto them Why the commandement of the Sabbath is directed to gouernors and that for these causes First because they must giue an acount of theyr gouernment to God of whō they haue receyued it who is the high Commander and generall Master in Heauen and Earth and of all theyr soules that are vnder their charge forasmuch as hee will search and enquire not onely how ciuill and iust among men and toward men our gouernment hath beene but how godly and religious Secondly GOD setteth them in the first place to teach them that God requireth at their hands to teach theyr families to command theyr sonnes and housholds to feare God to bring them vp in his faith feare and in true religion Eph. 6 4. Gen. 18 19. Thirdly because they must go before them by good example and practise of all holy duties as Paul wold haue Timothy to do 1 Tim. 4 12 as we look for any comfort at the Lords hand in that great day of his dreadfull iudgement when he will bring euery worke to light with euery secret thing whether good or euil Eccl. 12 12. If we haue beene examples in good things we shall receyue euerlasting life if examples in euill euerlasting death Fourthly the Lord singleth out the father and master in the first place because if they go before and leade the way the rest of the house wil quickly follow after Iohn chap. 4 verse 53. Acts chapter sixteene verse 32 contrarywise if they yeeld not obedience for conscience sake to the duties of the Sabbath they may by the abuse of their authority hinder frustrate the holy endeauours of his children seruants Hence it is that many fathers vrge their children many masters command their seruants to go about their owne busines and send them from place to place at that time when they should attend to the holy commandement of the Lord whereas both of thē might well and lawfully reply to their fathers and masters and say with Christ our Sauiour Luke 2 49 Wist yee not that I must be about my fathers businesse Lastly the Lord layeth this waighty charge vpon them that such as are vnder their gouernment may yeeld willingly and cheerfully to Gods will considering how straight a charge God hath giuen to all gouernours If they should do it of their owne head or lay an heauy burden vpon thē which themselues would not touch with their little finger the charge could carry no authority It is not therefore their fathers or masters that restraine them of their liberty tye vp their wicked and wandring affections but GOD himselfe to whom all obedience is due The father doth shew loue to his children whē he restrayneth them from wickednes the master doth no wrong to his seruants that brideleth them from following theyr owne willes and pleasures So then the poynt to be learned and practised is that we must first keepe the Sabbath in our owne persons and begin reformation within the doores or closets of our owne hearts or else we will be very remisse negligent in reforming of others or if we be forward we shall bee charged and chalenged to be hypocrites while we teach others but doe not teach our selues Rom. 2 21. Secondly we must cast our eyes vpon others and looke to them that belong vnto vs that they may sanctifie the Sabbath as well as our selues It is not enough for vs to come to the house of of God alone but wee must come with the trayne of our families as a Captaine with his army Psal 110 3 and 42.4 The father oftentimes is praying in the Church when his children are playing in the streetes The master many times sitteth in the house of God when his seruant lyeth at the alehouse The wife sometimes goeth with her husband to the sermon when the daughters and maid-seruants eyther are sent or suffered to runne to lasciuious dancing and wanton company whereby theyr mindes and oftentimes theyr bodyes also are defiled as it fell out to Dinah Gen. chapter 34 verses 1 2 and so the saying of Salomon is verified Prouerbs chap. 29 verse 15. A childe left to himselfe bringeth his mother to shame But haply some Masters will alleadge for themselues that their seruants are vnruly Obiect as the vntamed heyffer and will not be ordered by them that they are much greeued they can preuaile no more with them and that they breake out and will not be holden in by them I answer Answer this is not a good plea but a vayne excuse and no better For if thy authority serue to bridle them and keepe them vnder in the sixe dayes how commeth it to passe that thou wantest power to preuayle ouer them on the seuenth day Can wee rule them in our owne cause and can wee not rule them in the cause of God Haue we meanes to enforce them to looke to our businesse and want wee meanes to compell them to do Gods busines It seemeth therefore to me to be rather want of will in vs Obiect then of power If we pretend farther that they be incorrigible and will haue their owne swinge and be at theyr owne liberty that day Answ we haue no warrant to burden our houses with such persons that will neither serue the Lord nor obey vs but rather infect others that liue with them The Prophet Dauid professeth that they should not serue him that were vngodly his eyes should bee vpon the faithfull to dwell with him but the wicked should not tarry in his house Psal 101 6 7. Why then should wee keepe them in our house that loue not the house of God Wee will quickly discharge that seruant which hath no care of our businesse why then will we trouble our selues our house with him that is vnfaithfull toward God Thus then wee see the care that all ought to haue of the Sabbath both master and seruant father and sonne husband and wife But alasse the prophanenesse of our times is so great that the Sabbath is in a manner vtterly contemned we giue him least seruice on that day wherein we are bound to giue him most duty For we see heere vnder the Law how the Lord commandeth that the daily sacrifice which euery morning and euening was offered should bee doubled vpon the Sabbath But our people for the most part performe single seruice and double impiety vpon that day The greatest seruice is done to our selues or that which is worse to the diuell But of the Sabbath we haue spoken before chap. 15. 11 And in the beginnings of your moneths yee shall offer a burnt offering vnto the Lord two yong Bullocks and a Ramme and seuen Lambes of a yeare old without spot 12 And three tenth deales of flower for a meat offering c. 13 And a seuerall tenth deale of fine flower mingled with oyle
owne sins against the fruite of your owne bodies but turne ro God betimes that he may turne vnto you He is faithfull in his word Whatsoeuer he hath threatned it is surer then the heauens it must certainly come to passe If you prouoke him by your sins he wil prouoke you to your faces with his iudgements vnto the vtter confusion of your selues of your posterity after you for euer Vse 3 Lastly this doctrine also belongeth to children putteth them in mind of sundry duties to be performed by them which may bee reduced to these branches First they must not imitate their fathers sins secondly they must pray to God not to remember their fathers iniquities thirdly they must be careful to look to their children that they leade an holy sanctified life that so they may call in Gods iudgements which otherwise hee might iustly bring on them Touching the first they must not follow their fathers in that which is euill The first duty of children All inferiors are ready to walke in the steps of their superiors and for the most part thinke themselues discharged from all crime or punishment if they be like to them no other then they haue bin before them The prophet requireth this duty of the people Psal 78 8. The Apostle willeth the church to follow him so far as he followed Christ 1 Cor. 11 1. So is it required of children to follow their fathers but no farther then they followe the trueth This many among the Turks and Infidels may pleade for themselues and alledge that they worship God as their forefathers did for many generations The 2. duty of children yet this shal not serue their turnes The 2. duty is to pray to God not to remember the iniquities of their forefathers as iustly he might do to the confusion of their posterity For why doth he not leaue them to walke in their waies but that he is mercifull Hence it is that the Lord saith Esay 65 6 7. Behold it is written before me I will recompence euen recompence into their bosome your iniquities Ioh. Wigaâ—di explic in Esay the iniquities of your fathers togither c. God punisheth the sinnes of the fathers in their posterity and thereore do punishments fall vppon the posterity by reason of the sins of the ancestors This doth Daniel in his prayer acknowledge Let thine anger and thy fury be turned away from thy City Ierusalem thy holy mountaine because for our sinnes and for the iniquities of our fathers c. chap. 9 16 and therefore in the confession of sinnes that hee made before verse 8. he sayth O Lord to vs belongeth confusion of face to our Kings to our Princes and to our Princes and to our Fathers because wee haue sinned against thee So Ezra 9 7. Neh. 9 34. Ier. 32 18. Lam. 5 7. Exod. 20 5. When diuers generations continue in one sinne successiuely the Lord vseth ordinarily to punish the latter more seuerely then the former that thereby the sons might be prouoked to feare to do the like when they see the sins of their fathers Ezek 18 14 and the longer his patience is abused the greater sin is committed The 3. dutie of children the greater vengeance is deserued Thirdly all children must be carefull of their posterity and leade an vnblameable sanctified life that so God may giue them the grace of his Spirit not leaue them to themselues to walke in the euil wayes of their fathers that haue gone before them 16 And they came neere vnto him and saide We will build sheepfolds here for our Cattle Cities for our little ones 17 But we our selues wil go ready armed before the children of Israel c. 18 We will not returne vnto our houses c. 19 For we will not inherit with them on yonder side Iordan or forward because our inheritance is fallen to vs on this side c. The Tribes being reproued do answer for themselues expounding their meaning or at lest propounding equal conditions that they will go vp armed before their brethren and that they will not returne till all their bretheren were possessed of their inheritance that they wold claime no inheritance beyond Iordan but rest in that already purchased The Israelites would haue bin much weakened if these had staid behind Therfore they do here promise that they wil go formost of all Wee saw before that it is God only that giueth the victory yet we see the meanes are not neglected Howsoeuer therefore wee ought not to put our trust confidence in the meanes yet wee must carefully vse the same that so wee may be able to performe those things which the law of God and our calling require of vs. Againe in their disclaiming inheritance beyond Iordan we learne that euery one should be contented with that estate that God hath allotted vnto him whatsoeuer it be Moreouer we see how these two Tribes offer themselues to be companions with their brethren in passing ouer Iordan and in conquering the land Doctrine We must haue a fellow feeling of others miseries in taking such part as they did This teacheth That it is the duty of all Gods Children to haue a fellow-feeling and compassion of the miseries afflictions of their brethren 2 Sam. 11 11. Heb. 13 3. 1 Cor. 12 26. Rom. 12.15 When Abraham heard that Lot was taken prisoner he armed his seruants sought to recouer him out of the handes of the enemies Gen. 14 14. Moses also chose to suffer aduersity with the people of God to leaue all his preferment in Pharaohs Court Heb. 11 he would not enioy the pleasures of sin when the church endured the misery of aduersity Reason 1 The grounds follow First wee ought to haue brotherly loue in vs not onely loue but brotherly loue this wil worke in vs a pittifull heart toward those that are afflicted The Apostle Iohn professeth himselfe a coÌ„panion with the Church in tribulation in the kingdom and patience of Christ he was greeued for their greef the bowels of compassion were mooued in him for their afflictions Re. 1 9. And the writer to the Hebrews saith Let brotherly loue continue Heb. 13 1. Secondly this dutie performed leaueth a blessing behind it God hath rewarded it for therby some haue entertained Angels vnawares Heb. 13 2 and he will reward it alwaies Thirdly Christ accounteth this as done to himselfe when his children are refreshed he is refreshed when they are cloathed or fed or visited or comforted he is cloathed fed and visited comforted Math. 25 35. Fourthly we are members one of another as we are ioyned vnto Christ as members to the head are mystically made one with him so all the faithfull are fellow-members of the same body In the members of the body if a thorn run into the foot the head stoopeth to it the eies look vpon it the fingers pull it out the eare wil heare
Wee should make diligent search of the temporall estate of our brethren but much more how they stand toward God how they do increase in the best things that we may reioyce in their standing and mourne in their decaying and thereby bee prouoked either to giue God praise glory for their continuance and perseuerance or to pray to him to open theyr eyes to see their weaknesse their standing stil or going back or leauing their first loue that so they may repent and do their first workes Reuel 2 5. Lastly it is our duty euen to aduenture our Vse 4 persons and estate for our brethren if by any means we may releeue the distressed This we see in Abraham toward Lot Gen. 14 Moses refused to be called the son of Pharaohs daughter but visited his brethren and when he saw an Egyptian offer one of them wrong Hee defended him and auenged him that was oppressed Acts 7 24. So it was with Obadiah that liued in Ahabs Court when Iezabel raised hot persecution against the prophets of God he took them and hid them and fed them in a Caue not fearing the fiercenesse of their enemies 1 Kin. 18. The like we see in Ester a notable nursing mother of the Church she went boldly to the King with this resolution If I perish I perish Ester 4. verse 16 to haue the liues of her people giuen at her request chapt 7. verse 3. Many in our dayes thinke they haue gone far in Christianity and take themselues to be notable and zealous Christians if they wish wel vnto the state of the Church or be not open enemies vnto it But it is not enough to wish the good of it except by all meanes we labor to procure it and learne to cast down all that wee haue and bee content to licke the dust of the Churches feete Many will needes be accounted to bee the friends of the Church who wil hazard neither goods nor frends nor honor neither the fauor of great men nor the credit of the world much lesse either limbe or life wheras the Apostle teacheth that this is true loue To giue our liues for the brethren 1 Iohn chapt 3. verse 16. 20 And Moses saide vnto them If ye will do this thing if yee will goe armed before the Lord to warre 21 And will go all of you armed c. vntil he haue driuen out his enemies c. 22 And the land be subdued c. 23 But if ye will not do so behold yee haue sinned against the Lord and be sure your sin will find you out 24 Build you Cities c. 25 And the children of Gad c. 26 Our little ones our wiues c. 27 But thy seruants c. Heere we haue the conclusion of the whole controuersie betweene these tribes and Moses and vnder what conditions hee assenteth vnto them that there might be no mistaking one of another The summe whereof is this If they would go vp armed before their bretheren and go forward with them vntill their enemies were cast out then they should return backe againe and be guiltlesse before the Lord and this land should be their lawfull possession if not they should be guilty of sinne before the Lord and should not bee able to escape the vengeance of God These conditions propounded by Moses are approued by the Tribes who promise that they wil leaue their wiues and children and families behinde thē and passe ouer armed for warre before the Lord to battell From hence I might handle sundry instructions that arise in Moses we see his patience in hearing and determining and therefore it is the duty of Magistrates willingly patiently to hear the people Again these two Tribes and halfe might not be discharged till they had finished the Lords worke and therefore in all good duties perseuerance is necessary and we must continue to the end as wee haue shewed chapt 7. Lastly Moses threatneth that if they sinned against the Lord they might be well assured their sin would find them out that is the punishment of sinne shall certainly fall vpon you therefore sinne and the punishment of sinne are vnseparable companions as we see in Kingdomes Cities Families Doctrine The onely cause of punnishment is sinne and particular persons that haue offended against him And hereby we may obserue that the only cause of iudgement and punishment is sin God is neuer displeased with any people or person but for their sinnes Esay 43 24. 63 10. Hos 4 1 2. This is farther confirmed in the examples of his iudgments that fell vpon men and Angelles kingdomes and States houses and persons they haue bin destroyed subuerted for sin 1 Cor. 10.8 9 10. Reason 1 The grounds hereof follow First sinne is the transgression of the law 1 Ioh. 3 4. and 5 17. so defined by the Apostle he gaue a law to al which he would haue to be kept now then when this is broken and transgressed it cannot be but he should be offended and execute punishment against those that break it Secondly God is holy yea most holy and therefore cannot but punish sin which is directly opposite to the holines of his nature The more iust and righteous a Iudge is the more he is greeued at the enormities of malefactors that he hath to deale withall so in this case God being most holy and righteous nothing can be so offensiue and displeasing vnto him as the sinnes of men which are committed against him Thirdly sin is the destruction and condemnation of the creature and bringeth the ruine of soule and body The Apostle teacheth that the wages of sin is death Rom. 6 23 it is the cause of naturall death of spirituall death of eternall death If God doe thus hate sinne that it draweth Vse 1 from him all plagues vpon vs then it giueth wicked men to vnderstand what they are in the sight of God nothing but such as displease greeue and prouoke him by their sinnes and therefore he hateth them as his enemies and setteth his face against them as the Iudge setteth himselfe against euill doers and a Prince setteth himselfe against rebels that do resist against him There cannot be a greater miserie then for a man to commit sinne because it is that which is so highly displeasing to God the procurer of his displeasure and indignation against the committers of it and therefore this pointeth and painteth out the most fearefull estate of all wicked sinners that liue yet are dead in their sinnes seeing God is such an enemy vnto them and they vnto him Some thinke the onely miserable condition to bee to liue in pouerty and neede and want of all things in reproch and contempt in famine dearth of all things in hunger and nakednesse in sickenesse and diseases howbeit these are greatly deceiued who are themselues so much the more miserable that they know not what misery is neyther wherein it consisteth Our sinnes are the true sores and
whereunto they are receiued so shall it bee taken from the lot of our inheritance 4 And when the Iubile of the children of Israel shall be then shall their inheritance be put vnto the inheritance of the Tribe whereunto they are receiued so shall their inheritance bee taken away from the inheritance of the tribes of our fathers WHereas Moses had spoken before of the diuiding of the inheritance in generall among the tribes in this place a certaine speciall case is propounded by the Manassites touching the right of inheritance before assigned to the daughters of Zelophehad to wit how prouision might bee made that the same portion might remaine in that tribe and not be conueyed or translated to some of the other tribes For they propound these 2 as repugnant one to the other the right of succession which these women had obtayned and the priuiledge of the yeare of Iubile which they thought was weakened by this meanes if happely these maydes should marry to any other husbands then men of their owne tribe neyther did they know how to cleare this doubt But Moses instructed of God setteth downe a Law that inheritance should not passe from tribe to tribe and that such as were inheritrixes might not marry any of other tribes but among their owne onely which was carefully obserued by these women This is the summe of this chapter wherewith the whole booke is concluded In this obserue three points The contents of this chapt first the question of the Manassites secondly the resolution of Moses thirdly the marriage of the daughters of Zelophehad Touching the first it is handled in these foure verses The question was moued by the chiefe heads of the tribe of Manasseh how the inheritance might rest without a manifest detriment to their tribe For if they should marry in another tribe it was as much as to cut off an arme from the body And by this meanes it might come to passe in processe of time that the chiefe portion assigned to one tribe might be possessed by men of other tribes which would breed great confusion and disorder This practice and proceeding of theirs teacheth first that the Magistrate is and ought to bee the supreme Iudge in causes of inheritance Secondly no man ought to bee Iudge in his owne cause Thirdly wee see how they come to Moses not in contempt or with a commotion as if they meant to gaine that by force which they could not obtayne by fauour but they beare themselues lowly and dutifully as became them to the Magistrate when they say The Lord commanded my Lord and againe My Lord was commanded Doctrine Inferiors must reuerence their superiors c. From hence wee learne that it is the duty of all inferiors to reuerence the superiors in gesture in word in deed We might also shew that Magistrates must acknowledge themselues to rule vnder God and to be Lords vnder that highest Lord. But wee will onely handle this point that inferiors must vse speeches of reuerence such as betoken subiection this we saw before chapt 11 28 and 32 5 25 31. 2 Kings 5 13 1 Peter 3 6. Nehem. 2 5. Esther 7 3. 2 Sam. 24 3. 1 Kings 1 23 24 31. 2 Kings 2 12 and 13 14. Mal. 1 6. 1 Sam. 25 24 25 26 27 28. Gen 16 9. The grounds first because superiors beare Reason 1 the image of God and are to their inferiors in Gods place as Moses was to Aaron when the Lord sayth Exod. 4 16. Thou shalt be vnto him in stead of God Secondly it is the expresse law of God To honor father and mother that is all superiours Exod. 20 12. Psal 82 6. 1 Tim. 5 3. They are set ouer inferiors for their good not for their owne 1 Tim. 2 â— where the Apostle teacheth that Princes are appointed vnto eminent place not to lift vp their hearts against theyr brethren and to maintain themselues in all riot and excesse but that the people may leade a quiet peaceable life vnder them Fourthly such do adorne the Gospel 1 Tim 6 1. This serueth to reprooue such as are so farre Vse 1 from giuing of good words and vsing soft gentle speech sauouring of Christian modesty and subiection that they reuile them rayle at them and speake all manner of euill agaynst them which they ought not to do vnto any much lesse to their fathers or masters or Magistrates to whom they are bound in a neerer band and tyed to a farther duty Hence it is that Moses sayth Exod. 22 28. Thou shalt not reuile the gods nor curse the ruler of thy people It is deliuered as a generall precept binding all that will be the children of God Blesse them that persecute you blesse I say curse not Rom. 12 14. Iam. 3 9 10. It is a thing acceptable to God to speake euill of no man Titus 3 2. It is therfore a thing detestable to speake euill of our superiors vnto whom all dutifull language is due that sauoureth of peace and loue nay of submission and subiection The Apostle exhorteth seruants to bee obedient vnto their owne masters and to please them in al things Tit. 2 9. not answering againe with stout and vnseemely words Such then must learne by the feare of God to bridle their tongues that they offend not that way Iam. 3 4. Many there are who in their seruice are reasonable but they haue no rule ouer theyr tongue they will not onely mutter and murmure but giue curst and cutted answers It is the fruite of an euill seruant to bee euill tongued and to take liberty to taunt in vnseemly manner against those that are set ouer them This was the sinne of Agar that despised her mistresse not onely in her heart but likewise in speech Ge. 16 4. Let such consider the words of Salomon Prou. 15 1. A soft answer turneth away wrath but greeuous words stirre vppe anger Iames chap. 1.20 Iudg. 8. verses 1 2 3. 1 Sam. 25 32. Secondly we see the place of subiection is Vse 2 not an vnlawfull callingâ— neyther must wee think that Christianity hath abolished Magistracy and ciuill authority but rather ratifyeth and establisheth it Titus 3 1. 1 Tim 6 1. And it is lawfull for good men and especially for Magistrates Ministers to haue seruants as Abraham had many Eliah one likewise Elisha Ioseph had a Steward of his house Iacob had men-seruants and mayde-seruants Gen. 14 14 and 15 2 and 44 1 and 32 16. Mephibosheth had a seruant and that seruant had twenty seruants 2 Sam. 9 10. This ouerthroweth the damnable sect of the Anabaptists and Libertines who teach that Christians may not be subiect vnto any Obiection They obiect that they are the Lords free-men I answere Answer it is true but this freedome is inward and spirituall from sinne and Satan and condemnation Obiect Againe they alledge that wee are forbidden to be the seruants of men Answ 1 Cor. 7. I answere the meaning is
p. 90 a Saints haue no ouerplus of workes p. 1260 b. Sanctification why vnperfect p. 469 a. Sanctuaries whether they may be allowed p. 1236 a Sanhedrin p 533 b. Satan present with wicked men p. 457. Sauing soules p. 510 b. 511. Scripture authenticke 2 b. Romish errors touching them 3 a. 526 b. rules to be obserued in reading them 10. neuer vtterly lost p. 6 Scriptures must be read 142 a. perfect 167 168 why written 173 how to be expounded 371 b they haue nothing superfluous 449 b. they are light 460. two wayes p. 463 a. Scriptures stand not in letters 249 a. the iudge of all 484 b they belong to all 633 b. 634 a. 647 no part lost 820 abused by papists 1088. rules to interpret them p. 1050 a. Seuen seas in Israel p. 1225 b. Sects among the Iewes p. 149. Seditious persons 663. whence it ariseth 664. a fearfull sin p. 1108. Seducers and seduced p. 1100. Selling of sin what 91. sundry false tales p. 92. Senses of no vse without Gods blessing p. 908 b. Separatists See Brownists Seruants of three sorts 472 b. they must giue almes p. 99 6. Sheepe heare Christs voyce p. 28 a. Shekel what p. 205. Sibils p. 869 a Sincerity p. 589. Sinne filthy and infectious 277. deceiueth with false shewes 278. beware of it 280 286. howe much God hateth it 289 340 a. committed against God 296 b. the greeuousnes of it page p. 305 b. Sin should greeue more then the punishment 319 a punished in his owne kinde 930. known euer to God p. 409 q. Sin pardoned the punishment is remitted 609. when general it causeth a generall destruction 610 b. it openeth the gates to the enemy 611 pleasant in the beginning p. 619 b. Sin bringeth confusion of all 672. when punnished God is appeased 1070 b. against the holy ghost why vnpardonable 13. it depriueth of Gods protection 1074 b. it maketh places and famous infamous p. 1104 b. Sin to decline from the worship of God 1117. it is the cause of death 1125. foure things cleaue to it p. 1126 a. Sin the onely cause of iudgements and whether all sin be voluntary p. 1248 a. Single life not to be vowed p. 155. Sleepy hearers p. 2306. Society with wicked p. 1112. Sorcerers wrought no miracles 680 b. neither can do p. 681. Sorcery p. 977 b. Soule is immortall 933 1172. God is the Creator thereof p. 2132 b. Standards what vse in war p. 62 b. Stewes 381. Popish excuses 382. reasons against it p. 384. Stoikes p. 773. Subiects duties 69. without them they cannot honor God p. 508 a. Superiors must giue example 830 b. they lye open to iudgements p. 1056. Superstition p. 883. Supper of the Lord 479 a. no vnclean person may come to it 481 487 not to be shifted off 490 b 491. not enough to partake of the outward sign p. 500. Suspition p. 365. Swearing 252 b. the causes of it 373. reasons framed to defend it p. 374. T Tabernacle a figure of the Church pag. 436 in the midst of the host p. 80. Teachers negligent p. 443 444. Teares of the godly p. 594 b. Temples 694 how prophaned ibid. they must bee kept in good order p. 495 a. Temporally punished the faithfull are p. 1130 a. Tentations of the faithfull p. 21 22. Terrors to wicked men p. 932. Thankesgiuing a necessary duty p. 827 b. 829 Theft p. 322. Threatnings of God alwayes accomplished 766 b. they are conditionall p. 600. Times dangerous p. 1041 b. Tithes 447. they are the Lords 195 b. 704. paide of sundry sorts 703. not almes ibid Toleration of diuers Religions p. 627. Toleration of things vnlawful p. 305 a. Trance p. 682 b. Translation Latine false p. 1259 a. Transubstantiation no miracle p. 690 b Triall of spirits 1101 b. rules of it p. 1102 a. Trumpets to what vse p. 502. Truth shall continue for euer 465. all must be helpers to it p. 466. V Vengeance p. 300 b. Veniall sinnes 718 in what sense 719 the popish opinion thereof ibid. Vice whether of more force then vertue p. 165 a. Victory is the Lords p. 824. Virgin Mary conceiued in sinne p. 538 b. Vision p. 986. Visitation from God p. 796 797. Vnity 54. no note of the Church p. 880. Vniuersall grace p. 925 b. Vniuersality no note of the Church 581. Popish reasons p. 582. Vniuersality of the elect onely p. 521 a. Vngodly often prosper 507. they are Gods enemies 515. preserued for the godlies sake 557. what they account of the Church of the word p. 5â—9 Vnpossible to men not to God p. 540. Vnregenerate described p. 278 341 b. Vnthankefulnesse 442 b. a mother sinne 524. the fruites of it ibid. Vow what 481 1161. lawfull 780 1159. what vnlawfull ibid. Popish vowes p. 782 134 b. Vow of baptisme 783. of speciall vowes in affliction ibid. the right manner of vowing 1163. the true ends thereof ibid. Vow of the Nazarites 414. Christ obserued not this vow 418 a. Vowes of Popish Monkes vnlawfull p. 420. Vow of pouerty 453. of single life 155. of Obedience Ibid. Vprightnesse See Sincerity Vrim p. 1132. Vse of repetitions to the godly 239. to the vngodly p. 240 a. W Want alwayes among some of Gods people p. 1229 a Wars ordered by God 824. the misery of theÌ„ 852 b. of great antiquity p. 1017. Water of separation 716. it cannot cast out diuels p. 717. Weake meanes God chuseth p. 486 b. Whisperers 351. the seuerall sorts p. 352. Whoredome 308 378 b. the seuerall kinds p. 387 b. Wicked are miserable 107 b. know not what they do 572 b. not escape 575 b. proceede from euill to euill 592. See vngodly Wicked how they behaue themselues in affliction 624 a. they colour their wickednes 649. They cry to God when too late 663 a. they will not be warned by former iudgements 669 b. oft seeke of the faithfull 801. they desire others to pray for them p. 808 809. Wicked hate and persecute the godly 841 b. being reproued they continue in sin 916. They haue some good motions 930. they lay the fault vpon second causes p. 942. Wicked are wise in their kinde 978. are suffered long yet in the end punished p. 11â—6 Will of God reuealed to the wicked p. 888. Winning of soules See Saue Wisedome p. 579 580. Witchcraft p. 1032. Witches resorted vnto p. 482. Witnesses p. 372 90 b Witnesse false offendeth 6 wayes p. 1253 b Woes 44. Word our direction p. 114. Woman taken in adultery p. 1054. Workes must be perfected p. 437. Workes of Gods iustice p. 688. Wrath of God p. 567. Wrongs 561. they cry to God p. 571. X Xenophon p. 1167 b. Y Yoke of pouerty 888. Yong of two sorts p. 218. Yong yeares must be giuen to God p. 160. Z Zeale of the first times for the Ministers maintenance p. 705. Zeale not all good p. 922. Zelophehad p. 643 a. 1124 b. Zimri p. 1067. Zuinglius p. 1151. The End of the Table