and 3 6. 2 King 13 14. Neh. 2 5 Ester 5 4 8. 2 Sa. 24 3. 1 Sam. 25 24 c. Thus haue Gods children by the light of the word and the vngodly by the light of nature performed this duty And no maruell because superiours beare Gods image to inferiours are to them not by mans inuention or vsurpation but by the ordinance of God in Gods stead as Moses made Ruler and Gouernor was to Aaron Exod. 4 16. He shall be to thee in stead of a mouth and thou shalt be to him in stead of God Againe we haue the expresse law commandement of God binding the consciences of al Exod. 20 12. Psalm 82 6. Lastly they are sâ—t ouer inferiours not for their owne glory but for their good 1 Tim. 2 2. Rom. 13 4. He is the Minister of God to thee for good Vse 1 This principle offereth these vses first a reproofe of those that are so farre from yeelding them reuerence that they reiect their authority and cast off their yoke froÌ„ their necks they mutter at theÌ„ their commandements they reuile them and vse vnreuerent speaches to them and of them both before their faces and behind their backes which ought not to be Hence it is that Moses saith Exod. 22 28. Thou shalt not reuile the Gods nor curse the Ruler of thy people And Eccl. 10 20. Curse not the king no not in thy thought and curse not the rich in thy bed-chamber c. And the Apostle willeth Titus to exhort seruants to be obedient to their owne masters and to please them well in all things not answering againe Tit. 2 9. It falleth out for the most part that they haue least honour at their hands of whom they ought to haue greatest Fathers and masters haue many times more honour out of their owne doores then they haue within them of other mens seruants and children then they haue of their owne For as Christ saith A Prophet is not without honour but in his owne country among his owne kinne and in his owne house so is it for the most part with all parents and masters Mark 6 4. Secondly if this duty be to be performed vnto men much more must we hold it to bee due vnto God If reuerence and obedience be due to mortall men who haue the image of God vpon them and that darkly obscurely how much more may God iustly chalenge these duties who hath giuen power and authority vnto men Iohn 19 11. Hence it is that God saith by the Prophet If I bee a father where is mine honour and if I be a master where is my feare Mal. 1 6 8. If ye offer the lame and the sicke is it not euill Offer it now vnto thy Gouernour will he be pleased with thee or accept thy person Numb 12 verse 14 Heb. 12 verses 9 10. Lastly it belongeth to all superiours so to carry themselues that they may procure and deserue reuerence do not iustly bring contempt vpon themselues For this cause doth Paul teach Timothy to flye youthfull lusts 2 Tim. 2 22 and to beware that he giue not occasioÌ„ to make others despise his youth 1 Tim. 4 12. which he shall do if he be an example to the beleeuers in word in conuersation in charity in spirit in faith and in purity Forbid them Heere we see what Ioshua would haue Moses do he counselleth him to restraine them A young man young counsell The Doctrine from hence is Doctrine Young men are ordinarily rash in iudging of others that young men are commonly and ordinarily rash in iudging others yea more rash then elder men consequently more apt to iudge amisse and to giue euill counsell sentence of such things as are well done Such were Rehoboams green heads they gaue greene counsell and such as cost him the losse of the greatest part of his kingdome 1 Kings 12 verses 8 13 14. Grauity and sobriety are commended in elder men Titus 2 1 2. but young men follow the vanity of their young yeares Eccl. 11 9 10. The reasons are plaine First age yeares Reason 1 bring experience and ripenesse of iudgment and so wisedome Youth is as greene timber age as that which is seasoned Iob 32 7. I said Daies should speake and multitude of yeares should teach wisedome Againe their affections being hotter and stronger are more vnconstant and vnbrideled ready to runne into extremities as vntamed heiffers not vsed to the yoke Lastly they put farre from them the euill day they thinke themselues priuiledged by their age and make account they haue time enough hereafter to enter into better courses They liue for the most part as if they had made a couenant with death and with hell and are lesse carefull to be kept and guided within the compasse of Gods lawes Forasmuch as sentence is not executed speedily against an euill worke Eccl. 8 11. their hearts are fully set in them to do euill The vses First this teacheth vs not to rest Vse 1 in the iudgement nor to follow the counsell of yong men except they haue old mens gifts and graces in them For touching gifts it is true which Elihu testifieth Iob 32 9. Great men are not alwaies wise neither do the aged vnderstand iudgement Old men may be yong in gifts and young men may bee old in gifts Secondly let young men suffer their elders to speake before them especially in censuring things that are strange It is a point of wisedome for all especially for young men to suspect their owne iudgement and sentence concerning others their persons their gifts and their actions Thirdly it reproueth those that set vp in the Church promote to the office of teaching such as are young in yeares and gifts and not yet seasoned to build vp others but are light wanton rash not graue discreete and sober Adde vnto these such as aduance those that are planted newly conuerted to the truth of the Gospel before there be sufficient triall made of the soundnesse of their religion and the sincerity of their conuersation Paul teacheth Timothy that the Minister must not be a nouice or one newly come to the faith 1 Tim. 3 6. lest beeing lifted vp with pride he fall into the condemnation of the diuell It is a fault among vs that we many times giue too easie accesse to the Pulpit to such as beare themselues as conuerts among vs I meane such as haue beene fugitiues and forsaken our Church and returne home againe oftentimes worse then they went out and liue scandalously to the dishonour of God and the offence of many Such ought to bee thoroughly tried and proued let them liue in the place of common christians before they bee trusted with the place of Captaines and let them thereby purchase to themselues a good degree to farther promotion Lastly seeing rashnesse and vnaduisednesse are specially incident to youth let them learn to season their yeares with the word of God
booke Let that once haue a free passage and none is so simple but he may soone discouer a packe of deuises who are wise in their generation and therefore they suffer none to reade it but such as it pleaseth them Separate some time to this purpose and thou shalt quickly see that to be most true which I say vnto thee â—ct If thou wilt say vnto me I cannot reade the Scriptures I was neuer brought vp vnto it â—er Be it so yet do not alledge this to excuse thy ignorance or to shift off from thee the knowledge of them forasmuch as euery one must know the Scriptures Recompence that want by much study and often meditation Let not the loue of the world thrust out of thy head heart the cogitation of better things Many that cannot reade are more prompt and ready in the Scriptures then such as haue that gift God will blesse them that endeuour to know him and his word and will one way or other supply their wants â— 6 6. Such as hunger thirst after knowledge shall be satisfied and replenished Acknowledge this want mourne for it and if it be possible though thou be old learne to reade It is neuer too late to begin to do well the benefit will easily make amends for the time bestowed vpon it Few there are but euery yeare spend more time in vaine either in grosse idlenesse or in much sleepe or in vaine company or in vnnecessary cares for the world which might this way be better imployed and redeemed The minde is all in all it is not any hardnesse in the matter it selfe that should discourage vs. He that hath once determined to do it hath ouercome the difficulty of it which standeth in resoluing and hath more then halfe attained vnto it But if we cannot or will not striue to come to this gift we must know that ignorance shall excuse no person and he that knoweth not his masters will cannot escape â—e 12 48. he shall be beaten If there be no knowledge of God in the Land he hath a controuersie against it and will cause it to mourne if it will not lament for their owne ignorance he will make them lament for the iudgements that shall fall vpon them Hos 4 1 2. But we cannot pleade ignorance through want of meanes we haue the meanes and are weary of them as Israel was of Manna we make account of it as a light meate and are wilfully blinded we haue the light among vs yet shut our eyes that we should not see Vse 4 Lastly it is needfull for vs to be carefull to take profit by reading the Scriptures that so we may haue direction in all our waies and learne how to please GOD and to abstaine from all things that do displease him It is not the bare hauing of the Scriptures with vs in our houses or a naked reading in them by our selues without farther consideration that will serue to direct vs in all the actions of our life but there is farther required of vs an applying of them an edifying of our selues by them that it may be seene how we profit in them This duty hath many particular parts or branches belonging vnto it Branches of this vse First of all we must haue recourse vnto God the Author of the Scriptures he onely is able to vnlocke them and so to bring vs into the secret chamber of his presence We ought to pray vnto him earnestly that he would vouchsafe to teach vs the way of his statutes to giue vs sound vnderstanding of his will to direct vs in the paths of his commandements We see this by the practise of the Prophet Dauid Psal 119 Psal 119 18. who craueth oftentimes to haue his eyes opened to behold the mysteries of his words and the wondrous things of his law Our eyes naturally are shut and we cannot conceiue them which are spiritually discerned Secondly we must keepe such order in the reading of them as may stand with our calling and state of life and take all opportunity to do it It were to be wished that we would set apart some part of euery day to be emploied in this exercise that so we might read ouer the whole Scriptures oftentimes and if at any time we be hindred by necessary occasions which happen to vs without our searching of them to redeeme the time afterward Eph. 5 16. and so to recompence that which we haue left vndone This is an holy restitution much pleasing vnto God Thirdly we must vnderstand to what ends and vses the Scriptures were written They were penned to teach that we may learne the truth to improue that we may be kept from errour to correct 2 Tim. 3 16. Rom. 15 4. that we may be driuen from vice to instruct that we may be setled in the way of well-doing and to comfort that in trouble we may be confirmed in patience hope of an happy issue Fourthly we are to remember that the Scriptures containe matter concerning all sorts of persons and things which may be reduced to fiue heads First touching religion and the right worshipping of God they teach how to serue him and what to beleeue touching God and touching mankinde That he is one in essence and three in persons Touching our selues that by creation we were made good holy and righteous By our fall we are become wretched by reason of sinne and not able to thinke one good thought or to stirre one foote forward to the kingdome of Heauen By regeneration we are borne againe and made the sonnes of God by adoption and by faith we lay hold on Christ our wisedome our sanctification our righteousnesse 1 Cor. 1 30. our redemption Touching the Church we are instructed by them that it is the company of the faithfull that haue beene from the beginning we are led also by them to know the two Sacraments and what to beleeue of the generall iudgement that shall be of the godly and vngodly Secondly they informe vs touching kingdomes and common-wealths and touching the duties of Magistrates and Subiects how the one ought to rule and the other to obey and neither the one nor the other doe their duties for conscience till the word informe them Thirdly they handle matters touching families and houshold affaires in which are the husband and wife parents and children masters aâ—d seruants no duty required of them is omitted but contained in them Fourthly touching the priuate life of euery particular person how to behaue our selues in wisedome and folly in loue and hatred in sobriety and incontinency touching mirth sorrow speech and silence humility pride to imbrace the one and flye from the other Fiftly touching the common life of all men we learne in them how to leade our liues in euery estate whether we be rich or poore whether we be high or low we can be in no estate but we shall finde sufficient store of heauenly
transgresse this rule and Reason 2 break those bounds that God hath limited vnto them cannot prosper For as Christ our Sauiour maketh this a generall rule as the ordinance of the eternall God which none must dare to violate Those things which God hath ioyned together let none put asunder Matth. 19.6 So is this also a certaine rule to be obserued to the end of the world That whatsoeuer things God hath separated no man must presume to ioyne and iumble together For as the Lord knew this order of distinguishing offices to be very expedient and good for the Church so he hath not ceassed to punish the breakers and to reuenge the contemners of it most seuerely of what calling and condition soeuer they were This we see verified in Corah Dathan Abiram they presumed aboue their vocation would needs take vpon theÌ„ the Priesthood â—ob 16.10 to burne incense before the Lord contrary to the ordinance of God therfore went down into the pit and dyed not the common death of other men for the earth opened her mouth and swallowed them vp with al that they had and fire came downe from heauen and consumed the residue When Vzza supported the Arke being ready to fall for the oxen stumbled the anger of the Lord was kindled against him â—ro 13.10 he smote him because he put his hand to the Arke so that there he dyed before God The like we might say touching Azaria the king of Iuda who was stricken with an incurable and vnrecouerable leprosie because in the pride of his heart he forgate the office of a Prince and vsurped the office of the Priest and went into the Temple â—ro 16.18 to burne incense vpon the Altar All which direfull and dreadfull examples ought to teach vs how acceptable this comely order of seuerall callings is to God both to breed in our hearts a care and endeauour to keepe it and a feare and terrour to breake it Reason 3 Thirdly Christ is as a wise master of the house that fitteth to euery man his standing he is the Lord of the Church he appointeth callings and hath in himselfe fulnesse of grace from which euery one receiueth his measure Ioh. 1.16 Col. 1.19 Hence it is that he is compared to a great Prince who going into a strange countrey called his seruants and deliuered them his goods â—t 25.14 15 to one he gaue fiue talents to another two and to another one to euery man after his owne abilitie and straightway went from home As we haue wisdome skil knowledge and experience giuen vnto vs to deale so God dealeth with euery man A Captaine in warre is carefull to set euery one in his proper place that he may know his Captaine his colours his standard his march out of his standing he dareth not to remoue that he may please him that hath chosen him to be a souldier â—h 5 14. Christ is the Generall of his Church the faithfull are his souldiers all their life is a continuall warfare which costeth them great paines and much sweating sometimes they must resist vnto blood â—b 12.4 striuing against sinne As then souldiers in warre haue and hold euery one his standing place in the sight of their captaine so euery Christian should keepe his seuerall calling in the presence of the Lord of life who hath in great mercy and wonderfull wisedome appointed them thereunto Vse 1 Now the vses remaine to be opened expressed for our edification And first of all it teacheth that distinct callings in the Church and commonwealth are the ordinance of God and his appointment not the inuentions and deuises of men The Apostle saith He gaue some to be Apostles and some Prophets Eph. 4.11 and some Euangelists and some Pastors and Teachers and elsewhere he addeth Are all Apostles 1 Cor. 12. â— are all Prophets are all Teachers are all workers of miracles haue all the gift of healing doe all speake with tongues doe all interpret The like he speaketh of the priuate families and of the duties that belong to euery one therin both to husbands and wiues to masters and seruants to parents and children As then God hath distributed to euery man as the Lord hath called euery one so let him walke 1 Cor. 7.17 This is ordained to be obserued in all Churches We shall neuer learne to performe our duties to God and to each other except we be perswaded and resolued in this point The husband will be ready to forgoe his authoritie and the wife will presume to step vp into the place of her husband The child will behaue himselfe proudly against the ancient and the base against the honourable Esay 3.5 We shall see folly set in great dignity and the rich sit in low place it will not be strange to behold seruants aloft vpon horses Eccle. 10.6.7 and Princes walking as seruants vpon the earth Hath God placed vs in the calling of a seruant and set masters ouer vs We ought to learne know whence this is and to consider from whom it came It is the Lords doing who can abide no disorder and confusion but will haue some inferiours and some superiours according to his owne law Honour thy father and thy mother Exod. 20.12 This doctrine serueth to establish that commandement and to make it a perpetuall ordinance to remaine for euer God hath not made all men excellent alike he hath not qualified them alike but hath giuen more to one then to another and would haue one to receiue profite from another And herein doth his infinite wisedome wonderfully appeare and diuersly shew it selfe God is in himselfe most excellent worthy of all honour and reuerence and hauing all things vnder his feete he would haue a patterne of that excellency and subiection imprinted in his creatures In the Angels he hath set a difference and made degrees and orders among them one an Archangel other principalities other thrones Col 1.16 other dominions some are called Seraphims other Cherubims and therefore there is a distinction betweene them as he hath made euery starre to differ from another in glory 1. Cor. 15.41 He created man to rule ouer the foules of the ayre ouer the beasts of the earth and ouer the fishes in the sea The Apostle teacheth that in a great house are diuersity of vessels some to honour 2 Tim. 2 20. and some to dishonour There is no man great but he hath his greatnesse from him that is the greatest There is no man made low but he must acknowledg that the Lord hath set him there The seruant must know that God hath put him in that seruice and not seeke to breake the bonds wherwith he is tyed but thereby receiue encouragement in the performance of such duties as lie vpon him Vse 2 Secondly this serueth to reproue sundry errours and abuses of such as transgresse against the truth of this doctrine And first heereby falleth to
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
whereunto they are receiued so shall it bee taken from the lot of our inheritance 4 And when the Iubile of the children of Israel shall be then shall their inheritance be put vnto the inheritance of the Tribe whereunto they are receiued so shall their inheritance bee taken away from the inheritance of the tribes of our fathers WHereas Moses had spoken before of the diuiding of the inheritance in generall among the tribes in this place a certaine speciall case is propounded by the Manassites touching the right of inheritance before assigned to the daughters of Zelophehad to wit how prouision might bee made that the same portion might remaine in that tribe and not be conueyed or translated to some of the other tribes For they propound these 2 as repugnant one to the other the right of succession which these women had obtayned and the priuiledge of the yeare of Iubile which they thought was weakened by this meanes if happely these maydes should marry to any other husbands then men of their owne tribe neyther did they know how to cleare this doubt But Moses instructed of God setteth downe a Law that inheritance should not passe from tribe to tribe and that such as were inheritrixes might not marry any of other tribes but among their owne onely which was carefully obserued by these women This is the summe of this chapter wherewith the whole booke is concluded In this obserue three points The contents of this chapt first the question of the Manassites secondly the resolution of Moses thirdly the marriage of the daughters of Zelophehad Touching the first it is handled in these foure verses The question was moued by the chiefe heads of the tribe of Manasseh how the inheritance might rest without a manifest detriment to their tribe For if they should marry in another tribe it was as much as to cut off an arme from the body And by this meanes it might come to passe in processe of time that the chiefe portion assigned to one tribe might be possessed by men of other tribes which would breed great confusion and disorder This practice and proceeding of theirs teacheth first that the Magistrate is and ought to bee the supreme Iudge in causes of inheritance Secondly no man ought to bee Iudge in his owne cause Thirdly wee see how they come to Moses not in contempt or with a commotion as if they meant to gaine that by force which they could not obtayne by fauour but they beare themselues lowly and dutifully as became them to the Magistrate when they say The Lord commanded my Lord and againe My Lord was commanded Doctrine Inferiors must reuerence their superiors c. From hence wee learne that it is the duty of all inferiors to reuerence the superiors in gesture in word in deed We might also shew that Magistrates must acknowledge themselues to rule vnder God and to be Lords vnder that highest Lord. But wee will onely handle this point that inferiors must vse speeches of reuerence such as betoken subiection this we saw before chapt 11 28 and 32 5 25 31. 2 Kings 5 13 1 Peter 3 6. Nehem. 2 5. Esther 7 3. 2 Sam. 24 3. 1 Kings 1 23 24 31. 2 Kings 2 12 and 13 14. Mal. 1 6. 1 Sam. 25 24 25 26 27 28. Gen 16 9. The grounds first because superiors beare Reason 1 the image of God and are to their inferiors in Gods place as Moses was to Aaron when the Lord sayth Exod. 4 16. Thou shalt be vnto him in stead of God Secondly it is the expresse law of God To honor father and mother that is all superiours Exod. 20 12. Psal 82 6. 1 Tim. 5 3. They are set ouer inferiors for their good not for their owne 1 Tim. 2 â— where the Apostle teacheth that Princes are appointed vnto eminent place not to lift vp their hearts against theyr brethren and to maintain themselues in all riot and excesse but that the people may leade a quiet peaceable life vnder them Fourthly such do adorne the Gospel 1 Tim 6 1. This serueth to reprooue such as are so farre Vse 1 from giuing of good words and vsing soft gentle speech sauouring of Christian modesty and subiection that they reuile them rayle at them and speake all manner of euill agaynst them which they ought not to do vnto any much lesse to their fathers or masters or Magistrates to whom they are bound in a neerer band and tyed to a farther duty Hence it is that Moses sayth Exod. 22 28. Thou shalt not reuile the gods nor curse the ruler of thy people It is deliuered as a generall precept binding all that will be the children of God Blesse them that persecute you blesse I say curse not Rom. 12 14. Iam. 3 9 10. It is a thing acceptable to God to speake euill of no man Titus 3 2. It is therfore a thing detestable to speake euill of our superiors vnto whom all dutifull language is due that sauoureth of peace and loue nay of submission and subiection The Apostle exhorteth seruants to bee obedient vnto their owne masters and to please them in al things Tit. 2 9. not answering againe with stout and vnseemely words Such then must learne by the feare of God to bridle their tongues that they offend not that way Iam. 3 4. Many there are who in their seruice are reasonable but they haue no rule ouer theyr tongue they will not onely mutter and murmure but giue curst and cutted answers It is the fruite of an euill seruant to bee euill tongued and to take liberty to taunt in vnseemly manner against those that are set ouer them This was the sinne of Agar that despised her mistresse not onely in her heart but likewise in speech Ge. 16 4. Let such consider the words of Salomon Prou. 15 1. A soft answer turneth away wrath but greeuous words stirre vppe anger Iames chap. 1.20 Iudg. 8. verses 1 2 3. 1 Sam. 25 32. Secondly we see the place of subiection is Vse 2 not an vnlawfull callingâ— neyther must wee think that Christianity hath abolished Magistracy and ciuill authority but rather ratifyeth and establisheth it Titus 3 1. 1 Tim 6 1. And it is lawfull for good men and especially for Magistrates Ministers to haue seruants as Abraham had many Eliah one likewise Elisha Ioseph had a Steward of his house Iacob had men-seruants and mayde-seruants Gen. 14 14 and 15 2 and 44 1 and 32 16. Mephibosheth had a seruant and that seruant had twenty seruants 2 Sam. 9 10. This ouerthroweth the damnable sect of the Anabaptists and Libertines who teach that Christians may not be subiect vnto any Obiection They obiect that they are the Lords free-men I answere Answer it is true but this freedome is inward and spirituall from sinne and Satan and condemnation Obiect Againe they alledge that wee are forbidden to be the seruants of men Answ 1 Cor. 7. I answere the meaning is
wisedome are oft-tentimes enemies vnto faith fol. 539 14 Things vnpossible in the eyes of men are possible with God fol. 540 15 It is the duty of masters to reprooue their seruants fol. 541 16 Inferiors must shew subiection and vse speeches of reuerence toward their superiors Ibid. 17 Young men are ordinarily rash in iudging and censuring of others fol. 542 18 Enuy is to bee shunned and auoided of all Gods people fol. 543 19 The godly do heartily desire the good growth of the whole Church fol. 544 20 God giueth good things by meanes fol. 546 21 The iudgements of God do often fall vpon men sodainly before they be aware fol. 546 CHAP. XII 1 GOds children oftentimes find great discomfort at their hands of whom they expect the greatest comfort fol. 553 2 Contentions and strife are often in the Church betweene the members of the same body fol. 554 3 Ambition and desire of preheminence are the greatest plagues to the Church fol. 555 4 Proud and ambitious men doe shew themselues most enuious and outragious against the most excellent most painfull seruants of God fol. 557 5 God vnderstandeth all the waies of men how secret soeuer they seeme to be fol. 558 6 Euery man in his owne cause should be meek and gentle ready to put vp wrongs and iniuries fol. 560 7 God neuer bringeth iudgement vpon any but hee searcheth and findeth sufficient cause fol. 562 8 God reuealeth himselfe to one more then to another and giueth greater graces to some then he doth to others fol. 563 9 The Church or faithfull people of God are rightly and truly the house of God Ibid. 10 It is required of all the Ministers of God that they be found faithfull and conscionable in their places fol. 564 11 The wrath of God is iustly kindled and stirred vp against all offenders fol. 567 12 God heareth not their praiers that lie in their sinnes and are not reconciled vnto him fol. 568 13 Wee ought to be humbled for the sinnes we haue committed albeit we feele no punishment vpon vs. fol. 569 14 Albeit Gods children put vp wrongs and pray not against them yet God will not put them vp 15 Such as haue the cheefe hand in sinne are principally subiect vnto punishment fol. 572 16 God doth mingle his chastisements with much mercy and doth not deale with vs according to our sinnes fol. 573 17 None can be free from iudgement hauing sinned fol. 574 CHAP. XIII 1 IT is our duty to vse meanes to further Gods prouidence fol. 577 2 The faithfull must deale wisely in all their enterprises fol. 579 3 Wicked men speake fairest when they mean foulest fol. 580 4 The greatest part are for the most part the worst fol. 581 5 God hath euer had some witnesses of his truth in all ages fol. 584 6 The euill of others though they be many may not be followed of vs. fol. 585 7 It is our duty to exhort and stir vp one another to good things fol. 586 8 Hypocrisie though long couered is at length vncased fol. 588 CHAP. XIIII 1 VVEe are naturally ready to hearken to seducers and deceiuers fol. 591 2 Wicked men adde sinne vnto sinne and proceede from euill to worse fol. 592 3 The faithfull are greeued for the sinnes of others fol. 594 4 GOD is a shield to his but taketh no care nor charge of his enemies fol. 595 5 Such as are Gods seruants shall be euilly intreated fol. 596 6 Among all iudgements sent for sinne the plague and pestilence is one fol. 597 7 Threatnings of Gods iudgment conditional fol. 600 8 The means to cal back iudgments is prayer fol. 602 9 It is a good plea to mooue the Lord to mercy to put him in minde c. fol. 605 10 God is of much patience long-suffering fol. 606 11 The blessings which we enioy c. fol. 608 12 Sin generally entertained bringeth with it a generall destruction fol. 610 13 The Word deliuered not regarded c. fol. 612 14 Sin and the punishment of sin c. fol. 613 15 God visiteth the sins of the fathers on the children fol. 615 16 The chiefest offeÌ„ders shal be chiefly punisht fol. 618 17 Sin is pleasant in the beginning c. fol. 619 18 Wicked men hauing giuen themselues to sinne doe wilfully run on therein p. 622 CHAP. XV. 1 Of the meat and drinke offering fol. 625 2 The Church is as one body c. fol. 627 3 Whatsoeuer we haue we haue it from God fol. 630 4 Ignorance of Gods word is agreeuous sinne fol. 631 5 There is a difference betweene sin and sin fol. 635 6 Sin is come to the hight c. fol. 636 7 Euery sin is so much the greater c. fol. 638 8 God punisheth for sins of vngodlines c. fol. 640 9 The Sabbath day must be kept holy fol. 643 10 All must haue knowledge in the Scripture fol. 647 Chapter 16. 1 Whatsoeuer euil men do c. fol. 649 2 The Ministers by their office c. fol. 651 3 The greater our meanes are to preuent sin fol. 652 4 To despise and resist the Ministery c. fol. 653 5 Obstinate sinners reuile their reprouers fol. 655 6 Gods children ought to be angry at sinne fol. 656 7 God respecteâ—h not the workes of euill men fol. 657 8 The Ministers must continue in teaching fol. 658 9 Such as haue society with wicked persons fol. 660 10 God neuer striketh c. fol. 661 11 Conspirators shal come to destruction fol. 663 12 When man sinneth and is punished c fol. 667 13 The workes of Gods iustice c. fol. 668 14 Wicked men will not be warned c. fol. 669 15 Great is the necessity of the Ministery fol. 671 16 The force of prayer is very great fol. 673 17 Christ the mediator between God and maÌ„ fol. 675 CHAP. xvii 1 God is very desirous to haue sinners c fol. 678 2 God can worke miracles aboue nature fol. 679 3 Obedience is required of all Gods seruants fol. 683 4 God is better then his word c. ibid 5 God is able to giue life c. fol. 684 6 Gods miracles are wrought openly fol. 688 7 God is to be acknowledged to be iust fol. 691 Chapter xviii 1 Those sins are greatest c. fol. 693 2 A good Minister is a special gift of God fol. 695 3 The The Ministers ought to haue a care fol. 699 4 Ministers must be liberally maintained fol. 701 5 Ministers of meane gifts must be heard fol. 706 6 A sin to reape the profit of any place and not to discharge the duty fol. 709 CHAP. XIX 1 ALL penitent persons shall bee receiued into Gods fauour fol. 713 2 The water of separation the vses thereof fol. 716 CHAP. XX. 1 ALL flesh is subiect to death fol. 726 2 It is a necessary duty to bury the dead fol. 728 3 In all wants we are ready to murmure c. fol. 730
know him in his kingdome For the word is the path way that leadeth vnto it and therefore is called the Gospell of the Kingdome This teacheth vs to consider diligently the saying of Christ Iohn 17. Iohn 17 3. This is eternall life that they know thee to be the only very God and whom thou hast sent Iesus Christ If then we desire eternall life we must labour to know God lest he say to vs in his wrath Wherein the knowledge of God consisteth Depart from me I know you not This knowledge of God necessarily required of vs consisteth in these points following First we must confesse acknowledge him to be the soueraign and highest good Dan. 4 32. incomparison of whom 〈◊〉 things are reputed as nothing being as drosse drauery and nothing to be desired with him as Christ saith Why callest thou me good Math. 19 17 there is none good but one euen God If we equall ought with him or preferre any thing in heauen or earth before him wee are ignorant of him and know him not Secondly it behoueth vs to depend vpon him and to put our whole trust in him alone not in any man or Angell for then we make flesh our strength and so leane vpon a broken staffe that cannot stay vs but will deceiue vs. Thirdly wee must draw neere vnto him in time of need as to the fountaine of all goodnesse with all reuerence and humility crauing all things of him by hearty and feruent prayer If we call vpon him hee hath promised to reueale himselfe vnto vs. Fourthly we must giue him thankes for all blessings receiued from him not only in prosperity but in aduersity Now wee shall shew our selues thanâ—full vnto him by dooing that which he commandeth by auoyding that which he forbiddeth by praising and aduancing his name for all his works whether they be works of his mercy or whether they be works of his iustice in correcting of his Children and in punishing his enemies Fiftly we must seeke the knowledge of his waies word and increase in the knowledge thereof which bringeth vs to eternall life As we grow forward in knowledge so wee grow forward vnto life and when our knowledge shall be perfected then our life shal be perfected in the next world Now if eternall life consist in this knowledge doubtlesse death is to be found in the ignorance of God The Apostle ioyneth these two as companions together ignorance and death They haue their vnderstanding darkned Ephes 4 38. heere is the ignorance of God are strangers from the life of God here is death For the priuation or want of the life of God is eternal death Wherfore whosoeuer desireth to liue the life of God must auoid ignorance which is the forerunner cause of death And what is the darknesse of ignorance as it were a mist before our eies but the beginning of vtter darknesse in the pit of destruction where shall be weeping gnashing of teeth Hence it is that Christ saith Iohn 10 When he hath sent foorth his owne sheepe Iohn 10.4.5 hee goeth before them and the sheepe follow him for they know his voyce and they will not follow a stranger but they flie from him for they know not the voyce of strangers If then we would approoue our selues to be the sheepe of Christ wee must haue this eare-mark we must know his voice we must heare his word wee must partake his Sacraments otherwise we shall be Goats not Sheepe Many there are that would bee accounted Sheepe but they want this badge cognizance they are not hearers but contemners of his word they follow not Christ Iesus the Shepheard but flye from him they know not his voyce they are not acquainted with his call but they thinke themselues in the best case when they are farthest off from the hearing of it The Lord calleth vs by his worde the preaching of the Gospell is his voice if we regard it not woe be vnto vs we exclude our selues from his Sheep-fold and renounce our beeing in the number of his Sheepe Lastly we must yeeld all obedience vnto him and his word For as all his Sheep are hearing Sheepe and none of them deafe dull eared so are all obedient Sheepe They haue their eares opened which maketh them hearers and they haue them bored to their heart which maketh them obedient and to offer vp themselues as a sacrifice well pleasing vnto God But all our hearing shall hinder vs and serue to further and increase our condemnation vnlesse we ioyne vnto it a carefull obedience according to the doctrine of the Apostle Be ye doers of the word and not hearers onely Iam. 1.22 deceiuing your owne selues If these things be found in vs then we know God aright then we may be assured wee shall be knowne by him and not denied of him This is that vse which Christ himselfe toucheth Iohn 10. I am the good Shepheard and know mine and am knowne of mine Where we see that the consideration of Gods acknowledging vs to bee his should bee a forcible meanes to make vs endeuour to know him For who are wee that he should know vs Yea what is man that he should be mindfull of him or the son of man that he should consider him Wee are dust and asâ—es rottennesse and corruption yea lighter then vanity no better then enemies to him and the heires of wrath as well as others Seeing therefore the bountifulnesse and loue of God toward vs hath appeared so that of his mercy not our merits hee hath saued vs by â—he wash ng of the new birth Titus 3.5 and the renewing of the holy Ghost let vs passe our pilgrimage heere in feare and aboue all things let vs labor to know him in his owne ordinances and to seâ—kâ— the Kingdome of God and his righteousnesse that in the end of our dayes we may be knowne of him to his glory and our endlesse comfort in Christ Iesus our blessed Lord and Sauiour Verse 17. Then Moses and Aaron tooke these men which are expressed by their names 18. And they called all the Congregation together in the first day of the second Month who declared the r kindreds by their families and by the houses of their Fathers according to the number of their names from twenty yeare and aboue man by man 19. As the Lord had commanded Moses so he numbred them in the wildernesse of Sanai HItherto we haue heard and handled the Commandement of God The obedieÌ„ce of Moses and Aaron requiring Moses and Aaron to number the people now followeth their obedience without any delaying or deferring the matter It is meete that the seruants obey the commandement of their Maister and that subiects perfourme the decrees of their Princes Hence it is that Moses taking to him Aaron and the heads of the Tribes do addresse themselues to take a suruay of the people discharging their duty with all diligence He doth not
alledged to this purpose but these are more then sufficient to shew that whensoeuer God hath a mouth to open and a tongue to speake and a voice to vtter vnto vs wee should prepare and make readie an eare to heare and an hearr to obey whatsoeuer is enioyned vnto vs and required of vs. The Reasons are many to enforce vs to Reason 1 yeelde heereunto For first of all GOD hath all authoritie in his owne power hee is our Creator and wee are his creatures he is our Sheepeheard and we the Sheepe of his pasture he is our Father wee his Children hee is our Maister wee his Seruants hee is our King we his Subiects he is as the Potter we as the clay Is not the creature bound to obey the Creator Is not the child to shew al duty to his father Is not the seruant to stoope downe to his Maister And doth not the subiect owe honour and homage to his Prince The Scripture sheweth and nature teacheth that they do This is it which the Prophet Malachi declareth chap. 1. ver 6. A sonne honoureth his Father and a seruant his Master if then I be a Father where is mine honour And if I be a Master where is my feare saith the Lorde of hostes c. These titles of honour giuen to God and these titles of subiection ascribed to our selues do serue as so many bands Obligatorie to perswade vs and draw vs to obedience Reason 2 Secondly obedience is so valued and set at such an high price that it is better woorth then all sacrifices that can be offered and on the other side the Lorde abhorreth and detesteth disobedience and rebellion against him as the sinne of witchcraft True it is God allowed and commanded sacrifices he greatly abhorreth sorcery yet he preferreth obedience before the one and hateth disobedience as the other This Samuel teacheth Saul when he reproueth him to his face 1 Sa. 15 22 23 Hath the Lord as great pleasure in burnt offerings and sacrifices as when the voice of the Lord is obeyed Behold to obey is better then sacrifice to hearken is better then the fat of Rams for rebellion is as the sin of witchcraft and transgression is wickednes and idolatry because thou hast cast away the word of the Lord therefore he hath cast away thee from being King This reason is thus framed If obedience bee better then sacrifice then it is due to God and with all care to be performed to him But it is better then sacrifice therefore it is due to God Againe if GOD hate nothing more then the disobedience of his commandements then is disobedience to be auoided But he hateth nothing more inasmuch as hee esteemeth it no better then witchcraft or idolatry therefore it is to be auoided Reason 3 Thirdly such as are disobedient are sure to be punished Obedience hath a promise of blessing annexed vnto it and a recompence of reward depending vpon it as appeareth Exod 19.5 6. Deut. 28 1 2 3 4 c. Exod. 2.14 If ye will heare my voice indeed and keepe my couenant then ye shal be my ch efe treasure aboue all people thogh all the earth be mine On the other side God abhorreth disobedience to his will and commandements as a Prince hateth rebellion raised against him which he will not leaue vnpunished So doth God esteeme those that stubbornly transgresse his Lawes as traitors vnto his person and rebels against his lawes and therefore such as are rebellious against his word shall be reiected of him and punished by him When Sauâ— did cast away th word of the Lord God proceeded also to cast away him This the Prophet Ieremy declareth chap. 4â— ver 6 10 17. when the Captaines of the hoast promised whether it were good or euill they would obey the voice of the Lord God hee assured them of his mercy that God would build them and not destroy them he would plant them and not roote them out Contrariwise if they would not hearken to his voice and submit themselues vnto him he threatneth that they should dye by the sword by the famine and by the pestilence so that none of them should escape from the plague that he would bring vppon them Thus doth hee command Moses to speake to Pharaoh Exod. 8.2 10 4. Thus saieth the Lord Let my people go that they may serue mee Deut. 28 15 1â— but if thou wilt not let them go behold I wil smiâ—e all thy Countrie with Frogs c. This reason may be framed in this sort If the obedient shal be blessed and rewarded and if the disobedient shall be reiected and punished then it behooueth vs to acknowledge all obedience due vnto God but the obedient and disobedient shall be both rewarded the one according to their righteousnesse the other according to their wickednesse Let vs now come to the Vses of this Doctrine First this serueth to reproue diuers Vse 1 and sundry abuses that creepe into vs which make our seruice and worship of God abhominable and detestable in his sight The 1. reproofe And first of all there are too many that refuse to heare and to lend their outward eare to listen to the word of the eternall God to whom all attention is due These men as if they had no soules to saue nay as if there were no God no heauen no hell haue shut their eyes lest they should see and stopped their eares lest they should heare This reprooueth the desperate disease of our dayes men are so farre clogged and cloyed with hearing that they loath the heauenly foode the bread of life Who seeth not how we decline in care and zeale and how the light of the word beginneth to bee extinguished Our change from better to worse touching seeking after knowledge is most fearfull a token that God hath giuen vs deadnesse of heart to prepare the way to some iudgement Math. 12 42. The Queene of the South shall rise vp in iudgement and condemne this froward generation who thought it worthy her labour to make a long iourney to heare the wisedom of Salomon and yet the mystery of the heauenly wisedome of God laid open in the ministery of the word 1 Pet. 1 12. The whâ—ch the very Angels desire to behold passeth the humane wisedom of Salomon and of all other men in the worlde Wherefore to turne away our backes when wee should turne our faces to the worde is a greeuous sinne and we shall giue an account therefore in the great day of vengeance This is set foorth plainly in the first chapter of the Prouerbes and the 24.25 26. verses Because I haue called and ye refused I haue stretched out mine hand and none wold regard I will also laugh at your destruction and mocke when your feare commeth Thus doth the Lord lay open the peoples sinnes Ier. 2.27 7 13 23 24 25. 15.2 3 6. and his iudgements by the Prophet Ieremy I rose vp early
as the feete in respect that they beare the whole frame that standeth vpon them Hence it is that the Prophet threatning from God a greeuous iudgement to fall vppon the Land for the sinne of the people saith Behold Esay 3 1 2 3 4 the Lord of Hoastes will take away from Ierusalem and from Iudah the stay and the strength euen all the stay of bread and all the stay of water the strong man and the man of warre the Iudge and the Prophet the prudent and the aged the Captaine of fifty and the honourable and the Counseller and the cunning artificer and the eloquent man and I will appoint Children to bee their Princes and babes shall rule ouer them If then the remouing and taking away of the chiefe parts be a punishment surely the giuing of them and the continuing of them must of necessity bee the giuing of a blessing vnto vs the continuing of a blessing among vs. When they are gone the light is taken away and we liue in darknesse our defence is gone and wee lie open to the enemy the foundation is pulled away the house falleth the breath is gone and the whole body dieth The benefit which we receiue by our Kings and Princes by our Rulers and Gouernors will yet farther appeare if we consider the discommodities and confusions of an Anarchy wherein is no Ruler but euery one would sit at the sterne and command ouer others the sword of iustice is banished and the sword of iniustice is in a mad mans hand nay in thousands and millions of mad men force and violence beare sway riotousnesse is set at liberty good men are oppressed innocency is troden vnder foot and all wickednesse is set aloft These effects and infinite other not to be numbred of the same nature must needs follow where Magistrates beare not rule but where they are setled the godly are encouraged the vngodly feare To conclude therefore this point it is an happy Kingdome wherein the Princes are obedient to the Law of God and nature of the Land Magistrates to the Princes priuate men to Magistrates children to their parents seruants to their maisters and all men keepe themselues within the limits of their callings and beeing linked in loue one with another al of them with their Prince do enioy the sweet fruites of peace and true quietnesse of minde Vse 3 Thirdly this must put Magistrates in minde of their duty For wherefore are they necessary to be ouer the people and to what ende hath GOD lifted vp their heads aboue their brethren Is it to giue them bare titles of honour and dignity and to tread vpon their brethren and to trample them vnder theyr feet No God aduanceth no man for such purposes but it is in respect of his people to do them good to procure their wealth and to prouide for the welfare both of their soules and bodies As then they are to haue much honour great reuerence and due obedience performed vnto them so they must know that sundry duties are to bee practised of them First then The duties of Magistrates it is required of them to maintaine and set vp true religion to giue entertainment to it and those that do professe it They must procure that God may bee worshipped and serued to which end they are made keepers of both the Tables to see that God bee glorified among his people as Psal 78 70 71 72. He chose Dauid his seruant and tooke him from the Sheepe-folds euen from behinde the Ewes with young brought he him to feed his people in Iaacob and his inheritance in Israel so he fed them according to the simplicity of his heart and guided them by the discretion of his hands It is not enough for them to haue a care that peace and tranquility may bee maintained among their subiects for so far the Gentiles proceed that know not God but they must take order that the Law of God may bee obserued 1 Tim. 2 2. and piety and godlinesse continued among the people committed to their charge True it is a peaceable and quiet life are great blessings and most worthy effects of a wise religious Magistracy but these are not sufficient nor the principall duties to bee regarded forasmuch as it is not enough to leade a ciuill life but a sanctified life that hath the glory of God euermore before it and therefore they must consider that they shall giue an account at that great day not onely how peaceably and politikely they haue ruled but how religiously and zealously they haue gouerned their people Secondly it appertaineth vnto them to deface Idolatry and abolish all monuments of superstition and to cast out all Idols not onely out of their Temples but so much as lyeth in them out of mens hearts This duty God commended to Moses in sundry places Deut. 7 5 6. Thus ye shall deale with them ye shall ouerthrow their Altars and breake downe their Pillars and cut downe their Groues and burne their grauen Images with fire for thou art an holy people vnto the Lord thy God the Lord thy God hath chosen thee to bee a precious people vnto himselfe aboue all people that are vpon the earth And what his zeale was in maintaining Gods honour and in reuenging the dishonour done vnto him in this kind Exod. 32 1 19 20 28. appeareth by his defacing and destroying the golden Calfe that was erected in his absence for when the people saw that he tarried long ere he came downe from the Mountaine they saide Make vs Gods to goe before vs c. but as soone as hee came neere to the host and saw the Calfe dancing his wrath waxed hot he cast the Tables out of his hands and brake them in peeces he grownd the Calfe to powder hee strewed it vpon the water he made the Children of Israel drinke of it and caused about three thousand of them to bee slaine with the sword It is recorded to the euerlasting commendation of Asa 1 Kin 15 12 13 â—8 4 5 and 23 4 5 6. that he tooke away the Sodomites out of the Land and put away all the Idols that his Fathers had made and he put downe Maachah his mother also from her estate because shee had made an Idoll in a groue Asa destroyed her Idols and burnt them by the brooke Kidron The like we might say of Hezekiah and Iosiah whose names are blessed in the booke of God and renowned for rhe discharge of this duty Thirdly Idolatry being defaced and Idols taken away they must prouide that pure and sincere doctrine may bee deliuered preached by the Ministers of the word For in vaine it is to abolish superstition except care bee had of the true religion that the name of God may bee knowne vpon earth and his sauing health may be spread abroad among all their people When the King of Ashur heard that the Colonies that he had planted in
the sonne of the father that the righteousnesse of the righteous should bee vpon him and the wickednesse of the wicked should bee vpon himselfe There was one hypocrite in the family of Christ should this tend to the reproch of Christ himselfe or of the rest of the disciples ought they to beare the blame of his iniquity or ought all to bee censured alike or ought we to make no difference Thus it was in the family of Adam from the beginning he had not only faithfull Abel but faithlesse Caine. Thus it was in the family of Noah before the Flood he had as well cursed Ham as blessed Shem. Thus it was in the family of Abraham and of Isaac after the Flood and where not almost So that we are not to condemne all for some one for another the godly for the hypocrites But if we cannot call them backe from this false iudgement and rash censuring of the innocent let vs comfort our selues in the vprightnesse of our owne owne hearts and when we cannot secure our selues from their vniust accusations let vs be carefull and watchfull ouer our wayes that we giue them no iust occasions This shall be Armour of proofe and as a brasen wall to giue no offence and to keepe a cleere conscience before GOD and men If then they reproch vs and speake all manner of euill against vs let vs possesse our soules with patience 1 Pet. 2.20 and 3.16 and 4.13.14 and let vs reioyce and be glad in as much as we are partakers of Christs sufferings The Spirit of glory and of God resteth vpon vs. Let vs not be ashamed but glorifie God in this behalfe Thus wee shall make them ashamed that falsly accuse our good conuersation It falleth out no otherwise with vs then it hath done with the Saints and dearest seruants of God The Apostle putteth vs in minde of this trueth by occasion of that fell out in Abrahams house which then was the visible Church of God Gal. 4. Gal. 4.29 As then he that was borne after the flesh persecuted him that was borne after the spirit euen so it is now It seemeth strange vnto them that you runne not with them vnto the same excesse of riot and therefore they speake euil of you who shall giue account to him that is ready to Iudge the quicke and the dead 1 Pet. 4.5 1 Pet. 4.5 But let not vs thinke it strange to suffer for Christs sake who suffered much more for vs the iust for the vniust and bare our sinnes in his owne body on the tree leauing vs an example that we should follow his steppes If any man therefore suffer as a Christian let him not be ashamed but let him glorifie God in this behalfe knowing that heereunto he is called Affliction for the Gospel is the badge of Christ and an exceeding honour before men and Angels so that when we are reuiled and reproched let vs not render like for like nor be dismaied or pulled backe from our profession but go lustily forward as good souldiers of Iesus Christ according to the exhortation of the Apostle Be not ashamed of the testimony of our Lord but be partaker of the affliction of the Gospel according to the power of God 2. Tim. 1.8 2 Tim. 1.8 that we may be able truely to say I know whom I haue beleeued Verse 12. and I am perswaded that he is able to keepe that which I haue committed vnto him against that day It is better to obey God then man and to incurre the displeasure of man then to procure and purchase the indignation of God We haue not yet resisted vnto blood neither haue we endured the fiery tryall as many of our deere brethren and sisters haue done before vs. Let vs not be daunted with a word or with bigge lookes and sterne countenances but rather prepare our selues for a fresh assault and new encounter and say with the Apostle With me it is a very small thing that I should be iudged of you or of mans iudgement yea I iudge not mine owne selfe 1 Cor. 4.3 1 Cor. 4.3 Lastly considering the manner of that obedience Vse 3 which wee owe and ought to performe to God it is our duty to endeuour to please him in all things and to labour to obey him carefully circumspectly in all his commandements The nearer we come to the mark set before vs the more we please him the more we please him the better we are accepted of him The Apostle Paul had run long in this race hee had made many straight steps toward the kingdome of heauen yet he saith I haue not already attained vnto perfection but I follow after Phil. 3 12 13. if that I may apprehend that for which also I am apprehended of Christ Iesus this one thing I do forgetting those things which are behinde reaching foorth vnto those things which are before Such as come neerest to obey all the lawes of their Prince are most of all commended and are accounted the best Subiects such as performe all the commandements of their maisters are accounted to be the best seruants and such as execute the will of their fathers and please them in all things are reputed to be the best children How then commeth it to passe that whereas zeale is commended in euery one in the subiect toward his Prince in the souldier toward his Captaine in the seruant toward his Maister c. such should be least commended nay altogether discommended and disgraced that performe most duty to GOD and labour to bring into captiuity euery thought to the obedience of Christ 2 Cor. 10 5. It is strange to see how precise the most men are in all other things and how loose and licentious in the matters of God wherein notwithstanding we ought to be most conscionable It is to be wondred at to behold the precisenesse that is in the world in all matters except in religion We are very curious to haue our apparell sit neatly and smoothly that it be without spot or wrinkle much more then ought wee to be curious and carefull in the discharge of our duties vnto God according to the rule of his word In all things that concerne the body whether meate or drinke or apparell or our owne delights no man is ignorant how streight and strict men are Their eyes are so quicke their eares so dainty their taste so delicate that if the least thing be amisse or out of square they are displeased and discontented and yet these men in things of an higher nature and concerning a better life runne so wide and take such liberty that they thinke to please God with any thing and to make him take halfe stakes with them If we haue any garments made for vs and brought vnto vs which haue any thing amisse in them that we finde them not exactly fit for vs but eyther too big or too little too long or to short to wide or too streight we
make thee ruler ouer many things enter thou into the ioy of thy Lord. Euery calling fitted vnto vs is as a field giuen vs to till We may praise and commend the greater farmes Virg. Georg. lib. 2. Laudalo ingentia rura Exiguum coâ—to but it is better to husband the lesser forasmuch as our eye may more easily ouersee it and our losse shall be the lesse if we neglect it We shall finde enough to doe in the manuring of a little ground if we will keepe all things in a right order So it is much more in those places wherein God hath set vs the highest calling deserueth greatest commendation howbeit it draweth with it the greatest duties it requireth the greatest gifts and bringeth the greatest account Wherefore the lesser our calling is the better it may be employed and the more easily it may be dispatched If wee looke into the duties of the lowest callings we shall see they require great labour diligence care and faithfulnesse The greater our emploiment of those gifts hath bin which we haue receiued the more shall our comfort be when we must goe the way of all flesh We see this in the Apostle Paul 2 Tim. 4.7.8 who being in a maner at the point of death found great ioy of heart in the remembrance of this that he had endeauoured with a good conscience toward God and man to walk in his calling I am now ready to be offered and the time of my departure is at hand I haue fought a good fight I haue finished my course I haue kept the faith henceforth there is laid vp for me a crowne of righteousnesse which the Lord the righteous Iudge shall giue me at that that day c. Thus it shall be with vs if we walke in his steppes if we bee faithfull in our places we shall find the same comfort in our death and departure out of this world and say with ioy of heart Lord now lettest thou thy seruant depart in peace Luke 2. The contrary practise will be most fearefull and terrible vnto vs. He that is a wicked man and an vnprofitable seruant and slouthfull that hideth his talent in the earth or smiteth his fellow seruants and beginneth to eate and drinke and to be drunken perswading himselfe that his master delayeth his comming shall haue his talent taken from him and be cast into vtter darkenesse where shall bee weeping and gnashing of teeth If then we would haue this comfort to belong vnto vs and this threatning to be put farre from vs we must be carefull to performe the duties both of our generall and speciall callings If we performe the generall common duties of Christianity and yet faile in the particular parts of our callings we shall want this ioy of heart which we desire to feele in our selues Euery one hath a double calling Euery one of vs hath a double calling and we must shew our selues to be the seruants of God not onely in doing generall duties as in coming to Church in hearing the word in receiuing the Sacraments in following peace and walking in righteousnesse but also by employing our selues in our particular vocations as in being a Magistrate or Minister or housholder or subiect or seruant or child or Artificer or husband or husbandman and such like that so we may please God by bearing our selues in them with good conscience and therby receiue occasion to reioyce before him There can be no comfort vnto them that they belong to God in Iesus Christ that do follow the generall and faile in their particular calling The Minister that liueth in all common duties vnblameable in life deuout in prayer feruent in loue carefull in the fruits of righteousnesse cannot comfort himselfe if hee bee a dumbe dogge and an idle shepheard not able to guide the people of God and to feed them with the wholesome word of life Forasmuch as he is an euill Minister and a fearefull woe pertaineth vnto him 1 Cor. 9.17 The gouernour of a family that regardeth not the education of his children in the feare and information of the Lord and to prouide necessary things for them so farre as God shall inable him with a good conscience is a wicked parent howsoeuer hee seeme otherwise neuer so deuout and religious What we are in truth is better discerned by our carriage at home then abroad in our priuate families then in the company of others Many are religious because the company is so and because they are present with those that doe affect it But we must not be esteemed iudged off by one brunt or pang which may deceiue our heart shall better be made knowne by our ordinary demeaning of our selues among those with whom we haue our callings It was a notable testimony of true piety a religious heart in Dauid when he professed that he would walke within his house with a perfect heart Psal 101.2 Euery hypocrite will talke of religion when others doe so but we must make it our talke and communication within our houses reforming them according to the ordinance of God and instructing them that liue vnder our roofe in the word of God Lastly it is our dutie as we haue receiued Vse 4 a proper and peculiar calling so to walke in the particular duties of our seuerall callings whereunto we are called that so we may serue him that hath set vs in them and receiue occasion to reioyce before him As he hath called vs so let vs walke whether we be Ministers or people husbands or wiues in Church or Common-wealth This is the generall rule often remembred by the Apostle 1 Cor. 7.20 24. Let euery man abide in the same vocation wherein he was called and a little after Let euery man wherein he was called therein abide with God Let vs not stretch our selues beyond the bounds of our calling If the hand through enuy of the greater gifts of the eyes would needes take vpon it to see and by seeing to direct the body or if the eye not contenting it selfe to see for the whole would seeke to speake and vtter a voyce as the tongue if the head would attempt to walke and take vp the office of the feete or if the left hand hauing the same gift with the right would maligne it because it is more apt strong ready quick and able to execute the function belonging vnto it who would not complaine of this confusion as most vnnaturall and monstrous threatning the ruine of the whole body This duty hath many branches First it teacheth that euery one ought to haue a proper and personall calling wherein he is to walke diligently carefully and painefully whether he be high or low rich or poore bond or free all without exception must haue a particular vocation of his owne Christ is called in the Gospel the Carpenter Mar. 6.3 Moses kept his fathers sheepe Exo. 3.1 Psal 78.72 Ephe. 4. â—â— Dauid followed the Ewes great with young Euery one must labour working
I may protest indeed that whatsoeuer I speake is from God and haue drawne and deriued it from him Secondly it is our duty to ayme at his glory that hath called vs. We must not sit downe in Moses chaire to preach our selues and to get credit to our owne names if we make this the end of our preaching it cannot be but we shal prophane the holy word of God and disguise it one way or other The Apostle regarded little to be iudged of men 1 Cor. 4.3 and esteemed nothing the vaine applause of the world but preached Christ among them and him crucified Hence it is that our Sauiour saith How can ye beleeue which receiue honour one of another Ioh. 5.44 and seeke not the honour that commeth from God onely It is a note of a true teacher to seeke his glory that sent him as contrariwise it is the note of a false teacher if any in deliuering his doctrine seeke himselfe rather then God This is the difference betweene a true and false teacher as Christ sheweth at large Ioh. 7.17 18. If any man will doe his will he shall know of the doctrine whether it be of God or whether I speak of my selfe he that speaketh of himselfe seeketh his owne glory but he that seeketh his glory that sent him the same is true and no vnrighteousnesse is in him That is true doctrine that giueth glory to God and they are true teachers that seeke to set it forth onely Let vs consider of this a little farther If any be desirous to know whether any doctrine be true and haue God the Author of it let him labour to find it by this note The doctrine of predestination hath beene taught diuersly one way that it is of foreseene works another of the purpose of God according to election Ro. 9.11 If any desire to know whether of these two opinions is the truer let him examine them both by this rule and try them by this touch-stone which of them doth best serue to set forth the glory of God Not that which imputeth our predestination to our selues and our owne workes but the other which ascribeth all to his good pleasure who hath elected vs to the praise of the glory of his grace Ephe. 1.6 The like we might say of iustification and saluation of the elect touching which are diffrent doctrines deliuered Some teach that we are iustified by faith alone that is by Christs satisfaction apprehended and applyed by faith others that we are iustified by mens merits and not by Christs obedience alone These two opinions are cleane contrary and cannot agree together if one of them be true the other is false Now by this we shall be made able to iudge marke whether of them giueth God the glory alone They that set vp mans merits and deserts and make him to haue power to work out his own saluation doe giue the glory to man and so robbe God of his honour and glory and therfore they cannot teach the trueth But they that impute iustification to Christs righteousnesse who is our merite doe commend his grace and mercy alone and therefore they teach that doctrine which is of God If this course were wel noted and obserued it would shake in peeces many articles in controuersie betweene the Church of Rome and vs. We should not haue occasion to dispute so often and to reason with them touching mans free-will indulgences pardons intercession of Saints and such like points which leade away our mindes from God and his glory from the Creator to the Creature Let all the Ministers of God therefore proue themselues and their teaching by his note let them set his glory before their eyes according to the example of Christ their Master Ioh. 8.50 I seeke not mine owne glory there is one that seeketh and iudgeth Thirdly it belongeth to the Ministers duty to come well prepared and prouided as a wise Scribe taught to the kingdome of heauen bringing forth out of his treasure things both old and new Matth. 13.52 The Ministers must come with good aduisement and premeditation and so handle the word with feare and reuerence There is no man that is sent on an embassage but will thinke before hand what to say much more is required and ought to be practised of the messengers of God They must eate the roule of Gods booke Ezek. 2.1 Esay 6.7 and haue their tongue touched with a coale from the Altar They must not vtter whatsoeuer commeth into their mind but that they haue before well chewed and digested He that speaketh suddenly shall neuer speake profitably but presumeth too farre vpon his owne gifts regardeth not as he ought the good or the people and cannot haue that comfort to himselfe which were expedient Fourthly they must regard not onely the matter which they handle but the manner of handling Some are so negligent and carelesse in deliuering the word that they regard not what wordes they vse and so let slip from them such homely phrases as it were kitchin-stuffe that it bringeth the Minister and his ministery and the word it selfe into contempt It is noted of Christ that there proceeded gracious words out of his mouth Luke 4.22 according to the saying of the Prophet Grace is powred into thy lippes Psal 45.2 Let vs so speake the word of God both for matter and manner as it ought to be spoken and as we are perswaded Christ and his Apostles would haue spoken it if they had deliuered it to the people Our ordinary talke and communication should be as it were seasoned with salt and minister grace to the hearers how much more therefore when the word of God is in our mouthes and vttered by vs If we set this as a rule and caution before our eies it wil serue as all-sufficient to informe vs and make the word reuerent in our mouthes Some take vpon them to reprooue sinne but it is in such a foolish manner in such a iesting veine and after such a scoffing fashion that they rather perswade to sinne then disswade from sinne and bring the people in loue with it rather then out of the loue of it Therefore let this bee another rule added to the former that no man must gird and glance at sinne to shew forth his owne witte and to magnifie himselfe to be accounted and esteemed that way Rather let vs pierce the very heart of it with the two edged sword of Gods word â—4 12 and strike downeright blowes at it with the hammer of Gods word â— 29 that so it may be broken in peeces Sinne is growne to a great head it is not to be dallied withall He that playeth with a serpent may happely bee stung of it before he be aware Fiftly it is required of the Minister to speake to the people with vnderstanding We must not flie aloft aboue the reach and capacity of those to whom we speake and consider not so much what is lawfull for vs to deliuer but
with their masters and they possessed them for euer as their oxen or horses and had power to saue them or to kill them at their owne pleasure no man could speake against it or call them to answer and account for it Neuerthelesse the wise men among them saw by the light of nature that there was a common equity to be vsed toward al reasonable creatures and therefore exhorted them to vse their seruants well and to refraine their anger toward them in consideration of their owne gaine and profite that should come vnto them thereby They saw not into the force of the former reason that they must giue an account to God but they mooued them in regard of their own good benefit as also Paul doth Philemon Philem. 11.12 who shold find his seruant profitable vnto him and therefore he sent him againe and would haue him receiue him againe The heathen could say Whatsoeuer thou wouldest not haue done to thy selfe doe not thou to another which is according to the rule of Christ Matth. 7.12 All things whatsoeuer ye would that men should doe vnto you doe ye euen so to them for this is the Law and the Prophets If then we respect not equitie let vs be mooued by our owne commodity Sixtly we are all as brethren in Christ Iesus howsoeuer many be of low degree and despised in the world yet Christ himselfe accounteth all that beleeue in him to be his brethren If we haue God to be our Father wee must confesse his children to be our brethren If we be ashamed to account thus of others let vs take heed lest Christ be ashamed of vs when he commeth in his glory The Apostle speaking of him saith Heb. 2.17 In all things it behoued him to be made like vnto his brethren that he might be a mercifull and faithfull high Priest in things pertaining vnto God to make reconciliation for the sinnes of the people Ver. 12. And in the same chapter he bringeth in Christ speaking I will declare thy Name vnto my brethren in the middest of the Church will I sing praise vnto thee True it is there is a difference betweene man and man in outward things but in the chiefest things they are equal the lowest haue as good a title to saluation and the kingdome of heauen as the highest there is neither Iew nor Grecian there is neither male nor female there is neither bond nor free but we are all one in Christ Iesus Seuenthly this milde dealing toward them serueth to giue them encouragement in well-doing For when they shall see such kindnesse in their masters that they are content to heare them patiently to beare with them meekely and to entreat them gently so that they vse no vnmercifull or vnmeasurable or vnreasonable rigour toward them how is or at least how ought the heart of the seruants to be cheered and comforted in their obedience to them and in yeelding all possible good seruice to them in the singlenesse of their hearts By too much lenity they grow saucie and oftentimes outragious The wise man saith Pamper vp a seruant Prou 29.21 and he will be as thine owne sonne Giue seruants the reines of libertie they waxe proud and know neither their masters nor themselues nor their duties so soone as they are set on horsebacke they gallop beyond all measure There is a moderation to be kept betweene two extreames too much and too little and we may offend by the one as well as by the other Hence it is that Paul setting downe the duties of fathers toward their children Col. 3.21 saith Fathers prouoke not your children to anger lest they be discouraged or out of heart Gentle natures are soone dismayed they are rebuked by a word and by a look we must take heede we be not bitter to them Lastly looke how we would be dealt withall by others in like manner ought we to deal with others and behaue our selues toward others There is none of vs all but we desire to haue the seruants that are vnder vs deale well with vs to serue vs willingly to obey vs cheerefully to honour vs readily and from the heart we therefore in our commandements toward them ought to vse all humanity and equity and this the Apostle calleth to doe the same things toward them Ephes 6.9 Againe as we desire that God should forbeare threatnings toward vs and forgiue vs vpon our vnfained repentance so ought wee to doe wee ought to forbeare threatning and to forgiue them that haue offended vs when we see the fruits of a true conuersion and turning vnto God in them And this doth the Apostle require at the hands of Philemon howsoeuer in former times the seruant had purloyned from his master as we haue noted at large vpon that Epistle To conclude therefore seeing God will haue the innocent protected and not oppressed in iudgement it behooueth euery one to looke to the duties of his calling as the seruant should not rise against the master so the master ought not to oppresse the seruant Let all men learne mildenesse toward their inferiours that God may be serued aboue all 19 And the Priest shall charge her by an oath and say vnto the woman if no man hath lyen with thee and if thou hast not gone aside to vncleannesse with another in stead of thy husband be thou free from this bitter water that causeth the curse 20 But if thou hast gone aside to another in stead of thy husband and if thou bee defiled and some man hath lyen with thee beside thine husband 21 Then the Priest shall charge the woman with an oath of cursing and the Priest shall say vnto the woman The Lord make thee a curse and an oath among thy people when the Lord doth make thy thigh to rot and thy belly to swell 22 And this water that causeth the curse shal goe into thy bowels to make thy belly to swell and thy thigh to rot and the woman shall say Amen Amen Hitherto we haue shewed such actions as were vsed to try the faith and fidelity of the suspected woman now we come to the words that are spoken declaring the manner how it was performed from the 19 verse to the ende of the 22. verse Heerein we haue laid before vs two thinges first the oath it selfe Secondly the assent of the woman vnto the oath Touching the oath we haue heere a prescript forme of it and the words prescribed vnto her are ministred to her by the Priest who vttereth it by his voyce conditionally on both parts If thou hast not gone astray and broken the band and couenant of mariage so that no man hath knowne thee carnally be free from this curse But if thou hast offended this way and that thou be defiled the curse come vpon thee The assent of the woman followeth being expressed by a common note vsed in the conclusion of all prayers Amen Amen Wherein we are to obserue two things both the signification
and false measures to make triall of themselues of whom I may say as the Lord doth of Belshazzar Dan. 5 27. Thou art weighed in the ballances art found wanting for while they measure themselues with the mete-yard of others they keepe a false measure in their owne house which is an abhomination vnto the Lord Prou. 11 1 16 11. Euery one must weigh himselfe if he wold not be found too light with the weights of the Sanctuary and measure himselfe with the standard of the Scripture comparing his workes with the word of God and not with the life of other men then he shall be sure not to bee reprooued Euery Christian is like the Sunne that neuer standeth still but is euer in motion If our conuersation be in heauen we must be goers walkers runners goers in the right way walking toward our iournies end and running in a race that we may obtaine We must be as plants growing in the house of the Lord Psal 92 13. Such as are planted in the house of the Lord shall flourish in the house of our God There must be none of Gods seruants that must be idle and stand still doing nothing they must be labourers that looke to receiue their penny when the euening cometh Math. 20 verse 8. Hee that had receiued a talent and digged and hid it in the earth was accounted an euill and vnfaithfull seruant Math. 25 26. Who will entertaine a seruant to giue him meate drinke and wages that will do nothing but looke about him and neuer set his hands to worke and shall we think that God will receiue such seruants into his house as sit still and will doe him no seruice at all Shall we put our hands into our bosome and neuer pull them out againe to imploy them as we ought to do Let vs euermore bee doing somewhat that may please God blessed is that seruant whom his master when he commeth shall finde so dooing Thirdly such deserue to be reproued and Vse 3 to be ranged in the number of the former who hate and scorne those that go before them and beyond them in the duties of piety in gifts of knowledge and vnderstanding But we must take heed we do not oppose our selues against any worke of grace that is euident and eminent to be seene in any of Gods seruants For this is as much as to hate and scorne the word of God nay the Lord himselfe the Gospel of peace nay Christ Iesus the author and first Preacher of it It argueth a malicious heart against our brethren and that in the highest degree like Caine who hated his brother Gen. 4 ◠Heb 11 4 because God accepted his offering Malice against any man is an euill roote that bringeth foorth bitter fruites to maligne any for his riches for his peace for his prosperity is very dangerous but to enuy him repine at him for heauenly riches for his soules health for the peace of a good conscience and for matters that concerne his euerlasting saluation in Gods Kingdome is a thousand times worse then the malice of Saul against Dauid or of Pharaoh against Moses and the Israelites True it is these sought their liues but such desperate malicious persons that enuy glory and immortality and heauen it selfe to others do seeke the life of their liues the other were guilty of the blood of their bodies whō they hated and persecuted but these are guilty of the blood of mens soules and their thirst cannot be quenched but by rasing them out of the booke of life These are stamped with the image of Satan the old deceiuer and the first enuious person that euer was who being fallen into condemnation himselfe enuied the standing of mankinde in the state of grace 〈◊〉 4 5. and therefore could not rest nor be quiet vntill he had plunged man into the same gulfe of condemnation So is it with these men they are backward in the feare of God themselues and they desire to haue all like them to be backeward as themselues Let vs take heed of such enuie let vs barre no man of Gods Kingdome Vse 4 Fourthly it is our dutie to proceed in sanctification and labour to bring foorth fruite euermore in old age Psal 92 15. Let vs leaue the principles of the doctrine of Christ go on vnto perfection not laying again the foundation Heb. 6.1 Let vs not thinke wee haue attained vnto perfectiō but forget that which is behinde and endeauour to that which is set before vs let vs presse toward the marke for the price of the high calling of GOD that so we may apprehend that for which we are apprehended of Christ Iesus Phil. 3.13.14 Let vs cleanse our selues from all filthynesse of the flesh and Spirit perfecting holinesse in the feare of God 2 Cor. 7 1. True it is that albeit the good worke begun in vs be but as a sparke of fire kindled in wood or a yong plant newly grafted in the stocke or as a drop of raine fallen into the earth yet Christ Iesus doth accept of the truth sincerity of the new work wrought in vs be it neuer so small howbeit we must not euermore be as smoaking flax as bruised reeds and as new-set plants wee must not still be weaklings but as the graine of Mustard seede which is one of the least of the sorts of seedes but it groweth great and becommeth as a tree and the birds of the aire builde their nestes in it Math. 13 32. Or like vnto leauen which though it be small yet being hidden in three measures of Meale the whole is leauened verse 33. Therefore it behooueth vs as we haue receiued how wee ought to walke and to please God so to abound more and more 1 Thess 4 1. Notwithstanding we must take heed that we doe not glory in our owne strength as if we were able to do the will of God touching our sanctification of our selues without the helpe and assistance of the Spirit of God without which we can do nothing at all True it is the Apostle willeth vs to worke out our saluation with feare and trembling howbeit lest any should trust in himselfe as if hee were something or build vpon the freedome of his owne will he addeth in the next words It is God that worketh in vs the will and the deede of his good pleasure Philip. 2 12 13. It is a notable token of our continuance in good things and a comfort to our consciences that we shall perseuere vnto the end if we haue a care to goe forward and to make our good workes moe at the last then they were at the first Verse 2. The Princes of Israel Heads of the house of their Fathers offered Here we haue another circumstance to be considered to wit a description of the persons that offered they were the Princes and Rulers the heads of the people And albeit they onely are expressed yet they brought their offering in the name of
power Christ Iesus witnesseth that hee would haue gathered the people of Ierusalem by his Ministery but they would not Mat. 23. So God promised to gather together the dispersed of Iudah from the foure corners of the earth Esay 11.12 Secondly he is euermore a present helpe in time of trouble willing to heare them with speed and ready to speak to them with comfort Whatsoeuer they aske of him they shall receiue but if he were not present with vs he could not heare vs in our need nor succour vs in our wants Psal 46.5 Thirdly Satan dwelleth and ruleth in the world He is called the prince of the world Eph. 2. who ruleth in the children of disobedience and blindeth their eyes that they cannot obey the trueth 2 Cor. 4.4 Lastly his loue his special loue is set vpon them and the loue the speciall loue of his people is set vpon him and where should he rest and remaine but among them or how should one be without another The vses This reprooueth all such as haue Vse 1 no care to dwell with God in his Church of which the number is not small in all places These are like vnfaithful seruants that care not for comming in their masters presence or like malefactors that hate nothing more then the face of the iudge So is it with euill men they like no place worse then the Church They take as much pleasure in it as the theefe doth to be in the Iaile who careth not how soone he were out and rid of his fetters The word of God is to the vngodly as bolts and gyues it fettereth and hampereth and holdeth him that he knoweth not which way to turne himselfe The Church is to him as it were a prison it restraineth his liberty he loueth no place worse then it It is otherwise with the godly man hee liketh it and preferreth it in his thoughts in his affections and in his practises aboue al other places because the Lord dwelleth and resideth therein Luk. 19.46 It is the house of prayer where the people of God meet God is neuer absent from hence and they are happy that may dwell there with him Psalme 27.4 And we may pronounce this is a certaine truth that such haue no company or communion with God that delight not to visite his Temple Let such look for no blessing at Gods hand to come vpon them Secondly this proclaimeth woe and misery Vse 2 to come vpon all wicked persons because God is not among them His presence is the fulnesse of ioy at his right hand are pleasures for euermore Psalm 16 11. where he is not there can be nothing but horrour and confusion But he is not in the Congregation assembly of euill persons It will be said Is not God euery where He is with his essence but not with his grace And they shall know he is present with them and they with him albeit they seeke nothing more then to banish him out of their presence and company They haue forsaken the waies of God and he hath forsaken them for their wickednesse Howbeit in the last day when they shall stand before the tribunall seat of the Iudge of al the world they will acknowledge their owne folly and desire to behold one comfortable day of the Sonne of man with the losse of all their pleasures in the daies of their vanity but shall not be able Vse 3 Thirdly hence ariseth comfort to Gods children to know this and to be throughly perswaded of it in their hearts Thus doth Abijah the king of Iudah comfort himselfe against his enemies 2 Chron. 13.12 Behold God himselfe is with vs and likewise Christ his disciples Loe I am with you vnto the end of the world Matth. 28.20 Hee need not feare any thing that hath God to be with him He need not feare the subiect that hath the Prince to stand for him He hath no cause to be afraid of the seruant that hath the master on his side Let euery one therefore comfort himselfe in the execution of his calling God hath set vs in the same and he will beare vs out Vse 4 Lastly it is a duty belonging vnto all men to seeke the Lord as well where he may bee found as when he may be found For as there is a time when he wil not be found Pro. 1.28 Mic. 3.4 Luk. 13.24 so there is a place where he will not be found He resteth not in the tents of wickednesse If God be sought in the society and fellowship of sinfull men hee cannot be found Hee is found in his house and Temple if we delight in his word and worship we cannot be farre from him nor hee from vs. If we shew our selues willing to heare his voyce and to goe no farther from him then that we may euermore bee within the sound of his mouth we shall be sure of his presence There he will be found as in a garden of spices The Lord is said to dwell in the highest heauens and indeed this is the city of the great king Now the Church is as the suburbes and leadeth vs the right and ready way to this citie We can neuer come to it if we do not enter by the gates of the Church Heere God keepeth his court heere we shall be sure to find him All men will seeme in loue with the heauenly Ierusalem but they care not at all for Sion They would rest in the hill of God Psal 25.1 but they desire not to soiourne in his Tabernacle They would haue heauen but they will haue none of the Church They loue to heare Mat 25.34 enter into the kingdome prepared for you but they care not for the feasts of the word and Sacraments prepared for them These doe altogether deceiue themselues and separate those things which God hath ioyned together for as much as we must long after the place of his habitation vpon earth if we looke to be receiued into the place of his habitation in heauen For God hath two houses as his dwelling places one beneath the other aboue the one I may call the lower house the other the vpper house God hath two dwelling places his vpper house and his lower house He that would dwell in the one must also dwell in the other One is the Church the other is the kingdome of glory If we delight in the first house more then in all other places let vs not doubt but be well assured that in his good time we shall haue entrance into the second house But if we will not dwell with him in his Church vpon earth we shall neuer dwell with him in glory in the highest of which Christ our Sauiour saith In my Fathers house there be many mansions Ioh. 14.2 Whereby he meaneth heauen it selfe in which all the Saints and blessed spirits of iust men perfected shall dwell with God for euer in glory and immortality If we be any way in loue with this celestiall house let
out and told the people the words of the Lord and gathered c. We haue in these words to the end of the Chapter the third point to wit the execution both of that which God had promised in mercy and of that which he had threatened in iudgement Heere then is a double affect one touching the fellow-helpers ioyned in commission with Moses as his assistants They were as it were of his priuie counsell he prepareth them and God furnisheth them and communicateth his Spirit vnto them which is amplified by a double euent the first is common to all the seuenty elders they prophesied whereby God sealed vp vnto them the assurance of their calling and procured them reuerence among the people as we see in Saul 1 Sam. 10.10 and in Salomon 1 King 3.16 28 The second is speciall two of these Elders abode behind in the tents and came not to the Tabernacle shewing themselues by this drawing backe vnwilling and accounted themselues vnable and vnworthy to vndergo the charge as Saul when he was annointed to be king hid himselfe among the stuffe 1 Sam. 10.22 as also Moses and Ieremy did when they were called knowing that none is sufficient for these things Heereupon a yong man who he was or to what end he did it it is vncertaine because it is not expressed made report of their prophesying to Moses at the hearing whereof Ioshua desireth him to forbid them by his authority hee was too much addicted to the person of his master as many hearers are to their teachers as Paul complaineth that some did hold of Apollo and some of Cephas 1 Cor. 1.12 as in our dayes many conceiue too highly of Luther otherwise a very worthy man howbeit Moses tendring the good of all the people more then his owne glory reproueth his corrupt affection Enuiest thou for may sake and sheweth a contrary disposition in himselfe desiring that all the Lords people could prophesie c. The other effect is touching the flesh prouided and supplied which is enlarged by the instrumentall cause a winde went foorth from the Lord by the place from whence they came from the red sea out of Africke in great plenty and abundance by the miserable issue and euent of all While the flesh stucke betweene their teeth they were striken with a great plague and perished in great numbers and lastly by a memoriall of the sinne and of the punishment the name of the place was called Kibroth Hattaauah that is the graues of lust for there they buried the people that lusted In this diuision it is to be noted that Moses going from the presence of God relateth nothing but that which God had spoken vnto him and commanded him to speake vnto theÌ„ and therefore the Ministers are warned thereby to teach nothing but what they haue receiued from the word as it were from the mouth of God Num. 6 22 18. 1 Corin. 11 23. Mat. 28 20. They are his messengers and embassadours emploied by him Mal. 2 7. This condemneth vnwritten verities and traditions maintained in the Church of Rome vnder which they would conuey vnto vs a fardell fraught with their owne inuentions But let the Ministers giue attendance to the reading of the Scriptures and consult with God by them 1 Tim. 4 13 15 16 and let al Gods people shut their eares against humane deuises open their eares and hearts to receiue whatsoeuer God shall teach them in his word 1 Kin. 13 15 16 17. c. There ran a young man and told Moses and said Eldad and Medad do prophesie in the campe Ioshua said My Lord Moses forbid them Ioshua feared lest the credite and reputation of Moses should bee lessened among the people by this communication of his spirit He had a good intent howbeit he was iealous of his master amisse which proceeded from the corrupt fountaine of enuy for which he is reproued Out of which I might generally obserue that it is the duty of masters to reproue their seruants â—octrine 〈◊〉 the duty 〈◊〉 masters to â—â—â—roue their â—â—â—â—ants as Christ doth oftentimes his Disciples Priuate men that haue onely a generall charge are bound to reproue Exod. 22. Leuit. 19 17. much more such as haue the ouersight of the waies of others Againe conniuence concealing of sinne is a kinde of consenting vnto sinne he that hideth and reproueth not his friends faults maketh them his owne As it is in prouision for the family so it is in instruction he that prouideth not for the good of their bodies is guilty of their death if they perish through want of temporall things so he that regardeth not the good of their soules their blood shall be required at his hands if he suffer them to perish through want of instruction This reproueth all such masters as encourage Vse 1 or flatter their seruants in euill or suffer them to do what they list These cast away all care of their seruants as Caine did of his brother saying Am I my brothers keeper so do these say Am I my seruants keeper Gen. 4 9. are they not old enough to looke to themselues to take charge of themselues shall wee make them alwaies as babes children He is iustly accounted a cruell master that would suffer his seruant to drowne himselfe when hee may hinder him and saue him aliue Eli is punished for suffering his sonnes to run on in euill Secondly inferiours must suffer reproofe of their gouernours willingly and patiently and not breake out into choler against them like brute beasts that are vnteachable and vntractable which kicke spurne at the handling of their wounds and sores because they want reason to conceiue what is good for themselues so are these vtterly ignorant what is good for their soules The patient loueth the Physition though his potions be bitter and the Surgeon mortifieth corrupt members fooles doe hate correction saith the wise man Prou. 5 22 17 10. and it is oftentimes the cause of ruine of vnbrideled youth these do in truth hate their own soules which is a fearefull kinde of hatred Lastly let all gouernors superiours haue an eye euer watchfull ouer the waies of such as are vnder them that so they may encourage them in well doing and reproue them for euil doing This was in Elisha toward Gehazi running after Naaman and hunting after bribes 2 Kin. 5 25. Thus also did Salomon hee had an eye ouer Shemei and quickly found out his departure out of Ierusalem and wandering beyond the bounds set vnto him 1 Kings 2 43 44. Let euery one therefore take heed to their charges My Lord Moses Note heere the title which Ioshua giueth to Moses he contenteth not himselfe to call him by his bare name but before it he prefixeth a title of honour This teacheth that inferiours must vse speeches of reuerence subiection toward their superiours Doctrine Inferiours must shew reuerence towaâ—d their superiours as Mal. 1 6. 1 Pet 2 14
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
the earth but this ought especially to be considered on this day Wee must dispatch all worldly businesses before that they do no way disturbe vs and distract vs. And when the day of the Lord is come wee must assemble together that so there may be an holy conuocation Leuit. 23 verse 3. It was the custome of the people to come together at such times Luke chap. 4. verse 16. Paul sheweth that at Antioch Hee found the whole City assembled vpon the Sabbath day Acts 13 43 44. This assembly is called Gods army Psalme 110 3. It was counted an happy thing to dwell in the Lords house Psal 27 4. and 84 4. Then ought the word to bee both read and preached so was it in the time of the law Acts 15 21. And both of them did Christ himselfe performe ordinarily Luke 4. ver 17 20. It is a part of the Ministers sanctifying of the Sabbath by doing the same The idle ministery is a great cause of prophaning the Lords day both in themselues and in others It is the duty of the people to heare the word with all reuerence and attention to marke and lay vppe in their hearts what they haue heard to the end they might put it in practise And when wee are departed we should spend the rest of the day in priuate duties as Prayer Reading Meditation and Conference things not greatly regarded of the greatest sort We are soone weary of the best things and quickely loathe that we should chiefely loue The cause why we profit not by the publike Ministery is the want of the performance of these duties priuately 38 Speake vnto the children of Israel and bidde them that they make them fringes in the borders of their garments throughout their generations and that they put vpon the fringe of the borders a Ribband of blew 39 And it shall be vnto you for a fringe that ye may looke vpon it and remember all the Commandements of the Lord and do them and that ye seeke not after your owne heart and your own eies after which ye vse to go a whoring 40 That ye may remember c. This is the law of making Fringes vpon the foure quarters of their vesture whereby they couered themselues that they might looke continually vpon them and remember all the commandements of the Lord and doe them Of this reade Deut. 22 12. These Fringes and Ribands serued them for a monument that they might consider they were a people consecrated vnto God not as Infidels to walke after their owne fancies For vpon these were written some parcell of the Law This was also the cause that the Iewes were commanded to haue the Law written vpon the postes of their doores and likewise that they should beare it about them euermore decke themselues with it that it should be as a ring vpon their fingers as a bracelet vpon their hand as a frontlet before their eyes that is alwayes in sight and remembrance To this end also it must bee written vpon the frontiers of the Land vpon the gates of the Citie and vpon the postes of euery mans priuate house Deut. 6 8 9 that they might haue euery day euery way occasion giuen vnto them to talke and conferre of the word of God sitting walking and lying at home or else abroad This vsage was afterwards abused by the pride and hypocrisie of the Pharisies as Christ chargeth them Matth. 23 5. who because they would bee thought to haue a more speciall holinesse then the common sort had made long gardes and sentences of Scripture written vpon them that might bee seene a farre off But for our selues we must consider that though this ceremony bee no longer in vse and that these Fringes and Laces are shadowes which ended at the comming of Christ yet an instruction remaineth to vs to exercise our selues in his law day and night Psalme 1 2. Iosephus reporteth of the Iewes that they knew the Scriptures as well as their owne names whereas many among vs scarse know the names of the Scriptures Wee learne from hence That all sorts both yong and old of what condition soeuer â—ne are enioyned to know the doctrine of the Scriptures 〈◊〉 must â—owâ— the â—ces and the wil of God reuealed in them Deut. 6 6 7. Ioh. Iohn 5 39. Coloss 3 16. 2 Tim. 3 15. Psal 119 9. 〈◊〉 1. The Reasons First because God hath appointed such as are gouernors ouer others to be teachers of them that belong vnto their charge Such as are fathers and masters of Families are bound to instruct their children and seruants therefore none ought to be without knowledge Ephes 6 4. Gen. 18 19. But how shall they be able to do this except they haue knowledge whereby they may bee able to performe this duty Secondly ignorance is the cause of all error because the naturall man perceiueth not the things that are of God and the wisedome of God is foolishnesse to man So then being of our selues blinde and wanting the light of the word we must needs goe astray Hence it is that Christ saith vnto the Sadduces Ye erre not knowing the Scriptures Math. 22 29. Thirdly the want of knowledge is the cause of sundry fearfull iudgements spirituall and temporall Hosea 4 6. inward and outward Esay 1 3 7. So then as ignorance is the cause of sinne so it is the cause of iudgement the reward of sinne If wee care not to know him but neglect and contemne the meanes of knowledge no maruell if we be punished Vse 1 This reprooueth the church of Rome of an horrible iniury offered to the people of God They teach that ignorance is the mother of deuotion and keepe the Scriptures in the Latine tongue as it were vnder locke and key And albeit they haue translated them or the greatest part of them into English yet they set out sharpe edicts ratified vnder an horrible curse that no Lay man as they speake shall presume to reade them vnlesse they be specially licensed by their inquisitors and confessors directly contrary to the end of the Scriptures which were written that we should beleeue and by beleeuing haue eternall life Iohn chapt 20. verses 30 31. They beate downe ignorance and teach that all ought to know the Lord from the highest to the lowest Ieremy 31 30. and that God will poure out his Spirit vpon all flesh Ioel chap. 2. ver 28. Wheresoeuer he vouchsafeth great means hee requireth a great measure of knowledge This discouereth the byshop of Rome to bee no better and indeede no other then Antichrist making lawes contrary to Gods lawes and yet binding the consciences of men vnto them But it will be saide that the vnlearned and vnstable peruert them 2 Pet. 3. and therefore it is dangerous to reade them I answer bee it that some do so shall all therefore be forbidden the free vse of them All things euen the best are abused meate drinke apparrell the Sacraments Christ himselfe and
8 9. Your heauenly Father knoweth whereof ye haue need after this manner therefore pray yee hee concludeth that wee ought therefore to pray because our heauenly Father knoweth what we want whereas these would gather the cleane contrary God knoweth what we need therefore pray not at all If the former bee Christs conclusion the latter must needs be the diuels Againe it reprooueth those that would ouerthrow praier by the decree of God by the which indeed it is established For thus they reason forasmuch as God hath decreed and determined with himselfe before hand all things what he will do and what hee will not do what he will giue and what hee will not giue which purpose of his our prayer cannot alter neither can it change the thing that is gone out of his mouth to what end therefore should we pray and if we doe what benefit shall we reape by our praier more then we should if we praied not These are like to those wicked men described in the Scriptures Iob 21 verse 15 What profite should wee haue if we pray vnto him Mal. 3 14. To answer these wee must know that as God hath determined what hee will giue bestow so he hath also determined that we shal vse the meanes to obtaine them The woman of Samaria who pretended that Iacob their father had giuen them the well whereof he dranke himselfe Iohn 4 11 12. and his children and his cattell yet knew that they must haue some waterpot or somewhat else to draw water out of the wel Gods decree is as a well of liuing water as the headspring of all good things prayer is as the bucket or pitcher to draw out the waters As then God hath decreed to giue so he hath decreed to giue by praier and hath appointed that we should aske without praier we haue no promise to receiue God determined that hee would not vtterly destroy the Israelites for this murmuring thogh he threatened them as we saw before And why because he had also determined that Moses shold turne away his anger by his praier for them so that by meanes of his praier they should bee spared The Lord promised to Eliah that hee would send a gracious raine in Israel which it had wanted for the space of three yeares and sixe moneths neuerthelesse we reade that the Prophet ceased not to pray for the performance of it 1 Kin. 18 42. Iam. 5 18. God had determined after 70. yeares captiuity to deliuer his people out of Babylon neuerthelesse Daniel ceased not to pray to God to remember his promise and to bring them backe ch 9. that their sinnes might not hinder the work of God Lastly it reproueth such as are ignorant and know not how to pray neither yet what praier meanes not how to begin nor how to make an end neither what to aske nor how to behaue themselues in praier Vse 2 Secondly euery one must labour to performe this duty and to make knowne his wants vnto God publikely and priuately and both of them must be performed constantly and feelingly Some vnder pretence colour of their priuate praiers deuotions neglect the publike inuocation of God and the assembling of the Church But these dally with the people of God Publike praier is to be preferred before priuate and deceiue their owne soules and haue taught their tongues to lye For who will trust them or beleeue them Doubtles if they thought their owne priuate praiers auailable they would much more consider that the publike praiers of the whole Church gathered together in his Name are so much rather This is more forcible in it selfe more acceptable to God and more profitable to our selues More forcible and powerfull because the mouthes of many being opened doe make a louder cry in the eares of God and moue him the sooner to heare vs Ioel 2 16 17. It is more regarded of God because it tendeth more to his honor and glory he is much delighted in the ioynt-consent of his Saints worshipping of him Mat. 18 20. It is more profitable to our selues because it bringeth downe a greater blessing to omit that it serueth as a speciall meanes of edification because our common praiers serue to stir vp the zeale and enflame the affections one of another as euery sticke put into the fire serueth to make the heare the greater Againe others lurking vnder the shadow of publike praiers Publike praâ—ers must 〈◊〉 iustle out pâ—â—uate thinke themselues wholy discharged of any farther duty and not once in all their liues praied priuately But we must be carefull to performe this duty not onely publikely with others but priuately with our families in our houses and secretly also by our selues in our chambers when the doore is shut and no man seeth vs but our heauenly Father onely who seeing vs performe it secretly will reward vs openly Math. 6 6. Many thinke it to be sufficient to pray with others or to bee present at the praiers of others thinke some force to be in it and some good to come to rhemselues by it but these do greatly deceiue themselues This praying in the presence of others onely is onely lippe-labour Praier is about of the heart whereas our praier should be heart-labour For all the powers of the heart and soule ought to manifest themselues and to be set on worke in that holy exercise If any sicknesse or other visitation from God befall them they will peraduenture say somewhat but this praier is often as sicke as the sicke man himselfe These are like to wicked Ahab he neuer praied but in time of trouble then they trouble God a little but it is sore against their wils for so that they might want their troubles they could be content that he should want themselues spare their praiers Such as pray onely in the church pray onely for fashion or for custome or for company because it is the manner of all others to do so Thus while they thinke they haue performed a seruice and sacrifice to God they haue rather dishonoured and despised him Euery Christian that is of the Church should make his house a Church to performe the worship of God in it Rom. 16 5. Philem. verse 2. This is a great honour to any house family They are vnworthy to be fathers and masters of families that do not ordinarily assemble them to this duty because thereby they and all their houses their goods and substance lye open to Gods curse neither can they looke for any blessing to come vppon them Lastly let vs all stirre vp our selues to performe Vse 3 this duty let vs often exercise it Christ our Sauiour a mirrour and patterne of al righteousnesse oftentimes vsed it and spent whole nights in praier Luk. 6 v. 12. Psalm 55 17. and 119 62. God hath commanded it our owne necessity hath commended it the fruite of it hath sanctified it We haue daily sinnes daily wants daily tentations daily
those workmen that builded the Arke for others but were drowned themselues Let vs then labour after the especiall comfort consisting in the deliuerie of the whole will of God that though our hearers perish and go vnto destruction yet wee may find peace and comfort to our own harts This was it which the Apostle rested in hee preached Christ not onely as a Sauiour to theÌ„ that beleeue but as a Iudge of them that contemne him he saith We are vnto God the sweete sauour of Christ in them that are saued in them which perish to the one we are the sauour of death vnto death and to the other the sauour of life vnto life for we are not as many which make merchandize of the word of God but as of sincerity but as of God in the sight of God speake wee in Christ 2 Cor. 2 15 16 17. Thus doth the Prophet Esay prophesie concerning Christ bringing him in on the one side complaining of the contempt of his preaching and on the other side comforting himselfe that his worke was approued of God I haue laboured in vaine I haue spent my strength in vaine and for nothing but my iudgement is with the Lord and my worke with my God Esay 49 4. If we be found faithfull we shall be partakers of this comfort blessed shall that seruant be whom his master when he commeth shall finde so doing So then this duty serueth to comfort such as haue taught the word of God not only truely but wholly and onely so that they are able to appeale to the consciences of their hearers to witnesse with their sincerity Thus did the Apostle Paul in many places In the 20. chap. of the Acts vers 18 26 he saith Ye know from the first day that I came into Asia after what manner I haue beene with you wherefore I take you to record this day that I am pure from the blood of all men Where he maketh them witnesses of his diligence in preaching and of the discharge of his duty in his calling and therefore they could not deny it Thus he speaketh in his second Epistle to the Corinthians chap. 3 v. 1 2 The like manner of speaking dealing hath beene vsed by the Prophets and Apostles as appeareth in sundry places yea by Christ Iesus himselfe Samuel cleareth himselfe before the people Behold heere I am beare record of me befere the Lord and before his Annointed 1. Sam. 12 3. So Christ speaketh Which of you can accuse me and rebuke mee of sinne Iohn 8 46. This is a great and singular comfort to all the Ministers that in truth shal be able to auouch to their people this their diligence vprightnesse and to say in the face of the Congregation Ye know that I haue done my duty I take you to record that I haue admonished you I haue blown the Trumpet and taught you the way of saluation This is expedient and necessary for the Minister to vtter of himselfe both in respect of the godly and vngodly of the godly that their soules gained to the faith might cleare him and God haue the glory Of the wicked his aduersaries that they might be left without excuse that their mouthes might be stopped they haue nothing iustly to lay against him But contrariwise when the people haue beene ignorant and without instruction thorough the want of performance of this duty this should bee as great a greefe and anguish of spirit and bring as great trouble of conscience to consider his negligence and want of loue to their soules that were redeemed by the precious blood of Christ Thirdly this serueth to confute and conuince Vse sundry errors and to correct sundry euill practises and corrupt abuses First it meeteth with many errors and heresies of the church of Rome which maintaineth the sowre leauen of false doctrine and poysons the truth of God with their owne inuentions And seeing the Minister is to set downe but the truth of God we must learne to detest apocryphall additions and their humane traditions both which are a derogation to the sufficiency and perfection of the Scriptures For touching the Apocryphall Bookes which they haue lifted vp into the chayre of estate and giuen them equall power and preheminence with the Canonicall Scriptures they are but base counterfet coyne and no part of the Churches treasure they haue drosse mingled with them are not pure and perfect mettall They were not endited by the Spirit of God nor penned by the Prophets 〈◊〉 3 16. Pet. 1 19. the Lords Secretaries as the Scriptures were which haue God for their author and the holy Prophets for their Penmen Againe they were neuer committed of trust to the Iewes nor receiued of them into the Arke as not onely the fathers but the aduersaries themselues confesse and acknowledge but the ancient Church of the Iewes receiued and approued all the Canonical Booke Rom. 3 2. God did commend them to their care committed them to their custody for this was one chiefe priuiledge of the Iewes that they were credited with the Oracles of God And howsoeuer they shewed their ignorance in false interpretations yet they discouered no vnfaithfulnesse in wilfull corruptions additions alterations or manglings of any Bookes for then they should haue beene charged with this â—â—h 5 21. as well as with the other Lastly they containe sundry things that disagree from the true Scriptures of God likewise from theÌ„selues as might be declared and demonstrated by many particulars Seeing therfore these bookes called Apocrypha were neyther penned by the Prophets nor deliuered to the church of the Israelites neither are free from diuers contradictions we conclude that the Church of Rome hath no warrant to equal them with the holy Scriptures make them of like credite and authority with the Scriptures Againe 〈…〉 Ses 4 they offend in teaching humane traditions in making a word vnwritten equall with the word written and holding the Scriptures to be vnperfect maimed lame not containing all things necessary to faith and saluation not fully enabling the Minister to discharge his Calling But the holy Scriptures are perfect absolute and all-sufficient to teach the truth to conuince errors 〈◊〉 3 16 17. to correct vices and to instruct in righteousnesse yea to make the man of God perfect and throughly instructed in euery good worke and are of strength ability and sufficiency to make him wise to saluation Lastly they are accursed that adde any thing that take away any thing froÌ„ that which is written Deut. 4 2. Prou. 30 6. Reuel 22 18. and therefore no such vnwritten verities are to be taught or preached to the people as the matter of our Sermons or the instrument of our faith or the means of our saluation Moreouer it serueth to redresse and amend sundry corrupt practises too common and familiar among the Ministers of the Gospel Some in stead of building vpon the foundation of the Prophets and Apostles Christ Iesus
of the purpose of Esau Genes 27 41 46 that when the dayes of mourning for his father shold come he would slay his brother beeing desirous to preserue them both but especially Iacob conueyeth him out of the danger she goeth and alledgeth that the daughters of Heth were a greefe of minde and a wearinesse of life vnto her and so sendeth him away from his fathers house for a season She pretendeth the cause to be to take a wise at Padan Aram but concealeth her principall purpose from her Husband and dealeth not only lawfully but wisely and politickly The like we see in Paul perceyuing a dissention in the assembly and a diuision in iudgment amongst his accusers consisting of two parts one of the Pharisies that held the immortality of the soule and the resurrection of the body the other of the Saduces which denyed the one and the other he tooke the occasion and opportunity by his calling and cryed out in the Councell Men and Brethren 〈◊〉 3 6 7 8 I am a Pharisie the sonne of a Pharisie I am accused of the hope and resurrection of the dead whereby he set a rent among them and by that meanes the knot was broken and so theyr malice was abated A lawfull cause and a wise course bring a blessing with them vpon those that delight to follow them A good cause well and wisely handled shall finde a comfortable yssue in the end This we shall attaine vnto if wee make the word of God our Counsellers Ps 119 24 98 99 100. The Prophet found by experience that by his commandements he was made more wise thē his enemies more learned then his teachers more skilfull then the ancient For whosoeuer doth submit himselfe to Gods word shall not onely be safe against the practises of his enemies but also learne him more wisedom then the masters and professors of it Secondly it is our duty to pray vnto God Vse 2 to bee deliuered from them and trust in him for his helpe For vnlesse our helpe bee in the name of the Lord which hath made heauen and earth they will go beyond vs and ouer-reach vs. They deale warily and circumspectly they worke by all meanes lawfull and vnlawfull iust and vniust let it be our wisedom therefore to trust in the wise God and to beg this grace at his hands as the Apostle Iames teacheth chap. 1 5 We must neuer looke to liue in peace or that the world should be reconciled vnto vs neuer maruell as if some strange thing did befall vs when the enemies set their wittes on worke to deuise some mischeefe our refuge must be in God in the time of trouble It is our helpe to craue this helpe This was the hope of Dauid whē mighty buls closed him and the roaring Lyons gaped vpon him he desired God not to bee farre from him because trouble was neere for there was none to helpe him Be not far off O Lord my strength hasten to help me deliuer my soule from the sword my desolate soule from the power of the Dog Psal 22 11 12. So the Apostle craueth the prayers of the Church 2 Thes 3 1 2. So long as we make God our trust and refuge in our affliction be our enimies neuer so cunning and wise wee shall not fall downe vnder the burthen but stand vpright thorough the power and wisedome of God who shall catch the crafty in their owne craft destroy the wisedome of the wise and cast away the vnderstanding of the prudent Iob 5 12. Esay 29 14 1 Cor. 1 19. Thus Dauid prayeth to the Lord 2 Sam. 15 31. O Lord I pray thee turn the counsel of Ahitophel into foolishnes This the Lord heard and brought his heauy iudgement vpon his counsell and person for his counsel was crossed by another hee himselfe was hanged by his owne hand The like we see in Herod in whom wee may behold exceeding craftinesse ioyned with extreame sottishnes and his fury ouercome by excessiue foolishnes How easie a remedy had hee at hand either to haue gone himselfe seeing he supposed it to concern his crowne and kingdome or to haue sent some of his Courtiers vnder colour of accompanying the wise men and so hee could not haue doubted to catch him in his clawes But the wise men go alone Matth. 2 8 9. hee neyther detayneth them with him nor sendeth any with them Thus the Lord from time to time deliuereth his Church from the paw of the Lyon from the tuske of the Bore from the horne of the Vnicorn and striketh all their enemies with the spirit of giddines and astonishment that they become foolish and cannot see the way before them He scattereth the deuices of the crafty so that theyr hands cannot accomplish that which their harts haue enterprized An excellent and sweet comfort to all the seruants of God not to feare the high reaches deepe deuices of their enemies seeing they serue that wise God which taketh the wise in theyr craftines and maketh the counsel of the wicked foolish Vse 3 Lastly this serueth to reproue two sorts of men that esteeme not aright of this worldly wisedome of wicked men For some are offended at their wisedome because it is so great others rest contented in it because it is so excellent This is the weaknes and infirmity of the children of God when they see the glory prosperity and wisedome of worldly men that they are able to reach so farre and ouer-reach by theyr policies many others they are ready to account them the happyest men to ioyne with them and to say Certainly we haue cleansed our hearts in vaine and washed our hands in innocency Psal 73 13. For though they talke presumptuously set theyr mouth against heauen yea and their tongue walketh through the earth yet God hath set them in slippery places and casteth them downe into desolation Looke vpon the wicked liues and wretched deaths of the great wise men of the world that were deepe wise men in their own eyes and in the eyes of the world but not in God nor with the godly and wee shall see they haue bene sodainly destroyed and horribly consumed Looke vpon the example of Pharaoh Saul Ahithophel Herod Haman such like and tell me whether thou wouldest haue their fearfull ends for all theyr naturall gifts and exchange the wisedome of the Spirit for all theyr worldly wisedome The true wisedome which is from aboue Iames 3 17. is first pure then peaceable gentle easie to be intreated full of mercy and good fruites without iudging and without hypocrisie Who then is a wise man indeede and endued with knowledge euen such an one as sheweth by good conuersation his workes in meeknes of wisedome As for the cunning heads of the world and such as haue nothing in them but humane and prophane wisedome they may for a time haue the applause and praise of men but they and their policies shall come in the end to nothing This wisedome
GOD. The greatest freedome of the chiefest cities is but slauery bondage in comparison of the heauenly prerogatiues that properly belong vnto the Church of God The consideration hereof hath bene strong and powerfull in all those that are seruants in this house which are the Lords freemen This made the Prophet Dauid to testifie his holy affections in sundry Psalmes Psal 26 8 and 17 4 and 36 8 9. and 84 2 10. Where he sheweth that the spending of one onely day in the place of the publicke meetings and assemblies of the godly was more sweet comfortable and profitable to him then a thousand dayes otherwhere yea though the place in it selfe were neuer so pleasant and delightfull so that hee preferreth the basest office and meanest calling in the Church to keepe the doore to sweep the house to cut wood or draw water for the seruice and sacrifice of God then to dwell in the Vse 3 most gorgeous and glorious palaces wherein the workes of wickednesse are practised professed If the same mind be in vs that was in this Prophet let it be our desire rather to be of the meanest account and lowest reckoning in the Church and among the lowest Saints of God then to be in the chiefest roome in the highest place of honour out of the Church where nothing raigneth but prophanenesse and nothing is of price or regarded but wickednesse This will be a witnesse to our owne hearts that we are truely religious and are possessed with a loue of godlinesse when we preferre the loue of Gods house before all earthly things and are carefull to come to the exercises therein Lastly it belongeth to euery one to promote and procure the good thereof If it be the principall society it must be principally cared for It standeth al persons vpon Princes Pastors Parents Magistrates whatsoeuer in their seuerall places to seeke the peace and preseruation of this society and to further the good of Gods Church We see this in the Prophet Psal 122 6 after he had commended the comely order spirituall beauty of Ierusalem the true Church he saith Pray for the peace of Ierusalem let them prosper that loue thee peace be within thy wals prosperity within thy palaces for my brethren and neighbours sake I will wish thee now prosperity because of the house of the Lord our God I will procure thy wealth No estate of man so high to exempt himselfe no calling so low to disable himselfe from seeking the good of his Church The greater our place is the more doth God require at our hands he hath committed the more to our trust and therefore will take the straighter account of vs. It is the end of their honour and aduancement not to lift vp their hearts aboue their brethren because God hath lifted vp their heads not to seeke their own profites and commodities onely but to aduance the honour of that God that hath aduanced them remembring that they are the ministers of God for the wealth and welfare of their people and assuring themselues that God wil honour them that honour him but such as despise him shal be despised 1. Sam. 2.36 Moreouer it is our dutie to labour within the compasse of our calling to bring other societies to this the Prince his common-wealth the Magistrate his incorporation the Minister his people the Captaine his army the housholder his family by striuing to make them Christian commonwealthes Christian incorporations Christian parishes Christian armies Christian families This was the care of all good and godly Princes Dauid Hezekiah Iehoshaphat Iosiah 2 Chro. 15.12 who made a couenant to seeke the Lord GOD of their fathers with all their heart and with all their soule This was the care of deuout captaines that feared God as appeareth by the Centurion and Cornelius Math 8 10. Acts 10 2. Gen 18 19. Iob 1.5 This was the care of all religious fathers and masters as we see in Abraham Iob Iacob and sundry others whose praise is in the booke of God And vnlesse this diligence be vsed and duty performed to those that are set vnder vs by the ordinance of God what comfort can wee finde in them nay what good can we looke for at their hands It is the knowledge of God and the power of godlinesse planted in the heart that maketh the subiect obedient the seruant trusty the childe dutifull and euery degree faithfull in his place and calling But where the feare of God doth not rule there subiects obey not for conscience sake there seruants are deceitfull serue with eyeseruice as men pleasers there children are vngracious and vnruly not obeying their parents in the Lord. So then it standeth vs vpon to set forward the good of the Church with all our power and then to bring such as belong vnto vs into the bosome of the Church that there they may haue fellowship with God and one with another Verse 8. God brought them out of Egypt their strength is as an Vnicorne hee shall eate the nations his enemies c. In the words before Balaam enlarged by sundry sweete similitudes the excellent condition of the Church shewing that the place of it was to be chosen aboue all other places and the people belonging vnto it to be ioyned withall aboue other people of the world Now in these words he expressed their happines and blessednesse in plaine tearmes and direct words declaring that albeit they were a weake people in the land of Egypt oppressed with burdens hurried with labours ouermastred with taskemasters vnexercised in fears of warre â—andering vp and downe in the wildernesse separated from other nations on the other side their enemies wer many in number mighty in strength rich in furniture yet GOD brought his people with a strong hand out of Egypt from all their enemies and sent his Angel before them to leade them in the wildernesse so that no city or nation could preuaile against them Hereby we learne that the enemies of the Church albeit great Doctrine The Church â—ath the vpper hand of enemies stronger then â—hey mighty and high minded yet are oftentimes brought vnder and troden on by the Church weaker then they Howsoeuer the Church be weake and want outward power yet it hath victory ouer the oppressors of it This we see plainly strengthened vnto vs in the booke of Iudges where we see that the Midianites and the rest of the league with them lay in the valley like grashoppers in multitude Iudg. 7 12 20 and their camels as the sand which is by the seashore yet Gideon and his hoast being as it were an handfull ouerthrew them by blowing their trumpets by breaking their pitchers and by holding their lampes in their hands This appeareth in the history of Shamgar Iudg. 3.31 who slew 600. men of the Philistims with an Oxe goad and in the history of Sampson being enclosed by his enemies who caught vp a Iawbone and said With the Iaw of an
but run into all wickednes We see then what holdeth out and letteth in the flood of vngodly-lines into a place be it kingdome city house family or particular person if the fear of God be there the wall is strong the banke is sure the waues of an euill life cannot ouerflow if it be not there nothing is so horrible and vnnaturall but it wil enter and it shall easily be entertained Happy is that place and blessed that person wherein this feare is and cursed where this wanteth For as the banke doth keepe the water from ouerflowing so doth the feare of God in man or woman hold out the floods inundations of sin that it ouerspreadeth not as otherwise it would A notable proof of this appeareth in the midwiues mentioned in Exodus ch 1 17 when Pharaoh commanded them to kill euery male childe that was born of the Israelitish women what was it that kept out this most cruell murther from heart and hand but this reuerent feare of God more then of man and of his commandement more then of the decree of the King for so sayth the Scripture The midwiues feared God and therefore did not as the king had charged thē This feare made Ioseph that hee durst not sin against his master when he was tempted nor against his bretheren by whom he had bene iniuried Gen. 39 9. and 50 19. This feare is the beginning of wisedome and a good vnderstanding haue all they that doe thereafter the praise of it endureth for euer Psal 111.10 Vse 2 Secondly we see that they which make no conscience to serue God and to performe the parts of his worship in the exercises of religion can performe aright no duties to men in any sincerity or simplicity Such as haue no religion in them are giuen ouer to al licentiousnes they are alwayes iustly to bee doubted worthily to bee suspected and hardly to bee trusted we are not to looke for good dealing to come from them for conscience sake more then by constraint or necessity or for the praise or applause of the world For how can any man suppose that that son will be dutifull to a stranger that is rebellious and disobedient to his naturall father Or that the seruant wil be true and trusty to another who hath plaid the theefe and false varlet to his own master God is our Father the Lord is our master Malachi 1 ◠if any man haue no care to serue him to obey him to fear him how can it be expected that he shold deale vprightly with men discharge a good conscience toward them There are no duties of the second table accepted where obedience to the first table is not performed So then no trust is to be giuen no truth to bee looked for of such as are idolaters and haue no religion at all in them The Prophet Micah complaining of the prophanenesse of the Iewes that the good were perished out of the land and the righteous from among men saith The best of them is a abriar and the most righteous of them is a thornie hedge Trust ye not a friend neither put yee confidence in a counseller keepe the doores of thy mouth from her that lyeth in thy bosome for the sonne reuileth the father the daughter riseth vppe against her mother the daughter in law against her Mother in law and a mans enemies are the men of his owne house Mic. 7 5. This place is applyed by our Sauiour Christ against such as shall hate the Gospell to trust such too far though neuer so neere vs in the flesh will bring repentance when it is too late Lastly we learn Vse that the best way to bring a people to be obedient and well ordered for their outward carriage is to worke in them the knowledge of religion If we wold haue children in their places to be dutifull seruants to be trusty and both of them to bee subiect to such as are set ouer them behold here the ready way and the right course that is to bee taken with them we must plant in them the fear of the Lord. It is a common complaint to crie out of the iniquities of times to inueigh against the stubbornnes of children vnfaithfulnes of seruants but in the meane season we consider not wher the cause lyeth how it is to be amended and redressed The cheefe and principall occasion of all houshold disorder is the want of Christian instruction Youth are like to the potters clay fit to bee framed into any fashion or like the soft waxe that is ready to receyue any impression If they be suffered to runne on without godly education to vvax ripe in sinne as they grovv strong in age they vvill sooner breake like the old tree then bend like a tender twigge Abraham is commended by the mouth of GOD for this care Gen. 18 19 he had an excellent family a blessed Isaac an obedient wife and trustie seruants euery one knew his duty euery one was found faithfull in his calling How dutifull Isaac was appeareth in the preparation that Abraham made to offer him vp as a burnt Offering to God according to the commandement of God Gen. 22 9 which was a great triall of a great faith by a great worke he did not rebell and resist his father but suffered himselfe willingly to be bound quietly to be layd vpon the Altar and patiently made himselfe ready to endure the stroake of the knife How obedient Sara was is notably shewed herein in that Abraham hauing receyued an expresse commandement to goe out of his countrey from his kindred and from his fathers house vnto a land which God would shew him shee waited not for a speciall calling to warrant her Gen. 12.1 nor asked counsell of her corrupt affections but followed him whither soeuer he went and was a comfortable companion with him in all his afflictions Hence it is that the Apostle Peter setteth her forth as a worthy paterne for all women to looke vpon 1 Pet. 3 6. After this manner in times past did the holy women which trusted in God attire thēselues and were subiect to their husbands as Sarah obeyed Abraham and called him Sir whose daughters ye are whiles ye do well not being afraid of any terror And touching the trustines of his seruants we may see it by their readinesse to arme themselues and hazard their liues to recouer Lot that was taken prisoner and by the imploiment of the Steward of his house to fetch a wife for his sonne Isaac whose deuotion towards God whose loue towards his master whose faithfulnes towards Isaac whose conscience in his place is plainly reuealed in the word of God Gen. 14 14. 24 2. The like we might profitably obserue in Cornelius Act 10 7 he feared God with all his houshold therefore when he was willed by the Angel to send for Peter whereby he might bee further instructed with his family hee had a faythfull souldier whom he imployed
of man shall bee humbled and the loftinesse of men shall be abased and the Lord onely shall be exalted in that day Esay 2 11. And if we would enter into the consideration of examples we haue plentifull testimonies in the word of God of Abimelech the King of Gerar Pharaoh the King of Egypt Sancherib the King of Ashur Herod King of Iudea and sundry Princes and Nobles who haue tasted of the iudgements of God punishing them for their sins and rewarding them according to their iniquities Reason 1 Neyther can wee maruaile at this dealing of GOD finding out euen superiors in their sinnes if we consider that he is no accepter of any mans person hee is sufficient and able to make al men stoope vnder his hand For howsoeuer many of high place blinded with the glory of the world puffed vp with the vanity of earthly things stored with abundance of riches and magnified with the applause of the world thinke themselues priuiledged and exempted from the order and ranke of all other men yet their places cannot deliuer their persons from punishments when they prouoke the Lord to wrath against them What priuiledge to sinne hath the Prince more then the subiect or the rich more then the poore or what promise hath one more then another to be freed from the iudgements of God when he hath sinned seeing destruction is threatned alike to come vpon thigh and low So then howsoeuer respecting of men for their places and callings for their riches and friends and such like outward dignities bee common among men yet there is no such acceptance in the Almighty Hence it is that Iob saith With him is strength and wisedome he that is deceiued and that deceiueth are his he causeth the Counsellers to go as spoiled maketh the Iudges fooles he looseth the collar of Kings and girdeth their lomes with a girdle he leadeth away the Princes as a prey and ouerthroweth the mighty Iob 12 17. To this purpose doth Samuel exhort the Israelites Feare you the Lord 1 Sa. 12 2â— and serue him in the truth with all your hearts and consider how great things hee hath done for you but if yee doe wickedly ye shall perish both ye and your King Secondly euen Princes are by nature but Reason 2 men We allow them the chiefest place among men and honour them as the Lieutenants of God yet they are not to be exempted from the number of men and the creatures of God but are subiect to him and his iudgments as well as the rest of the sonnes of men This is it which the Lord speaketh vnto them I haue said ye are gods and yee are all children of the most High but ye shall die as a man and yee Princes shall fall like others Psal 82 6 7. Ioh. 10 34 35. The Prophet Esay speaketh in likâ— manner Esay 31 3. To like purpose speaketh another Prophet against the King of Tyrus who had his heart exalted and thought himselfe equall with God Ezek. 28 9. Wilt thou say before him that slayeth thee I am God But thou shalt be a man and no God in the hands of him that slayeth thee We are now come to make vse and application Vse 1 of this doctrine First it condemneth such as flatter Princes in their sinnes and perswade them that they are exempted and freed from the common condition of men that they may doe what they list and are not to be reproued of any And indeede it is true that Princes haue and ought to haue a royall prerogatiue howbeit no prerogatiue to sinne and if they can claime no prerogatiue to sinne they can challenge no priuiledge from the punishment of God Therefore this kinde of people setting vp to Princes a freedome to offend against God and giuing them immunity and impunity from the iudgement seate of God are indeed the greatest most dangerous enemies to Princes and great men It is well saide of one that it were better to light among carrion Crowes Diogenes then among flatterers because they can spoyle the body alone but these corrupt the minde foster the sinnes of those whom they do flatter colour them with the names of vertue consequently harden the hearts of such as hearken vnto them There are few men of note and account in the word but are tryed and troubled with these enchanters that bewitch them with their sweete wordes and will speake any thing for their aduantage When the foolish people heard the eloquent oration of Herod and saw his pompe and glory they gaue him this appâ—â—â—se The voyce of God and not of man Acts 12 22 23 but immediately the Angel of the Lord smote him because he was delighted with these Sycophants and returned not the glory vnto God So then it standeth all great men in hand to banish such dissembling clawbackes from them to stoppe their eares against their base and abiect flatteries and fooleries and to suffer themselues to bee admonished of their duties reproued for their sinnes taught by the word and informed in the wayes of godlinesse Vse 2 Secondly it serueth to instruct Princes to bee subiect to GOD and to obey him in all things seeing GOD will require the breach of his Law at their hands All superiors and gouernors ouer others must looke for Gods wrath to fall vpon them and his punishments to ouertake them whensoeuer they walke in euill wayes and transgresse against Gods commandements For as Princes punish such as transgresse their statutes so will God execute vengeance against those that breake his Lawes Princes haue rule ouer their subiects but God ruleth ouer Princes themselues and maketh them lyable to his iudgments Dauid was a man after Gods heart yet the Lord brought many corrections and chasticements vpon him to hold him in obedience It belongeth therefore as a speciall duty to men of high place and dignity to turne to the Lord lest they prouoke him to wrath and so they perish according as the Psalmist spaeketh Bee wise now therefore yee Kings be learned ye Iudges of the earth serue the Lord in feare and reioyce with trembling Kisse the Sonne lest he be angry and ye perish in the way when his wrath shall suddenly burne blessed are all that trust in him Psal 2 10 11 So the Lord hauing threatned in the Prophet Zephaniah to visite the Princes and the Kings children he exhorteth all to repentance before the decree come forth and they be as chaffe that passeth away in a day and before the fierce wrath of the Lord come vpon them Zeph. 1 8 and 2 2. Likewise the Prophet Ieremy declaring that the Lord would powre out the viole of his vengeance vpon the inhabitants of the land euen the Kings that sit vpon the throne of Dauid the Priests and the Prophets he commeth to vrge this vse vnto them Say vnto the King and the Queene Humble your selues sit downe for the crowne of your glory shall come downe from your heads Ier 13 13 18.
5 Lastly it is the duty of all Gouernors to looke to theyr families and therefore GOD beginneth with them and directeth the commandement vnto them Why the commandement of the Sabbath is directed to gouernors and that for these causes First because they must giue an acount of theyr gouernment to God of whō they haue receyued it who is the high Commander and generall Master in Heauen and Earth and of all theyr soules that are vnder their charge forasmuch as hee will search and enquire not onely how ciuill and iust among men and toward men our gouernment hath beene but how godly and religious Secondly GOD setteth them in the first place to teach them that God requireth at their hands to teach theyr families to command theyr sonnes and housholds to feare God to bring them vp in his faith feare and in true religion Eph. 6 4. Gen. 18 19. Thirdly because they must go before them by good example and practise of all holy duties as Paul wold haue Timothy to do 1 Tim. 4 12 as we look for any comfort at the Lords hand in that great day of his dreadfull iudgement when he will bring euery worke to light with euery secret thing whether good or euil Eccl. 12 12. If we haue beene examples in good things we shall receyue euerlasting life if examples in euill euerlasting death Fourthly the Lord singleth out the father and master in the first place because if they go before and leade the way the rest of the house wil quickly follow after Iohn chap. 4 verse 53. Acts chapter sixteene verse 32 contrarywise if they yeeld not obedience for conscience sake to the duties of the Sabbath they may by the abuse of their authority hinder frustrate the holy endeauours of his children seruants Hence it is that many fathers vrge their children many masters command their seruants to go about their owne busines and send them from place to place at that time when they should attend to the holy commandement of the Lord whereas both of thē might well and lawfully reply to their fathers and masters and say with Christ our Sauiour Luke 2 49 Wist yee not that I must be about my fathers businesse Lastly the Lord layeth this waighty charge vpon them that such as are vnder their gouernment may yeeld willingly and cheerfully to Gods will considering how straight a charge God hath giuen to all gouernours If they should do it of their owne head or lay an heauy burden vpon thē which themselues would not touch with their little finger the charge could carry no authority It is not therefore their fathers or masters that restraine them of their liberty tye vp their wicked and wandring affections but GOD himselfe to whom all obedience is due The father doth shew loue to his children whē he restrayneth them from wickednes the master doth no wrong to his seruants that brideleth them from following theyr owne willes and pleasures So then the poynt to be learned and practised is that we must first keepe the Sabbath in our owne persons and begin reformation within the doores or closets of our owne hearts or else we will be very remisse negligent in reforming of others or if we be forward we shall bee charged and chalenged to be hypocrites while we teach others but doe not teach our selues Rom. 2 21. Secondly we must cast our eyes vpon others and looke to them that belong vnto vs that they may sanctifie the Sabbath as well as our selues It is not enough for vs to come to the house of of God alone but wee must come with the trayne of our families as a Captaine with his army Psal 110 3 and 42.4 The father oftentimes is praying in the Church when his children are playing in the streetes The master many times sitteth in the house of God when his seruant lyeth at the alehouse The wife sometimes goeth with her husband to the sermon when the daughters and maid-seruants eyther are sent or suffered to runne to lasciuious dancing and wanton company whereby theyr mindes and oftentimes theyr bodyes also are defiled as it fell out to Dinah Gen. chapter 34 verses 1 2 and so the saying of Salomon is verified Prouerbs chap. 29 verse 15. A childe left to himselfe bringeth his mother to shame But haply some Masters will alleadge for themselues that their seruants are vnruly Obiect as the vntamed heyffer and will not be ordered by them that they are much greeued they can preuaile no more with them and that they breake out and will not be holden in by them I answer Answer this is not a good plea but a vayne excuse and no better For if thy authority serue to bridle them and keepe them vnder in the sixe dayes how commeth it to passe that thou wantest power to preuayle ouer them on the seuenth day Can wee rule them in our owne cause and can wee not rule them in the cause of God Haue we meanes to enforce them to looke to our businesse and want wee meanes to compell them to do Gods busines It seemeth therefore to me to be rather want of will in vs Obiect then of power If we pretend farther that they be incorrigible and will haue their owne swinge and be at theyr owne liberty that day Answ we haue no warrant to burden our houses with such persons that will neither serue the Lord nor obey vs but rather infect others that liue with them The Prophet Dauid professeth that they should not serue him that were vngodly his eyes should bee vpon the faithfull to dwell with him but the wicked should not tarry in his house Psal 101 6 7. Why then should wee keepe them in our house that loue not the house of God Wee will quickly discharge that seruant which hath no care of our businesse why then will we trouble our selues our house with him that is vnfaithfull toward God Thus then wee see the care that all ought to haue of the Sabbath both master and seruant father and sonne husband and wife But alasse the prophanenesse of our times is so great that the Sabbath is in a manner vtterly contemned we giue him least seruice on that day wherein we are bound to giue him most duty For we see heere vnder the Law how the Lord commandeth that the daily sacrifice which euery morning and euening was offered should bee doubled vpon the Sabbath But our people for the most part performe single seruice and double impiety vpon that day The greatest seruice is done to our selues or that which is worse to the diuell But of the Sabbath we haue spoken before chap. 15. 11 And in the beginnings of your moneths yee shall offer a burnt offering vnto the Lord two yong Bullocks and a Ramme and seuen Lambes of a yeare old without spot 12 And three tenth deales of flower for a meat offering c. 13 And a seuerall tenth deale of fine flower mingled with oyle
owne sins against the fruite of your owne bodies but turne ro God betimes that he may turne vnto you He is faithfull in his word Whatsoeuer he hath threatned it is surer then the heauens it must certainly come to passe If you prouoke him by your sins he wil prouoke you to your faces with his iudgements vnto the vtter confusion of your selues of your posterity after you for euer Vse 3 Lastly this doctrine also belongeth to children putteth them in mind of sundry duties to be performed by them which may bee reduced to these branches First they must not imitate their fathers sins secondly they must pray to God not to remember their fathers iniquities thirdly they must be careful to look to their children that they leade an holy sanctified life that so they may call in Gods iudgements which otherwise hee might iustly bring on them Touching the first they must not follow their fathers in that which is euill The first duty of children All inferiors are ready to walke in the steps of their superiors and for the most part thinke themselues discharged from all crime or punishment if they be like to them no other then they haue bin before them The prophet requireth this duty of the people Psal 78 8. The Apostle willeth the church to follow him so far as he followed Christ 1 Cor. 11 1. So is it required of children to follow their fathers but no farther then they followe the trueth This many among the Turks and Infidels may pleade for themselues and alledge that they worship God as their forefathers did for many generations The 2. duty of children yet this shal not serue their turnes The 2. duty is to pray to God not to remember the iniquities of their forefathers as iustly he might do to the confusion of their posterity For why doth he not leaue them to walke in their waies but that he is mercifull Hence it is that the Lord saith Esay 65 6 7. Behold it is written before me I will recompence euen recompence into their bosome your iniquities Ioh. Wigaâ—di explic in Esay the iniquities of your fathers togither c. God punisheth the sinnes of the fathers in their posterity and thereore do punishments fall vppon the posterity by reason of the sins of the ancestors This doth Daniel in his prayer acknowledge Let thine anger and thy fury be turned away from thy City Ierusalem thy holy mountaine because for our sinnes and for the iniquities of our fathers c. chap. 9 16 and therefore in the confession of sinnes that hee made before verse 8. he sayth O Lord to vs belongeth confusion of face to our Kings to our Princes and to our Princes and to our Fathers because wee haue sinned against thee So Ezra 9 7. Neh. 9 34. Ier. 32 18. Lam. 5 7. Exod. 20 5. When diuers generations continue in one sinne successiuely the Lord vseth ordinarily to punish the latter more seuerely then the former that thereby the sons might be prouoked to feare to do the like when they see the sins of their fathers Ezek 18 14 and the longer his patience is abused the greater sin is committed The 3. dutie of children the greater vengeance is deserued Thirdly all children must be carefull of their posterity and leade an vnblameable sanctified life that so God may giue them the grace of his Spirit not leaue them to themselues to walke in the euil wayes of their fathers that haue gone before them 16 And they came neere vnto him and saide We will build sheepfolds here for our Cattle Cities for our little ones 17 But we our selues wil go ready armed before the children of Israel c. 18 We will not returne vnto our houses c. 19 For we will not inherit with them on yonder side Iordan or forward because our inheritance is fallen to vs on this side c. The Tribes being reproued do answer for themselues expounding their meaning or at lest propounding equal conditions that they will go vp armed before their brethren and that they will not returne till all their bretheren were possessed of their inheritance that they wold claime no inheritance beyond Iordan but rest in that already purchased The Israelites would haue bin much weakened if these had staid behind Therfore they do here promise that they wil go formost of all Wee saw before that it is God only that giueth the victory yet we see the meanes are not neglected Howsoeuer therefore wee ought not to put our trust confidence in the meanes yet wee must carefully vse the same that so wee may be able to performe those things which the law of God and our calling require of vs. Againe in their disclaiming inheritance beyond Iordan we learne that euery one should be contented with that estate that God hath allotted vnto him whatsoeuer it be Moreouer we see how these two Tribes offer themselues to be companions with their brethren in passing ouer Iordan and in conquering the land Doctrine We must haue a fellow feeling of others miseries in taking such part as they did This teacheth That it is the duty of all Gods Children to haue a fellow-feeling and compassion of the miseries afflictions of their brethren 2 Sam. 11 11. Heb. 13 3. 1 Cor. 12 26. Rom. 12.15 When Abraham heard that Lot was taken prisoner he armed his seruants sought to recouer him out of the handes of the enemies Gen. 14 14. Moses also chose to suffer aduersity with the people of God to leaue all his preferment in Pharaohs Court Heb. 11 he would not enioy the pleasures of sin when the church endured the misery of aduersity Reason 1 The grounds follow First wee ought to haue brotherly loue in vs not onely loue but brotherly loue this wil worke in vs a pittifull heart toward those that are afflicted The Apostle Iohn professeth himselfe a coÌ„panion with the Church in tribulation in the kingdom and patience of Christ he was greeued for their greef the bowels of compassion were mooued in him for their afflictions Re. 1 9. And the writer to the Hebrews saith Let brotherly loue continue Heb. 13 1. Secondly this dutie performed leaueth a blessing behind it God hath rewarded it for therby some haue entertained Angels vnawares Heb. 13 2 and he will reward it alwaies Thirdly Christ accounteth this as done to himselfe when his children are refreshed he is refreshed when they are cloathed or fed or visited or comforted he is cloathed fed and visited comforted Math. 25 35. Fourthly we are members one of another as we are ioyned vnto Christ as members to the head are mystically made one with him so all the faithfull are fellow-members of the same body In the members of the body if a thorn run into the foot the head stoopeth to it the eies look vpon it the fingers pull it out the eare wil heare
Salomon was not ignorant but knew well enough what was true honour yet he giueth this counsell not to seeke any honor by reuenge Prou. 24 29. Say not I will do vnto him as he hath done to mee I will render to the man according vnto his worke It is the common sicknesse and disease of the world to requite like for like taunt for taunt and rebuke for rebuke and they thinke they may doe it lawfully and measure to others that measure which they haue measured vnto them whether it bee in word or deede stripe for stripe blow for blow wound for wound But this is a part of our naturall corruption which did appeare in the auengers of blood mentioned in this place Vse 2 Secondly as it reprooueth errors in opinion so it doth likewise errors in conuersation in the practise of life which meeteth with many abuses First here is reproued the common practise of fighting and quarrelling which alwayes beginneth with hatred oftentimes endeth with blood These are they that make no conscience of doing hurt and iniurie vnto others 1 Thess 4 6. 1 Cor. 6 7 8. Many do hold it vnlawfull to strike the first stroke and to offer the first blow and minister occasion of strife but if another strike them and begin the fray they thinke they may lawfully strike againe and return as good as is brought and that with an ouer-plus and aduantage This is to make Magistrates stand for ciphers and Lawes to bee of none effect or to waxe rusty in bookes as a sword in the scabberd Christ reproueth this retayling of like for like both by word and by example By word Matth. 5 39 40 41. Ye haue heard that it hath bene said An eye for an eye and a tooth for a tooth but I say vnto you resist not euill but whosoeuer shall smite thee on the right cheeke turne to him the other also c. By example for when he was smitten before the high Priest he smote not agayne Iohn 18 22 23 but defended his owne innocency So did Micaiah the Prophet 1 Kings 22 24 25 and Paul the Apostle Actes 23 3 they defended their cause by word but smote not with the fist These examples of the best we ought to haue before vs to bee guided by them who were ledde by the good spirit of God But in our daies when men are charged with contempt of Lawes and Magistrates of God himself in pursuing their priuat grudgings and quarrels if they can say Why did he giue the occasion Why did he begin with me Why did he strike the first stroke They thinke they haue spoken wisely and answered the matter very sufficiently But thus might the Prophets and Apostles as well haue pleaded for themselues and giuen as good a reason of their dealing if they had stricken againe yet they stayed their hands and would not giue blow for blow and they are commended in the word of God The Apostle would neuer haue set foorth the patience of Christ for our imitation who when he was reuiled reuiled not againe and when he suffered he threatned not but committed himselfe to him that iudgeth righteously 1 Pet. 2. vers 13 if he might haue done wrong for wrong but he sheweth that Christ suffered for vs leauing vs an example that we should tread in his steps Secondly this condemneth the practise of many masters who doe after a sort nourish quarrels and contentions as much as in them lyeth within their owne doores For if they haue a seruant who being prouoked stricken by his fellow-seruant will not by and by flye in his face and strike again or being challenged the fielde will not take vp the bucklers and answer the challenge they account it the tricke of a coward and esteem such as vnfit seruants to dwell with them For if hauing a defiance giuen him he take not vp the gantlet they thus reason and conclude with themselues If hee will not draw his weapon in his owne cause he will neuer draw it in mine if he will not strike for himselfe being prouoked he will neuer strike stroke for his master if he be assaulted This may be a rule from humane policy but it is no rule in Christian piety neyther is it after the doctrine which is according to godlinesse It is the duty of seruants being stricken to complaine vnto theyr masters and it is no disgrace or reproch to do so except it be a shame and dishonor to submit themselues to Gods word Euery master is a Magistrate within the walles of his owne house to order his seruants family aright Euerie master is a magistrate in his owne house Hee must giue no approbation to priuate reuenge but make peace among them teach them to suffer wrong rather then to offer and prepare to beare a new iniury rather then seek to reuenge an old as we heard before by the expresse commandement of Christ Not that we should vnderstand his words literally to turne the other cheeke to him that hath stricken one or to giue away our cloake vnto him that hath taken away our coat for Christ him selfe being smitten did not so but hee speaketh comparatiuely do so rather then reuenge thine owne cause But as challenges into the field are vnlawfull so none is bound in honor to answer such challenges Neyther let any man thinke it is a disgrace and discredit to refuse a challenge No disgrace to refuse a challenge For besides that true grace and glory standeth in obedience vnto God wherefore I pray you serueth the master in the house and the Magistrate in the common-wealth but to take vp quarrels that arise the one among his seruants the other among his subiects It is a principall part of their office to decide and determine the differences betweene seruant and seruant betweene subiect and subiect And remember this rule that there can bee no credite gotten by sinning against God Vse 3 Lastly we must take notice of this corruption and shew the duties of loue one to another euen toward our enemies Luke 6 33. Esay 11 6 7 9. Matth. 5 44. 1 Pet. 2 21 23. Now the holy Scripture layeth before vs sundry motiues to moue vs to lay aside all maliciousnesse and desire of reuenge Motiues to moue vs to lay downe reuenge and to shew our selues courteous and gentle kinde and tender-hearted one toward another First except we forgiue we can haue no hope or assurance to be forgiuen but iudgment shal be mercilesse to them that shew no mercy Matth. 6 14 15. Iam. 2 13. Matth. 18 35. We shall finde such measure at the hands of God as wee our selues measure vnto others And Christ enforceth the truth of this by doubling of the sentence both for greater certainty of the matter and for deeper impression in the conscience Secondly God hath forgiuen all his children for Christs sake He might haue many iust quarrels and controuersies against vs for our
wee are not to be addicted vnto them seruilely in things vnlawfull and vnhonest or in obeying theyr traditions as Gods Commandements Obiection But Christ saith Call no man master vpon earth Math. 23 10 because one is our Master Answ euen Christ I answer this must be vnderstood as the former when Christ forbiddeth to call any father to wit to hold him in chiefe and not subordinate to Christ and for Christ Obiection Againe it is obiected that sinne brought in seruitude and slauish subiection of man to man For albeit in the innocent estate there should haue been teacher and scholler thogh not by office and calling to preach the word or to teach schooles and gouerners and the gouerned Answer yet not master and seruant I answere sinne was the occasion of sundry things in theyr nature good or at least through Gods mercy and blessing bringing good out of euill For it brought into the world vpon man a necessity to marry for the auoyding of fornication yea sinne may bee saide to haue caused a necessity of Christs comming as also to cause a necessity of preaching and of laboring in the sweat of our browes and a necessity likewise in relieuing the poore Besides euery kinde of subiection is not against the law of pure Nature as might bee shewed by the subiection of the wife to the husband and of the children to theyr parents So then seruitude is no new inuention of cruel men in these latter dayes neyther is a faithfull seruant to be accounted a perpetuall asse crouching vnder his burden No man must be ashamed of that calling neyther reprooue it as euill and vnlawfull but rather labour to adorne the Gospell in it by seruing not with eye-seruice but dealing faithfully as the seruants of Christ Vse 3 Lastly all superiours must so carry themselues as that they may deserue reuerence and draw not contempt vpon themselues 1 Tim. 4 12 Prou. 16 31 and 21 30. Leuitic 19 32. 1 Tim. 5 1 2. And those duties are of diuers sorts which are to be performed by them whereof they are put in minde by the names whereby they are called The first degree of this superiority concerneth parents to whom it belongeth to teach The dutâ—es of parents to correct to defend and to prouide for theyr children as we haue shewed already chap. 30. This reproueth such as are carelesse what become of them such as pamper them to much and suffer them to doe what they list till they shame theyr fathers mothers theyr friends and the Church of God and grow obstinate and incorrigible Touching masters The duties of masters it lyeth vpon them to order theyr seruants and families aright they must require of their seruants no more then is iust and equall Col. 4 1 remembring that they haue a Master in Heauen who requireth onely things iust and equall at their hands they are to prouide for them food and rayment and such like necessaries or else they are worse then infidels and haue denyed the faith Prou. 31 21. 1 Tim. 5 8. Likewise it behoueth them to teach and instruct them as faithfull and beleeuing Masters haue done and found a great blessing vpon theyr labors Acts 10 7. Gen. 24 12. And if Masters desire to haue theyr houses dutifull subiect vnto them they must chuse such as are religious or be carefull to make them religious that so they may obey for conscience sake If at any time they shall make conscience to serue the Lord they will not be slouthfull to serue theyr Masters But there are many Masters that are alwayes threatning theyr seruants Ephes 6 9 and neuer speake kindly vnto them to encourage them in wel-doing there proceedeth nothing but fire out of their mouth and smoke goeth out of theyr nostrils And not so onely but they command hard and cruell seruice at theyr hands and after a sort sucke out theyr heart blood by ouer-burdening and ouer-bearing them beyond theyr strength like the cruell taske-masters of the Egyptians who gaue the Israelits no straw to make them vp the tale of their brickes but made them gather it themselues and yet would diminish nothing of the worke Exodus 5 7 8. Thus were the people scattered abroad throughout all the land of Egypt to gather stubble in stead of straw And Sampson being a seruant or rather slaue to the Philistims was not onely made a laughing-stocke but compelled to grinde in the prison-house Iudg. 16 21. Such masters are they also that are immoderate and excessiue in correction know no measure as if theyr seruants were beasts and not theyr brethren Nay Balaam the false prophet is reproued of the Angel for his cruelty toward his asse Numb 22 32. but these respect men no better then if they were asses or horses for the whip is neuer from theyr backes or the bridle from theyr mouthes or the fist from theyr eares or the staffe from theyr sides Thus also did the taske-masters beate the officers of the children of Israel without any cause or desert Now touching Magistrates Exod. 5 14. The duties of Magistrates they are the fathers of the countrey and common-wealth they must be careful to plant sound religion among the people and be carefull that God be serued in the first place because they must rule for GOD and not for themselues And thus did the godly Kings of Iudah They must establish peace and tranquillity that men may sit vnder theyr vines and figge trees that there bee no inuasion nor going out nor crying and complayning in the streetes And they must publish and prescribe such wholesome Lawes as may serue to keepe men in obedience and when they are once enacted and established they must not suffer them to rust for want of execution but remember they are the Ministers of God to take vengeance on him that doth euill Rom. 13 4. If then they suffer men to doe what they list as if there were no king in Israel if they be carelesse of Gods seruice if they doe not defend the innocent like Ahab nor punish the transgressors or command vniust and vnlawfull things or spare offenders that ought to dy like Saul they prouoke the wrath of God against themselues as wee haue shewed already in the former chapter 5 And Moses commanded the children of Israel according to the word of the Lord saying The tribe of the sonnes of Ioseph hath saide well 6 This is the thing which the Lord doth command concerning the daughters of Zelophehad saying Let them marry to whom they thinke best onely to the family of the tribes of their father shall they marry 7 So shall not the inheritance of the children of Israel remoue from tribe to tribe for euery one of the children of Israel shall keepe himselfe to the inheritance of the tribe of his fathers 8 And euery daughter that possesseth an inheritance in any tribe of the children of Israel shall bee wife vnto one of the family of the
1214 Iudgement corrupted p. 218. Iudgements are instructions to others 526. none can be free from them that sin p. 474 b. Iubile why instituted p. 1259. Iubile Popish p. 1262 b Iustification by faith p. 815 b. 817 b. K Kingdom of God first seeke 61. it is required of all 226 b 258. it is the root of obedience Ibid. Kings and Princes our duty to them 664 why we are to pray for them p. 666. Knowledge all must haue 647. little is in the Romish Church ibid. Knowledge of God twofold 23 a it must be sought 27 a wherein it consisteth p. 27 b. L Land diuiding why the high Priests helpe was vsed therein p. 1232 a Law how giuen to the iust p. 182 a Law how we may go vnto 1123 how it may bee vsed lawfully ibid. Lawfull to lay vp 101. sometimes to reprooue by name 1084. rules to be obserued in it p. 1085 b. Lawfull things not to be done vnlawfully p. 1249. Learning a great gift 707 a. without conscience a great plague 707 b with it it doth great good ibid. Lent p. 1151 b. Lepers not suffered in the host p. 256 b Leprosie of three sorts p. 757 Lesse the thing is the greater the sin p. 638. Leuites what their office was 144 b why numbered from a month old p. 166. Leuiticall Priesthood passed from one to another p. 771. Liberall dyet prouided for Gods children p. 531 b. Liberality commended 95 Obiections hindering it 96. how we are encouraged vnto it 393 Time of death not fittest for a p. 449 a. Life of diuers sorts 49 a it is maintained by God 747 without meanes ibid. Lords things are in 3 respects p. 145 b. Loue 750 it must be to all the creatures 758 b such reproued are without it p. 759. Loue of brethren 629 b how to try whether in vs what fruites it hath p. 182 a. Loue of God to his must moue vs to mercy p. 757 b. M Machabees no Scriptute p. 1116 Magistracy a great burthen p. 534. Magistrates must doe iustice 58 b. 60 a. punnish breaches of the first Table ibid. they are needfull for the people p. 63 b 534 a. Magistrates must further the preaching of the Word 202 their office 366 428 429 430. to them we must seeke in wrongs 1211 They must be vpright 958 b. 1122 draw others by their example 432 how qualified 1122 b feared for doing euill 1059 b zealous in the cause of God p. 1072. Magistrates haue their calling immediately from God 1134 papists are enemies to them ibid. Master a Magistrate in his owne house p. 1242. Magistrates duty p. 1256. Maintenance of the Ministery p. 446 193 b. Malice of enemies vnsatiable p. 1044. Manichees p. 7 b. Manna what p. 531. Manslaughter done of ignorance a sin p. 1248 a Mariage in May 1144 of cosin germans p. 1263 Mariage not to be enforced p. 1257 b. Mariage in their owne Tribe neither forbid nor is obserued p. 1258 b. Masse 1138. discommodity thereof p. 1220. Masters must reproue their seruants p. 541. Matters of God vnknowne till he reueale thē p. 984 Matrimony p. 387. Meanes to keepe vs from sin p. 577 743. Meanes extraordinary not to be looked after p. 744 Meekenesse p. 367 560 b. Merit p. 451. Ministers must be proved 474 b. how practised among papists 475. they are Gods Trumpets 503 what is done to them is done to God p. 328. Ministers must deliuer Gods word 970. teach orderly 13 a. 168 b. workes of their calling 49 b Idle are reproued 48 b. 189 345 770. are worldly 49. swallow many liuings 50 a motiues to their duty 126 b. they must looke to themselues p. 51 b. Ministers must be diligent in preaching 192 haue a care of all the flocke 199 b. 699. what Titles they haue 213 b. men of grauity 216 b. they must teach with reuerence 231. come prepared 232. not reproue sinne in iest ibid. must be vnderstood 233 a. 700. continue in teaching page 236 237. not broach new doctrine ibid. Ministers must be vnblameable 467 b. they are Gods seruants 73. when not regarded GOD dealeth with men 612. they are in special fauor with God 651. such as are of meanes must bee regarded 706. 708 b. Gods gift p. 695. Ministery must be planted among all people it is of absolute necessity 120. 671. not base 160 a. it is a charge 188 b. an high calling 206 b. how it may be desired 208 a. the contempt of it ibid it is blessed of God 434. when despised God is despised 653 b. their danger that want it 672. how to promote it p. 697. Ministery shall neuer decay 804 the end is edification p. 707 a. Ministers must be prouided of all things necessary for them p. 1237. Miracles what 688 b. transubstantiation no miracle 960 b. God onely can worke them 679 b. 906 b. they are wrought openly 688. Miseries of the Church must moue pity page 753 755 Miseries of our Brethren wee must haue a fellow-feeling p. 1203. Monkish vowes p. 420. Morning sacrifice p. 1136 1137. Moses whether free from doubting p. 538 b. Moses his wife who 549. what his sinne was p. 725 Motiues for Ministers to be diligent in their calling p. 1239 b. Multiplication of the Israelites p. 39. Multitude no note of the Church 177 b. See Vniuersality wicked boast therof 582. commonly they are worst 581 b. they cannot make euill to be good p. 583 b. Multitude lye open to iudgement 1118 b. They must be reproued 119. Murmuring 243 b. 730 b. 523 b. how to preuent it 524 b. remedies against it p. 732. Murther an heinous sin in the sight of God p. 1244 N Names of the faithfull knowne to God p. 20. Nature content with little p. 98 b. Nature God worketh aboue p. 905 b. Naturall estate p. 887 b 874. Naturall reason enemy to faith p. 539. Naturally we hearken to seducers 591. wee waxe weary of Gods gifts p. 794. Naturally all men are prone to reuenge p. 1240 b. Nazarites the sorts of them 415. meaning thereof p. 1164. Necessity dispenseth with holy duties 486 a. we are not of our selues to make it p. 487. a. Neglect of Gods worship p. 489 b. 490. New man p. 1145. New Moone See Feast Non-residency 190 191 345. how coloured p. 200 711. Note of the Church not outward glory p. 1051 b. Nouations p. 793 b. Booke of Numbers authorized out of the New testament p. 2. Numbring of the people 1103. how vnlawfull p. 29 O Oath when vnlawful 370. whose oath may be refused 372. what it is 374 b. the authour of it 375. the parts ibid. the forme and ends ib. 376 b. the properties p. 377 a. Obedience required of all 29 a 683 b. grounded vpon knowledge 33 b. rules directing it 36. it must be yeelded to all 109 b. the popish not to be vowed p. 155. Obedience to the Word required 247 b. it agreeth to our profession p. 148. Obedience to God p. 254 a. Obiections against laying
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