would make them right beggers indeed So that as Ieroboam made the basest of the people to be the Cleargy so they make the Cleargy to be the basest of the people and desire to bring them to their doores crouching creeping for a crust of bread But we demand that for which we haue laboured of duty not of curtesie and as a recompence not as a beneuolence not as their vassals but as Steward 's set ouer the family or Captaines ouer the host In the law the people were charged with tithes of foure sorts First such as were paid distinctly and directly to the Leuites What tithes were paied in the Law Secondly such as were deducted out of these and to be leuied for the vse of the Priests both these kindes of tithes are touched in this chapter Thirdly such as the people laid aside for the furnishing of their sacred and solemne feasts when they should be at Ierusalem to which the Priests were ordinarily inuited Deut. 14 22 23 28 29 and 26 11 12. Lastly such as euery third yeere were gathered for the releefe of the straÌ„gers the fatherlesse the widow and the poore This last sort I will not deny to be in nature of an almes but such tithes as were paied to the Priests and Leuites were paid as wages is for worke This will bee plainely proued by the doctrine of the Apostle 1 Cor. 9 7. producing the examples of souldiers gardners sheepeheards such like all which claime a recompence of debt not of deuotion If then a common souldier lawfully requireth his stipend of that people for whom he fighteth Tithes are not almes the Minister also fighting for the people against their spirituall aduersaries may do the like and if he that planteth a vineyard he that feedeth a flocke may of duty chalenge to eate of the fruite of the one and the milke of the othâ—r then the Minister that planteth the vineyard of the Lord and feedeth the flocke committed vnto him may iustly claime to liue vpon the same Againe almes do alwaies exceed the desart of him that taketh the almes they testifie the mercy of the giuer not the merit of the receiuer for charity is more worth then single thankes and good deeds are to bee valued aboue bare words But it is not so in paying tithes of temporall things all which cannot sufficiently counteruaile the worke of the Ministery 1 Cor. 9 11. Is it a great matter if we shall reape your carnall things And the Apostle is bold to tell Philemon that he did owe to him euen himselfe verse 29. It is a principle written in the heart of man by nature to pay him his wages whom wee set on worke not to send him away empty that laboreth for vs. As then the labourer hath right to his wages so the Minister hath his right and part in the goods of those whom he teacheth among whom he laboureth and therfore when he receiueth his tithes he doth not take almes but receiueth his owne hauing as good right vnto the tenth part as hee that paieth it hath to the other nine No man can say that the begger is worthy of almes he receiueth them by the law of charity but cannot claime them as due by the rule of iustice The day labourer that hath laboured all day and wasted his strength and spirits would thinke scorne though he bee a poore man to receiue his hire for his labour in the nature of an almes as the begger taketh a peny at the doore and shall the Minister receiue his wages as a gift or as a gratuity The housholder that hath agreed with the labourers for a peny a day saith vnto them when he came to pay them Math 20 14. Take that which is thine own and goe thy way as then they receiued their duty so doth the Minister receiue his due his duty Vse 3 Thirdly they are also iustly reproued who treading in the steps of the Bishop of Rome do deteine from the Ministers of the Gospel the tithes appointed vnto them which are not vnfitly called Gods auncient dâ—maine founded originally vpon the law of nature For as we learne by the light of nature that there is a God and that he is to be honoured so the honour that is due vnto him Sr Henry Spelman de non temerandis Eccles cannot be performed without Ministers neither can the Ministers attend their function without maintenance To this I will adde the saying of the wise man Prou. 3 9. Honour God with thy riches For seeing he is the high possessour of heauen and earth Gen. 14 19 and giueth life breath and all things vnto vs Acts 17 24. it is our duty to render backe somewhat vnto him again thereby acknowledging that wee hold all of him in chiefe except wee will yeeld lesse vnto him then the Infidels did to their heathenish gods Now we honour God with our riches How to honor God with our riches not onely when we vse them soberly without excesse righteously without oppression and châ—ritably without defrauding of the poore but when we employ them religiously toward his seruice The Nicodemites were content to become Christians thus farre as to giue their hearts to God so that they might haue liberty to dispose of their bodies as theÌ„selues pleased but these will steppe one steppe farther they professe to worship God both with soule and body so they may be discharged dispensed withall from honouring him with their riches They will willingly offer the calues of their lips so they may be freed from the calues of their stalles They can be content to trauaile from the East with the wise men to fall down before him and worship him Bernard but they cannot abide to open their treasures and present vnto him gifts gold frankincense myrrhe Mat. 2 11. Paul had almost perswaded Agrippa to become a Christian when hee exempted those bandes and chaines and if euer we will perswade these to become Christians we must also except these bandes and chaines that wee speake off for they are very heauy vnto them they cannot abide them The tithes are the Lords he hath reserued them to himselfe as a rent of the tenant due to the Landlord or as a tribute and subsidy due to the king therefore when they are not truely paid Deut. 14 28. as GOD commandeth but are vnconscionably deteined he complaineth that he is robbed and spoiled Mal. 3 10. so that if wee giue not vnto the Lord the tenth who hath giuen vnto vs the other nine Serm. de Teâ— pâ—re 219. Sr Fraâ—â—â—â—â— let vs take heed lest he resume the nine parts and leaue vnto vs the tenth onely And I may say as a worthy and learned knight of our times saith Such as haue taken away the Churches dowry and s poiled her of it it had bene great reason they should haue made her a ioynter to recompence the wrong they had offered and the losse
darkenesse of the night the distance of the place the weaknesse of the sight the excellency of the obiect and the infirmitie of olde age Psal 139 7 8. but nothing can hinder the light of his eye no darkenesse no distance no age Reason 2 Secondly he is infinite in nature he cannot be excluded out of any place wee may shut out the company of men and haply the light of the Sunne but it is impossible to shut out him that is euermore present in euerie place euen as the light is present to those that walk abroad at noon day whether they open their eies or shut them whether they see it or not so the Lord is present to all men though hee be not seene of al yet they cannot go from his presence If then he cannot be farre from euery one of vs it will follow from hence that he must needs know all our workes and words Reason 3 Thirdly he is omniscient hee knoweth all things nothing can be hid from him Prou. Reason 4 15 11. Fourthly he iudgeth all things and all men according to their workes It is his office to be the iudge of all the world Gen. 18.25 therefore he heareth knoweth and vnderstandeth all things 2 Cor. 5 10. otherwise he cannot do righteous iudgement Hee will not proceede vpon the bare and naked information of others or by vncertaine gesse and coniecture but hee iudgeth according to his owne knowledge which is euer certaine and neuer doubtfull Euery iust iudge proceedeth vpon a knowne and manifest cause Vse 1 We inferre from hence that it is in vain for any man to be high conceited of himself like the proud Pharisee seeing God knoweth his estate and condition more truly and throughly then himselfe Miriam and Aaron in this place holde themselues as great Prophets as Moses but GOD knew the pride of their hearts and the vanity of their words He knoweth what each man thinketh in his heart speaketh with his tongue In vaine do any highly esteeme of themselues and ouer-value their owne worthines seeing they are so well knowne within and without to God as he valueth of them so they are indeede and not otherwise If a man know one good thing in himselfe the Lord knoweth ten euill things in him that are sufficient to make him vile abhominable in his sight Of the proâ— Pharisie in the Gospelâ— The hypocriticall Pharisie in the Gospell knew a few things in himselfe which he thought and prized to bee exceeding good but alas the Lord that seeeth not as man seeth knew for these seeming good things many inherent euils that made him hatefull to God The church of Laodicea was very greatly conceited of it selfe saying I am rich and increased in goods and haue need of nothing but the Lord heard this and knew that it was wretched and miserable and poore blind and naked Reu. 3.17 It is not so with men as they value themselues but as God valueth theÌ„ for he knoweth all things yea those things in them by them which they know not or see not in themselues There are three errors which did deceiue the Pharisie in esteeming of himself at too high a price which deceiue also many thousaÌ„ds in the world as well as him The first is his error of comparison Three 〈◊〉 which did â—ceâ—â—e the pharisie in comparing himselfe with another person which was to behold his face in a false glasse For he thought he had found out a man worse then himselfe and this made him come boldly and confidently to God with these words Lord I thanke thee that I am not as other men nor as this Publican Lu. 18.11 This comparison was that wherein he was greatly deceiued he thought himselfe iust and that he must needs be singular good because one stood by him and many others liued with him whom hee thought to be worse then himselfe A second cause of his error was his freedome from some grosse sins of the second Table which he iudged others to be guilty of I am not an extortioner vniust or an adulterer therefore he thought he must needs be a right honest and iust man His third errour sprang from his performance of some duties of religion to God I fast twice in the weeke I pay tythe of all I possesse thereupon he perswaded himselfe that he was truely religious and holy in Gods sight These were his fond conceits and all of them erroneous because he went away condemned by Christ notwithstanding all these gay and glorious workes verse 14. These things touch vs also neerely who are carried away with the same deceitfull pretences For first we also lay the foundation of godlinesse vpon a comparison if we can find out any worse then our selues we take our selues to be simply good men as a wise historian saide of the Popes that the bounty or goodnes of the Pope is praised Guic lib. 1â— when hee exceedeth not the malignity of other men This course will vtterly deceiue vs for when the Lord shal come to iudgment he wil not iudge by coÌ„parisons what we are to such a one but according to his law thogh he find vs better then some other men yet wil he enter into iudgement with vs because hee findeth vs to be worse then we ought to bee by his word wherby we must be iudged at the last day Io 12 48. The second errour deceiuing the Pharisee and others in our age is because they are free from some grosse sinnes and therefore take themselues to bee iust and vpright men if they can make it good that they be no vsurers no vncleane persons no drunkards no murtherers oh then they are as honest perfect men as the best of them all but God wil not saue vs for some euils which we want but condemne vs for those which we haue For though thou want these thou maist abound in other Lastly they thinke if they performe some duties of the first Table which sauour of religion they are in very good case if they can say I heare often I pray often I receiue the Lords Supper they go away with this strong fond conceit that they are to bee holden religious persons This therefore cannot serue our turnes for this we may doe and yet bee proud hypocrites We may pray yet without any feeling zeale or good affection We may heare and yet practise nothing but liue in disobedience We may reuerence the Minister and entertaine him in our houses and yet reforme no sinne that he reproueth We may come to the Lords Table and yet come as Iudas did and goe away as he did that is without a sound heart and a right faith So that we may say of such as Christ himselfe doth Luke 16 verse 15. Ye are they that iustifie your selues before men but God knoweth your hearts for that which is highly esteemed amongst men is abhomination in the sight of God The Lord knoweth how we pray how we heare
they that reap carnall things must be as ready to sow spirituall things Such then as are idle drones that will not labour or dumbe dogs that cannot barke Esay 56 10. haue no right from God to take the maintainance of such as discharge their places with care and diligence He that hath no lust to labor ought to haue no liberty to eate But it is the manner of many men to looke more to the feeding of themselues then to the Pastours of the sheepe and to mourne not so much for the losse of the flocke as for the lacke of the fleece These do possesse much more thâ—n they doe deserue None can call for more duty to bee paide nor looke more narrowly to the vtmost peny but none performe lesse duty to the people then themselues And if the people may not deteine their tithes vnder colour and pretence of not being taught no more may the Minister withhold his paines vnder colour of hauing his tithes withholden from him For albeit the people deale sparingly with vs yet wee ought not to sowe sparingly vnto them The more sparingly we feede the more hardly they fare It is not enough to preach now and then for that were to nuzzle them in ignorance O what greefe is it to see the sheepe of Christ famished and how should it make our bowels to yearne within vs to heare the young children aske bread to haue no man breake it vnto them Lam 4 4. God would haue his sonnes and daughters fed to the full and the table of his children furnished with bread plentifully or richly Col. 3 17. Psal 23.5 and as Dauids table with a cup running ouer to keep them not onely liuing but in good liking not only from being famished but also fat and florishing 23 But the Leuites shall do the seruice of the Tabernacle of the Congregation they shall beare their iniquity it shall be a statute for euer throughout your generations c. 24 But the tithes of the childreÌ„ of Israel which they offer as an heaue offering vnto the Lord I haue giuen vnto the Leuites to inherite therefore I haue said vnto them Among the children of Israel they shall haue no inheritance The office of the Leuites is set downe they must take the charge of the Tabernacle of the Congregation and do seruice therein Now among these no doubt were men of all sorts and of sundry gifts some were more learned and some lesse 2 Chron. 30 22 yet the dispensation was committed vnto them and therefore all must be regarded and respected the Leuites though inferiour as wel as the Priests and among them both such as were more meanely qualified And as God had giuen theÌ„ charge of the Tabernacle so he giueth charge to the people to accept of their Ministery Doctrine Ministers of very meane gifts must be regarded The doctrine is that all in the Ministery whatsoeuer their gifts be are to be accepted yea though their gifts oftentimes be small slender True it is they must all haue some gifts to fit them to teach the people but howsoeuer they be inferiour to many others yet for their office sake they must be regarded I do not say the people should depend vpon them that are vtterly ignorant and vnlearned but if meanely gifted in comparison of others the people must not forsake them neither waÌ„der from one Leuite to another Marke therefore that Ministers endued with a small and yet a competent measure of gifts may notwithstanding doe vnto God good seruice in the Church and gaine glory to his Name He putteth his rich treasures in vessels not of siluer and gold but of earth Among the Apostles it is to be thought that some had greater gifts then others Marke 3 17. 1 Cor 15 10. Roman 15 19 some were the sonnes of thunder and some laboured more abundantly then others no doubt according to the gifts they had receiued yet all profitable to that Church There is a difference of gifts by the same Spirit neuerthelesse all giuen to profite withall 1 Corin. 12 4 5 6 7. And Paul saith he spake with tongs more then others 1 Cor. 14 18. Experience teacheth this among our selues that many of meane gifts and little humane learning yet haue beene profitable teachers and powerfull instruments of much good in the Church of God gaining many to him The reasons First of all the blessing of God is all in all Reason 1 vpon the labours of those that are called he for the most part bringeth to passe the greatest works by the weakest means and the meanest instruments and by them he will get and gaine glory to himselfe as well as by men of the greatest gifts albeit they also bee of his owne planting Exod. 4 10 Moses was not eloquent yet Moses was potent he was not fine in speech but he was full of the Spirit Ieremy complaineth he could not speake chap. 1 6. but God supplied his wants and made him able to thunder out iudgements against the impenitent Secondly that the power glory might Reason 2 be of God alone If God shold alwaies worke his will by men of highest place of greatest gifts the force of the word and the conuersion of the soule would be iudged to proceede from man and not from God As the host of Gideon were too many for God to saue withal Iudg. 9 7 2. so sometimes the gifts of men are too great for him to conuert with them lest we should say we haue done it therefore doth God often put this treasure in vessels of meaner account that the excellency of the power may bee of God and not of vs 2 Cor. 4 7. Thirdly such as Reason 3 are conscionable in their places do bring many blessings to the people and conuert many soules so that the worke of God doth prosper vnder their hands which seeke Gods glory Ieremy 23 â— not their owne praise that the people might thereby be encouraged to heare them and to depend vpon them It is an hard matter to deny our selues in the worke of the Ministery and to trample our owne credite and estimation in the world vnder our feete as the great Rabbies know well enough that wee may seeke the glory of God onely with a right affection What then Is it needlesse to haue schooles Obiect 1 of learning or for the childreÌ„ of the Prophets to be trained vp in them and there prepared for the Ministery I answer Answer No these are notable necessary helps to fit men to this great worke and high calling all meanes if they were greater are little enough for who is sufficient for these things 2 Cor. 2 16. We must vse these and leaue the successe to Gods prouidence who is not tied vnto them no more theÌ„ Christ to chuse his Disciples out of the company of the Scribes and Pharisies Againe if God worke his will whensoeuer Obiect 2 he will by men of meane gifts
and goe for currant in that calling wherein men are put in trust not with siluer and gold but with a greater treasure to wit mens soules Woe then to those that are ready to take but not to giue to swallow what they can but will distribute nothing they may be truely charged to liue by the sweate of other mens browes and to doe no duty for it If any man goe about to take from them any part of their liuing they cry out of sacriledge if they haue not their tithes paid to them without any subtraction or diminution if any claime any customes or prescriptions they exclaime by and by of theft and robbing of the Church when in the meane season they are the greatest theeues and robbers themselues and wrong the Church by their owne beastly customes and transgresse the Law of God by their own traditions For they can bee content to rob the people and to keepe them from those things that are farre more precious which are due to them by the Law of God and man whereby it commeth to passe that the sinne of the Minister turneth to be a great plague to the people It is noted of Chrysostome when they sought to bring him into the Ministery that he began to excuse himselfe and to break forth into these words What grieuous sin hath this people committed that it pleaseth God to set ouer them such an vnworthy Minister but he spake this not for any insufficiency but partly out of his owne humility and partly from a feeling of the waightines of that high calling but we may speake it out of experience and say What greeuous sinne haue sundry congregations committed in this land that it hath pleased God in iustice to set ouer them dumbe and carelesse Ministers that sweepe away the benefit but neuer performe any duty and therefore whosoeuer they are that lye vnder any such heauy burden they haue no cause to reioyce but rather to greeue and to groane vnder it as a fearefull iudgement sent of God vpon them for their contempt of his word and for their other sinnes which they haue committed against him For wheresoeuer any such are setled as it is a great sinne in them so it is certainely a great plague to the people and therefore are to sigh and lament for it I know these men pretend sundry reasons but all their reasons are suggested from their owne profit and therefore it is no maruell that Moses teacheth Deut. 16.19 that a gift doth blind the eyes of the wise and peruerteth the wordes of the righteous For many of these are of great sufficiency yet it may not seeme strange vnto vs if they be blinde in their owne causes and cannot see in matters that should hinder their owne profit They Obiect 1 tell vs that they teach the Church elsewhere or benefit it by writing though they teach not where they liue and haue taken the charge vpon them I answer Answ first for their writing that is not generally commanded nor so necessary to be performed as the preaching of the word and therefore though all the Apostles did continue in preaching yet all of them did not set foorth somewhat in writing Besides these men ought to teach where they tithe it and it is required of them to shew their learning where they haue their liuing Liuings no question at the first were giuen in regard of personall paines where the profit is reaped and receiued Is it likely that men would bee so liberally minded to part from part of their owne goods for nothing A seruant hired by one man may not goe to another and exact the wages of both hee must doe his worke where he receiueth his wages and where hee doth no worke hee cannot iustly challenge any wages Againe when hee is hyred of one hee may not leaue his businesse and runne to another Obiect 2 Againe some say they are Ministers of the Church of England not of this or that church and therefore so that they preach it skilleth not where they preach I answer â—wer this is a silly shift and no better then to receiue an almes of one and to giue thankes to another or to labour at Tarshish when thou art sent to Niniueh Besides why more a Minister of Enland then of Scotland Ireland France Germany and the like And let such men looke vpon their commission which is giuen vnto them to preach For albeit in their letters of orders they bee authorized in generall to preach yet in their institution and induction they haue a particular charge assigned vnto them to preach in such or such a place Againe who can enter vpon any other mans charge without the license and allowance of the incumbent Can any Minister be said properly to be a Minister of England when he is not allowed to doe any Ministeriall act without his consent that is Minister of the place and if he doe hee is punishable by the Lawes Obiect 3 of the land But they will obiect yet further vnto vs that they haue their charge from men and that distinction of Parishes is not of God or of Diuine institution I answer â—â—sw all Ministers ought to haue speciall flockes by the Law of God and man for otherwise what difference betweene the calling of the Apostles and the calling of Pastours and teachers Haue we Apostles in our dayes to take care indifferently and indifinitely of all Churches True it is the Church maketh Parishes greater or lesser wider or narrower to haue moe or fewer hearers assembled together but God himselfe limitteth congregations and diuideth people from people appointeth them to be such as one Minister at once may teach them otherwise wee should make him the God of confusion and not of order whereas he is the author of order Cor. 14.33 not of confusion I would know therefore of these Ministers of the largest extent that challenge themselues to haue a larger calling then either Byshop or Archbyshop for whereas they exercise authority ouer a Diocesse or a Prouince and out of them claime no iurisdiction these claime to be Ministers ouer an whole countrey or kingdome I say I would know of them whether their calling be Apostolicall or Pastorall if it bee Apostolicall then they are sent into all the world to teach all Nations Matth. 28.19 if it be Pastorall then they are confined to one place The same watchman cannot watch in diuers places the same shepheard cannot attend diuers flocks the same steward cannot rule and prouide for two or three families distinct and distant one from another No man that is wise will entertaine such a watchman such a shepheard such a steward as hath beene Obiect 4 already entertained Lastly they will plead for themselues that they preach by substitutes so that though they haue taken vpon them the care and the cure yet they haue their Curates and though they be charged with the people yet they are discharged by their deputies I answer
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
And if we beleeue not yet abideth he faithful 2 Tim. 2 13. he cannot deny himselfe No greater comfort can be giuen no greater promise can be made then to assure vs of the pardon and forgiuenesse of our sinnes which make a separation between God and vs. To haue a feeling of this mercy is as sweet Incense vnto the soule and as precious balme vnto the heart Let vs therefore comfort our selues with this promise howsoeuer Satan sift vs and seek by all means to take from vs this peace of conscience which passeth all vnderstanding we must shroud our selues vnder the safety of his worde which abideth for euer and when we are tempted to doubt of his goodnesse in the remission of our sinnes let vs lay hold on the former promises and know that the heauens themselues shall fall and be moued out of their places before the truth of his word which is truth it selfe shall be diminished or disanulled Fourthly is God constant of his word and Vse 4 faithfull of his promise then it is required of vs to be like our heauenly Father in truth and faithfulnesse When God hath promised any blessing to his people he is true of his worde and bringeth it to passe The Lord sayde to them Iet 29 10 11. Dan 9 2. After seuenty yeares bee accomplished at Babel I wil visit you and performe my good promise toward you and cause you to returne to this place for I know the thoughts that I haue thoght toward you euen the thoughts of peace and not of trouble to giue you an end and your hope This did hee accomplish by the meanes of Cyrus whose spirit hee stirred vp to make a proclamation throughout his kingdome that whosoeuer would should goe vp to Ierusalem to builde it and inhabite there Now as God is faithfull in his word so let vs follow his example and make conscience of our words sayings that thereby we may assure our selues to bee the children of our heauenly Father Wee must therefore know that all iust couenants and contracts all promises bargaines must be perfourmed albeit they bee made to our hurt and hinderance and binde vs in conscience and duty by the Law of God man so farre forth as hee pleaseth to require them to whom they haue beene made The Prophet asking the question Who shall dwell in the Lords Tabernacle rest in his holy Hill maketh this answere Hee which sweareth to his hurt and changeth not Psalm 15 4. Iosh 9. This wee see in Ioshua toward the Gibeonites and in the booke of Iudges chapt 1. when the Spies saw a man come out of the City and said vnto him Shew vs we pray thee the way into the City and we will shew thee mercy Iudg. 1 24 25. when he had shewed them the way into the City they smote the City with the edge of the sword but they let the man all his houshold depart Hence wee should learne to be wary and watchfull in our promises considering as well whether wee be able to performe them as whether wee be willing and examining our hearts whether they be in our owne power nor not and whether if they be it be lawfull for vs to performe them For some things are lawfull in themselues to pay and perfourme which are in no sort in our power and other things may be in our power which are not lawfull to be done This fidelity in keeping promise is a weighty point of the Law Math. 23 Math. 23 23. Gal. 5 22. and a fruite of the Spirit and therefore it standeth vs vpon to make conscience thereof If any man were asked the question whether hee thinke it his duty to endeuour to be like God and to striue to resemble him as the childe resembleth his father he would be ready to answere It is his duty to do it and his comfort that it is so If then we acknowledge the necessity of it let vs follow him in constancy and true dealing studying to be perfect as our heauenly Father is perfect This is that vse which the Apostle vrgeth 2 Cor. 1. 2 Cor. 1 17 18 20. When I was thus minded did I vse lightnesse Or minde I those things which I minde according to the flesh that with me should be yea yea and nay nay Yea God is faithfull that our word toward you was not yea and nay for all the promises of God in Christ are yea and are in him Amen vnto the glory of God through vs. The Apostle in these wordes declareth that he was wrongfully slandered and vniustly charged with loosenesse and lightnesse of promise and vnconscionable breaking of his word inasmuch as he had alwaies before him the example of God whom he acknowledgeth to be faithfull in his words and promises This serueth to reproue those that will rashly promise any thing as Saul did to Dauid as Laban did to Iacob and then changed their minde as the weather-cocke doeth at euery blaste of winde These are like the reede that bendeth too and fro but it must not bee so with vs we must purpose and not alter we must promise and then perfourme carefully what we haue promised Lastly whensoeuer God hath made good Vse 5 the words of his mouth and accomplished his promises vnto vs which wee haue long looked for expected it is our duty to praise his name and to giue him the glory of the worke to whom alone it is due Hath he fed vs in time of famine and made vs to see Deut. 8 3. Mathew 4 4. that Man liueth not by bread onely but by euery word that proceedeth out of his mouth Let vs not sacrifice vnto our net nor burne incense vnto our yarne but say with the Prophet Not vnto vs O Lord not vnto vs Psal 115 1. but vnto thy Name giue the glory for thy louing mercy and for thy truths sake This duty we see practised by King Salomon 1 Kings 8. 1 Kin. 8 15 20 Blessed be the Lord God of Israel who spake with his mouth vnto Dauid my father and hath with his hand fulfilled it the Lord hath made good his word that he spake and I am risen vp in the roome of Dauid my father and sit on the Throne of Israel as the Lord promised and haue built the house for the name of the Lord God of Israel A worthie patterne and president for vs to follow whensoeuer we taste of the grace and bountifulnes of God to offer vp vnto him a song and sacrifice of thanksgiuing And if wee must doe this for temporall blessings much more are we bound to do it for such as are spirituall If God haue for a season hidde his face from vs that we haue seene no light of his grace but all these things haue been couered with darknesse and discomfort as it were the Sunne in a Cloud if our sinnes as the waues of the sea haue gone ouer our head and beene a
Samaria were deuoured of Lyons he commanded that one of the Priests which had been brought from thence 2 Ki. 17 26 27. should be carried thether to teach them the manner of the God of the Country so that the superstitious King thought it his duty to see them instructed in the truth A notable example of a godly and religious care this way is in Iehosaphat who 2 Chron. 17 6 7 8 9 10. so soone as hee had taken away the high places and the groues out of Iudah hee sent out sundry of the Leuites that they should teach in the Cities and they taught in Iudah and had the booke of the Law of the LORD with them and went about throughout all the Cities of Iudah and taught the people This is the foundation and stay of all Kingdomes to giue entertainment to the word of God this maketh a wise King and a wise people So long as Magistrates countenance the truth and Preachers of it they secure theyr owne estates and are blessed of God which ought to bee an encouragement vnto them not to bee slacke or slothfull in spreading abroad the Gospell of Christ Lastly because it were troublesome and tedious to go about to rehearse all their duties we breefely number vp the rest It is their duty therefore to be good examples of piety and godlinesse of life to the people and to prouide for them al things necessary for the body to aske counsell of the mouth of the Lord in theyr weighty affaires that is the ministery of the word and to yeeld obedience vnto it to exhort their inferiors in time of publike calamities to earnest repentance and to expresse the same by prayer and fasting to know the cause throughly before they proceed to giue sentence to punish euill dooers and defend the innocent and to establish such positiue lawes as are necessary for the maintenance of order and decency in the Common-wealth Vse 4 Lastly seeing Magistrates are necessary for the Church and Common-wealth it putteth those that are vnder them in minde of theyr duties partly in regard of themselues partly in regard of the Magistrates and partly in respect of God Touching themselues they must know they be no burdens to the Common-wealth nor superfluous parts that may be spared they are as the head or heart of the body or as the eye in the head all depend vpon their welfare so all depend vpon the Kings and Princes welfare If he be vpholden the Common-wealth standeth if he be vnregarded the Common-wealth falleth He is as necessary as the Sunne in the Firmament yea as fire and water and breathing without which we cannot liue If we iudge otherwise of this ordinance of God we are deceiued wrong both them and our selues Againe we learne that their life and continuance is greatly to bee desired of Gods seruants It is the part and duty of all Subiects to craue their safety and protection that they may safe-guard and protect both Church and Common-wealth Yea Rulers themselues in regard of this end which ought daily to bee before their eies may desire of God to lengthen their daies and to continue their happy reigne that together with the Saints they may do seruice to God in his Church in this respect I say they may desire life not so much aiming at their owne priuate good for in that respect it were better to bee dissolued to be with the Lord as respecting the generall vtility of their people What greater glory what higher honour can they haue then this to be the stay and defence of the church that otherwise were like to decay and goe to ruine and to continue the seuerall parts of it in well-doing That good King Hezekiah foreseeing by the word of the Lord the miserable estate of the Church that should bee after his death and considering with great anguish of heart the wofull effects that were like to follow he turned himselfe in his bed to the wall and wept and was greeued to depart hence Esay 38 18 ◠saying The graue cannot confesse thee death cannot praise thee they that go downe into the pit cannot hope for thy truth but the liuing the liuing he shall confesse thee as I do this day the father to the children shall declare thy truth He desired of God to liue and prayed vnto God to prolong his daies not to lift vp himselfe aboue his brethren not to glory in the smoke of lofty titles not to tyrannize ouer the people not to command the things that are vniust or to punish such as do not deserue it but to do good to the Church and to set foorth Gods praise Death indeede which bringeth the dissolution of nature is a welcome guest to them that are the Lords all the godly do make themselues ready to receiue him to meete and entertaine him and so Kings Princes among the rest howbeit in this respect that the Church may bee benefited by them it is no matter of impiety to desire a longer continuance among Gods people much more then is it the duty of such as are vnder them and gouerned by them to desire their continuance as the daies of heauen and as the course of the Sunne to bee Nurses to the godly This was wont to be a common salutation vsed of the people toward theyr Princes not onely of the Infidels but by the faithfull seruants of God Dan. 2 4 and 6 21 and 3 9 and 5 10. When the King came to visite Daniel being cast into the den of Lyons the Prophet so soone as hee heard him saide O King liue for euer that is GOD grant vnto thee a long life Last of all whensoeuer we haue a wise and worthy a godly and religious Prince giuen to vs it is our duty to be thankfull If the Lord grant vnto a Land a prudent and prouident Prince to reigne ouer thē whose heart is bent to seeke the Lord and to serue the GOD of his fathers the people that breathe vnder his shadow must praise the holy name of God It is their duty to pray that princes may be such and to commend them to God with all faithfulnesse For if they must pray for others much more for them When Salomon was annointed with oyle taken out of the Sanctuary they blew the Trumpet and all the people said God saue King Salomon 1 King 1 39 So the Apostle writing to Timothy exhorteth that first of all supplications prayers intercessions and giuing of thankes be made for all men For Kings and for all that are in authority 1 Tim. 2 1 2 3 that wee may leade a quiet and a peaceable life in all godlinesse and honesty for this is good and acceptable in the sight of God our Sauiour Now as we are to pray for them so wee are to praise God for them wee are not to forget the least blessings nor to be vnmindfull of smaller benefits and therefore we are much more bound to be thankfull
for the greater among which this is one of the greatest The Prophet praying for the prosperous estate of the Kingdom of Salomon saith Giue thy iudgements to the King O God Psal 72 1 2. and thy righteousnesse vnto the Kings sonne Then shall he iudge thy people in righteousnesse and thy poore with equity This duty belongeth to vs and this ought to bee our prayer and petition and as God hath blessed vs with a gracious Prince his hopefull issue contrary to the expectation of many male-contents and hollow-hearted enemies of vs and our Religion so we are often to cal to remembrance the ioyfull and happy time when GOD in his great goodnesse brought him to this Kingdome and to sitte vpon the Throne lineally descended vnto him so that we may say with the Psalmist Psal 118 23 24. This was the Lords doing it is maruellous in our eyes this is the day which the Lord hath made let vs reioyce be glad in it Heereby did God allay the bitternesse of sorrow worthily conceiued for the decease of our late Soueraigne so that the setting as it were of the Moone was recompenced with the bright shining of the Sunne and the closing of the eyes as it were shutting the windowes of declining age with a greater perfection of age of sexe of gifts and many other prerogatiues Thus doth one and the same day minister matter and occasion both of sorrow and of gladnesse The 24. day of March Anno Domini 1603. of discomfort yet of comfort of weeping yet of reioycing as a medicine composed of contrary ingredients so that we may say sing with the Poet Iamque dies nisi fallor adest quē semper acerbū Semper honorandum sic dij voluistis habebo Virgil. Eneid lib. 3. Hunc ego Getulis agerem si Syrtibus exul Argolicoue mari deprensus vrbe Mycenae Annua vota tamen solennesque ordine pompas Exequerer strueremqque suis altaria donis That is This this day euer-dolefull shall and euer ioyfull be Yea merry-sad and bitter sweet thus God did it decree If I were cast among the Moores and liued a captiue slaue Yet yearely vowes and duties due the Altars high should haue Thus may we and a great deale more iustly say of the day aboue named which is heauy and yet happy threatning a storme and yet shining cleerely Who did not greatly feare and whose hearts were not full of perplexed thoughts to consider what dangers were likely to fall vpon our heads when God should call vnto himselfe Queene Elizabeth and gather her vnto her Fathers But behold Gods great prouidence dealing in mercy toward vs who shut vp the mouth of the Lyons and put vp the sword of the enemy and quenched the violence of the fire so that no noyse no tumult no crying was heard in our streetes no sacking of Cities no tumbling of garments in blood was seene no alarme of battell was discerned of any not a dog lifted vp his tongue Esay 9 5. but all things were submisse and quiet Thus God brought King Iames vnto the kingdome with a traine of all estates degrees callings companies and conditions with Oliue branches of peace in their hands sinesudore sanguine that is without sweating and blood-shedding No man lost his goods no man lost his life no Babilonish cōfusion followed but euery one held his owne with greater certainty and security then before whereat the enemies of our peace and religion fret and rage and gnash their teeth for anger and are like to burst for enuy seeing their expectation is frustated all theyr hopes are defeated Yea Lord disappoint them more and more cast them into the pit which they haue digged and rowle the stone vpon themselues which they haue stirred let them be consumed and confounded in theyr owne deuices and taste of the fruite of theyr owne malice let their eyes looke for a day of comfort and refreshing vntill they fall out of their heads according to that saying Rusticus expectat dum defluat amnis Horat. lib. 1. Epist 2. at ille Labitur labetur in omne volubilis aeuum That is They wait vntill the Riuer waxeth dry But he doth runne and shall eternally So then to vse the words of the Prophet Esay ch 5 24. As the flame of fire deuoureth the stubble as the chaffe is consumed of the flame so their roote shall be as rottennesse and their bud shall rise vp like dust because they haue cast off the Law of the Lord of Hostes and contemned the word of the holy one of Israel On the other side let vs acknowledge it to be our duty to render humble and hearty thankes to GOD for his goodnesse toward vs in deliuering vs from the dangers that did hang ouer vs in frustrating the policies of the vngodly in continuing among vs the Gospell of peace in maintaining concord and vnity among vs all these by placing our dread Soueraigne ouer vs and thereby remouing a thousand calamities that threatned shipwracke and finall desolation Let vs not now grow secure but oftentimes remember the benefits that wee haue receiued It is noted that when Salomon was set vpon the seat of Dauid his father 1 Kin. 1 48. the people came vp after him yea they piped with pipes and reioyced with great ioy so that the earth rang with the sound of them So when Hiram King of Tyrus heard the words of Salomon he reioyced greatly and saide 1 Kin. 5 7. Blessed be the Lord this day which hath giuen vnto Dauid a wise sonne ouer this mighty people Likewise when the Queene of Sheba saw the glory of Salomon and knew it to bee a chiefe signe of Gods fauour to haue godly and wise Rulers sit in the Throne of iustice and iudgement she brake foorth not onely into an admiration of his wisedome and his seruants happinesse but also into an open thanksgiuing Blessed be the Lord thy God which loueth thee to set thee on the Throne of Israel 1 Kin. 10 9. because the Lord loued Israel for euer and made thee King to doe equity and righteousnesse These are good examples for vs to follow and teach vs what we ought to doe when God blesseth vs with an vpright Dauid with a wise Salomon with a zealous Hezekiah with a religious Iosiah with a reforming Iehosaphat it is our duty to returne praise and glory to God and withall to pray heartily for the prosperous and happy continuance of such among vs that they may liue long vpon earth to promote his glory to aduance the Gospell to establish peace plenty and prosperity among their people 10. On the South-side shall bee the standard of the hoast of Reuben according to their armies and the Captaine ouer the sonnes of Reuben shall be Elizur the sonne of Shedeur 11. And his hoast and the number thereof were sixe and forty thousand and fiue hundreth 12. And by him shall the
the rest that remaine who were exempted out of the former training to wit the Priests and the Leuites For first of all Moses numbreth them according to their persons then according to their order and ministery Touching their persons in this chapter touching their ministery in the fourth chapter So then in this place the Tribe of the Leuites is numbred who were selected and separated to the worke of the ministry that they might therein serue God and his people In this Chapter wee are to obserue two things first The parts of Chapter a transition or passage by way of preface to this holy numeration distinct from the former in the 13. first verses secondly the numbring it selfe in the rest of the chapter Touching the first point which is the entrance wee must consider in it two other points first a description of the Tribe of Leui◠and of the family of Aaron forasmuch as Moses and Aaron the two heads of the people descended out of that Tribe as is more at large declared in the booke of Exodus and this is amplified by the circumstance of time in the beginning of the first verse In the day that the Lord spake with Moses in Mount Sinai Exod. 6 16. as if he had saide Now it is time to proceede to speake of the Tribe of Leni and to set downe how great the number of thē was when God commanded them to be numbred at Mount Sinai Osiand in Numb cap. 3. for as yet the people was not departed from thence where the law was giuen but first I will rehearse the names of the sonnes of Aaron who aboue or before others were appointed to the Priest-hood Secondly the presentation of the Leuites before Aaron to be numbred which we will reserue to be handled afterward in his proper place The description of Aarons family Touching the description of Aarons house and family whereon the numbring of the Priests depended First his sonnes are reckoned and their ministery declared verse 2 and 3. of which we haue heard more particularly in the book of Leuiticus chap. 8 and 9. Then the destruction of two of them which were the eldest is set downe Leuit. 10. for when they transgressed the Commandement of God offered strange fire before him they were consumed and confounded which is breefly repeated in the 4. verse but at large expressed in the 10. chapt of Leuiticus whereby it came necessarily to passe that two being cut off and leauing no issue behinde them that there remained onely two heads or families of the Priests to wit of Eleazar and Ithamar Verse 1. These are the generations of Aaron c We see in this place how Moses immediately after the numbring vp of the people that medled not with the ministery of the word or killing of the sacrifices or administring of the Sacraments or seruing in the Tabernacle or carrying of the Arke or teaching of the people handleth in the next place the forme and fashion of the ministery that laboured and spent themselues in the former things For let there be neuer so great order or good pollicy in the Common-wealth yet if the care of the ministery be neglected all is to little purpose Wee see from hence the goodly order that GOD obserueth in this great army he establisheth among them most carefully the holy Ministery to the ende they might be taught and instructed in the word Doctrine 1 Heereby we learne that among all nations people vnder the heauens There is an absolute necessity of a standing Ministery among all people the ministery of the word ought to be planted and established I say there is a great and absolute necessity of a standing and setled ministery among all sorts and conditions of men to guide them in the waies of godlinesse This appeareth euidently from the beginning for rather then there should be no teaching God himselfe was the Pastor and Teacher the Priest and Prophet of his Church and instructed them immediately by his owne voice without the ministery of man he was then the Shepheard and they the sheepe he the master and they the Schollers So he appeared to Adam and taught him and likewise his posterity after him Then there was no neede of any other Doctour or instructer he was all in all For as a man need not light a Candle at noone day thereby to see when as the Sunne shineth cleerely in his strength no more needed man in his innocency to be taught by man seeing he enioyed the bright Sun-shining of Gods glorious presence But when once mankinde began to multiply and encrease out of one house into diuers families as a tree displaying it selfe into many branches God raised vp ordinary and extraordinary Teachers For the father of the family was the King and Priest of it a King to rule a Priest to teach the will of God to his children Hence we reade that Enoch the seuenth from Adam prophesied of the second comming of Christ to iudgement Iude 14. with ten thousands of his Saints to execute iudgement vpon all vngodly sinners So then he was a Prophet raised vp of God in those corrupt times to reproue sinne and to conuince all that were vngodly among them of all their vngodly deeds which they vngodly committed After him he stirred vp Noah 2 Pet. 2 5. a Preacher of righteousnesse while the Arke was in preparing when the long suffering of God waited an hundred twenty yeares for their conuersion Besides that the people of God might bee sufficiently prouided for the first borne were also sanctified to this Office as we shall see afterward in this chapt and the chap. following and lastly in their stead the Tribe of Leui were set apart in whom alone it continued excepting the Prophets that had a speciall calling while the Synagogue stoode euen vnto Christ who when he ascended and led captiuity captiue gaue giftes vnto men at his pleasure and appointed some Apostles some Euangelistes some Pastors and Teachers for the perfecting of the Saints Eph. 4 12. and for the edifying of the body of Christ We see in this place that so soone as the law was giuen in Mount Sinai God appointed those that shold publish and preach the same and so soone as the Tabernacle was erected he ordained Aaron and his sonnes to attend vpon it and to perfourme their seuerall duties according to his direction and appointment Thus also did the Apostles deale so soone as they had preached the Gospell according to the commission and commandement they had receiued thereby gained a people vnto God they setled a ministery to continue and appointed Elders and Pastors ouer that people for the propagation of true religion and the strengthening of Gods seruants in all good duties This appeareth in the Acts of the Apostles Paul and Barnabas confirmed the soules of the Disciples and exhorted them to continue in the faith and when they had ordained them Elders in euery Church
intermeddle onely with the Common-wealth hath not God made them ouerseers of both states as also committed the charge vnto them of both Tables Answer I answere the care of Religion belongeth to all Princes and therefore the godly kings of Iudah made it their first labour to establish Gods worshippe But touching the worship of God wee must obserue that Church lawes and constitutions are of three sorts Materiall Ministeriall or circumstantiall Lawes that concerne the matter substance and parts of Gods worship are already established by God in the word nothing is left to Princes or Pastours of the Church nothing ought to be inuented of man nothing may be hammered in the forge of our braines which are too shallow to meddle in such deepe and profound matters as Christ teacheth Matth. 15.9 Matthew chapter 15. verse 9. In vaine they doe worship mee teaching for doctrines the commandements of men These Lawes we are to leaue to God only which touch the substance of his worship Ministeriall Lawes are such Canons as command the practise and execution of the former Lawes wherein the Prince is as it were the Minister commanding vnder God It belongeth to him to see both Ministers and people to doe their dutie 2 Chronicles chapter 30. verses 12.16 and to prouide that all his subiects reforme themselues in those things that pertaine to the worship of God and to punish idolaters Exodus chapter 22. Exod. 22.20 Leuit. 24 1â— Deut. 13.5 Numb 15.35 verse 20 blasphemers Leuiticus chapter 24. verse 16. false Prophets Deuteronomie 13.5 and prophaners of holy things Numbers chapter 15. verse 35. These belong vnto him these he is to looke vnto Lastly other Lawes are circumstantiall such as are constitutions made in things meerely indifferent which vary according to times occasions places and Churches These Lawes also he hath authority to make and meddle withall prouided that the rules of the word be not transgressed but carefully obserued So then albeit the Prince ought not himselfe to execute the things of God as to preach the word or to administer Sacraments or to practise the discipline of the Church yet he is bound to see them done and that all things be done in order comelinesse in the Church Againe it may be obiected Obiect that the Scripture doth often mention that sacrifices were offered otherwise then God appointed yet accepted They ought to be brought to the doore of the Tabernacle and not offered elsewhere I answere Answer the question is not so much of the fact as of the right not what was done but what ought to be done This is the cause that the Lord complaineth both against their persons and their doings and brandeth them both with a marke of dishonour in this manner Iehoshaphat did that which was right in the sight of the LORD 1 King 22 4â— but the high places were not taken away he walked in all the wayes of Asa his father he turned not aside from it neuerthelesse the people offered and burnt incense yet in the high places The like is remembred of Iehoash hee did that which was right in the sight of the Lord all his dayes wherein Iehoiada the Priest instructed him But the high places were not taken away the people still sacrificed and burnt Incense in the high places 2 Kings 12.2 3. When Manasseh was brought againe to Ierusalem into his kingdome he sought the Lord his God took away the strange gods and repaired the Altar of the Lord â—â—r 33 17 neuerthelesse the people did sacrifice still in the high places yet vnto the Lord their God onely God required to be worshipped not only as he appointed but where he appointed and therefore the contrary practise is noted to be a transgression a breach of the Law of God Thirdly it may be saide that the Prophets Obiection 4 of God who could not bee ignorant of their duties did not sacrifice as God commanded and yet are blamelesse They did not bring their sacrifice to the Tabernacle nor vnto the place that God had chosen but offered in other places as Samuel in Mispah 1 Sam. 7 9. and elsewhere chap. 16 2. â—â—â—wer I answer he did it as one of the Prophets who were extraordinary persons and not tied to the ordinary rules in all their actions So we see Elijah offered in Mount Carmel 1 Kin. 18. But wee are not to follow extraordinary matters without a speciall calling forasmuch as we liue by lawes not by examples So then it was lawfull in the Prophets in regard of their personal vocation which without it had beene vtterly vnlawfull Lastly it may be obiected that Dauid is Obiection 4 commended because he intended to build an house to the Name of God He had receiued no commandement from God to builde the Temple it was his good meaning and good intent yet he is expresly commended of God 2 Chron. 6 7.8 where Salomon in praising God saith It was in the heart of Dauid my father to build an house for the Name of the Lord God of Israel but the Lord saide to Dauid my father forasmuch as it was in thy heart to builde an house for my Name thou diddest well in that it was in thy heart If then Dauid hauing no word or direction from God did well how is all will-worship euill â—â—swer I answer in this God respecteth not the deed it selfe but the intent of the dooer so that when it is said Thou hast done well it is as much as if the Lord had saide I know thou hadst a good meaning in it as it appeareth by the reasons vsed in the second booke of Samuel where Dauid saith to Nathan the Prophet Sam. 7 2. See now I dwell in an house of Cedar but the Arke of GOD dwelleth within Curtaines where he compareth himselfe with God and his owne house of Cedar with Gods Arke within Curtaines This reason carrieth with it a great shew of comlinesse seemelinesse For some might thinke with themselues was it meete that himselfe should dwell in his seeled house the Lords house lye waste Notwithstanding in matters of God wee are not to reason according to our owne opinion and outward appearing but according vnto the word of God â—â—mment Pet. â—artyr in 2 â—an c. 7. And heerein was Dauid deceiued that he went beyond the Commandement of God To build a Temple to God is not in it selfe euill GOD had promised that the Tabernacle and the Arke should haue a resting place Deut. 12 5 6. 1 Kings 8 but to seeke to preuent God was to bee reprooued As to set a King ouer them was not in it selfe vnlawfull Deuter. 17 15. but when they attempted it before the time and waited not Gods Commandement to goe before them they are reproued and punished for it 1 Sam. 12 16. Dauid in this place had receiued no direction touching this matter eyther of the time or of the place there was no Commandement eyther who should
the reason followeth verse 11 12 13 in which God himselfe assigneth the cause why he did take vnto himselfe the Leuites to succeed in place of the first borne For vnto this time the first borne both in the priuate families in the publike assemblies of the Israelites did execute the Priests office as persons consecrated vnto God as we haue shewed and expounded Exod. 13 and 19 chapters and as we shall shew farther in this chapter Hence it is â—w the first â—ne are said be the â—ds that he saith Euery first borne is mine which is to be vnderstood not in regard of the common right of creation as sometimes the earth and all that filleth it is said to be the Lords and all the beasts of the Forrest but they are so called in another respect For the better vnderstanding whereof Things are said to be the Lords in three respects we must consider that things are said to bee the Lords in three respects First in regard of duty and seruice Thus all creatures are the Lords because he is their Creator and maker in regard whereof euery thing created oweth a duty to him as to the great Lord to whom all things visible and inuisible owe their homage as Psal 24. the Prophet saith The earth is the Lords and all that therein is and he rendreth this reason For hee hath founded the world c. Secondly all creatures are said to be the Lords also in regard of that power and authority whereby he ruleth all to which iurisdiction of his all men how wicked peruerse soeuer they be are subiect Thus Cyrus King of Persia though he knew not the Lord yet is said to be the Lords Shepheard and his annointed and to performe all his pleasure Esay 44 28 and 45 1. He did the worke of the Lord ignorantly and blindly yet God was his Lord and he his seruant in proclaiming that Ierusalem should be builded and the foundation of the Temple erected So the Prophet speaking of the world and of all things therein contained saith They continue this day according to thine ordinances for all are thy seruants Psal 119 91. as if he should say All creatures in heauen and earth continue safe and sound euen from the beginning to the present times wherein we liue and so they shall doe vnto the worlds end through thy word and appointment so that as they were created by thy word and are preserued in their estate so they are at thy commandement to do thy will euen as seruants obey their masters Thus the diuelles though they resist him and rebell against him may be saide to be his seruants because they are constrained to serue his prouidence They be farre from yeelding faithfull seruice and dutifull obedience vnto him yet they must stoope downe vnto him he hath in such sort put his hooke in their nose and his bridle in their lippes and his chaine on their hands and his fetters on their feet that they cannot start from him but they shall doe him seruice for the execution of his secret will Therefore the Prophet saith Psalme 135 verse 6. Whatsoeuer the Lord pleased that did he in heauen and in earth in the sea and in all deepe places To the same purpose the Apostle writing to the Philippians and speaking of the power of Christ Iesus who being in the forme of God thought it no robbery to be equal vnto God saith chap. 2 verse 9 10 God hath highly exalted him and giuen him a name which is aboue euery name that at the name of Iesus euery knee should bow of things in heauen things in earth and things vnder the earth and that euery tongue should confesse that Iesus Christ is the Lord vnto the glory of GOD his Father Thus also the beasts of the Forrest are the LORDS and the cattell on a thousand Mountaines Psal 50. Not only because all creatures owe a duty vnto him but because they are gouerned by his rule ordered by his power and ruled by his prouidence Thirdly some things are saide to be the Lords in respect of a propriety and immediate right that he hath in theÌ„ being separate from the vse of man For then they become the Lords when they are alienated from men Thus tithes in the word are said to be the Lords Leuit. 27 30. All the tithes of the Land both of the seede of the ground and of the fruite of the trees is the Lords it is holy vnto the Lord. Where the last words expound the former according to the vsuall manner of the Scripture and shew in what sense tithes are the Lords because the propriety is not in man but in God onely forasmuch as that which is holy to the Lord is separate from man and from his vse and cannot bee alienated by him without sacriledge and vsurpation So in this place the Leuites are saide to be the Lords and the first borne are said to be the Lords not onely in respect of their duty to him and of his power ouer them for thus all creatures are his all people and nations of the earth are his and in these respects not onely the tithes are the Lords but the other nine parts as wel as they But they are sanctified to him and are to bee imployed in his seruice being separated from the vse of man as the rest are appointed and left to the vse of man Thus then the Lord challengeth authority to bestow the tenths of their encrease so that man could not employ them to himself without sacriledge If any of the Leuites sâ—ould be taken from the Altar sent into the wars they had prophaned Gods seruice and abused their persons to another end then GOD had ordained The like might be spoken also of the Sabbath that is the Lords day he claimeth it to his owne vse he separateth and sanctifieth it to his owne seruice The sixe other daies are ours and God giueth vs liberty to call them ours and to bestow them as ours in our owne businesse Exod. 20 9. Reuel 1 10. Such therefore as make no conscience to take the LORDS day from him and vse it as their owne are spirituall theeues and meddle with that which is not their owne If their seruants should deale in such sort with them and imploy any of the sixe daies in their owne worke and leaue their businesse vndone they would quickly complaine of the iniury Or if any of their neighbours should come into their house and take away any part of their goods we would bid them learne to know their owne and be ready to call them theeues But we deale with GOD a thousand times worse then wee would suffer other men to deale with vs. We can take the Lords day nay the Lords daies one after another and spend them about our owne profits and pleasures and vanities and yet neuer consider the wrong iniustice we offer vnto the Almighty Oh that men would lay this vnto their hearts
in heauen that not one of these little ones should perish Mat. 18 14. He commandeth that not one of these little ones should perish Mat. 18 10. He maketh vs to lye downe in greene pastures he leadeth vs beside the stil water he restoreth our soules and leadeth vs in the paths of righteousnesse for his names sake Psal 23 2 3. Iacob that fed the sheepe of his father in law testifieth touching his care that the drought consumed him in the day Gen. 31.40 and the frost pinched him in the night and sleepe departed from his eyes so that whatsoeuer was torne of beasts or stollen of theeues was required at his hands he bare the losse of it Much more then will the Lord care for the sheepe of his pasture his rod and his staffe shall comfort them and although they walke through the valley of the shadow of death they shall feare no euill Will a king regard onely the chiefe Cities and most populous places of his kingdome and suffer the rest to liue as they list without lawes good orders Or will the master of an house looke to some in his family and not to all If then God be our King if he be our Master he will looke to all his subiects and seruants whatsoeuer they be that they shall haue their meate in due season Secondly such is the grace and goodnesse of God that he would haue all his people Reason 2 come to knowledge Such as know not his will are none of his seruants If then he require the vnderstanding knowledge of his wayes not onely of rich men of great men of learned men and of the Ministers but of all the people of what calling and condition soeuer they be how meane and simple soeuer they be we must hereof conclude that he hath ordained that all of them should haue the meanes of knowledge and saluation offered vnto them and published among them To this purpose the Apostle saith He will that all men shall be saued and come vnto the acknowledgement of the truth 1 Tim. 2 4. And Peter in his second Epistle chap. 3. teacheth that The Lord is not slacke concerning his promise as some men count slacknesse but is long suffering to vs ward 2 Pet. 3 9. not willing that any should perish but that all should come to repentance This is that which the Prophet Ezekiel setteth downe chap. 18 11 23 32 and 33. Haue I any pleasure at all that the wicked should dye saith the Lord and not that he should returne from his waies and liue Thirdly the word of God was penned for all estates degrees and conditions of men It Reason 3 serueth as eye-salue to cleere the eyes of all persons and to make the simple wise Psal 19 7. and 119 99 100. It cleanseth the way of the yong man if he take heed thereunto with all diligence Psal 119 9. The booke of the Prouerbes of Salomon the sonne of Dauid King of Israel was written to giue subtilty to the simple and to the young man knowledge and discretion Prou. 1 4. The Apostle Iohn 1 Iohn 2 13. wrote to the Fathers because they had knowne him that is from the beginning he wrote vnto young men because they haue ouercome the wicked one he wrote to little children because they haue knowne the Father If then the word do serue for all sorts and sexes and ages whatsoeuer it followeth that all must be taught from the greatest to the least from the highest to the lowest Fourthly all persons whatsoeuer they be haue soules to saue simple persons small congregations Reason 4 little assemblies as well as others that are many in number We consist not only of bodies we must not onely prouide for this present life but we haue also soules to saue and must prepare for the life to come We shall all giue an account of the things that we haue done in this life whether they be good or euill forasmuch as the Lord will reward euery man according to his workes Rom. 2.6 The day of our particular death and the day of the generall iudgement are both of them dayes of reckoning and account and as the soule is most precious so the account to be giuen for it is very great and therefore from these premises we may necessarily deduct this conclusion that it is the will and pleasure of God that euery place and person should be carefully instructed Vse 1 It remaineth therfore that we come to the vses and as from a good tree gather such fruit as groweth from thence First we learne that it is Gods ordinance and appointment that euery congregation should haue a learned Minister to teach them the true religion and feare of God It is not ynough that there be a setled standing Ministery in one place or corner of the land or in euery great citie but he will haue his people in all places whether great or small to be cared and prouided for euery Church haue a sufficient Minister to instruct euery member of it Hence it is that the Euangelist declareth Acts 14.23 that the Apostles Paul and Barnabas ordained Elders by election in euery Church and then they commended them to the Lord in whom they beleeued And in the Epistle to Titus Paul saith vnto him Chap. 1. verse 5. For this cause left I thee in Creta that thou shouldest continue to redresse things that remaine and shouldest ordaine Elders in euery Citie as I appointed thee By euery Church and euery citie in those places we must vnderstand that wheresoeuer there is a body of people gathered together fit for a Congregation there ought a Minister to bee chosen appointed and set ouer the same For whersoeuer a Church is planted and a distinct congregation established there is an absolute necessity of a setled Ministery as we haue shewed before in the beginning of this Chapter so that it is altogether vnpossible that without it religion should prosper or continue The Lord had no sooner giuen his law concerning the erecting of the Tabernacle but Aaron his sons were annointed and the whole tribe sanctified to the office of the Ministery to attend on holy things to teach the people to offer sacrifices to performe such duties as were required of them He knoweth that euery man standeth in as great neede of food for the soule aa he doth of nourishment for the body and that as the body decayeth without sustenance so the soule famisheth and pineth away without the bread of life Wheresoeuer the Ministery of the word is wanting there wanteth one of Gods ordinances one of his speciall blessings Wee see by common and continuall experience when the corne is blasted and the haruest of the field is perished and the labour of the husbandman is destroyed what crying lamentation is made how much more ought we to be greeued to see the famine of the word brought vpon vs and thousands perish thorough want of this ordinance of God
then he is and indeed as well the one as the other are vnfit vnmeete to haue the charge of sheepe or of old shooes It discourageth those that labour painefully in this calling and weakneth the hands and hearts of those that are diligent in their office It bringeth a slander vpon the Church of God and emboldeneth many to goe forward in sinne while there is for the most part like Priest like people like master like man like mother like daughter And last of all it bringeth ineuitable perils and dangers vpon the people whose soules perish through their ignorance and wickednesse that are entred into this calling The third reproofe 〈◊〉 third reâ—fe is the haste which for the most part young men that runne before they are sent make to the Ministery wherein the common prouerbe is true That haste maketh waste The zeale of these persons is very preposterous forasmuch as they haue not that iudgement knowledge that wisedome and experience that grace and grauity that stayednesse and moderation in ordering and brideling their affections that is needfull in those that are to teach others the way how to do it lest it be said vnto them Physitian heale thy selfe Luke 4 23. and as the Apostle sheweth Thou that teachest another teachest thou not thy selfe Rom. 2 21. In former times of the Church the Prophets well qualified hung backe and shunned the burden but we are fallen into another extreme whereby it commeth to passe that we desire to be soone employed albeit rawly furnished as if a Captaine should leade his souldiers vnto the battell before they be halfe harnessed and prepared But some may say Obiection Are none to be chosen to the Ministery that are young men Or is this Law giuen to the Leuites remembred heere a morall precept to which the Church is necessarily tied None were to serue in the Tabernacle or Temple vntill thirty yeares 1 Chr. 23 3. is this precisely to be kept in the new Testament I answer Answer not all that are of that age are to be admitted nor all vnder that age are to be refused For as there are two sorts of young men set downe before so there are two sorts of Elders some are olde men in yeares and some are old men in gifts and thus may the Ministers be saide sometimes to be both old and young yong in age old in the graces giuen vnto them necessary for this calling as on the other side a man may be old in yeares and haue many gray haires on his head and yet in regard of necessary gifts that ought to haue beene in him be a young man a childe an infant If it be farther saide Obiect Iohn Baptist began to preach at that age and so did Christ himselfe yet had these great gifts and who is like to them or who may compare with them Answer I answer these examples are not to be drawne into imitation to make of them perpetuall Canons and constitutions of the Church And this was indeed a long time after obserued in the Church all such kept out as by a strong barre that had not attained to that age We haue laide before vs the doctrine and life of Christ to be followed not the yeares ability not age The Apostle warneth Timothy so to behaue himselfe that none should despise his youth 1 Tim. 4 verse 12. He would haue him learne before he goe about to teach others It is said in the booke of Iob chapt 12 12. With the auncient is wisedome and in length of daies vnderstanding Neuerthelesse albeit this bee ordinarily seene yet God is not tyed to any age but bestoweth his gifts where and vnto whom hee pleaseth as appeareth in Ioseph Ieremy Samuel Salomon Daniel Dauid Timothy Titus and sundry others Howbeit such examples are not common but rare and vnwonted like a shining starre in a cloudy Firmament Aristotle No man chuseth yong men to be Generals of an army saith the heathen Philosopher That Physition is thought to be the better who hath most conuersed and liued longest among the sicke Plato lib. 3. de rep In the host of Alexander the Great Q. Curtius none was suffered to leade the bandes into the field that was not elder then three-score In the state and common-wealth of Rome none vnder full age were chosen to bear any office None was chosen to be a Senator before 25. yeares nor Pretor before 30 nor Consul before 43. How much more is this to be regarded in the regiment of the Church where as the calling is weightier so the danger is greater when these pastorall charges are bestowed vpon vnfit persons For a speciall care must be had that such as are aduanced and promoted whether young or old doe not cause their ministery to be contemned especially considering that it falleth out as we see by continuall experience that euen his doctrine is little regarded whose person is despised Some are old in yeares but young in wisedome Esay 65. and at an hundred yeares old are as children touching vse and experience who staine and disgrace their hoare heads white haires with foolishnesse sottishnesse and more then childishnesse In the art of nauigation Nazian in laud. Basilij this law was wont to be precisely obserued that none should be chosen Master of the Ship or Masters mate that hath not first beene a skuller and rowed with oares and froÌ„ thence beene promoted to sit at the sterne In military discipline a man was first chosen a souldier then he rose higher to be a Centurion before he could be Generall of the host God would haue the Leuites to be at the first as it were probationers before they were alowed to be practitioners They were taken in for tryall at 25. yeares of age as it followeth in the 8. chapter and so continued vnto 30. at what time they were suffered to minister if they were found faithfull and painefull But it may be said of many in our church that they runne before they be sent Iere. 23 21. and thrust themselues into the Vineyard before they be hired These are young in yeares and as young in qualities and conditions required of a Minister that haue not yet shed their colts teeth nor scarse sowed their wilde oates as we say in our common Prouerbs so that we may say with the Prophet Hosea chap. 9 7. The Prophet is a foole the spirituall man is mad And another Prophet Her Prophets are light and treacherous persons her Priests haue polluted the Sanctuary they haue done violence to the Law Zeph. 3 verse 4. Vse 2 Secondly it teacheth a good duty and profitable to the Ministers that remembring this lesson and considering how they must be adorned and with what gifts endued they looke to themselues that they giue no occasion of scandall and offence of euill speeches and contempt of their calling but keep themselues vnspotted and vncorrupted This the Apostle teacheth his Timothy 1. ch 4 12.
what is fit for the people to heare It is better to speake fiue wordes with vnderstanding then tenne thousand in a tongue that is not vnderstood 1 Cor. 14.19 as the Teacher of the Gentiles testifieth who spake languages and tongues more then all we We are commanded to lift vp our voyce as a trumpet to tell Israel their sinnes 8. but if the trumpet make an vncertaine sound who shall prepare himselfe to battell The Apostle alleageth it as a iudgement vpon the hearer not as a praise and commendation of the speaker â—r 14.22 Esay 28. With men of other tongues and other lippes will I speake vnto this people Our Auditours are all or at lest for the most part rude and ignorant and it is our duty to bow and stoope downe to their capacity and when we thinke we speake plainely we shall find oftentimes that we speake darkly and obscurely not plainely and familiarly enough Lastly let vs content our selues with the purity and simplicity of the word which is sufficient in it selfe to expound it selfe and able yea onely able to giue direction and satisfaction to the conscience It may be truely said that the Minster sitting in Moses chaire is as it were set vpon a stage whose smallest actions and gestures all the people behold and therefore albeit he be neuer so precise in the discharge of his calling the hearers that can see but the outward actions and not inward affections will iudge of the heart by the appearance and of the substance by the circumstances so that if any lightnesse or dissolutenesse appeare they by and by conceiue that all is amisse and little regard any thing that he doth deliuer and speake vnto them True it is this is their fault and infirmity howbeit we must prouide that we giue no occasion and cut off occasions from all such as are glad to lay hold on occasions Vse 3 Lastly it is our duty when we come to the house of God to take heed to our feet lest we depart from the Church as the foolish virgins from the gates of heauen We must learne how to prepare our selues that we may profit thereby as the Lord would haue the people sanctified before the Law was to be deliuered Exod. 19. This preparation to bee duly performed hath many particular parts as seuerall branches issuing out of one roote First it is our duty to come together into one place to heare the word and to call vpon his Name For albeit we must reade the Scriptures priuatly in our houses yet we must haue them publikely expounded and interpreted and albeit priuate prayer be not vnprofitable and priuate exhortations bee oftentimes auaileable yet our publike assemblies haue a more speciall blessing promised vnto them Matthew Chapter 18. verse 20. Where two or three are gathered together in my Name there am I in the middes of them Before we can heare the word it is required of vs to come to the place of hearing Psal 34.11 and 122.1 The Centurion telleth our Sauiour that he had such seruants vnder his authority that if hee said to one Come he commeth Matthew 8.9 God our greatest Master vnder whose authority we are and he vnder the authority of none sendeth out his messengers and calleth his guests Come and eate of my meate Prou. 9.5 and drinke of the Wine that I haue drawne yet we seeme deafe and cannot heare senselesse and cannot mooue The vnreasonable creatures euen the wormes that creepe in the earth put vs to shame and serue to condemne vs when God in the beginning said Let there be light It was so Gen. 1.24 Let the earth bring foorth her liuing creatures after their kindes the earth did so When God intended to bring a plague vpon the Egyptians and called for the Grassehoppers and Caterpillers Psalme 105. verse 34. He spake and the Locusts came and Caterpillers and that without number When he asked for them they delayed not but went out to doe his will But GOD hath spoken many times to vs and we regard not his call and if we come sometimes at his bidding we thinke we haue done our duty and him a pleasure We must come constantly and continually Blessed are they that dwell in his house Psalme 84. verse 4. The Church is not as an Inne to soiourne in but an house to abide and dwell in that Christ may finde vs there but many preferre the Inne and Ale-house before it It is better for vs to be found in the Temple then in the Tauerne and in the house of prayer then in a denne of Theeues Let the zeale of his house eate vs vp Let vs consecrate the Sabboth as holy to the Lord and make it a day of holy rest not of vnholy and vngodly ryot Secondly as we must come diligently fo wee must attend carefully when we are come otherwise what benefite can wee haue or looke for by our comming The Prophet ioyneth these together and coupleth them as two friends in one chaine Psal 34.11 Come and hearken If it were enough to come and heare a voyce the oxe and asse might do that as well as we for they can apprehend an outward sound Therefore we must do more then that we must set our mindes vpon that which we heave or else we heare no otherwise then the beasts that are without vnderstanding This attention is a notable vertue it is a Iewel for the eare We see how many in our dayes delight to haue Rings and Iewels hanging at their eares and they account it a great ornament vnto them I will not say vnto them as the heathen Poet in scoffing manner answereth Plaut in poenulo that it is because they haue no fingers on their hands as if the fingers not the eares were made for rings but this I will say that if wee had the richest Iewels that the East or West could afford vnto vs if we haue not an eare boared through to the heart to heare the word of God they are no better then as Iewels put into a swines snout Happy is he that weareth this Iewell of attention a Iewell of infinite price and value this is to haue an hearing eare whereas all others haue eares and heare not Thirdly we must remember what we haue heard and not suffer it to slippe from vs. For what auayleth it to be attentiue for the time and so soone as we are departed to forget all thereby suffering the birds to picke vp that which is sowne that is Satan to steale out of their hearts that which hath beene taught them The Apostle Iames compareth such a man to one that beholdeth his naturall face in a glasse Iam. 1.24 who goeth his way and forgetteth immediately what manner of one he was The word of God that saith O my people heare my Law Psal 78.1 saith also else-where My sonne forget not my Law Pro. 3.1 The Lord commanded the Israelites to binde his words vpon their hands for a signe that they
sword it is the Schoole of Christ this is the rod as the Apostle calleth it it is the Temple of God this is as it were the whip to scourge out such as abuse it themselues it is the body of Christ this is as a medicine to cure the diseases of it it is the vine and sheepfold this serueth to keepe the foxes and wolues from it Secondly some obiect that it is not needfull Obiection 2 vnder a Christian Magistrate who is charged to punish such as liue dissolutely and disorderously inasmuch as he beareth not the sword in vaine Rom. 13. It belongeth vnto him to take away life or limbe according to the nature and quality of the offence What place then is there for excommunication and Ecclesiasticall iudgements I answer Answer Christ hath setled this as a perpetuall order in the Church Math. 18 17. If he shall neglect to heare them tell it vnto the Church but if hee neglect to heare the Church let him bee vnto thee as an heathen man and a Publican Where alluding to the custome of the Iewish Church hee sheweth also that the Christian Church cannot want this spirituall iurisdiction These thē are not contrary they stand well together neither doth the one hinder or ouerthrow the other Neither are we to thinke that Christ pointeth out the ciuill Magistrate when he saith Tell the Church as some suppose Erast thes but an Ecclesiasticall Senate Neither doth he meane when hee saieth Except hee heare the Church let him be to thee as an heathen or a Publican except hee heare the Magistrate that is of the same faith and religion with thee thou maist go to law with him as if he were an heathē or Publican and haue him before the Romane Magistrate that is prophane For Christ speaketh not onely to the Iewes that then liued but giueth a remedy to bee vsed at all times The promise that followeth whatsoeuer ye shall binde on earth c. belongeth not to one time or to one place or to one people nor to the ciuill Magistrate nor to ciuill wrongs but pertaineth to the conscience and had bin impertinently vnproperly added if Christ had spoken of seeking ciuill remedy against ciuill harmes and iniuries which will farther appeare by the reasons following First if by the word Church the ciuill Magistrate were to be vnderstood then the words concurring in the text touching binding and loosing and vsed elsewhere to the same effect touching opening and shutting remitting retaining of sinnes shewing the Churches power doe not signifie spirituall power but ciuill but they doe not so signifie neyther were euer so vnderstood of any vntill our times Secondly the authority heere spoken of was such as the Disciples present should somtimes in person exercise and execute for so Christ saith vnto them verse 18. Whatsoeuer ye shall binde on earth shall be bound in heauen whatsoeuer ye loose in earth shall be loosed in heauen But these exercised not ciuill power but spirituall iurisdiction therefore this authority heere spoken of was spirituall not ciuill Thirdly Christs words are in this place imperatiue Tell the Church Whosoeuer saith that these words are but permissiue onely suffering men so to do and not imperatiue enioyning the same he goeth against the letter of the text and propriety of the words But Christ commandeth no man to prosecute his brother ciuilly offending him before the ciuill Magistrate He commandeth to forgiue him and to be ready to take another iniury rather then in law to pursue him Math. 5 40. Therefore this action here in this sort enioyned and required at the offended brothers hands in that Christ saieth vnto him Tell the Church is not a ciuill action but must needs be a spirituall duty whereby the offenders soule abiding in sinne and so in danger to be lost is to bee recouered if it may be by this meanes Fourthly the ground and matter of this action whereupon the whole is inferred is not ciuill for then it should more fitly haue beene named 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an iniury but heere it is not so called but it hath the expresse name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sinne Therefore the remedy also is spirituall and the meanes to bring it to passe Likewise he teacheth a little before of offences spirituall and of the cure of them then he sheweth our duty of seeking and recouering euen one brother going astray Math. 18 12 13 14. comparing this to the seeking and recouering of a lost Sheepe straying from the flocke in the wildernesse which also is a spirituall affaire and businesse These things being thus laide together with the words immediately following and both compared together there is no shew of reason why it should not concerne the same matter with the former there being still one coherence and knitting vp of the argument and that most fitly in this discourse Lastly Christ was no ciuill Lawyer neyther set any ciuill Courts and courses of law neyther was this his calling But this was his office to giue order for his Church and to establish the gouernment thereof Neither was there any speciall occasion to speake of ciuill going to law here was no question put to him concerning any such matter so that he should thus haue answered nothing to the purpose Wherefore by these particular considerations we may conclude that to take the word Church for a company of ciuill Magistrates vsing ciuill not spirituall authority for a bench of Iusticers or a Senate of Magistrates hath no approbation of any author In prophane writers it signifieth a whole ordinary assembly of people met together for ordering ciuill affaires guided therein by some Magistrate They then are very much deceiued that take the word in a ciuill sense vnderstand it of ciuill proceedings Againe when the Apostle speaking of the incestuous person 1 Cor. 5. willeth him to bee deliuered to Satan for the destruction of the flesh they expound it of an extraordinary punishment inflicted vpon him by the diuell whereby hee tormented his body Such a miraculous punishment was laide vpon Ananias and Sapphira by Peter and vpon Elymas by Paul But this is not the right interpretation true exposition of this place For albeit God oftentimes vse the diuell as his instrument both to chastise his children as we see in Iob and to punish the vngodly as we see in Saul so that the power of Satan is the power of God yet this is not intended by the Apostle Parae i◠1 C◠5. quest 1. as appeareth by the circumstances which may bee obserued in this chapter For first hee reprooueth the Corinthians that they had cherished a most wicked man among them and had not long before put him out as verse 2. Ye are puffed vp but he did not neither could he reproue them because they had not wrought a myracle because the gift which Peter and Paul had as the Apostles of Christ was not common to euery Christian nor
men regard not to plucke vp the wheat with the tares which a good husbandman will not and to pull by vp the rootes wholesome herbes with vnwholesome weeds which a good gardiner will not and to cut off good citizens together with the badde which a good Magistrate will not Lastly in the censure of excommunication there is place left for repentance nay this is the end of euery censure of the Church not to destroy but to amend and reforme so that when the offender returneth againe into the way he holdeth his place that he did before in the Church neither receiueth any hurt or losse or reproch by the fault which he hath confessed and forsaken This is the institution and ordinance of God this he hath appointed of this had Peter experienee after his threefold confession that followed his threefold denyal Of this also had the incestuous person experience when he sorrowed for his fornication for then he was ioyfully receiued againe forasmuch as euen the Angels in heauen reioyce at the conuersion of a sinner Luke 15. But he that being excommunicated is driuen out of his kingdom and seeth it translated to another hath no place left him to recouer his kingdome his repentance commeth too late to doe any good to himselfe The vsurper that hath once inuaded his seate and set himselfe downe in his throne will not easily depart from it and let it goe againe vntill a stronger then he cometh and ouercommeth him he shall neuer attaine to his right againe neither shall finde place for repentance though he seeke it carefully with teares This is to arme Prince against Prince and to set kingdome against kingdom forasmuch as the right owner will neuer giue ouer his right so long as he is able to right his owne cause Thus we haue seene how excommunication is abused in the Church of Rome and that which was by institution from God an wholesome medicine to saue not to condemne to helpe not to hinder to edification not to destruction is now by corruption of man turned vpside downe and the nature of it quite ouerturned The iniury that is offered to none of the lowest ranke is offered vnto Princes who are thereby in worse condition then any of their people A Christian Prince is made in worse condition then an heathen The heire is punished for his fault to whom he is heire the sonne for the father the successour for the predecessour the innocent for the nocent the infant for the aged the childe vnborne for him that is borne and lastly he that repenteth cannot be restored into his place againe so that it is all one to be penitent or impenitent All these iniuries indignities and miseries to which we might adde the shamefull arraigning endighting condemning and burning men for heretickes after their death all these exhorbitant courses proceed from the abuse of this censure and of all who is author but the Pope of Rome who aduanceth himselfe aboue all that is called God â—ss 2.4 and is an vtter enemy to Princes Vse 4 Fourthly seeing such as are incorrigible are to be throwne out of the Church it followeth that all such are to be shunned and their company to be auoided We must haue no fellowship with them lest we be defiled by them If there were that sense of sinne in them that ought to be they should not need to be separated and sequestred from the company of others forasmuch as themselues would be as open Heralds publike cryers against themselues saying with the lepers in the Law I am vncleane I am vncleane Leuit. 13.45 46. But because they haue no feeling of their spirituall leprosie but thrust themselues among the faithfull like to the generation that are pure in their owne eyes although they be not washed from their sinnes it is the duty of all the faithfull to auoide them â—t If any aske the question â—er from what things the excommunicate persons are to be excluded I answere not only from the vse of the Sacraments but from the priuiledges of the Church they must be strange vnto vs and we strange vnto them so that we must not liue and conuerse with them we must haue no society conference and communion with them otherwise then for necessitie and rather then haunt their company if we see them come at one side of the streete wee should go to the other The Apostle speaking of suspension a lower and lesser degree then excommunication maketh two parts of it first â—ss 3.10 he must be noted as Caine was Gen. 4. God set a marke vpon him He meaneth he must be branded as with a marke of shame and ignominy we must not spare his name but put him to all the reproch we can we must set him out in his colours and make it known what he is True it is before the sentence published while they continue in the Church we must as with a cloke couer the multitude of sinnes through loue as Shem and Iapheth did the nakednesse of their father while by priuate admonition they may be wonne but when once they be cast out of the Church we must forbeare them no longer that others may beware and bee warned of them For there is no better meanes to doe them good but this and if this way they will not be reclaimed they can no way be brought into the way It is better in this world to suffer a short reproch for our good then endure euerlasting contempt in the world to come Dan. 12.2 This is one point to be obserued and practised another point is seen in refraining his company that is so made infamous as 1 Cor. 5.9 I wrote vnto you in an Epistle not to keepe company with such fornicators This is fitly and not without cause added to the former For if we be familiar with such a man as with a friend we harden him in his sin and as much as lyeth in vs we keepe him from repentance and so from saluation The vse of shunning and eschewing of him is that he may be ashamed and the end of shaming of him is that he may come to amendment of life and consequently to be saued But when no man auoideth him and abhorreth from his company it is so far from working shame in him that it maketh him thinke well of himselfe Such as delight to be euermore with them are partakers of their sinnes and become as loathsome and shamefull as they Moreouer the Apostle saith 1. Cor. 5.11 Now I haue written vnto you not to keepe company if any man that is called a brother be a fornicator or couetous or an idolater or a railer or a drunkard or an extortioner with such a one eate not We ought not to receiue him into our houses nor bid him God speede 2 Ioh. 10. but wholly decline from him and shunne him as we would him that hath a plague soare To sit at the Table is a signe of friendship and familiarity as with a
hath dealt bountifully with thee for thou hast deliuered my soule from death mine eyes from teares and my feet from falling We must vow vnto him a faithfull seruing of him and performe our vow before him in the trueth of our hearts saying Ver. 9. I will walke before the Lord in the land of the liuing We must returne the praise and glory vnto him to whom alone it is due vttering this voyce of thankesgiuing in a sweet meditation of his goodnesse What shall I render vnto the Lord for all his benefits toward me Ver. 12 23 I will take vp the cup of saluation and call vpon the Name of the Lord. Wherefore albeit we haue many perils without vs and within vs yet we rest in the armes of Christ and abide vnder the shelter and shadow of the Almighty so that we haue this comfort his left hand is vnder our head Cant. 8.3 and with his right hand he doth embrace vs. If it were not for this protection and vpholding of vs we could not endure heere in the world Secondly it warneth all those that are cleansed to keepe themselues in such sort that they be not polluted Deut. 23.9 This shall bring great comfort to the conscience and great peace that passeth all vnderstanding The burnt child dreadeth the fire he that hath once beene in danger of drowning will hardly be brought or drawne to the bankes side an horse that hath once bene plunged in some deepe quag-mire will with much adoe passe that way againe He that once hath found and felt the grieuousnesse of sinne and the terrours of conscience and the wrath of God and the flashings of hell fire will feare to fall and offend againe If we did duely consider how dearely it did cost Christ our Sauiour to redeeme a soule from damnation and that the weight of sinne did make him sweat drops of blood and to cry out vpon the Crosse Psal 22.1 Matth. 27.46 My God my God why hast thou forsaken me when we haue bene once cleansed it will make vs carefull to keepe our selues cleane when we haue washed our feet it will worke a care in vs that we doe not defile them It is such an heauy burden that whosoeuer hath once felt the weight and smart of it dareth not stand vnder it againe Thirdly this circumspect walking before him warneth vs to forsake the company of the wicked and society with them as 2 Cor. 6.16 Come out from among them and be yee separate saith the Lord and touch not the vncleane thing and I will receiue you Our doctrine teacheth vs that sinne defileth and polluteth a man so as there is no filth or dung vpon the earth defileth the body as sinne defileth the whole man before God and therefore wee should loath the fellowship of euill men and wicked persons If a man should offer himselfe into our company that had wallowed and tumbled in some foule and filthy channell wee would shunne him and bee ashamed of him wee would not abide him but thrust him from vs. For we know we could not bee neere him a little while but he would make some of his filth to cleaue vnto vs. Thus it is with badde men As themselues are loathsome and filthy so they will leaue part of their filthines behind them among whomsoeuer they conuerse like vnto some beasts that leaue such a rancke sauour after them wheresoeuer they become that it may easily be knowne thereby as by an infallible token that they haue beene there If we cannot draw these men from iniquity let vs withdraw our selues from their company There is not a more deceitfull baite to catch vs then to come within their reach Many haue beene stricken downe with this stroke that haue stood as valiant and inuincible men against many other dangers Let vs be wary by their harmes and learne wisedome by their folly and to beare our selues vpright by their fals â—on But it may be demaunded whether all keeping company with them be vnlawfull 〈…〉 or not I answere all company with them is not absolutely forbidden but to be familiar with them is forbidden to delight in them to be of one heart and of one mind with them to be yoked vnto them so to delight to be among them that we like better of them then of any other and neuer thinke our selues well vntill we be with them If any farther aske the question â—on in what cases it is lawfull to be among them 〈…〉 I answer briefly first when we seeke to reclaime them when we haue this end to conferre with them to instruct and admonish them as the Apostle speaketh of an heretike that he must be once or twice admonished then being obstinate he must be auoyded Tit. 3.10 That which he speaketh particularly of an heretike may be spoken generally of euery wicked person that is incurable Secondly when we are bound by the band of a necessary calling to be in their presence and company For God hath set vs in our seuerall standings out of which we may not depart We shewed in the former doctrine that if a man were excommunicated by the Church yet such as belong vnto him in the family or in the Common-wealth ought to be subiect and obedient vnto him The wife must yeeld to the husband due beneuolence the child must honour the father and a seruant his master so farre forth as they doe not encourage him in his sinnes nor ioyne with him in a liking of them Lastly it teacheth vs to auoide all occasions and inducements to sinnes yea all appearances of euill Hence it is that Iude saith ver 23. Hate euen that garment which is spotted by the flesh not onely the sinnes themselues but the occasions of them And heereby wee may try our selues whether we make conscience of sinne or not Euery commandement that forbiddeth any sinne forbiddeth all the allurements that may draw vs into the same This is one of the generall rules that helpe vs to vnderstand the law to come to the true meaning thereof Lastly seeing sinne soileth and defileth we learne to put this duty in practise to craue of God to wash vs and cleanse vs from the defilements of sinne Let vs follow the example of the leper Matth. 8.2 who fell downe at the feet of our Sauiour and besought him that he might be clensed Lord if thou wilt thou canst make me cleane so ought we to come into the presence of Christ and worship him and craue of him to cleanse vs from the filthinesse of our sinne It so staineth and polluteth that none can wash away the blots and spots that sticke so fast vnto vs but he This we see in Dauid Psal 51.2 3. Wash me from mine iniquitie and cleanse me from my sin for I know mine iniquitie and my sinne is euer before me True it is God sometimes willeth vs to wash our selues as he commanded the Israelites to wash their garments when they
reasonable creature and euery reasonable creature is a man If then by sinne the law of the eternall God bee broken we see how it toucheth him neerely so that his Maiestie is offended and his iustice violated Secondly euery sinne is liable to iudgement Reason 2 against whomsoeuer it be committed it is punished of God he taketh the matter into his owne hand as Rom. 1.18 The wrath of God is reuealed from heauen against all vngodlinesse and vnrighteousnesse of men which hold the trueth in vnrighteousnesse And chap. 2.9 Tribulation and anguish vpon euery soule of man that doth euil of the Iew first and also of the Gentile To this purpose speaketh the Apostle Iames cha 4.12 There is one Lawgiuer that is able to saue and to destroy He punisheth sinne in whomsoeuer he findeth it and letteth not the transgressour escape scot free that so he may be acknowledged to be a iust and vpright God that hateth wickednesse and loueth righteousnesse For he will shew himselfe iust as well in his reproofes and threatnings as in his iudgements and corrections Now he could not correct all sinne except all sinne were committed against him And if he should he should be an vniust iudge through too much rigour and seuerity as the Apostle concludeth in the Epistle to the Romanes cha 3.5 6. Is God vnrighteous which punisheth I speake as a man God forbid for then how shall God iudge the world Forasmuch as hee which is to iudge all the world in righteousnesse and trueth cannot but deale iustly and vprightly Gen. 18. Thirdly as he punisheth all sinne so he only Reason 3 can forgiue sinnes This is that which the Prophet setteth downe Thou hast in loue to my soule deliuered it from the pit of corruption for thou hast cast all my sinnes behinde thy backe Esay 38.17 And to rhis purpose speaketh Micah chap. 7.19 He will subdue our iniquities and thou wilt cast all their sinnes into the depthes of the sea If then it belong to God alone to forgiue sinnes it followeth that they are committed against him Fourthly the loue of our brethren is made Reason 4 the fufilling of the whole law and the tryall of our selues whether we loue God or not This the Apostle maketh plaine Rom. 13.8.9 10. Owe no man any thing but to loue one another for he that loueth another hath fulfilled the law for this Thou shalt not commit adultery Thou shalt not kill Thou shalt not steale Thou shalt not beare false witnesse c. it is briefly comprehended in this saying namely thou shalt loue thy neighbour as thy selfe loue worketh no ill to his neighbour therefore loue is the fulfilling of the Law In setting downe the summe of the whole Law Christ and his Apostles oftentimes passe ouer the first Table and make no mention of the duties thereof He calleth the most weighty and principall matters of the Law iudgement mercy and fidelity Matth. 23.23 and when the yong man in the Gospel asked the question what commandements he must obserue that he may enter into eternall life he sendeth him not to the first Table but to the second and saith vnto him Thou shalt not kil thou shalt commit adultery c. thou shalt loue thy neighbour as thy selfe Matth. 19.18 He might haue taught that he should haue no other God but the true God of Israel and that he must loue him beleeue in him and put his trust and confidence in him but the obedience heereunto stood for the most part in the inward affection of the heart or in outward ceremonies The affection of the heart doth not appeare outwardly and the outward ceremonies of his worship are oftentimes counterfeited thorough hypocrisie but the workes of charitie are witnesses of true righteousnesse Our outward workes toward men are signes of our inward piety toward God so that he will haue our faith toward him to be knowne by these fruits Wherefore forasmuch as we haue plainely shewed and firmely prooued that all sinne is a transgression of Gods Law that he is a punisher of sinne rewarding euery one according to his workes that he onely can forgiue sinnes and that he tryeth how we performe our duty toward him by our loue and charity toward our brethren it followeth necessarily that howsoeuer men are many waies and oftentimes greatly wronged yet therein also God is most highly offended An obiection answered Now albeit the doctrine may seeme sufficiently strengthened by these consents and reasons yet some scruple and doubt may remaine in vs except we shall remooue one obiection For in that prayer which the Lord taught his disciples we are taught to aske forgiuenesse our sinnes at the hands of God forasmuch as we also forgiue our debtors Luk. 11.4 The creditor is God the debtor is man the band or bill is the Law the debt is sinne the prison is hell Hereupon the question may be asked Obiect how all sin can be made to be committed against God seeing we are also said to sinne against men and to bee indebted vnto them for debt and sinne are vsed indifferently the one for the other If then we be said to sinne against God onely how are wee said to trespasse against our brother and our brother to trespasse against vs Luke 17.3.4 Answer and how are we saide to forgiue one another I answere in euery trespasse that we doe against our neighbour we are to consider two things first the iniury done to man secondly the offence done against God The losse and damage that man receiueth either in his body when he is wounded or in his substance when it is purloyned or in his good name when it is abused he may forgiue and remit but the sin against God and his Law God onely can remit and release If a man be slandered and thereby receiue much hurt he may pardon that as we see in Dauid who flying from his sonnes rebellion was cursed with an horrible curse by Shemei one of the family of the house of Saul hee accused him to be a bloody man 2 Sam. 16.7 and reuiled him as a man of Belial yet hee put it vp and would not be reuenged of it neither suffer others to take away his life Neuerthelesse as his vile slanders and false surmises were forbidden in the ninth commandement and were breaches thereof he did not neitheir could he forgiue he hath nothing to do with that nay all the men in the world are not able to make it no breach of the law and consequently no sinne against God If a man cause a blemish in his neighbour he may forgiue the blemish he hath receiued as Stephen his persecutors that stoned him to death and prayed for them but he cannot blot out the staine that the sin maketh in his soule nor forgiue the breach of the sixt commandement If a man haue his goods stollen he may pardon the theefe but he cannot remit the theft for as much as the eighth commandement will take hold of him
when wee can complaine of them speake euill of them deface and euery way disgrace them as carnall men do their vtter enemies it is a true signe that our hearts are touched by the Spirit of God as our Sauiour Christ teacheth Iohn 16 verse 8. When the Comforter is come he will reproue the world of sinne and of righteousnesse and of iudgement Wee haue no greater enemies then our sinnes which are many in number strong in power deceitfull in snaring and dangerous in subduing of vs. They are in number as the sand on the sea shore that cannot be reckoned and moe then the haires of our head or then the houres that we haue liued They are as strong as an army of men set in battell aray who by their power and puissance haue strooke downe the chosen men of Israel They deceiue with their pleasures as the bird is taken in the snare and as the subtill harlot that flattereth with her mouth They bring danger both to soule and body and leaue vs not till wee perish for euer and be cast into the pitte of hel from whence there is no redemption Seeing then their nature is such that they carry vs headlong with violence into perdition we should also maligne them and hate them as death nay as him that hath the power of death that is the diuell Hebr. 2 verse 14. If we finde them too cunning and crafty for vs and our selues too weake to deale against them being armed with all the forces of Satan and of the world let vs goe to him that beeing stronger then that strong man is able to take away all his weapons Luke 11 verse 22. and binde him in chaines euen the Lyon of the Tribe of Iuda Reuel 5 verse 5. that is able to stop the mouth of that roaring Lyon which seeketh whom he may deuoure 1 Pet. 5 8. He knoweth wherof we are made he remembreth that we are but dust And as he is of power to helpe vs and subdue our corruptions so he is of infinite mercy to pardon vs our sinnes He knoweth what is in vs better then we our selues know our selues forasmuch as he is greater then our hearts and knoweth all things If then we confesse our sinnes truely and vnfainedly as he is faithfull and iust 1 Iohn chap 1 verse 9. so he will forgiue vs he hath made the promise and the word is gone out of his mouth which he cannot call backe againe he hath vttered his voice and he cannot deny it no more then he can deny himselfe If he should reteine our sinnes we being penitent he should forfeit and falsifie his truth which cannot agree to the diuine nature and therefore as one rightly speaketh he should be a greater leeser then we This is euidently to be seene in the Psalmes of repentance penned by the Prophet Dauid as Psalme 32. At the first he sought by all the meanes that he could to hide his sinnes hee sendeth for Vriah and vseth sundry shifts to conuey him vnto his house and thereby to couer his sinne When that pollicy would not serue he sendeth secretly to Ioab to put him in place of danger and thē to retire from him that hee might fall by the sword of the Ammonites But whiles he seeketh all meanes to couer it God the searcher of hearts doth discouer it and sendeth his Prophet vnto him to reproue him Heereby euen by the Ministery of the word his heart is touched and he is made to see the greeuousnesse of his sin against whom he had sinned then he is not ashamed to acknowledge it and to leaue a memoriall of it in the Church for the good of others Thus he found wonderfull comfort by his confession and could finde none without it I acknowledged my sinne and thou forgauest mine iniquity Psal 32 5. The consideration of the multitude of our sinnes is able to bring vs to despaire but the confession of our sinnes is able to raise vp to hope againe and to stay vs vp with the mercies of GOD which are as flagons of wine to refresh vs. When Dauid had thus confessed that he had sinned God sent him a comfortable message that cheered his heart and quieted his conscience The Prophet that before threatned thundered out the Law now applieth precious balme and powreth wine and oyle into his wounds saying vnto him in the Name of God Thy sinne is pardoned They that are escaped by the mercy of God as it were from a dangerous shipwracke out of their sinnes would not come into the same case and condition againe for to gaine a kingdome nay all the kingdomes of the world When the sinfull woman confessed her sinnes by shedding abundance of teares and wiping the feete of Christ with the haires of her head hee answered concerning her as the Lord of life and comfort Many sinnes are forgiuen her for shee loued much Luke 7 verse 47. Thus he spake graciously and comfortably to the penitent theefe on the Crosse accusing himselfe reprouing his fellow iustifying Christ confessing his faith and asking forgiuenesse This day shalt thou be with me in Paradise Luke 23 43. The more often we goe vnto God and confesse our sinnes before him the better it is for vs the more mercifully he will deale with vs the greater grace he will bestow vpon vs the farther he will remoue his iudgements from vs and the neerer he will approch vnto vs. Vse 3 Lastly let vs all labour after a right confession Many haue confessed their sinnes and yet found little comfort as Pharaoh Saul Iudas the Israelites and many others If we hope to speed better then these men then we must confesse better then they did If wee sinne with them and confesse as they did we shall reape no better fruite then they did We are apt to fauour and flatter our selues wee are possessed with selfe-loue Wee cannot looke vpon other mens vertues nor our owne vices we are blinde in seeing our owne faults wheras wee are sharpe sighted and quicke eyed to espie a little mote in other mens faces Wee should rather consider our owne wants to be humbled for them then the graces we haue to be puffed vp by them No man seeth the spots that be in his owne face so he discerneth not the sinnes that are in his owne soule He that would know his deformities taketh a glasse Iames 1 23. which sheweth vnto him what he is and how he is so if we would vnderstand our secret open sinnes we must behold our faces in the law of God for by the law commeth the knowledge of sinne Rom. 3 20. Wee must therefore examine our selues touching this duty of confession and obserue diligently the true properties of it Not euery one that saith Lord Lord shall enter into the kingdome of heauen Not euery one that saith I am a sinner I am vncleane is a true conuert and a right penitent Nothing is more common thē to heare men say I confesse my selfe a
4.8 â—â—m 4.16 â—or 3.9.10 〈◊〉 12.3 â—or 3.8.10 euen a greater measure of glory after a faithful discharge of the duty when the great Shepheard of the sheepe shall appeare in glory It is not therefore to bee maruelled at that Paul euery where magnifieth the grace of God who had chosen him to be a master-builder in his house to lay the foundation thereof more precious then the gold of Opâ—ir or then siluer tryed in a furnace of earth purified seuen times 〈◊〉 12.6 Now if the calling be in it selfe honourable ought it not then to be honored and how shall it be honored if they that be in the calling be not maintained and what shold their maintenance be but as it may be agreeable to their place they hold And if the maintenance must hold correspondence with the honour of the Ministery wee doubt not to affirme and auouch that the recompence of the labours of such as are painful and faithfull in this calling ought to be very bountifull and liberall Our Sauiour saith of this calling â—â—k 10.16 He that heareth you heareth me and he that despiseth you despiseth me and he that despiseth me despiseth him that sent me Hee hath committed vnto them the keyes of the kingdome of heauen â—â—tth 16.19 Tel mee if thou were desirous to see one of the kings houses glistering with much gold and shining with pearles and precious stones and at length shouldest finde one that carryed the keyes who being intreated should forthwith vnlocke the doores and bring thee euen into the kings priuie chamber wouldest thou not make much of him and honour him aboue others The Ministers of God are they that keepe the keyes of the gates of heauen they haue power from Christ and vnder Christ to open the dores ought we not therefore to loue theÌ„ Chrysost hom 2. in 1. Thessal to reuerence them to honor them This made the Thessalonians receiue the Apostles doctrine 1 Thess 2.13 not as the word of man but as the word of God and he beareth the Galatians witnesse Gal. 4.15 that if it had beene possible they would haue plucked out their owne eyes and haue giuen them to him Our Sauiour telleth his Apostles Matth. 18.18 that whatsoeuer they shall bind on earth shall be bound in heauen and whatsoeuer they shall loose on earth shall bee loosed in heauen Did not Pilate thinke himselfe aduanced to great honour that he could say Knowest thou not that I haue power to crucifie thee Ioh. 19.10 and haue power to release thee If a Prince should impart to any of his subiects this authority that as high Marshall he should haue power to put in prison whomsoeuer he would and againe to release them and let them goe Chrysost de sacerd lib. 3. toto sere lib. 1. he would be thought happy and worthy of honour in all mens iudgments It hath pleased the God of heauen earth to bestow a Ministeriall power to giue authority subordinate vnder his to the preachers of the Gospel to forgiue sins and to retaine sinnes saying Ioh. 20.23 Whosesoeuer sinnes ye remit they are remitted vnto them and whose-soeuer sinnes ye retaine they are retained As Eliah by his earnest prayer 1 King 17.1 Luk. 4.25 Iam. 5.17 did shut the heauens that it could not raine vpon the earth and againe by his prayers opened the windowes of heauen that the earth did drinke in the raine and brought forth herbes meete for the vse of man So the Ministers by their earnest preaching doe open the kingdome of heauen to all beleeuers and do shut the doore against all impenitent sinners and by the power of the Lord Iesus Christ 1 Cor. 5.4 doe commit such to perpetuall imprisonment and doe deliuer them to Satan for the destruction of the flesh if haply by this meanes the spirit may be saued in the day of the Lord. This power doe the Ministers execute vpon earth which the Angels themselues do not nor cannot exercise in heauen To what end haue we spoken all this touching the power and authority of the Ministers Surely from thence to infer that their maintenance ought to be answerable to their Ministery and to shew that if wee withhold from them their due we withhold from God whose deputies they are deny him his right for all the tithe of the land Leuit. 27.30 whether of the seede of the land or of the fruit of the tree is the Lords it is holy vnto the Lord and consequently we hinder the worship of God and thereby as much as lyeth in vs destroy the soules of many thousaÌ„ds which otherwise might come to repentance acknowledging of the truth Remember therefore these two Principles See more of Tithes in the 18. chapter which both ioyne in one that the tythe of the land is the Lords verse 30. and that the tenth shall bee wholly vnto the Lord verse 32. As then we doe tender the continuance of the worshippe of God so we should render to the Minister his due maintenance that he may receiue comfort and encouragement in the worke of the Lord and thereby make it manifest that we are ready to bring to God the best sacrifice we haue and so to serue him in the best manner Thirdly acknowledge from hence that it Vse 3 is our duty to honor God with al our substaÌ„ce and that wee can no way so well imploy our goods as when God is honoured and glorified by them The wise man saith Pro. 3 9. Prou. 3.9 Honor the Lord with thy substance and with the first fruites of thine increase And we heard before that Abel brought to God of the fattest sheep he had Exod 23.19 and 34.26 he offered vnto him the best Gen. 4. he offered a better sacrifice and also a greater sacrifice then Cain Heb. 11 4. He spared for no cost he brought not the worst he had or what came first to hand thinking that whatsoeuer he brought was good enough for the Lordes seruice and to be consumed with fire but he gaue the best hee had and would haue giuen better if he could Whosoeuer doth to the vttermost the best he can doth make it plain he would do better if he could From this practise of Abel had the Law his foundation that was afterwards written that nothing which was lean or lame Deut 15.21 Leuiti 22.20 or maimed or mishapen or blinde or any way blemished should be offered to the Lord. If any ask how this belongeth vnto vs. I answer the Ceremony is ended in Christ howbeit the equity remaineth and bindeth vs for euer Now then if the question be further demanded how this Law reacheth to vs and how we may honor him with our first fruites and riches I answer by giuing to him the best in euerie kinde that we haue This consisteth in many particular branches and teacheth vs diuers particular duties First of all here is offered that to
then they be the children of God that mourn because they cannot meete with the rest of their brethren in the Temple and at the Table of the Lord certainely they must be the children of the diuell that mourne and lament because they are at them and such as do willingly and wilfully contemptuously and presumptuously absent themselues from them It is noted of Christ our Sauiour that he earnestly desired or as it is in the Originall by doubling the word with a desire 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luk. 22.15 I haue desired to eate this Passeouer with you before I suffer whereby he sheweth his feruent affection to ioyne with them in this duty So should it be with vs when one Sabboth is ended we should long for the next when one Communion is done we should be ready to enquire after another when one Sermon is ended we should prepare for another and account no day in the week so gracious so welcome so comfortable vnto vs as the Lords day then let vs cheere vp our spirits and refresh our soules with such prouision as God hath appointed for vs. Secondly it is a great iudgement of God Vse 2 vpon men howsoeuer they account of it and whatsoeuer they esteeme of it when they are giuen ouer to their owne waies and regard not at all the waies of God Nay it is an euident token of Gods heauy iudgement to be depriued of the Word and Sacraments of the exercises of religion and of the meetings of the godly as Psal 74 1. the church crieth out O God why hast thou cast vs off for euer Psal 74.1 Why doth thine anger smoke against the sheepe of thy pasture We all confesse that dearth and famine is a greeuous plague howbeit commonly we know no other then the famine of the body when the tongue cleaueth to the roofe of the mouth for thirst and when the children say to their mothers Where is corne wine but God threatneth a greater iudgement then the famishment of the body to wit Lament 2.12 the pining and consuming away of the soule Amos 8.11 through the famine of the word It is accounted a great reproch for a subiect to be denyed the presence and protection of his Prince and the freedom of his countrey but these banish themselues from the presence of God We shold be al voluntary Communicants but many are voluntary excommunicants they exclude theÌ„selues from the Church and execute the censures of the Church vpon themselues The Church complaineth as we heard before that the Lord cast them off but these cast off themselues froÌ„ the Church from God from his ordinances It is an euident signe of most strange prophanenesse and deadnes of heart when men haue no delight no feeling no comfort no sweetnesse in the exercises of religion when they cannot feed heartily of the fatlings and drinke greedily of the wines that are prepared by God foâ— his family the most delicat delightfull souls food that can be in the world to wit the hearing of the word and the receiuing of the SacrameÌ„ts of which more afterward Chap. 11. Gen. 25. â—4 Heb 12 1â— Esau is a pattern of this prophanenesse who esteemed of these precious things more vilely then of a messe of meat of the good of his soule then of the filling of his belly of future happinesse then of a present and momentany pleasure Many such Esaus we haue in our dayes as wretched and prophane as he Lastly it ought to be the first and chiefest Vse 3 thing in all our wishes and desires we shold carefully expresse it in our loue and zeale to haue the pleasure and profit of Gods house in greatest account for our good for euer This made the Prophet say Psal 26.8 and 27.4 and 84.10 O Lord I haue loued the habitation of thy house and the place where thine honour dwelleth I haue desired this one thing aboue all other that I may dwell in the house of the Lord all the dayes of my life one day in thy courts is better then a thousand elswhere O what will be their portion in this life and what will be their punishment in the life to come who haue banished these desires out of their hearts and renounced them in their practise accounting the time tedious and the day lost that is spent this way O that such could consider betimes the feareful end and fall that waiteth for them so long as they grow more and more weary of the heauenly Manna that would fall vpon their souls as a gracious raine vpon the tender herbe And as for vs that thorough the goodnesse of God liue vnder the Ministery of the word and haue the Sacraments rightly ministred vnto vs let vs know confesse that it is our duty to reÌ„der al praise thaÌ„ksgiuing vnto God to labour to walke worthy of our calling to expresse the power of them in our conuersations to pray vnto him earnestly for the continuance of them among vs and our posterities lest thorough our great vnthankefulnesse and the abuse of them they be taken from vs giuen vnto another people that will bring forth the fruits thereof Verse 8. And Moses said vnto them Stand still c. In these words we haue Moses his consultation with God for heere seemed to be a kind of coÌ„trary or Antinomy that is one law against another The vncleane might not come to the sacrifice and besides it was an heinous offence to omit this exercise of their faith and profession of their religion no lesse then excommunication As for the touching of a dead body or burying of the dead it is a duty of charity of humanity and of necessity should a work of such due respect and importance that might not be auoided debar them from the Passeouer These therefore seemed to be in a distresse on both sides and knew not which way to turne themselues in this maze they might not come and yet they might not well abstaine they must bury the dead and yet the buriall of the dead did exclude them What shall they do between these two rocks that threaten shipwracke if they do not bury the dead they shew want of charity if they doe they barre themselues from a duty of piety and could not partake of the Passeouer vntill the next yeere Moses confesseth himselfe in this case after a sort intangled knew not what to resolue therefore for his and their satisfaction he resolueth to referre the matter wholly to God forasmuch as he had no authoritie to institute for them a new Passeouer Doctrine This teacheth vs in all matters of doubt to aske counsell at the mouth of God In alâ— doâ—â—â— we must asâ—â— counsell of God But how may this be for we cannot ascend vp to heauen to speake vnto him I answer he speaketh vnto vs at this day and that two wayes 2 King 1 1â— and 19.1 2. and 22.11 Maâ—th 2.4 Act. 15.2 2 Chron. 3
weaknesse in iudgment Thus also was Ieremy troubled ch 12 1 2. and no lesse the Prophet Habbakkuk ch 1 13. Wherefore lookest thou vpon theÌ„ that deale treacherously holdest thy tongue when the wicked deuoureth the man that is more righteous then he This which we esteeme to be a confusion is indeed no confusion and that is in order which we suppose to be out of order For God is a God of patience and long suffering who will take vengeance on his aduersaries and he reserueth wrath for his enemies Naum 1 2. and therefore is the Prophet much perplexed in spirit willed to waite by faith the issue that God will make for the vision is yet for an appointed time but at the end it shall speake and not lie 〈◊〉 37. though it tarry wait for it because it will surely come it will not tarry Hab. 2 3. Then the Caldeans thogh vsed of God as his rod to afflict his people shall be destroied Thus God hath set them in slippery places Ps 73 18. so as they passe away are â—ot they are sought but cannot bee found Ps 37 3â— The transgressours shall be destroyed together the end of the wicked is to be cut off ver 38. Lastly from hence euery man must learne Vse 5 to do the duties of his own calling God haâ—h set euery man in a certaine calling as it were in a certaine field to till wherein he is to labour We are apt indeed to break out into the callings of other men as if we weâ—e pinned vp in too narrow a roome This made Salomon to say I haue seene seruants on horses Eccl. 10 7. Prou. 2â— 27. and 19 10. and Princes walking as seruants vpon the earth And as God hath set euery man in a calling so must euery man waite and attend vpon that calling whether it be in the Church or in the family or in the Commonwealth In the Church there is order to be obserued in reading in preaching in prayer in the Sacraments that such as be at them may say in their hearts Surely God is in this place and repoâ—t that God is in them of a truth To this purpose doth Paul deliuer sundry instructions 1 Cor. 14. If any man speake in an vnknowne tongue let it bee by two or at the most by three and that by course and let one interprete 1 Cor. 14 27. Let the Prophets speake two or three let the others iudge v. 29 If any thing be reuealed to another that sitteth by let the first hold his peace v. 30. All Churches of the Saints haue this order v. 33. Let your women keepe silence in the Churches for it is not permitted vnto theÌ„ to speak but they are commanded to be vnder obedience as also saith the Law if they will learne any thing let them aske their husbands at home for it is a shame for women to speake in the Church And if it be not permitted vnto them to preach neither is it permitted them to baptize which is an appendance vnto the Ministery Their duty is to be in subiection but to baptize is a part of power iurisdiction So also ought euery one to learne and practise the duties of his calling in the priuate family An house diuided against it selfe cannot stand Math. 12 verse 25. but quickly falleth Luke 11 ver 17. Happy is that house when such as are Gouernours know how to rule and such as are inferiours know how to obey But if one encroch vpon the place of another there followeth much confusion And in the Commonwealth euery soule must learne to bee subiect to the higher powers for there is no power but of God the powers that be are ordained of God whosoeuer therefore resisteth the power resisteth the ordinance of God and they that resist shall receiue vnto themselues damnation Rom. 13 1 2. Without this the whole order of nature will be peruerted A kingdome diuided against it selfe is brought to desolation When he sendeth Magistrates and Princes he meaneth to preserue mankinde by them he striketh a feare of them not only into men but also into beasts Dan. 2 38. Such then as rise against them and labour to set all in a broile 1 Pet. 2 14. and to bring al things to confusion are worse then the brute beasts that are without vnderstanding We cannot honour God except we honour the Magistrate And it is very apparent that they are possessed with the giddy and frantike spirit of vprore and sedition which will not be vnder the rule of such as God hath ordained We cannot honour God except we honour such as he hath set in his place He hath printed his owne image in them and in their persons we obey him And when superiours are no longer reuerenced all will be set in a tumult and turmoile and must needs goe to spoile and hauocke Now if we would speake of the practise of the Church of Rome The Church of Rome is wholy out of order there is no good order obserued among them but the whole ordinance of God is vtterly ouerturned the preaching of the word is little esteemed the word and praiers are in a strange tongue praiers also are made to Saints the vse of the Sacraments is horribly prophaned they permit baptisme vnto women and the Supper they haue quite abolished Christ and Antichrist are not more contrary then the Romish church to the true Churches of Iesus Christ They haue pulled vp the foundation of Christian religion and vtterly denied the faith The Scriptures they make vnsufficient and to containe a maimed and vnperfect doctrine They subiect them to the iudgement of the Bishop of Rome and to the authority of the Church They banish the people from them as if they were very dangerous vnto them They contemne Magistrates claime power to dispose of their kingdomes if they be supposed to be heretikes Ver. 29 30 c. And Moses said vnto Hobab the sonne of Roguel the Midianite Moses father in law We are iournying c. The next point is the conference betweene Moses and this Hobab Conference between Moses and Iethro For inasmuch as the passage thorough so many Mountaines and Deserts was exceeding both difficult and dangerous Moses leaueth nothing vnforethought which might serue for the aduantage of his enterprize and therefore instantly intreated his father in law to accompany them in their way toward Canaan Such as yeeld their helpe to further the Church shal neuer lose their labour promising to him such part and profit of the promised Land as GOD should bestow vpon them True it is Moses had liued long in those parts of Arabia thorough which he was now to trauaile yet the better to assure his passage and to saue so many thousand soules as he had brought out of Egypt which could not be so few as a million it was needfull for him to vse many guides and conducters and therefore he is so
foule or dung so filthy as we are through corruption Iob 14 verse 4 and 25 verse 4. Esay 64 6. Titus 1 15. There is no sent or sauour no carcasse so corrupt and ready to infect as that which proceedeth from our selues What it is that doeth chiefly infect wherby we defile our selues and one another This Christ teacheth Math. 15 verse 18. Those things which proceed out of the mouth come foorth from the heart and they defile the man Keepe out sinne from the heart and the plague shall neuer defile the man euery one therefore must labour to cleanse the heart Thirdly seeing it is caused by sinne wee must learne to search and finde out the true Vse 3 cause of the plague The enemies of Gods word will make the Gospel the cause of the pestilence and of all other calamities So did Ahab Iehoram make the Prophets the principall procurers of the famine which fell out in their daies 1 Kings 18 17. 2 Kings 6 31. Thus dealt the heathen with the christians that liued vnder the heathen and persecuting Emperours when any famine or pestilence or ouerthrow befell among them they imputed all to Christians and cryed out to haue them persecuted and punished as appeareth at large in the Apology of Tertullian These are blasphemous mockers and deriders of the holy faith of Christ which open their mouthes against heauen The chiefe cause of the plague is the contempt of the word Ier. chapter 29 17 19. Lastly euery one of vs must learne how to behaue our selues in the troublesome times of Vse 4 this heauy iudgement We must haue a tender feeling of their distressed condition that lye vnder this greeuous hand of GOD. The Church is compared to a body wherof Christ is the head Eph. 4 ver 16 and the faithfull are members Romanes 12 4. 1 Corinthians 12 12. They make but one body though they be many different members and are all vnder one head and therefore are to helpe one another to beare one anothers burden and so fulfill the law of Christ Galathians 6 2 1 Corinthians 12 verse 24. Let vs consider the seuerall duties belonging to seuerall persons in the day of visitation The duty of Magistrates is then especially to see religion established The duty oâ— Magistraâ—â—â— time of thâ— plague euill doers cut off from the City of God and all disorders remoued Psal 101 8. They must humble themselues and cause the people to humble themselues They must appoint fasting and praier that thereby they may moue the Lord to call backe his iudgement We haue a notable example of this in the King of Nineue Ionas 3 6â— when he feared a generall iudgement to come vpon himselfe and his people he rose vp from his throne and laide away his robe from him he couered himselfe with sackcloth and sate in ashes yea he proclaimed that neither man nor beast herde nor flocke should taste any thing and that they should cry mightily to GOD saying Who can tell if God will returne and repent and turne away from his fierce anger that we perish not Ion. 3 6 7 8 9. Here is a good president for Kings Princes what by their owne example publike decrees they ought to do that there may be a common humiliation of all estates 〈◊〉 dutie of â—â—â—â—sters in 〈◊〉 of the â—e It is the duty of the Ministers to preach the worde most earnestly both the Law and the Gospell in season and out of season to perswade to repentance to comfort the feeble-minded out of Gods word to stirre vppe the poore to patience the rich to liberality and all men to compassion and commiseration It belongeth vnto them as it were to stand in the gappe they must aboue others pray earnestly to God Amos 7. verse 25. knowing that the prayer of a iust man auaileth much if it be feruent Iames 5 16 17. So was it with Moses and Aaron when the plague was begunne he willed Aaron to take a Censer who ranne into the middest of the Congregation and stoode betweene the liuing and the dead offering Incense and making attonement for the sinnes of the people Numbers 16. verse 48. It is the duty of all parents to teach and instruct their children from whence 〈◊〉 dutie of â—â—â—â—nts in 〈◊〉 of the â—e for what causes God sendeth the pestilence and other calamites Deut. 6.7 They must goe before them in a good example of life Genesis chap. 18 19. and if they should see all other carelesse and negligent in this duty yet must they say with Ioshua chap. 24. verse 15. As for mee and mine house we will serue the Lord. It belongeth vnto them to call their families vnto priuate humiliation as Ester did chap. 14. verse 16. and euery day they should offer vp sacrifice for their seruants and children after the example of holy Iob chap. 1. verse 5. and pray for their safety and welfare and euerie day giue thankes for their most mercifull deliuerance while in the meane season so many fall on their right hand and on their left It is the dutie of rich men in time of contagion 〈◊〉 dutie of 〈◊〉 men in 〈◊〉 of the 〈◊〉 to haue as at al other times so then especially a diligent care of the poore because then the greatest occasion is offered to doe good We must not shut them vppe in their houses and then shut vp our compassion from them as it were in a close prison without releefe It is the commendation of the Christian Church after the ascension of Christ that they had all things common and no man said that ought of the things which hee possessed was his owne neither was there any among them that lacked Acts 4 32 34. If they did this in the neede of the Church how much more ought we to prouide for those that cannot prouide for themselues He is not worthy to beare the name of a Christian that at such times would withhold things necessarie from those that are withholden from the companie of others Woe vnto those that would adde so great affliction to those that are deepely afflicted already The foure Lepers that were put out of the city according to the law dwelt apart by themselues at the entering in of the gate for feare of infection were notwithstanding prouided for in the streight siege of Samaria so long as there was any thing in the city they wanted not but were prouided for 2 Kings 7 4. So it ought to be among vs. It is the dutie of the poore needy to arme themselues with patience The dutie of the poore and needy in time of the plague as a shield buckler in time of trouble knowing that nothing falleth out without the prouidence appointment of God He will not lay more vpon vs then he will enable vs to beare but with the tentation will make an happy issue 1 Cor. 10 13. hee will comfort vs in our tribulation 2. Cor.
filleth vp the measure of their sins bringeth downe a plague vpō his own head Mat. 23 32 35 Fulfill yee the measure of your sins that vpon you may come all the righteous blood that hath bin shed frō the blood of Abel c. Verily I say vnto you all these things shall come vpon this generation 36. And the men which Moses sent to search the Land who returned and made all the Congregation to murmure against him by bringing vp a slander vpon the Land 37. Euen those men that did bring vp the euill report vpon the Land died of the plague before the Lord. After that God had giuen sentence against all the murmurers together now he proceeds against the captaines and ringleaders of the rest I meane the men that were sent to search out the land which opened the mouths of the rest against the Lord these were smitten downe died by the plague and pestilence according to the threatning before ver 12. I wil smite thē with the pestilence and I wil make of thee a greater and mightier nation then they and this had bin no hard thing with God who had before as it were hewed them out of the rock multiplied them to many thousands out of small beginnings Doctrine The Doctrine from hence is this Such as are leaders and drawers forward of others and soliciters of them to sinne The cheefest offenders shal be chieflie punished are capitall offenders the burden of the sinne of the punishment thereof lieth cheefely vpon them Iudgments are principally intended directed against those that haue the chiefe hand in misleading others we see this euidently in the fall of our first parents the serpent is first punnished then the woman and lastly Adam Gen. 3 14 16. The iudgement of God lay heauy vpon the idolatrous kings of Israel which in a few descents were rooted out Thus is Ieroboam branded that hee made Israel to sinne 1 Kings 12 30. 2 Kings 13 2 and 10 29. 1 Kings 15 2 3 34. The reasons Reason 1 It is a sinne for man to erre of himselfe and bringeth iudgement to goe out of the way though he be nor set out of it but it is a greater sinne and bringeth a greater iudgement to cause others to do soe for now he sinneth not alone Satan that old serpent was chiefly punnished because he was the chiefe procurer of mans fall but Adam escaped not who was seduced but was no seducer he was deceiued but was no deceiuer the diuell was a deceiuer but was not deceiued the woman was both deceiued and a deceiuer also They that cause others to fall haue a greater iudgement belonging vnto them We obserued this before in Miriam chap. 12 10. she was a leper white as snow who drew Aaron to ioyn with her against Moses and therefore as she had the chiefe hand in the sinne so shee was striken with a foule leprosie Reason 2 Secondly principall offenders in ciuill states are chiefly punished before such as are onely accessaries In euil we may say Two are worse then one because if one determine to giue ouer he hath a fellow to stirre him forward if he be ready to ceasse he hath another to helpe him vp Vse 1 This serueth to reproue such as draw on others to sinne as they are capitall offenders so they shall be punished as capitall offenders Wo to such as lay a stumbling blocke before others to cause them to fall In this number I range those that keepe common houses of drunkennesse to tempt and seduce others and such as haunt them continually meet there and intend to make others drunke of which places I may say as Salomon doth of other Pro. 7 27. Their house is the way to hell going downe to the chambers of death These men are capitall offenders are so hardened in sinne that they make a mocke and a spott at it as at a pastime yea they make a mocke of those that set themselues against it It serueth also to reprooue those that any way make others partakers of their sinnes whether it be by commanding or by counsell or by perswasion or by euill example We shall finde the number of our own sinnes to be great enough and the account hard enough which we are to make for them that we should be afraid to heap vp more and so to make the weight greater and the burden heauier Secondly this must teach all such as are Rulers Vse 2 and Gouernours to looke to their waies and to take heed they be not any cause of the fall of others A Gouernour lifted vp aboue others is as an high Cedar or mighty Oake aboue the lower shrubs The Oake neuer falleth but it beareth downe the lesser trees that stand neere vnto it So is it with such as are set before others in what calling soeuer it be they stand not alone they fall not alone If they stand fast and vnmoueable they are as firme pillers to beare vp others If they fall they wrap others in their owne ruine Gods iudgements will lye heauy vpon them and vpon those that belong vnto them This doeth the Prophet teach touching negligent watchmen that keepe silence and doe not blow the trumpet and thereby cause many to perish in their sins Eze. 3 18. Their blood will I require at the watchmans hands This may be spoken likewise of other Gouernours God hath made the Magistrate a watchman and requireth of him to cause his lawes to bee obserued and godly Nehemiah acknowledged it to be his duty to see God to be serued and his Sabaths to be sanctified chap. 13 17. What euill is this that yee do and prophane the Sabbath day There was buying and selling vpon the Sabbath day and he reproueth the buyers by name as if the fault were chiefly in them for as we say commonly in another case if there were no receiuers there would be no theeues so we may as truely say if there were no buyers there wold be there could be no sellers And it is certaine that because these finde readily such as will buy of thē it encourageth the sellers to come and offer their wares For if the Iewes had not beene willing to buy their wares the Merchants of Tyre would neuer haue brought their commodities to vent them vpon that day If therefore the Magistrate doe not his duty but hold his peace the blood of such as perish shall be required at his hands also The like we might say of fathers and masters that ought to teach and instruct such as belong vnto their charge and this haue all godly Gouernours obserued such then as are negligent in this duty open not their mouthes make themselues guilty of the sinnes that their seruants and children commit as it is noted of Eli and bring vpon themselues many greeuous iudgements Thirdly we must neuerthelesse vnderstand Vse 3 that it shall bee no iust plea or pretence for such as are ledde aside out of
This is farther to bee strengthened with reason First true godlinesse and religion haue the Reason 1 promises of the blessings of this life and of the life to come 1 Tim. 4 8. Deut. 28 1 2 3 4 c. then it will follow on the contrary that impiety and vngodlines haue the curses plagues both of the one and the other due vnto them For it were great iniustice in God if he should reward the workes of piety and religion and should not as well punish the workes of impiety and prophanenesse Secondly such workes are committed directly Reason 2 and immediately against the person of God himselfe but the workes of vnrighteousnesse are against men He is more seuerely punished that flieth in the Princes face woundeth him then he that hurteth any of his seruants Such as with an high hand breake the first Table do as it were flie in Gods face and rebell against them such as transgresse the second hurt some of his seruants So then when we fall to practise against his owne person or his honour there is great reason to thinke hee will visite for those especially and therefore such lawes are called the first and great commādement Math. 22 36 38. Thirdly such works of impiety are the causes Reason 3 of wrong iniustice hatred and of all vnrighteousnesse The breach of the first Table procureth the breach of the second Rom. 1 21 22 23. Because they regarded not to know God he gaue them ouer to vile affections When he gaue them vp to vncleannes it was a punishment of their vnthankfulnesse and not honouring of him The vses follow Such are first of all reproued Vse 1 as are accounted ciuill honest men in the world and reputed vnblameable among their neighbours I doe not meane that they are to bee reproued for their ciuility and honesty which are not to be condemned in themselues for they are good but such as content themselues with an outward ciuill carriage among men and to be praised of them hauing no feare of God or care of religion in them but all their care and conscience is to deale iustly with men and in the mean season wholly neglect their duty to God these are liable to Gods iudgements as well as those that are altogether prophane and wicked These are they that haue no care to sanctifie the Sabath no delight in praier no hungring thirsting after knowledge but remaine in blindnesse ignorance carelesse in frequenting the hearing of the word and in receiuing of the Sacraments They will boast they loue the Church as well as any of their neighbors but small fruites appeare of their going thither or of their coming from thence They thinke all is well enough if they be iust in their outward dealings they make account that they are not to be blamed and they stand in feare of no iudgments of God at all So it was with the rich man Math. 19 20. he thought he had done al euen from his youth that he lacked nothing but being tried by the first commandement whether he did loue God aboue all he plainly descried that his ciuill honesty was meere hypocrisie and his fulfilling of the law no better then a flattering of himselfe In like manner do such men much deceiue themselues and are like to a subiect whose whole care is to deale iustly and vprightly with his fellowes but vtterly neglecteth his duty to his Prince and practiseth rebellion against him all his life If such a man deale iustly among other men and will not commit adultery or murther by any meanes tell me in reason can all this his care helpe him when he shal be conuicted for high treason against his Prince Certainely this iust and vpright carriage toward the people shall stand him in little stead Likewise many men in all places do liue continually in the practise of rebellion against the person of God himselfe howsoeuer they seeme very carefull and conscionable of their duty toward men yet God will finde them out for the contempt of him For they are growne to this prophanenesse What need so much preaching or so much hearing and so they begin to scorne and scoffe at those that liue in the obedience of these holy duties Let me tell these though they be neuer so iust in their conuersation doing no wrong paying all mē shewing mercy to them that need yet they lie open notwithstanding all these to Gods iudgements for want of the true power of religion If thou shouldst see a man liue in the grosse sinnes of the second Table in murther adultery robbery drunkennesse false witnes-bearing and the like wouldst thou not think him worthy to be plagued by the hand of God why then should we thinke that such as liue in the breaches of the first Table more grosse thē these which haue the first place are not liable to iudgement as wel or rather much more then the other Vse 2 Secondly this teacheth all such as haue any rule ouer others to be carefull to teach such as are vnder them in the waies of godlinesse that they may know the Father to be true God him whom he hath sent Iesus Christ Iohn 17 3. First it is the duty of Princes and Magistrates to haue a great care of true religion that God be faithfully serued by their people It is not enough for them to prouide that they may haue a people faithfull and loyall to thēselues except they be also faithfull to God The godly kings are commended for their care in aduancing the glory of God and for their zeale in causing all the people committed to their charge to be instructed It were easie to enlarge this by the examples of Dauid of Asa of Iehoshaphat of Hezekiah and Iosiah they made a couenant with God to serue him themselues and to cause him to bee serued of their people Asa commanded Iudah to serue the Lord of their fathers and to doe the law and the commandements that whosoeuer would not seeke the Lord whether he were small or great whether man or woman should be put to death 2 Chron 14 4 and 15 13. Deut. 17 19. 2 Kings 23 2 3. 2 Chron. 19 7 8 9. Thus it ought to be with all fathers and masters they must teach their children seruants that they may know the Lord and set their hope in him not forget his works but keepe his comandements Psal 78 6 7 4 9 and 11 19 21. Eph. 6 4. Deut. 6 7. Eli the Priest of the Lord is first threatned and afterward punished for neglect of this duty 1 Sam. 2 and 3. The example is written for our instruction that we should beware of the like transgression Thirdly see the fearefull condition of many Vse 3 men of all sorts for they liue vnder a fearfull iudgement of God and yet do not see it because through the whole course of their liues they practise the workes of impiety liuing in palpable ignorance in contempt of the Word
resurrection vpon this day Iohn 20. verse 26. Vpon this day did the holy Ghost descend and this was the first day of the creation Vse 1 The Vses follow The sanctifying separating and keeping of the Lords day is a morall duty charged vpon euery soule whatsoeuer wheresoeuer we be in what state and condition soeuer in bondage and exile vpon the land or sea in sickenesse or in health at home or abroad with our selues or with others whether we be high or low Prince or subiect master or seruant bond or free male or female all persons must know that this day must bee sanctified vnto the holy worship of God and be spent in the meditation of holy things It is not as some prophane persons haue saide that fauour of nothing but the world that rich men may keepe the Sabbath but poore men cannot for GOD will haue the poore keepe holy this day as well as the rich As with him is no respect of persons so in giuing his law hee respecteth not persons wee haue not one of the Commandements for the poore and another for the rich but they belong to all as he is God of all and will bee serued of all The Sabbath is morall And if this be not a morall duty then we should haue but nine Commandements that binde perpetually wheras they are often called the ten words Exodus chap. 34 verse 28. Deut. 14.13 and 10 4. and Christ sheweth he came not to destroy the Law but to keepe it and fulfill it Math. 5 17. Againe he saith Hee that shall breake one of the least of the commandements and shal teach men so hee shall be called the least in the kingdome of heauen verse 19. he shall bee shut out of it and haue no place in it But it may be obiected Obiect we keepe not the same day that the Iewes did they obserued the seuenth day from the creation we the first day of the weeke Why then was this day changed and who changed it and whether may it be changed againe Answer I answer first touching the first the reasons of the change are to put a difference betweene the Iewish and Christian Sabbath which could not be so fitly done but by change of the day Why the Sabbath was chāged Secondly to keepe a memoriall of the day of our redemption for as the seuenth day kept a memoriall of the work of the creation so doeth this first day of the weeke of our Redemption as great a worke yea greater then the former for it was more to redeeme vs out of hell then to create vs out of nothing Esay 66 24. Thirdly to free the church from the sacrifices and ceremonies of the Iewes and to take from it they yoake that lay as an heauie burden on the neckes of those that liued in the time of the Law Actes chap. 15. verse 10. which neither they nor their Fathers were able to beare for when this day was changed it was no more tied to the Iewish Sabbath which was solemnized with many ceremonies belonging necessarily vnto it The Iewes were tied to a strict and rigorous kinde of rest they might not kindle a fire throughout their habitations Exod. chapt 35. verse 3. It was also a figure of the euerlasting rest of Gods children in the kingdome of heauen Esay 66 23. Heb. 4 9. It was obserued in remembrance of their deliuerance out of Egypt which fell out that day Deut. 5 15. Exodus 11. It was tied precisely to the seuenth day from the Creation and celebrated with sundry set rites and ceremonies Numbers 28. verses 9 10. Neuerthelesse there is a Sabbath morall and perpetuall a time to bee set apart to the worship of God to the end of the world Who alter◠the Sabba◠The next Question is who altered it I answer Christ himselfe is the author of this change The Apostles often teach that whatsoeuer they taught they receiued it from Christ they learned it at his hand before either by word of his mouth or by reuelation of his Spirit but the Apostles enioyned the first day of the weeke to bee kept as a Sabbath of rest 1 Cor. 16 1. The Church euery first day of the weeke made a collection for the poore which followed the hearing of the word the offering vp of prayers and the receyuing of the Sacraments as a fruite of them Actes 2. ver 42. Wherein obserue by the way that the Sabbath was appointed for the benefit good and comfort of the poore not for their hurt or hinderance whereby as God is glorified so the poore are encouraged to tender their seruice to God this day and the mouthes of those carnal men are stopped that would haue the rich keep the Sabbath but not the poore If any say collections for the poore were lawful Obiect and might be made any day as well as on a Sabbath I answer Answ the Apostle doth not onely say that then collections were made but this was made an Apostolicall ordinance and institution to bee done that day especially for hee commandeth the Corinthians to obserue it that day as hee had ordained it in the Churches of Galatia 1 Corinth 16 1 2. So then because he gaue such order wee may conclude it to be an ordinance The Apostles also assembled themselues vpon this day for performance of diuine duties Actes 20. verse 7. They kept this day for a Sabbath neither kept they orderly any other sauing when they came into the Synagogues of the Iewes who were so addicted vnto the Law of Moses that they would meete vpon no other day Besides it is said of Christ that after his resurrection hee taught his Disciples whatsoeuer belonged to the kingdome of God as Actes 1. verse 3. but the alteration of the Sabbath belongeth to Gods kingdome The last questiō remaineth whether it be in the liberty of the Church to change the day againe I answer it is not For as it was not at the first chāged without the authority of Christ and his Apostles directed by Christ who is Lord of the Sabbath Math. 12 8. so it can receiue no farther change without him or them But if the Church had this power thē the Church might well be said to be Lord of the Sabbath Againe the times and seasons are in Gods hand Act. 1 6. but they should be left to the Church as a treasure to dispense if it might dispose transpose the Sabbath at her pleasure Againe one day to be kept in seauen is morall perpetuall otherwise if once we depart from this simplicity that we be not tied of necessity vnto it a mā may say that one day in seuē weeks or in seuen yeares is enough and so at length it shall be said we are not bound to meete together publikely aboue one day in an hundred yeares Therefore I set it downe as an vnchangeable rule that the obseruation of one day in seuen not in fiue or one in fifteene but one in seuen
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.
others euen in priuate houses and families The Law of God and man allow not nay they condemne the common practice of brawling fighting quarrelling or challenging one of another into the field for priuate and personall wrongs whereby the seedes of murther and shedding of blood are sowne which soone grow vp to ripenesse and perfection and yeelde a dolefull haruest of sorrow and repentance when it is too late if they bee not weeded out of the heart betimes Whosoeuer shall thinke it a disgrace to refuse such challenges let them also thinke it a disgrace to walke in the wayes of God and to obey the good Edicts of Princes and the wholesome lawes of the Commonwealth It is the greatest grace that can be to yeeld obedience to God and contrariwise it is no credite to sinne against him to saue and salue vp a supposed honour and reputation among men It is the duty therefore of all that liue in priuate societies when they haue hard or wrong measure offered vnto them to go to their fathers or masters for they are Magistrates in the house and are within their owne doores as Kings to rule and Officers to gouerne and no man ought to reuenge his owne cause and quarrel he is as a Marshal to right euery mans cause that is vnder his roofe and to maintaine their credite and reputation The causes of these duels are euill Zedegin loc commun pag. 457. sometimes pride vain-glory sometimes couetousnesse and greedinesse of gaine and the cause of all these causes the diuell himselfe who was a murtherer from the beginning The effects thereof are no better for they cause deadly feudes breed hatred neuer to be appeased nourish contention and confusion hinder prayer and holy exercises of Religion shed mans blood made in the Image of God and bring downe the vengeance of God vpon our owne heads For how often doe such quarrels beginne with brawling and end in blood which once being spilled cannot be gathered vp Let all such therefore as eyther challenge or accept of challenges consider this point that hee which killeth maketh himselfe guilty of execrable murther before God and the blood so shed cryeth as it were with a loud voyce against him to heauen and neuer ceaseth till it hath called downe vengeance and touching him that is killed let him know that he is no better then one of the martyrs of the diuell For as God hath his Martyrs that dye in his cause What we are to thinke of Duellists so the diuell also hath his martyrs that dye in his cause and such as shed their blood are the diuels executioners and no better We can hold no other opinion either of the one or of the other neyther of him that killeth nor of him that is killed whatsoeuer they thinke of themselues and therefore let them looke to it that are so prodigall of their liues or of the liues of others 3 Our father dyed in the wildernesse and he was not in the company of them that gathered themselues together against the Lord in the company of Korah but dyed in his owne sinne and had no sonnes 4 Why should the name of our father be done away from among his family because hee hath c. 5 And Moses brought their cause before the Lord. The plea of the daughters oâ— Zelophehad In these words the daughters of Zelophehad plead their own cause to haue their part in the diuision of the land not to be shut out from their inheritance The plea is good and well grounded and they vse sundry reasons of no small importance First because their father dyed in the wildernesse in his iourney toward the land of Canaan and therefore the same inheritance that was due vnto him being aliue should not be denyed to his issue being dead For seeing hee died in the way before any of the Israelites could take possession of the land of promise hee could leaue to his daughters nothing but the promise of GOD and a liuely faith appprehending the same which no doubt was truly grafted in them or else they would neuer haue beene so earnest in this matter but haue let it alone till the conquest of the land and the displanting of the Canaanites They plead that he was not partaker with Korah in his conspiracy but dyed in his owne sinne that is as all other men do and must do that are sinners forasmuch as the wages of sinne is death Rom. 6 27. Now vnder this conspiracy of Korah heere expressed we must vnderstand all other mutinies of the same nature that he ioyned not with any in their rebellions neyther was partaker with any seditious persons whereby hee should deserue to be excluded from his possession of the land If any aske Obiect why this conspiracy of Korah is named and singled out aboue any of the rest of the murmurings which were many and of many I answere first because this was late and yet fresh in remembrance Secondly Answer it was more eminent then any of the rest and as it were swallowed vp the memory of all the former Thirdly because it seemeth hee died at the same time that Korahs treachery brake out and therefore hee might more easily bee thought to bee destroyed with them But though he dyed at the same time yet he died not of the same crime as likewise it fell out that Methushelah died immediatly before the flood it might be after it began to raine vpon the face of the earth but was not swept away with the flood And heere it is not to be forgotten that some of the Hebrewes as also we noted before chap. 15 21 are of opinion that this Zelophehad was the man that gathered stickes vpon the Sabbath day others thinke Vatabl aâ—â—â—â— in hunc locum that he was one of them that died by the biting stinging of the fiery serpents chap. 21 6. But the purpose of his daughters was to bring to their remembrance that their father had committed no act whereby his issue should bee denyed or debarred of their inheritance because he died a naturall death and went the way of all flesh and when he had serued his time was gathered to his fathers An other reason is because he left behind him no sons or heires males of his body lawfully begotten whereby it might and would come to passe that the name of a family in Israel should perish if no portion of the inheritance were assigned to his daughters In al this plea we may perceiue in them a notable example of honouring parents in that they are careful that the Name of their father should not be buried in perpetuall forgetfulnes but bee honourably remembred preserued which all ought to follow Likewise an example of faith beleeuing the promise of God for except they had assured their hearts that God would performe his promise and make good the wordes of his owne mouth spoken to Abraham Isaac and Iacob they would neuer haue made such
brethren his vnkles Lastly if his father haue no brethren the inheritance must descend to the next kinsman whatsoeuer he be of his tribe and family Here a question may bee asked whether this law binde in conscience all Nations and persons for euer Quest And many things may be saide of it and for it as most equall and the voyce of nature it selfe Neuerthelesse all things considered Answ I rather take this law to be among the Iudicials that do not necessarily tye all places persons to the performance of them Hence it is that it is saide afterward verse 11 that it is a statute of iudgement and to whom not to all Nations but to the children of Israel so that though some of their iudiciall and politicall lawes do binde yet all do not as we see in Exodus where they are handled in the 21 22 23 chapters Secondly this law appointeth that the inheritance must of necessity passe from one to another from the father vnto the childe c. without any interruption if then this order must hold as a perpetuall ordinance for euer it should be vtterly vnlawfull to sell a mans inheritance for any cause or vpon any occasion or to buy a mans inheritance because the Iewes were as well tyed to that and if they did it must returne to the owner again at the yeare of Iubile as wee reade in many places of the Law of Moses Leuit. 25 23 24 Numb 36 8 and it appeareth farther in the practise of Naboth 1 Kings 21 3 when Ahab required of him his Vineyard eyther by way of sale or exchange he answered The Lord forbid it mee that I should giue the inheritance of my fathers to thee Thus doth God ordaine that euery mans Land should keep and continue within his owne tribe and not passe from tribe to tribe which would bring much confusion and an intermingling of one tribe with another all which were peculiar to this people Thirdly God ordained it as a statute also in Israel that the eldest should haue a double portion of all that a man hath because hee is the beginning of his strength therefore the right of the first borne is his this is grounded vpon the same reasons that this is yet who accounteth this precisely imposed vpon all as a morall ordinance Nay M Dod exposit on 5. Command some of good note and name in the Church are of opinion that they should receiue the best portion that are best and inherite most that haue most grace in theyr hearts and therfore they take not this precept to be as a president to binde all posterity And if this do not necessarily binde why should the former Fourthly the words of the law in this place do not seeme to mee as a law of annexing the inheritance to these that it should not be lawfull to alter this course It is saide if a man dye and haue no sonne or if he dye and haue no daughter then shall the inheritance descend thus and thus but this hindreth not but a man while he liueth may by will or otherwise make conueyance of his estate and this law is nothing against such conueyance Lastly we find that the Israelites themselues did sometimes giue inheritance to their daughters euen while they had heyres males as appeareth in Caleb Iudg. 1 15. 1. Chron. 2 18. Salomon was not the eldest sonne of Dauid yet hee succeeded his father in his kingdome and had more then all the rest To conclude if grace must haue the first place vertue must make the heyre then nature must giue place to grace But to leaue this doubt Doctrine Propriety of goods is the ordinance of God let vs come to the Doctrine for heereby wee learne that the propriety of goods is the ordinance and blessing of God he hath appointed that men should haue theyr possessions peculiar to themselues in this life So did Abraham buy a possession for buriall and paied for it currant money among Merchants Gen. 23 16 he layde no clayme to it before he had purchased it as if it had beene no lesse his thē any other The Patriarkes chalenged as proper to themselues the Welles which by theyr owne labour and industry they had digged and complained of wrong and violence when they were taken from them Gen. 26. To this end did God appoint that euery Tribe should haue inheritance giuen them by lot Hence it is also that wee reade that the faithfull haue had possessions and retained their possessions and are saide many of them to bee exceeding rich to haue possession of flocks possession of heards and great store of seruants and others are saide to become great to haue siluer and gold and iewels Gen. 26 24 as Abraham Isaac Iacob Ioseph Obadiah and infinit others In the New Testament wee reade of Iohn the Euangelist of Ioseph of Arimathea a Disciple of Christ who honoured the buriall of his Master of Lazarus raised vp by Christ his two sisters of Simon the leaper of Ioanna of Susanna and these liued in the daies of Christ and had possessions After his ascension many beleeuers solde theyr possessions Tabitha was full of good works Cornelius the Captain gaue much almes to all the people Philemon and Philip and sundry others all which professing and some of them preaching the Gospel are no where commanded to abiure their possessions and to renounce their houses and lands neyther did they betake themselues to a supposed community knowing that priuat possession and Christian profession stand together and do not one ouerthrow the other as hath bene plentifully declared elsewhere Reason 1 The grounds of this doctrine are very apparent First God approueth of buying and selling or else the first Christians might not haue solde their possessions and taken money for them and they did alienate them from them not because they could not lawfuly be possessed but because the poore should be releeued Act. 4 34. The Lord likewise giueth rules in the Law for the right ordering thereof Leuit. 25 15. Secondly God commandeth almesgiuing to the people as an holy and Christian dutie which he also promiseth to reward to a cuppe of cold water Matth 10. and euery where he commendeth the releeuing of the wants and necessities of their poore brethren threatneth the contrary Deut. 15 11. Thirdly hee forbiddeth stealing and wronging one of another in temporall things and hurting one an other in their goods Exod. 20 15. As also the defrauding one of another Mark 10 19. Lastly euery man hath his children proper to himselfe euery man knoweth his owne children and can say These are mine these are not mine Now children are part of their fathers goods as appeareth Iob 1 As then they are proper vnto euery man so also ought other goods that euery man may know his owne Vse 1 This reprooueth the Anabaptists that would bring in a communion or rather a confusion of all things who while they goe about to
carefull to settle our consciences in the true feare of his Name then to settle our estates in earthly and transitory things remembring that godlinesse is profitable to all things and hath the promises of this life and of the life to come 1 Tim. 4 8 and that if first of all we seeke the kingdome of God all other things shall be ministred vnto vs Matth. 6 verse 33. Lastly it serueth to reprooue meere ciuill Vse 3 men that regard nothing but to liue ciuilly among men but neuer regard to know God to glorifie his Name So farre do the Turks Infidels go but except our righteousnesse exceed theirs wee cannot enter into the Kingdome of Heauen Our first and cheefest care ought to be of Religion but these haue no care of it at all They regard the praise of men more then the praise of God Yee shall offer vnto the Lord two Lambs of a yeare old one in the morning the other at euen Touching the Lawes of an holy nature some were appointed as necessary for them to obserue and some voluntary Touching the necessary Lawes they are of foure sorts some were daylie some weekly some monethly some yearely or rather to speake more properly Moses speaketh heere of foure sorts of oblations or sacrifices First of such as were offered euery day Secondly of such as were offered euery weeke Thirdly of such as were offered euery moneth Lastly of such as were offered euery yeare Touching the voluntary we shall speake afterward chap. 30. The holy time that concerneth euery day is the morning and euening sacrifice offered dayly the weekly holy time is touching the Sabbath the monethly is touching the Calends or first day of euery moneth the yearely is touching the feasts of the Passeouer of Pentecost of Trumpets of Humiliation and of the Tabernacles All these lawes were in a manner before handled while the people abode at Mount Sinai If any aske the Question Quest why then they are againe heere repeated I answer first Answer because they were now come to enter into the Land beeing in a manner vpon the borders thereof chap. 27 12. God would therefore put them in minde of this Why thâ—se lawes are againe heere repeated that when they should possesse the Land they must be mindfull of his worship and their owne duty Secondly because few at this time remained aliue which had heard or if they had heard could remember these lawes that then were published propounded all being now dead except Caleb and Ioshua which were numbred before as we saw in the end of the 26 chapter Thirdly the ceremoniall worship had beene intermitted in the wildernesse for many yeares as circumcision Iosh 5 and many other like ordinances by reason of theyr continuall iournies or at least continuall expectation of them Lastly God doth heereby comfort and confirme his people after theyr manifold prouocations and murmurings testifying thereby that as a mercifull Father he is reconciled vnto them the remembrance of theyr sinnes buried and that he hath determined to do them good all the dayes of their life Now the first thing to be considered is the daily sacrifice The daily sacrifices of the Iewes the vses thereof to vs. in which was to bee offered morning and euening a Lambe fine Flower Wine Oyle these were to be offered continually as a burnt offering vpon the Altar which law was not to take place vntill they came into the Land as we heard before in the like case chap. 15 2. because in the Desert they wanted many things necessary Deut. 12 8 which was a sufficient dispensation for the omitting of them for when God doth require any thing he giueth meanes to performe it and did neuer impute it as a sinne vnto them when an ineuitable necessity did hinder them and the desire to obey is no lesse accepted then obedience it selfe Of this dayly sacrifice with the rites thereof to be performed euery morning and euening wee reade at large Exod 29 38. they must do it day by day continually So 1 Kings 18 when Eliah conuinced Baals Priests there is mention made of theyr chusing dressing and offering a Bullocke in the morning verse 26 and of his doing the like at the time of the offering of the euening sacrifice verse 36. Likewise Peter and Iohn went vp together into the temple at the houre of praier being the ninth houre Acts 3 1 this was the time being three of the clocke in the afternoone when the euening sacrifice was wont to bee offered vnto which prayer also was wont to be ioyned we see theyr practise what it was dayly now let vs come to the vses toward our selues First see from hence by consideration of Vse 1 this dayly offering a Lambe euery morning and a Lambe euery euening a great difference betweene the Old and New Testament For this law as also the rest is not obserued nor is to be obserued of the people of God in the daies of the Gospel since the comming of Christ which was obserued and ought to bee obserued before Christ came in the flesh by the people of the Iewes but in stead of these oblations and sacrifices we haue the Supper of the Lord. They were laden burdened with sundry ceremonies and had an heauy yoke put vpon their necks Acts 15 10. which neyther they nor theyr fathers were able to beare as Peter testifieth and such as were ioyned with much cost and no lesse labour and trouble euery foote they were constrained to bee vncleane and put from the Congregation and with many sacrifices and solemnities were purified againe We haue a few ceremonies if we may call them ceremonies onely two to wit baptisme once onely to bee receiued which came in place of circumcision theyr often purifications and the Supper of the Lord which came in place of the Passeouer and the other Sacrifices theyr meat-offerings and theyr drinke-offerings Obiect If any aske why God changed this forme of his worshippe or why hee abrogated those sacrifices and the whole Leuiticall seruice I answer Answ because they were instituted to bee figures of Christ and to shadow out his sacrifice Heb. 10 1 2 c. Piscat in Num. cap. 29. for the sacrifices were so many testimonies giuen of God that Christ Iesus should come into the world and offer vp himselfe a sacrifice without spot or blemish to cleanse the sinnes of the people and to make satisfaction for them vnto God Wherfore he being come and his sacrifice being offered those other sacrifices ought to ceasse and if now they shold continue they should be no better then lying signes and false witnesses and testifie an vntruth to wit that Christ should come hereafter and dye for vs who is already come and hath dyed for vs once and can dye no more Rom. 6 9 and hath fulfilled all that was written of him If any do aske farther Obiect why God would ouer-lade the faithfull in the Old
euery day is particularly remembred to the end of the Chapter And lest they should bring little vnto GOD and thinke to please him with a small pittance as many hold it well saued which can be saued from the worship of God he stinteth them what they shal bring and setteth downe the number of bullockes rammes and lambes which they should offer euery day This feast beganne vpon the fifteenth day The Iewes haue mingled this day with many superstitions The Lord set downe particularly vnto them what they should doe and left nothing to their owne choise howbeit they haue found out many inuentions and traditions would not content themselues with the simplicity of the Scripture But the right vse thereof is expressed in sundry places of the Law Leuit. 23 34. Deut. 16 13. Why it is called the feast of Tabernacles It is called the feast of Tabernacles because during the dayes of this feast they were to liue in tents or Tabernacles it being a memoriall of Gods preseruing of them in the wildernes where was no house for them in which to rest and inhabite This was a most holy feast to remember them when they had no dwellings and therefore Moses doth so largely dwell vpon the solemnities of it then they were especially enioyned to reade the Lew at this feast when all Israel was to appeare before the Lord Deut. 31 10 2. Chron. 8 13 Ezr. 3 4. Nehem. 8 14 15 Ioh. 7 2. This feast is now abrogated and belonged not to the Gentiles that were conuerted to the faith after the passion and ascension of Christ Coloss 2 17. Acts 15 10. Heb. 10.1 Notwithstanding wee must consider the inward signification of this ceremonie and see what vses remaine thereof to our selues And therefore the Prophet Zachary chapter 12 16 describing the calling of the Gentiles to the true God and their gathering into the true Church setteth it forth according to the manner of Gods seruice vsed in the Law that they should goe vp from yeare to yeare to worship the Lord of hostes and to keepe the feast of Tabernacles alluding to the ceremony of the Law as our Sauiour doth Matth. 5 23 24 meaning that they should worship GOD according to his commandements and not after their owne fansies First wee learne heereby that it is a duty Vse 1 belonging to all to remember the dayes of their troubles and afflictions from which GOD in great mercy hath deliuered vs. Hence it is that GOD doth put his people in remembrance so oftentimes of their deliuerance out of Egypt yea euen when they were setled in safety and planted in the land of Canaan they must call to minde that they were sometimes strangers in the land of Egypt Deuteron 4 20 and 6 12 20 21 22 and 10 19 and therefore GOD wrote this with his owne finger in the Law Exod. 20 2 that they should alwayes haue before them the iron fornace how he brought them forth to bee vnto him a people of inheritance We are ready to forget our former condition when GOD hath giuen vs rest and as the wise virgins themselues slumbred Math. 25 5 so wee are very proue to security when once hee hath remoued our sorrowes and sufferings from vs. So then the Lord GOD would haue his owne people yeare by yeare to depart out of their houses and dwell in tents that is vnder the open firmament in arbors made of boughes and branches I will not stand to recount the foolish and apish toyes Iewish superstitions in obseruing the feast of Tabernacles which the Iewes at this day take vpon them to obserue as that their Cabbines bee not too close but made full of holes they are careful diligent to prouide that the boughs be not too thickly plotted together they must haue loop-holes to see the stars whereas in the meane season they little consider whereunto God ment to direct them what lesson he meant to teach them so that wee might say vnto them as Paul somtimes did to the men of Athens I perceiue that in all things ye are too superstitious Acts 17 22. Thus doth the Euangelist taxe them for the holines that they put in their often washings Mar. 7 3 4. The Pharisies and the Iewes except they wash their hands oft eate not holding the tradition of the Elders and when they come from the market except they wash they eate not and many other things there be which they haue taken vpon them to obserue as the washing of cuppes and pots and brasen vessels and of tables In all which it may be truely saide of them that they lay the commandement of God apart and obserue the traditions of men But in this feast the purpose of God was that they should call to minde both where they were and where they had beene that albeit they were at rest and ease in the land of Canaan yet they had not alwayes beene so for GOD had carried them as it were vpon Eagles wings and led them in a strange and miraculous maner in the wildernesse for forty yeeres Thus ought wee to consider what wee haue beene in times past as well as what wee are at the present and thereby be prouoked to serue and glorifie him in time to come Thus doth the Lord deale with Saul 1 Sam. 15 17 When thou wast little in thine owne sight wast not thou made Head of the tribes of Israel c. Thus hee dealeth with Dauid 2. Sam. 12 7 8. Thus hee sendeth his Prophet to tell Ieroboam what hee was and to call him backe to the consideration of his first beginning 1 Kings 14 7 I exalted thee from among the people and made thee Prince of my people Israel and rent the kingdome away from the house of Dauid and gaue it thee and thou hast not beene as my seruant Dauid which kept my commandement and followed me with all his hart and did onely that which was right in mine eyes but hast done euill aboue all that were before thee for thou hast gone and made thee other gods and molten images to prouoke me and hast cast me behinde thy backe c. Wee ought also to consider what wee haue beene in regard of temporall deliuerances and in regard of spirituall deliuerances from the bondage of sinne Ephes 2.1 2 3 4 11 12 13 for their deliuerance from the slauery of Egypt did figure out our deliuerance by Christ from the bondage of sinne Satan and hell it selfe Vse 2 Secondly obserue from this feast that GOD euermore preserueth his Church euen when it is oppressed with greatest dangers and troubles nay then his power and mercy is made most manifest his power shineth brightest in our weakenesse and his mercy appeareth most of all in our misery The people of Israel had notable experience heereof in the wildernes when they remoued from place to place and had no leysure to builde neyther had they stuffe wherewith to build They were a wonderfull multitude of people by
Virgin Againe the Apostle wisheth that all men were euen as he himselfe 1 Cor. 7 7 but he addeth in the next words Euery man hath his proper gift of God one after this manner and another after that Besides in those words he speaketh directly to the widowes and them that are vnmarried verse 8 and hee hath an expresse commandement verse 10 I command not I but the Lord let not the wife depart from her husband And euery one must abide in the calling to which he hath bene called verse 24. To this purpose hee saith verse 27. Art thou bound to a wife seeke not to be loosed And in the words going before he exhorteth al married persons not to defraud one another except it bee with consent so that with consent he alloweth a separation howbeit he addeth immediately for a time and after he willeth them to come together againe lest Satan tempt you through your inconstancy verse 5. Moreouer Christ himselfe teacheth Math. 19 6 What God hath coupled together let no man put asunder but maried persons God hath coupled together therefore they may not be separated nay they may not separate themselues neyther can they without breaking the ordinance of God and the institution of mariage Hence it is that it is called The Couenant of God Prou. 2 17 not onely a couenant betweene themselues but such as God is therein interessed and therefore it lyeth not in theyr power to dissolue that couenant Lastly Obiect Bel. de Mâ—nach cap. 38. they maintaine that if the mariage be onely contracted and not consummated or finished one may lawfully leaue another without consent one of another to vow single life to colour this they pretend that it is lawfull to passe from a state of life lesse perfect to that which is more perfect and so they define a vow to bee a promise to God of some better good But this is a false surmise Answ For how doth hee vow a better good who in the vow of continency burneth with carnall and fleshly lustes and is scorched in the flames of his own concupiscence as the Apostle teacheth directly It is better to marry then to burne 1 Cor. 7 9. In the time of the Law the vow oftentimes was sacrifice the common duty belonging to all beleeuers was shewing of mercy how then was the speciall vow better then the common duty forasmuch as God saith I will haue mercy and not sacrifice Hos 6 6. And how can they be saide to vow a better good that vow voluntary pouerty and beggery when Christ himselfe saith It is a more blessed thing to giue then to receiue Act. 20 35. Or how can the blind vow of the Iesuites touching obedience to their superior be a tying of themselues to a greater or better good seeing the Scripture saith Bee ye not made the seruants of men 1 Cor. 7 23 forasmuch as they make themselues slaues to the rules and precepts of an Order altogether deuised by meÌ„ So then wee must know that single life is not alwaies nor in all a perfecter state of life then marriage and it is to bee presumed that such as are contracted to others haue not that gift for otherwise what needed such contracting The next point in a lawfull vow What conditions are to be obserued in vowes is to consider what are the conditions of it which may better appeare by the contrary prohibitions wherein consider both how to make them and how to pay them First it must bee made by him that is free in his or her owne power and not vnder the iurisdiction of another so that the vow of the wife that is vnder her husband of the sonne and daughter vnder their parents of the seruant vnder his Master cannot bee allowable but is voyde and frustrate Obiect If any aske Is it not lawfull for the wife or the sonne or the daughter or the seruant to vow to serue the Lord except the husband the father the mother the master giue their consent Is the power of these greater then the power of God or is the worship of God subordinate to the will and pleasure of superiors or may they hinder their inferiors from seruing the Lord I answere Answ the worship of God is not bound and tyed to vowes and inferiours may serue the Lord fully and faithfully and walke before him in faith obedience prayer and loue without the band of vowes The obedience and subiection which he hath laid as a duty vpon inferiours is more acceptable to him then any vow whatsoeuer Secondly vowes must be made onely to God not to other creatures as wee shewed before and therefore they offend that vowe to Saints departed for they cannot make such to bee vowes to God Thirdly they must bee of things possible for it is foolish if not impious to vow that which wee are not able to performe Fourthly they must bee godly and religious vowes not of such things as are forbidden of God Fiftly they must come from a free heart performed willingly and cheerefully to GOD. Sixtly wee must place no opinion of merit therein as the Romanists doe but tender our duty and thankefulnesse to God Lastly they must be aduised and of great importance These considerations we must set before vs in making a vow in paying and performing thereof we must consider first it must be performed fully wholly not maimed or to halues Therefore Moses in this place saith He shall do all that is gone out of his mouth verse 2. It is not enough for vs to do a part and to leaue a part vndone but wee must do it perfectly These are like to Ananias and Sapphira who vowed vnto God the whole price of their possession but when they came to performe their vow they kept backe apart thought to please GOD with another part Acts 5 3. The manner of many is to bee large in promising but to be sparing in performing This is a token of lightnesse and inconstancy and more displeases God then if they payed nothing at all because it is ioyned with hypocrisie Secondly wee must pay our vowes without delay we must not put off the time Genesis 33 1 Eccles 5 3 Deuteron 23 21. Delay in all duties is dangerous and bewrayeth an vnthankfull heart For as he that giueth quickly giueth twice so he that giueth leysurely it is all one as if hee gaue not at all Thirdly we must performe our vowes from our heart willingly cheerefully not grudgingly or mutteringly like the bad debter that payeth indeede the money hee borroweth at the appointed day but not with a willing minde and therefore hee had rather hee were not bound to pay it and knew how to auoyd it God requireth a cheerefull giuer therefore such payment of vowes as otherwise is is not allowed and approued of God Thirdly What is the right maner of vowing wee must learne what is the right manner of vowing wherein also obserue how it was wont to be
bound her soule 7 And her husband heard it and held his peace in the day when he heard it then her vowes shall stand c. Now Moses intreateth of such vowes as were made by those that are vnder the authority of others as children vnder their parents concerning which the father hath authority to disanull them Hereby the power of all parents is so magnified and aduanced that a vow made immediatly to God is frustrate there is a meere nullity of it except they confirme it They haue power to make it good and they haue power to make it voide Doctrine Great is the iurisdiction authority of parents ouer their children Heereby wee learne that great is the authority and iurisdiction of parents ouer their children by the Law of God and Nature The very heathen haue this truth shining in their hearts that parents are to be honoured and that their authority should be inuiolable Exod. 20 12. Eph. 6 1 2. Ierem. 35 6 7 8 c. Gen. 27 8 43. and 28. 2. When the father sayth Goe the child goeth when he sayth Arise he ariseth when he sayth Come he commeth Christ our Sauiour giueth testimony of his perfect obedience whom all both men and Angels stand bound to worship and to whom euery knee must bow of things in heauen of things in earth and of things vnder the earth Philip. 2 yet hee was subiect to his parents and went with them Luke 2.51 1. King 2.19 The reasons are euident Reason 1 First the precept of honouring parents hath the first place in the second Table and is set before all other so that next vnto GOD we are bound to reuerence them to whom we are most bound and it is the foundation and band of obedience to all the rest of the commandements that follow For if men doe not stand in awe of the Magistrate the father of the Common-wealth and the Captaine of the people all the other would soone be violated 2 Kings 20 5. Againe the Apostle teacheth that this is the first Commandement with promise Eph. 6 2 it hath a speciall promised annexed of long life Thirdly children receiue great and manifold blessings from the hands of theyr parents and gouernours and likewise are freed from many euils and dangers that otherwise they might fall into Fourthly patents giue life and breath and beeing after a sort vnto them for children receiue all these from thē Fiftly parents are honoured by sundry titles and names the which are giuen to God himselfe Matth. 23.9 One is your father which is in heauen therefore call no man your father vpon earth Obiect 1 Touching this impregnable and inuincible truth sundry questions may be asked and diuers doubts to be remooued As first seeing their authority is so great why doeth our Sauiour speake of hating father and mother as Luke 14 26 If any man come to me and do not hate his father and mother he cannot be my disciple Answ I answer Christ speaketh in that place comparatiuely that is wee must not regard them in respect of himselfe whom wee ought to loue aboue all and so it is expounded Mathew 10 37 Hee that loueth father or mother more then me is not worthy of me To loue our parents next after GOD is piety but to loue them more then God is impiety Wee hate them therefore when we loue them lesse then God in comparison of whom we should hate our liues Obiect 2 Secondly Christ forbiddeth vs to call any man father as we haue heard before Matth. 23. Answ I answere Christ condemneth not the name or appellation giuen to men simply for then he should be contrary to himselfe where he alloweth the title to earthly fathers Math. 7 9. Marke 7 11 and the Apostle should bee contrary to his master 1 Cor. 4 15. Therefore he meaneth that no man is or can be our Father as God is to wit that we should trust in them and make them the authors of our life and the giuers of all good things that come vnto vs. Obiect 3 Thirdly what if our parents be euil persons and vngodly ought we then to obey them yeelde vnto their authority who are by their wickednesse vnworthy thereof Answ I answer It skilleth not whether they bee good or euill touching our obedience For euill parents are our parents and euill Magistrates are Magistrates and euill Ministers are Ministers Seruants are commanded to bee subiect to theyr masters not onely vnto them that are good and gentle but to them that are froward 1 Peter 2 18 so ought children to yeeld obedience vnto their fathers though they be euill Hence it is that God saith generally in the Law Honour thy father and mother not honor them when they are good onely But it will be farther obiected What if they Obiect 4 be excommunicate persons may they then be obeyed or should children then do any dutie to their parents and is not that to set light by that censure I answer Answer Excommunication rightly vsed is indeede the most greeuous iudgement that can bee inflicted in this life both in respect of the soule and of the bodie and is as it were the messenger of death It is a great punishment to be banished from a well ordered City much more to be thrust out of the Church which is the Common-wealth of God and of his Son Christ Dauid did greatly lament his estate and condition when hee wanted the holy assemblies of the faithfull among the Infidels and could not come into the presence of God with his people and did thinke himself driuen away from abiding in the inheritance of the Lord 1 Sam. 26 19. Who would not tremble and be afraid to bee deliuered vp vnto Satan 1 Cor. 5 6. the enemie of God The children of Israel were deliuered ouer to Nebucadnezzar and other wicked tyrants to be afflicted and they bewailed exceedingly such bodily captiuity Psalme 137 1 2 how much more fearful then ought the excōmunicate person to esteeme it to be deliuered vp not to wicked and vngodly men but to satan himselfe The prince that ruleth in the hart of the children of disobedience Notwithstanding all fellowshippe and familiarity with them is not denyed to vs. It is lawfull for the family to conuerse with the gouernors of the family though they be excommunicate persons The wife may not deny due beneuolence nor the childe dutifull obedience if he bid them go they must goe or to come they must come neither are they by such behauiour culpeable or guilty of their sinne of which we see more before chap. 5. Fourthly if the sonne be a Magistrate Obiect 5 the father a priuate man it may bee demanded whether he be to yeeld obedience to his father I answer Answ though the father must obey the sonne as hee is a Magistrate yet in another respect the sonne must obey the father as he is the father so that neytner is the sonne to bee depriued of the honour and
In the first place whereof I range the Church of Rome For as it abridgeth the authority of Magistrates so it crosseth the authority of parents ouer their children It is notoriously knowne to the whole world how the Romane Antichrist that proud beast that sitteth vppon the seuen hils 〈◊〉 cardin 〈◊〉 vit Henr. 4. hath stirred vp the children against their parents and prouoked them partly by promises and partly by threatnings to depriue them of their dominions and liues by force of armes by which meanes bloodie warres haue bene raised and waged betweene the father and the sonne Thus they put asunder those whom God and nature hath ioyned together In like manner vnder the vizard pretence of Religion they not onely allow but exhort and entice and receiue into theyr Monkish Orders yong men at fourteen years and yong women at twelue without consent of their parents But in this place God putteth power and authority into the parents hands to disanull the vow which the daughter maketh being in her fathers house which ordinance is grounded vpon the morall Law which commandeth children to honour and obey their parents and the Apostle Paul referreth the whole matter of keeping the daughter a virgin or the bestowing of her in marriage to the will and determination of the father 1 Cor. 7 36 37. Moreouer hath not the father as great power ouer his sonne as the master hath ouer his seruant But it is not lawfull for the seruant to take vpon him the profession of Monkery without the consent of his master and therefore the childe may not do the same The answer of Bellarmine is nothing to the purpose that children are not in like subiection to their parents as seruants are to their masters but haue more power ouer themselues then seruants haue because howsoeuer Children are not in such seruile condition as seruants which is not the question it being out of question yet parents haue as great power ouer the persons of their children being within age as ouer seruants and the law of nature which bindeth sonnes is stronger then the law of men which maketh seruants and parents haue greater power ouer their own flesh then ouer strangers Vse 2 Secondly this teacheth that it belongeth as a special duty to children by all meanes to honor their parents to which they are bound with the strongest bands and this yeelding of honor vnto them consisteth in many particulars For we must be subiect vnto them Reuerence required toward parents and giue them reuerence obedience and maintenance First wee ought all the dayes of our liues to esteeme reuerently of them as also of their wise deuices of their holy counsels of their carefull instructions And this we ought to expresse in gesture in speech and in outward carriage not so much for feare of correction or looking for benefit from them but for conscience sake lest by the contrary we draw the curse of God vpon vs Prou. 30 17. Woe therefore vnto those vngodly and vngracious children that do not esteeme their parents according to the high place wherein God hath seated them ouer them that doe despise them because of some infirmities of age of nature or otherwise and therefore mocke and scoffe at them Prou. 30 11. Gen. 9 22. The second duty is obedience to their lawful commandements in performing of their will howsoeuer sometimes they may seem vnpleasant and vnpleasing vnto them Mat. 21. Col. 3 20. Iere. 35 Deuter. 21 18 19. Thus doth Iacob rest in the counsell of Rebecca his mother and yeeldeth to her wholsome admonition Genes 27 14. And this is one of the cheefe vertues that can be found among them and therefore Paul expoundeth Honor by Obedience Colos 3 20. Obedience required tovvard parents Eph. 6 1. Thus they ought to submit and subiect themselues to their godly gouernment religious discipline And as this ought to bee yeelded to them in all things so it should bee obserued in choosing their trade and order of life and taking vpon them a speciall calling to be ready to be directed by them what by their graue censure wisedome iudgement foresight they thinke fittest for them Prouer. 29 15 15 5 especially in the greatest matter of al that doth most neerely concern them I meane their marriage when they shall begin to thinke of seeking a companion to liue with them in that estate Thus all faithfull children were content to submit themselues to their parents and to be ordered by them and neuer attempt to bestow themselues in marriage without their parents knowledge Genes 24 3. So did Iacob at the commandement of his father and the aduice of his mother and by consent of them both Genes 27 46. and 28 1. This was obserued of those that otherwise led no sanctified life Genesis 21 21 yea of the very heathen themselues I wil produce one testimony among many others and that is of king Cyrus after hee had conquered Babylon and come home in triumph his vnckle Cyaraxis offered him his daughter vnto wife he thanked his vnckle and praysed the maide and liked the dowry but for giuing consent to mariage he made him this answer which I would it were obserued and followed of all Christians O Cyaraxe Xenoph. Cyrop lib. 8. tò te genos Epainô kai tén paida kai dôra boulomai de ephê sun tê toû patros gnómê kai tes metros tanta sunainesai which is englished in this manner Vncle Cyaraxis I commend the stocke the maide and the portion howbeit sayth hee by the counsell of my father and mother I wil assent vnto you as if hee had saide without their aduice I can do nothing All histories Philosophers Terent in phormion and Poets in a manner are full of the practise of this duty And no maruell for this is agreeable to the common principle in nature Whatsoeuer yee would that other men should do vnto you do ye euen so to them Math. 7 12. Sampson saw a maide in Timnah that liked him well notwithstanding hee spake not one word to her but came backe to his parents desired them to make the marriage for him They were the first whom he acquainted with his purpose not as in our daies wherein commonly the parents are the last Iudges 14 2. Get her to me for she pleaseth me well For seeing parents haue taken great paines and bestowed great cost in bringing vp their children it is reason they should reape some fruites of their labour and trauaile in the bestowing of them in mariage and thereby be acknowledged more wise and better able to prouide and foresee for them then themselues This iustly reprooueth many children in our dayes that neuer regard this duty and condemneth the common practise of our corrupt age so much degenerated and growne out of course that they neuer require nor regard the consent of their parents in their matches and marriages but make their choice after the lust of
how the houre be spent so it be spent and respect not what they say so they haue said somewhat which is as fond a thing as if hee that buildeth an house should neuer regard with what stuffe he buildeth or hee that soweth whether he sow in the highway among the rockes and thornes or in his field Many there are that goe vp into the pulpit that neuer spend themselues nor waste their spirits nor decay their strength they are rather like those that are halfe asleep or stand vp to tell a tale or to vtter a dreame Whosoeuer is ignorant of the state of his people that neuer considereth hee speaketh to a deafe people that cannot heare but is carelesse in his place endangereth his owne soule and the soule of the people committed to his charge Hee then that would teach aright must put on zeale and be earnest in the Lords cause that so he may worke vpon their hearts and leaue stings in their consciences as Acts 2.37 while Peter preached they were pricked in their hearts and said Men and brethren what shall we doe Wee say commonly that cold coales heate no body It must therefore first come from his owne heart there must be heat there or else there shall neuer come any heate to others We see by experience that cold iron and hote can neuer be mixed together but before they can be tempered they must both of them be well heated in the fire so except the heart of the Minister and of the people be heated hee shall neuer fasten any thing vpon them or worke any good in them It is true it is the worke of the Lord to heate the soule as it is he that warmeth the body this hee doth by instruments the fire and the Sunne so hee doth the soule and conscience by his Ministers and by his word All parents are charged to whet the Law vpon their children Deut 6 7 if parents must do this to their children then much more ought the Ministers of God to be earnest in this duty If any aske wherein this earnestnesse and feruency consisteth I answer not barely in crying out with a loud voyce as many suppose For many men haue no voyce to speake loud and there are many that speake loud who haue little heate or zeale in them Some will be as earnest in alledging a bare testimony of Scripture as others can be in making application These doe it more out of vse or custome then from any feeling or touch of conscience in themselues Seeing then the earnestnesse that we require may be without the loudnesse of voyce and the loudnesse of the voyce may bee without earnestnesse wee must find it elsewhere to wit in the power of the Spirit that speaketh in him It is not the earnestnes of the voyce that is so much required albeit it falleth out many times where the heart is truly affected that there the voyce will be extended to the vttermost and yet euen in a weake voice proceeding from a weak body a Minister may truly shew the zeale of his heart as well as if the word were deliuered with a loud and powerfull voyce and God requireth no more then a man hath 2 Cor. 8 12. The Apostle saith that his bodily presence was weake among the Corinthians and his speach held as contemptible 2 Cor. 10 10 whereby it seemeth he was not one of the sonnes of thunder that had a great voyce neuerthelesse we find that the power and efficacy of the Spirit did both appeare and abound in him So then the Ministers of God must be zealous and feruent in their places that so they may the better discharge their consciences and also bring the more profit to those that are committed vnto them Vse 3 Thirdly it condemneth those that censure the Ministers of God for their earnestnes and zeale in deliuering the word of God Such persons as are ready to commend a seruant that is earnest in doing his Masters will with a good affection will condemne the Minister of God when hee deliuereth the word with such earnestnes These spare not to say to him as Paul did to Festus Act. 26 24 that they preach as if they were mad or beside themselues But if the answere of Paul will not serue and suffice these men who replyed to that accusation I am not mad most noble Festus but speake forth the words of truth and sobernesse Acts 26 24.25 let them take the words of the Prophet Hoseah chap. 9 7 the spirituall man is mad for the multitude of thine iniquity The abundance of iniquity and the obstinacy of wicked men running on in their sinne as a violent flood that runneth ouer the bankes were able to make the Minister mad with crying to them to leaue their sinnes and to forsake their euill wayes when they are so set vpon them that say the Minister what he can and let him cry out as loud as he list they will not abate one haire or a pinne of their pride or remit one houre of their prophaning the Sabbath or drinke one draught nay not one drop the lesse or the couetous person giue one penny or halfe penny the more to relieue the needy members of Christ I say the consideration of this were able to make the Minister euen mad in deliuering of his message which God hath put into his mouth If a father should be beside himselfe for the wickednesse of his gracelesse children would not euery man pitty the father and spit in the faces of those children and hold them worthy of all punishment but what would they say to such children as should go vp and downe and boast themselues that they were the causes of their fathers madnesse Are there not some graceles hearers O that there were not too many that when they haue made their Minister as it were mad with reprouing them that will insult ouer them and glory among their companions that they haue made their Minister preach as if he were madde howbeit if it be for the glory of God and the benefit of his people they need not care nor esteem to be iudged of men or account it any disgrace from the mouthes of gracelesse people to be accounted mad we must walke through good report and euill report it skilleth not therefore though wee be reputed madde so it bee for a good cause for the beating down of prophaning the Sabbath of contempt of the word of oppression pride couetousnes and such like enormities There was not a man more meeke vpon the earth then Moses yet when he came from the mount and saw that the people had sinned he presently grew so angry that hauing the two Tables of the Law in his hand written by the finger of God he threw them downe to the ground and brake them in pieces The people of this generation account their Ministers for a lesser matter then this to bee mad and out of their wittes but while they cry out aloud that their contempt
to seeke reuenge but hee must not doe it with his owne hands but as the poore widow that came to the Iudge saying Auenge me of mine aduersary so hee must complaine to the Magistrate and so seeke for remedy by iust and lawfull meanes And that wee may be free from the fact it selfe and not fall into it let vs looke well to the fountaine and beginning of all our actions and first labour to purge our hearts because out of the heart proceedeth all kinde of wickednesse Now if that be cleansed of euill thoughts wee shall thereby stoppe and hinder euill workes that they breake not out 22 But if he thrust him sodainly without enmity and haue cast vpon him any thing without laying of waite 23 Or with any stone wherewith a man dy seeing him not and cast it vpon him that he dye and was not his enemy neyther did seeke him any harme 24 Then the Congregation shall iudge betweene the slayer and the auenger of blood according to these iudgements 25 And the Congregation shall deliuer the slayer out of the hand of the reuenger of blood and the Congregation shall restore him vnto the City of his refuge whither he was fled and he shall abide in it vnto the death of the high Priest c. 26 But if the slayer shall at any time come without the border of the City of his refuge whither he was fled 27 And the reuenger of blood find him without the borders of the Citie of his refuge and the reuenger of blood kill the manslayer hee shall not bee guilty of blood 28 Because hee should haue remayned in the City of his refuge till the death of the high priest but after the death of the high priest the slaier shal returne into the land of his possession 29 So these things shall bee for a Statute of iudgement vnto you thoroughout your generations in all your dwellings The Law touching killing at vnawares is deliuered in these words the substance wherof is this That if a man take away life from any sodainly without any enmity or doe cast a stone at aduenture without laying of wait or cast any thing vpon him and see him not the Congregation shall deliuer him out of the hand of the auenger of blood because though hee did kill him yet he was not his enemy neyther sought his hurt or plotted his death So the Lord in his law propoundeth sundry like cases Exod. 21 13 14. and Deut. 19 4 5. Whosoeuer killeth his neighbour ignorantly whom he hated not in times past as when a man goeth into the wood with his neighbour to hew wood and his hand fetcheth a stroke with the axe to cut down the tree and the head slippeth from the helâ—e and lighteth vpon his neighbour that he dye he shall flee into one of those Cities and liue c and hee must abide therin vnto the death of the high Priest which was annointed with the holy oyle But if such slayer shall go out of the border of the City of his refuge whither he was fled and the auenger finde him and slay him hee shall not bee guilty of blood because he had a place of safety and refuge giuen vnto him and hee ought to haue remayned therein according vnto the law Out of this diuision some questions wil be mooued Obiect which are needfull to be handled considered as first of all whether the Auenger of blood while his heart is hot might lawfully pursue him that killed another of ignorance and when he found him out of his Citie and Sanctuary might slay him Answ I answer God doth not approoue or allow such dealing simply but doth indeed vtterly condemne it For the iudiciall and politicke lawes doe not alwayes serue to bring men to perfection and to establish perfect holynesse and righteousnesse amongst vs but in some sort to remedy the vices whereunto wee are inclined so that the Lord hath an eye to the inconueniences that might ensue whereas if wee will speake what the eternal law of right wrong which is the law of righteousnesse alloweth what euery mans duty is towardes men made after the image of God then doubtlesse when a man hath giuen a blow with his hand vnwittingly so as it doe sufficiently and euidently appeare to be so the next friend or kinsman ought not to steppe vp to seeke reuenge because in so dooing hee offendeth God both in setting vpon the party that hath done him no wrong by his will Rom. 12 29. Matth. 5 44. and in fathering that thing vpon a mortal maÌ„ which God had ordayned in his secret prouidence Exod. 21 13. God hath deliuered him into his hand This is the perpetuall law of equity and honesty and therefore that which is deliuered in this place is onely a positâ—â—â— Law established noâ— to instruct but to restrain theÌ„ and to remedy a greater mischiefe in case they had bene altogether brideled and wholly 〈◊〉 reaued of all power This teacheth vs a plaine truth God tollerateth things which he neuer alloweth which I onely point aâ— with the finger that God tolerateth many things among his people which he neuer liketh and alloweth as appeareth in the cause of diuorce Deâ— 24 1 they were permitted vpon dislike to put away their wâ—â—â— prouided that they deliuered vnto her a bill of diuorcement to be a witnes of her honesty that through the wilfulnesse and waywardnesse of her husband she should not be defamed Neuerthelesse God neuer liked this simply no more then their marrying of many wiues because she was giuen to him to be the companion of his life and the delight of his eyes and the comfort of his heart all his dayes and was as it were one part of his owne person and therefore to cast her off was after a sort a cutting off of himselfe in the middes whereupon Christ saith Math. 19 8 9 Exod. 22 25. that the Lord did it for the hardnesse of their hearts So in the case of vsury he permitteth them to take vsury of the stranger that they might not practise it toward their brother and sundry such like lest they should do worse Secondly the question may be asked Obiect whether this killing at vnawares or against ones will whom God is said to haue deliuered into his hands be a sinne or not This is so much the more necessary to he thought vpon because the Lord sheweth Deut. 19 6 thar such a man is guiltlesse of the other mans death forasmuch as he did not hate him before neyther did presumptuously rise vp against him to slay him with guile Howbeit in this place such a person is commanded to remaine as a banished man out of his owne place house and from his owne kindred and is confined to the citty of refuge vntill the death of the high Priest which no doubt had relation to Christ I answer Answ there is no repugnancy in all these things For this fact must bee considered two
Bonif. â—he mart but now when as they had golden cups they had woodeÌ„ Ministers What shal it auaile to hang the wals of the church with costly and curious ornaments to haue pillars shining with Marble and the couering glistering with golde whilst in the meane season there is no good choise of the Ministers that may attend on holy things and preach the Gospell in trueth and sinceritie Whatsoeuer the naturall man esteemeth of glorie and garnishing whose vaine imagination like the childe that is delighted with toyes and babies is carried away with goodly shewes to the eie with pleasant smels to the nostrils and with pleasing sounds to the eare yet when we haue learned to iudge aright to esteeme of things by the vertue and valew of them not by the sight and appearance we will confesse that among all others that is the goodliest Temple and hath the most glorious ornaments and monuments in it where the word is most soundly preached and the Sacraments in the best manner deliuered This we ought to account the beauty and ornameÌ„t of a Temple and doubtlesse without these it wanteth much of his lustre it is as a ruinous and ragged building let it bee otherwise neuer so richly garnished This appeareth euidently at the building and erecting of the second Temple after the captiuity when the people that had seene the surpassing glorie of the first house to wit the Temple of Salomon the mirrour of the world saw also the simple beginnings and weake foundation of this they wept with a loud voice Ezra 3 12. yet the Prophet telleth them that the glory of the second house should farre exceed surmount the Temple of Salomon as Hag. 2 3. Who is left among you that saw this house in her first glory and how do ye see it now Is it not in your eyes in comparison of it as nothing Yet hee biddeth them be of good comfort and telleth them that the glory of the latter should be greater then of the former house But wherein stood this glory or in what did it consist not in the building not in the stones not in the vessels it wanted the Mercy-seate the Arke the Tables the Vrim and Thummim and such like heerein therefore consisted the greatnesse of the glorie of it that while this stoode Christ Iesus should come to be the light of the Gentiles and the glory of the people of Israel Lu. 2 32. And this doth Haggai teach Chap. 2 27. that the Desire of all nations should come and so the Lord would fill that house with glory A notable argument to conuince the Iewes who haue seene with their eyes this Temple long since destroyed and not one stone left vpon another that was not throwne downe Math. 24 42. and yet they do foolishly to this day looke for another Messiah So likewise the Euangelist Matthew speaketh of Bethlehem that it was not the least among the Princes of Iudah because out of it should come a Gouernour which should rule his people Israel Math. 2 6. Yet the Prophet Micah out of whom the sentence is taken sheweth That it is little among the many thousands of Iudah chap. 5 2. This may seeme to imply a contradiction to be little and yet not little howbeit we must vnderstand that this place which is in it selfe or compared with others small and litle yet through the birth of Christ it should bee made famous and preferred before manie other in Iudah Behold therefore wherein the glory of any place or people consisteth to wit in giuing entertainment vnto Christ and in embracing the Gospel which bringeth saluation to all men And this is the glory of particular persons not to surmount in strength nor to abound in riches nor to excell in wisedom Ierem. 9 2â— but to know the Lord and whom hee hath sent Iesus Christ and him crucified Ioh. 17 3. It is our glory to seeke the glory of God if we haue learned Christ we haue learned the way vnto true glory So then to conclude we receiue practise whatsoeuer is fit and decent in setting vp and adorning of churches but wee refuse and reiect all excesse curiosity and superfluity as nothing at all furthering the worship of God nothing fitting the Gospel of Christ nothing auailing the saluation of maÌ„ nothing helping to the kingdome of heauen the folly whereof is so palpable and apparent Perf. satyr 2. sacro quâ—d 〈◊〉 aurum that the wiser sort among the Gentiles reprooued it and inueyed against it and saw that golde in Gods worship auailed nothing at all Lastly this putteth vs in minde of a necessary Vse 3 duty belonging to all to assemble men women and children all that are of vnderstanding for the hearing of the word and other duties of faith religion For wherefore is it the will and pleasure of God that houses and places of purpose shold be builded Is it for shew or for the name It were vaine and foolish so to surmise as if he delighted to put his people to idle expences No it is for preaching for prayer and for the Sacraments Therefore was the Tabernacle erected vntill which time was no certaine place assigned afterward they had the Temple at Ierusalem and Synagogues in all parts of the land that God in theÌ„ might be publikely serued and worshipped Great was the zeale of Dauid to these gracious assemblies His soule longed for the Courts of God Psal 5 7. 8. 27 4 〈◊〉 122 1. 13 7. and 84. as the Hart desireth the water brookes His soule was athirst for God for the liuing God to appeare before his presence His teares were his meate and drinke while hee was kept from these places and while they daily said vnto him Where is now thy God He poured out his very heart when hee remembred how he had gone with the multitude and brought them forth into the house of God in the voice of praise and Thankesgiuing He was glad when they saide vnto him Wee will go into the house of the Lord. And as it was with him so was it with other the faithfull They were earnest to come vnto these assemblies they were loath to depart from them they were greeued at their owne absence that they could not be at them beeing driuen away by the enemies The commandement of the Lord is generall that their Captaines their Elders their Officers and all the people should gather together Who is it then shall pleade an immunitie or dispensation from this dutie May Women or Children No they are expressely charged to assemble themselues Deut. 31 12 13. and ch 29 verses 10 11. Men Women and Children from the hewer of thy Woode vnto the drawer of thy Water euen all of them must come together that they may heare and learne and feare the Lord their GOD and obserue to doe all the wordes of the Law But is then the stranger exempted No he is willed to meete together with the rest
Are the old freed from this duty through their age It is noted of Hannah that she was an old woman that had beene a widdow fourescore and foure yeaâ—es yet she went not out of the Temple that is all her delight was to be there shee was neuer well and at hearts ease till she was in Gods house she made the Temple as her owne house to dwell in she made the word worship of God her meate and drinke to feed on seruing him with fasting and prayers day and night Luke 2 37. So Simeon came into the Temple by the motion of the Spirit when the Parents brought the babe Iesus to doe for him after the custome of the Law verse 27. Peter and Iohn might haue prayed at home in their houses as many pretend they can and yet doe it not but they went vp together into the temple at the ninth houre of prayer The Lord giueth commandement 〈◊〉 19 30. Ye shall keepe my Sabbaths and reuerence my Sanctuary I am the Lord. Such then as shew no loue to the Sanctuary of God haue no care of sanctifying the Sabbath but do defile it and prophane it yea they neuer consider that they contemne the Lord himselfe neither with whom they haue to doe in this businesse Christ our Sauiour when he could be found no where else by his parents seeking for him he was found in the temple Thus we see the practise of Dauid of Hannah of Simeon of the Apostles and of Christ himselfe touching the publike seruice of God But behold the difference betweene those times and ours or rather betweene them and vs. Dauid longed to be in the house of God our soules long and faint to be out of it Hannah dwelt in the temple and could hardly be gotten out of it wee had rather dwell in the tents of wickednes with much ado are brought to come vnto the Temple Simeon was old as well as Hannah we thinke our selues too old and plead weaknesse and faintnesse that we cannot go so farre and yet we can stretch out our limbes to goe farther at other times and for other occasions Simeon came into the Temple by the motion of the Spirit 〈◊〉 â—hat 〈◊〉 â—o faith 〈◊〉 â—â—ey 〈◊〉 need â—hurches by whose motion do others keep themselues from the Temple and what shall we say ruleth in them surely not the Spirit of God what other spirit then it can be I had rather leaue it to themselues to consider then declare it to them Christ Iesus could be found no where but in the Temple if one would enquire for these yea vpon the Sabbath day yea in time of diuine Seruice you shall haue them rather in the Tauerne then in the Temple or sitting vpon an ale-bench rather then in place where it were more meet they did shew their presence euen where God hath promised to shew his presence True it is he hath said that heauen is his throne and the earth his footstoole that he dwelleth not in Temples made with hands Esay 66 1. 〈◊〉 7 48. â—4 But the meaning is that hee is not included or as it were imprisoned in them his power is not tied to any place neuerthelesse he hath made a speciall proâ—iâ—e tâ—at where two or three are gathered together in his name Math 28 20. there is he in the midst of them Wherefore great shâ—uld be our zeale toward the house of prayer wee should much desire to be at it we shold more and more be in loue with it and with great reuerence remaine in it He that findeth not the Lord heere where his honour dwelleth let him neuer looke to finde him elsewhere For whosoeuer despiseth in the pride of his heart the place of Gods worship â—eâ—useth to yeild his presence there deceiueth himselfe if euer he thinke that God will make himself known vnto him any other way Verse 21 22. And so it was when the Clowd abode c. Heere we haue the cause of their marching and resting declared to wit the cloud which was vppon them by day when they went out of the campe Numb 10.34 When that staied ouer them whether it were two daies or a month or a year they abode in their tents and iournied not but when it was taken vp they iourneyed This cloud had the nature of a Sacrament and signified the presence of Christ conducting them The doctrine Doctrine from hence is this that Christ Iesus is the substance of the Sacraments both of the olde and new Testament Christ Iesus is the substance of all Sacraments old new Whatsoeuer the signes were and howsoeuer they varied yet he was signified by them all This appeareth in this booke plentifully by the cloud in this place by Manna chap. 11. and the rock ch 20. al which were Sacraments vnto them all were the same with our baptisme and the Lords Supper and all of them were figures of Christ as appeareth not by some probability but by the expresse testimony of the Apostle 1 Cor. 10 1 2 3 4. I would not haue you ignorant how that all our Fathers were vnder the cloud and all passed through the sea were al baptized vnto Moses in the cloud and in the sea and did all eat the same spiritual meat did all drink the same spiritual drinke for they drank of that spiritual rocke that followed them and that rocke was Christ First touching the cloud passing ouer the sea if we consider the letter of the history there was a great miracle in them both The clowd in the day time defended them from the heat of the Sun their passage through the Sea gaue them safety and security froÌ„ the tyrannie of Pharao and froÌ„ the danger of present death Neuerthelesse this is not all which wee are to mark nor the chief thing which we are to consider because there lay hid as it were vnder a veile a greater mystery inasmuch as both the cloud and the sea serued them in stead of a certaine kind of baptisme representing and performing that vnto them which our baptisme doth vnto vs. For as baptisme is a signe and signification of the grace of God a Sacrament of regeneration and a certaine passage from death to life so the Cloude was in effect to them as much to wit a tokeÌ„ and testimony of the presence of God their passing through the sea was as a passing froÌ„ death to a new life For while they were in the depth and bottom of the sea where were they but in the midst of death and when they had escaped to the farther shore did they not after a sort rise from death to life So then the Apostle teacheth that both the Cloud and the Sea were as a certaine Sacrament vnto the Iewes that common to them all Christ is the substance of our baptisme because all were couered with the cloud all of them passed through the sea euen as we that professe Christ are all