propound to themselues an euil end as either vaine glory to be esteemed of others or the merit of the work that they may be rewarded of God and do not referre them to his glory But not he that commendeth himselfe is approued but whom the Lord commendeth 2 Cor. 10 18. Who both will bring to light the hidden things of darknesse and will make manifest the counsels of the hearts then shall euery man haue praise of God 1 Cor. 4 5. Wherefore all their workes are as the apples of Sodome which are faire in outward appearance and yet are rotten and corrupt So may vnbeleeuers do sundry workes that are beautifull in outwarde shew but they are like vnto painted Sepulchers which appeare glorious to the sight but they are within full of dead mens bones and all vncleannesse For their heart which God especially beholdeth and searcheth is foule filthy and can no otherwise be made cleane then as it is purified by faith Let all men therefore take knowledge of their naturall condition that they are of themselues abhominable and to euery good worke reprobate vntill they be borne again and regenerate by the Spirit of God The third reproofe The third reproofe is of such as notwithstanding the necessity of the word to direct our actions which without the light of it to shine in our hearts cannot please God yet regard not the knowledge of it but contemne both it and the meanes that leade vs the way vnto it This is an horrible sinne to forsake our owne saluation and as it were to cut our owne throats or to cast our selues wilfully into the middest of the seas It is a greeuous sin to be ignorant of the Law of God not to know what he commandeth or what he forbiddeth but it is more fearefull to despise knowledge offered and so as it were to despite the Spirit of grace what remaineth for such but a fearefull looking for of iudgement and indignation which shall deuoure the aduersaries Heb. 10 27. Such can haue no comfort or consolation in any of their actions For as the eye is the light of the body and directeth the rest of the members in all things they go about or else the feete might carry them into some pit of destruction so is the word of GOD our Lampe or Candle Psal 119 105. whereby we see how to walke and direct our selues into the way of peace we know what we ought to do and from what to refraine And as the body runneth violently into an heap of dangers where the eye is blinde and can perceiue nothing vntill it fall headlong into them so is it with such as regard not the knowledge of the scriptures but say vnto GOD as may appeare by their practise Depart from vs for we desire not the knowledge of thy wayes Iob 21 14. This world is as a wildernesse full of Lyons Bears Tygers and other rauenous and venemous beasts or as a sea standing out with rockes replenished with quicksands We can no sooner step out of doores but we shall be assaulted one way or other nay we our selues are tentations vnto our selues For rather then we should lacke tempters we tempt our selues like vnto a State that wanting forraine enemies falleth out within themselues and by ciuill warres destroy one another So is it with vs when we are free from open enemies we become enemies to our selues If then we want the guidance and gouernance of the word we are in danger to be ouercome and to take the foile Our Sauiour willeth vs as we heard before to search the Scriptures because in them we thinke to haue eternall life and therefore without the knowledge of thē we deceiue our selues if we dreame of eternall life So in another place he maketh the ignorance of them to be the cause of all euill and error in iudgement as Marke 12 verse 24. Are ye not therefore deceiued because yee know not the Scriptures Obiect But some peraduenture will say it belongeth to the Ministers onely to search them it is their office to looke into them I answer Answer it is a duty belonging vnto all persons to know them Christ exhorted the people to search them It is required of all to haue them dwell in them plentifully Colossians 3. If we would be preserued from error we must know them if we desire saluation we must search them if we would be able to resist the tentations of Satan we must be armed with them They are as the will and Testament of Christ whereby he hath bequeathed vnto vs an heauenly inheritance and a most rich possession and therefore it behoueth vs to reade the will to know how we hold it Thou wilt obiect Obiect they are hard and I am simple they may leade me into errors as many haue fallen into strange opinions by reading of them Art thou simple thē thou art the rather bound to reade them for they were written Answer Prou. 1 4. to giue vnto the simple sharpenesse of wit and to the child knowledge and discretion The whole Church is commanded this duty both Iewes Gentiles were there no simple men and women among them Neither oughtest thou to be afraid to be ledde by them into error for they were written to preserue thee from error and to leade thee into all truth It is the vnstable that wrest them to their owne destruction Reade them with humility with reuerence and praier Be thou lowly in thine owne eies and take heed of a proud spirit be conuersant in them with reuerence Esay 66 ◠learne to tremble at his word craue the assistance of Gods Spirit to guide thee and to open thine eyes that thou maiest vnderstand his secrets and thou shalt not need to stand in feare of being carried into error And touching the hardnesse of them be not discouraged from the reading of them Some things indeed are hard to be vnderstood but there is nothing hard in one place but it is made easie in another and it shall he made easie to vs by diligent meditation in them Besides all things that are necessary to saluation are plainely set downe that the people may vnderstand them It is the lying spirit of the diuell in the false Prophets of Antichrist that cryeth out The Scriptures are hard and full of knots the people may not reade them Beleeue not euery spirit 2 Thes 2 3. but try the spirits whether they be of God or not for many false Prophets are gone into the world 1 Iohn 4 verse 1. They are blinde leaders of the blinde they play fast and loose with the people as Iuglers do with the simple and cast a mist before their eies that they should not espy them They leade them into error and then take the light from them whereby they might be conuinced It is the great policy of that great Antichrist and man of sinne not onely to forbidde the reading of our bookes but the free vse of Gods
ignorantly like the blinde man that hitteth the white cannot be accepted of him or looke for any reward at his hands God will accept of none to be his seruants that know him not Will any man receiue into his seruice one that cannot see to dispatch his businesse and shall we thinke that God will admit blinde men that regard not to vnderstand his wayes and want their spirituall eyes to discerne betweene good and euill This we see by sundry examples as Psal 95.10 where the Lord rendreth this reason why the people erred in their hearts and greeued him forty yeeres in the wildernesse Psal 95.10 because they had not knowne his wayes It was the cause why the Sadduces denyed the resurrection Matt. 22.29 Ye do erre not knowing the Scriptures nor the power of God This caused the Iewes to crucifie the Lord of life Act. 3.17 Now brethren I wote that through ignorance ye did it as did also your rulers for if they had knowne him they would not haue crucified the Lord of life This is it that maketh the proud iusticiaries of the world to rest in their owne righteousnesse Rom. 10.3 because they know not the righteousnesse of God This was the cause of the idolatry of the Gentiles Gal. 4.8 When ye knew not God ye did seruice vnto them which by nature are no Gods So what was the cause but ignorance that moued Paul to persecute the Saints he rendreth this as the reason 1 Tim. 1.13 I was before a blasphemer and a persecuter and iniurious but I obtained mercy because I did it ignorantly in vnbeliefe And as it is the roote that brancheth out into many sinnes so it is as pitch that defileth whatsoeuer it toucheth turneth good affections into euill and maketh them to decline and degenerate into sinne Religion deuotion hope feare being ioyned and guided with the eye and light of knowledge please God whereas without this sight they highly displease him For religion ioyned with ignorance begetteth and bringeth forth idolatry deuotion accompanyed with ignorance is no better then superstition hope ioyned with ignorance worketh presumption feare ioyned with ignorance engendreth desperation If we haue not knowledge to support and season vs we erre out of the right way and are deceiued beyond all measure Loue blinded with ignorance becommeth sottish Zeale patience and such like corrupted with ignorance are turned into brutish and sauage passions This reprooueth three sorts of men First the practise of the Church of Rome â—reâ— that taketh away the key of knowledge from the people and seeketh to bring in palpable darknesse These false teachers cannot endure that the people should enioy the light of the Scriptures They reade them in an vnknown tongue perswading them they may be most deuout when they are most ignorant that it shall goe well with them though they haue no faith of their owne but an implicit faith to beleeue as the Church beleeueth albeit they know not what it beleeueth These are they that notably abuse the people to their perdition and bewitch them with spirituall socery as they that bring Gods iudgments vpon their heads â—â—8 â— 13. and 〈◊〉 1. â— 10. â— 1. 8. for when a land is destitute of the knowledge of God al things are couered with darknesse and the persons are liable to his fearefull iudgements as is euident by sundry places of Scripture Dauid saith the blind and lame that mocked at him were hated of his soule so that such should not enter into his house 2. Sam. 5.8 Such as are spiritually blinde shall neuer enter into Gods kingdome they are all seers that shall come thither The want of naturall sight is nothing in comparison of the want of the eyes of the minde Our Sauiour pronounceth them blessed that are pure in heart â— 5.8 because they shall see God This sight of the minde is two fold partly in this life partly in the life to come one of them vnperfect the other perfect when we shall see him as he is This is eternall life to know God â— 3.2 it is eternall death not to know him and to be ignorant that God is our father that Christ is our redeemer and that the holy Ghost is our sanctifier â—â—econd â—ofe The second reproofe is of those that are children in knowledge that liue in the light and yet can see nothing The Sunne shineth brightly in their faces yet they shut their eyes Many thinke they haue religion enough if they haue a good mind and meaning and leade a ciuil life among their neighbours who like not such busy fellowes that will be medling euermore with the Scriptures They are accounted honest men and are well liked of all they pay that they owe they are iust of their word they deceiue no man But this ciuil conuersation and honest behauiour shall profit them nothing nor be able to bring them into the fauour of God nor giue them any title to the kingdome of heauen so long as they are destitute of knowledge forasmuch as they haue God their aduersary who will contend with them and plead against them neither will he know them that regard not to know him Others despise it and contemne it like the foole or idiot that casteth away a pearle or precious stone not knowing the value or worth of it These come to the Church sometimes and heare the word of God both read preached and yet are not so much as acquainted with the histories of the Scripture the principles of religion which are as milke for yong children They know not what faith is they are not acquainted with the meanes of our iustification they know not the difference betweene the Law and the Gospel neither the vse of the one or the other they cannot discerne any thing betweene the religion of Christ and of Antichrist Lastly The third reproofe it serueth to stoppe the mouthes of all proude and malicious slaunderers of the Gospel that accuse the preaching and publishing thereof as the cause of the sinnes and enormities that abound among vs as also of the plagues and pnishments that God hath inflicted vpon the land These men vttering the froth and scumme of their soule mouthes and belching vp the venome of their poisoned hearts cry out It was neuer wel since this new religion sprung vp since there was so much teaching and preaching that we haue so much knowledge and learning that we are well the worse for it The cause of Gods iudgements is not the preaching of the Gospel but the contempt of the Gospel and because we haue the light but loue darkenesse more then the light God iustly giueth ouer such prophane beasts into a reprobate sense Our great ignorance is the cause of our sinnes and that we are children of darkenesse rather then of the day of the night not of the light Are not these ashamed to say that the light of the Sun causeth men to stumble and goe
would be thought no strange thing to any but a ground whereunto all persons yeeld against which none dareth oppose himselfe howbeit if we come to their workes and examine their waies into which they are entred we shall see it is farre remooued from their hearts and innermost parts We are not therefore to flatter our selues in our sins as though no eye saw vs or no eare heard vs as the maner of the prophane and vngodly is who say who seeth me I am compassed about with darknesse of the night the walles of the house hide me no body can behold me what need I then to feare There is not one of an hundreth that maketh any bones at sinne so he may cary it away cleerely and closely smoothly and secretly from the sight and knowledge of the world They stand more vpon their credite then vpon their conscience and regard more the shame of men then the feare of God But what shall it profit a man to hide his sinnes from men when they lie open to the eyes of God Nay albeit we thinke our selues neuer so sure and secret yet we doe but deceiue our selues forasmuch as our owne conscience as a thousand witnesses will not be bribed to hold his peace but will reply against vs within our owne bosome and say vnto vs I see thee I wil not keepe thy counsell I will accuse thee I wil bring in euidence against thee I will indite thee and condemne thee So long then as we haue a conscience what are we the better though we haue no body priuy to our sinnes for if our owne heart condemne vs God is greater then our heart and knoweth all things Ioh. 3.20 The coÌ„science is as a watchman set ouer vs to marke all our thoughts â—â—cond E. that pryeth narrowly into vs that nothing at all can escape him It is as a Scriuener that alwayes holdeth a pen of yron in his hand to write vp all that passeth from vs who doth so firmely ingraue it that nothing shall be able to blot it out It is a faithfull remembrancer to register and record all our actions nothing can escape him that was done or thought or spoken a thousand yeeres agoe This serueth to reprooue all such as thinke to delude God and to hide their dealings from him as the adulterer supposeth to goe in the darke the theefe and murtherer in solitary places but the Lord in his word preuenteth such peeuish and foolish conceits Psal 10.11.13.14 He hath said in his heart God hath forgotten he hideth his face he will neuer see it wherefore doth the wicked contemne God he hath said in his heart thou wilt not require it But thou hast seene it for thou beholdest mischiefe and spite to require it with thine hand the poore committeth himselfe vnto thee thou art the helper of the fatherlesse Thus we see God is not in all his thoughts So in the 94 Psalme 〈◊〉 78. which we cited before bringing in the vngodly to speake thus The Lord shall not see neither shal the God of Iacob regard it he reproueth them in this manner Vnderstand ye brutish among the people and ye fooles when wil ye be wise They then are deceiued that thinke to escape Gods sight and knowledge Salomon complaining of such as speake euill of Princes and those that are in authority Eccle. 10.20 declareth that rather then it shall be kept secret the fowles of the ayre shall discouer it Eccle. 10.20 and that which hath wings shall tell the matter that is it shall certainely come to light and be set in the sight of the Sunne that all men may see it Much more then will God himselfe finde infinite meanes to lay open the thoughts of our hearts so that nothing shall escape him If Elisha by the Spirit of God was able to disclose the secret counsels of the king of Syria that he plotted and contriued in his secret chamber 2 King 6.12 Shall not God then lay open our secret sinnes that we commit or can we hide them from his sight His eyes are in euery corner of the earth He seeth not as man seeth nor looketh vpon the countenance but God beholdeth the heart euen he that formeth the spirit within him Secondly let no man sin with hope of concealement Vse 2 neither thinke to escape when hee hath sinned He saw the sacriledge of Achan though he committed it secretly none of the people could accuse him or detect him God commanded euery family to appeare before him apart and if hee had not taken him and singled him out neither Ioshua nor the Elders of the people could haue knowne him by all their wisedome and gifts of discerning Iosh 7 1. It was God that found him out that tooke the accursed thing it was not in the power and policy of man to bewray the theft He discouered the hypocrisie of Ananias and Sapphira their counterfeit liberality toward the distressed members of the Church They were taken to be most earnest beleeuers most forward professours and most zealous Christians such as gaue example of a good life vnto others seemed to shine as goodly lights in the firmament neuerthelesse the Spirit of God that searcheth all things did make manifest the hollownesse of their hearts and therefore Peter inspired with knowledge from aboue saith vnto them How is it Act. 5.3.9 that yee haue agreed together to tempt the Spirit of the Lord or why hath Satan filled your hearts to lie to the holy Ghost He saw into the treachery of Iudas when none of the disciples could espie it For when they sate at the Passeouer and Iesus reuealed vnto them that he should be betrayed by one of them that dipped his hand in the platter with him they were very sorrowfull and knew not whom to suspect but one said Master is it I and another said Is it I Mat. 26 22. Mar. 14.19 All these were detected of hypocrisie and all these were punished by the hand of God most seuerely Achan was stoned with stones and burned with fire Iosh 7.25 Ananias and Sapphira were both of them stricken with sudden death and had no time of repentance giuen vnto them for they fell downe straightway at Peters feet Act. 5.5 10.11 yeelded vp the ghost and great feare came vpon all the Church and vpon as many as heard these things Iudas when hee perceiued that Iesus whom he had betrayed was condemned brought back again the thirty peeces of siluer to the chiefe Priests and Elziers and cast them downe in the Temple and departed and hanged himselfe Matth. 27.5 Wee see an this present place which now we haue in hand how the Lord vsed the bitter waters of iealousie to find but the adultresse We doe not find throughout the whole Testament the like solemnity in the searching out of any sin no not idolatry or witch craft or sorcery or blasphemy or murther neither was the person suspected compelled to subscribe to certaine words
idle and negligent teachers who haue receiued many good giftes Vse 2 graces profitable for the Church of God yet neuer vse them like the couetous person that hoordeth vp great treasures but suffereth no man to be the better for them like the sluggish seruant in the Parable who hid his masters mony in the earth but wold not employ it Math 5.15 25 25. or like vnto those that couer the Candle vnder a bushell that it can giue no light vnto â—â—em that are in the house whereas it should be set vpon the table that all might haue the vse of it and benefit by it Wherfore hath God giuen greater gifts but that such should take greater pains How many are there that desire great liuings but they do not desire to bestow great labour among them Our reward shall not be according to our giftes but according to our labors For as many may haue great gifts and yet bestow little labour so they may haue great giftes and yet haue little or rather no reward except it bee for their negligence Certainly there are many that are rich in gifts who notwithstanding haue but a poore people for they keep all knowledge to theÌ„selues and impart nothing to others Such carrie the bag with Iudas but betray good christians for thirty shekels of siluer They regard not what become of Gods people so that they may enrich themselues who cause the people of God to perish and themselues perish through Balaams wages that sticketh vnto them Esay 56 10. They are dumb dogs that neuer haue enough they cannot barke they run after their own gain They neither enter into the kingdome of Heauen themselues Luke 11 52. neither suffer them that would enter It is a great sin for any to hide their gifts We must be as Iohn the Baptist he was a burning and a shining lamp Iohn 5 35. and the people were willing for a season to reioyce in his light So the Apostles were made the lights of the world Math. 5 14. and they made their lights shine before men For God that caused the light to shine out of darknes shined into their hearts to inable them to giue the light of knowledge vnto others 2 Cor. 4 6. The Ministers are the salt of the earth to season the hearts of men Vse 3 Thirdly it reproueth idle professors that wil do nothing like Demas and the rich glutton that feed themselues enrich their own coffers but will doe no good either in the maintaining of Gods seruice or toward the releeuing of the wants distresses of others Such are as câ—â—â—tous Nabal that would let Dauid being in necessity to haue nothing or like to Laban that grudged that Iacob should haue any thing These do no good but to themselues if to themselues What account wil these giue of their stewardship who forget that they are stewards It had bin better they had neuer receiued any blessings then to make none the better for them no not themselues The earth that is ful of Mines of gold is barren to bring forth any thing else as grasse and corne and trees and herbes for the vse of man so the wretched soule that thirsteth after siluer and gold busieth it selfe day and night to heape vp riches cannot bring forth any other fruit neither do any seruice to God or to the commonwealth or to the church or to himself 1 Tim. 6 â— Couetousnesse is the root of all euill and therefore it is extreame folly to delight so much in it He that is to ascend to the top of an exceeding high Mountaine should do maruellous foolishly if hee should bind heauy burthens on his shoulders and tie bolts and fetters to his feete because whatsoeuer he shal pretend he maketh it manifest that he neuer meaneth to mount vp to the top therof so likewise we being called to dwell in the holy hill of the Lord and to seeke those things which are aboue Psalme 15 â— Colos 3.1 where Christ sitteth at the right hand of his father if we clog and cloy our selues with so many impediments lade our selues with so many burthens of earthly cogitations and practises we shew plainely that our conuersation is not in heauen and that we regard not to ascend vp to that place Rich men therfore that haue receiued this worlds goods and yet wil do no good with their goods are worthily to be reproued because they haue receiued much and are therby enabled to do much good yet wil performe nothing at all Rich men without religion knowledge of God withouâ— loue of his seruice and conscience of holy â—â—â—â—s haue much to answer for themselues They haue a thousaÌ„d times more means to do good then the poore haue yet they do lesse their hands are tied their eares are stopped their eies are closed their hearts are hardned Luke 16 9. They might make to themselues Frends of the Mammon of vnrighteousnes that wheÌ„ they fail they may receiue them into euerlasting habitations but they regard no such friends they make more account of their fading Mammon then they do of those euerlasting habitations They haue more time and leisure to spend in reading the Scriptures and in getting of knowledge then the meaner sort who are much distracted to prouide for their families yet commonly they bestow least time that way and for the most part haue lesse vnderstanding in the best things The Apostle denounceth a woe against such vnconscionable and irreligious men that heape vp treasure together for the last daies Iames 5 3 â— that liue in pleasure vpon the earth that grow wanton nourish their hearts as in a day of slaughter Let all such at the length remember what they haue receiued let them learn to be rich in good workes to do good to be ready to distribute and to be willing to communicate laying vp in store a good foundation for themselues against the time to come that they may lay hold on eternall life And touching the vse of their outward blessings and the employing of theÌ„ to the right end let them remember the words of Christ Luke 11 41. Luke 11 41. Giue almes of such things as you haue and behold all things are cleane vnto you Lastly seeing such as haue receyued outward blessings ought to bee most forward to Vse 4 do good with them we must know that thus also it ought to be in spiritual blessings If we must be faithful in that which is the least wee must much more be faithfull in the greatest and if we be vniust in little we will be vniust also in much God hath in great mercy giuen vs many meanes to abound in heauenly graces so that concerning the time we might haue been such as might be sufficient to bee teachers of others yet we haue need that one should teach vs the first principles of the Oracles of God and haue need of milke rather then of
and he called the name of the place Taberah Here we see the punishment of their sinne Obserue from hence â—â—ctrine that among other iudgements of God 〈◊〉 is one of â—â—â—s iudgeâ—â—â—ts fire is to be esteemed as one Thus he destroyed Sodome and Gomorrha Gen. 19.24 and burnt vp both cities and people So a fire went out from the Lord and consumed Nadab and Abihu the sonnes of Aaron because they offered strange fire Leuit. 10.2 Eliah the Prophet did call fire from heauen and consumed the captaines with their fifty 1 Kin. 1.10 The like we see afterward chap. 16.35 according to that in the Psalme The flame burnt vp the wicked Psal 106.18 Reason 1 This must be acknowledged to be a greeuous and fearefull iudgement because we say commonly and truely fire and water haue no mercy And we see by neuer failing experience that it is so Secondly it is one of the titles of God expressing his nature that he is called a consuming fire Heb. 12.29 Deut. 4.24 and 9.3 Vse 1 This teacheth vs that if it please God to lay this iudgement vpon vs at any time whatsoeuer the meanes or instruments be whereby it commeth whether by negligence or wilfulnesse or by the immediat hand of God wee must alwayes lift vp our eyes to heauen and submit our selues with patience to him wee must not rest in second causes but acknowledge his prouidence and consider what is said in this place that the fire of the Lord consumed the campe We must therefore no otherwise account of it Vse 2 Secondly it is our duty in this regard to serue God acceptably with reuerence and godly feare 〈◊〉 2.28 29 We must take heed to our selues lest we forget the couenant of the Lord our God we must make no grauen image or the likenes of any thing which he hath forbidden 〈◊〉 4.23 It is reason we stand in feare of him that is able to destroy vs suddenly and to arme his creatures as his souldiers to consume vs in a moment Thirdly it warneth vs that at the last day Vse 3 the whole world shall be consumed with fire and the elements shall melt with heat and the heauens shall passe away as a scrolle Seeing then all these things shall be dissolued 2 Pet 3.11.12 What manner of persons ought we to be in all holy conuersation and godlines looking for and hasting vnto the comming of the day of God! Wee neuer read nor heard of moe burning of townes houses theÌ„ within these few yeres testified by the continuall collections for the releefe of such persons as haue receiued losse that way It is a lamentable sight and mooueth much commiseratioÌ„ to see a few houses consumed to ashes these particular burnings put vs in mind of that generall burning Particular burnings put vs in mind of the generall burning when all things that worldly men so much esteem and for which they labour gape so greedily shal be on fire What should we so much delight our selues in costly apparell bespangled with gold and siluer or why doe we dote and set our affections so farre vpon the treasures of this life which wee know must all be burnt vp like stubble Lastly we are hereby admonâ—shed of a more Vse 4 terrible fire and â—â—ore fearefull spectacle then all the former for they are but as painted fires in comparison of the last fire Esay 30.33 which the breath of the Lord like a streame of brimstone doth kindle It was a fearefull fire fell vpon Sodom which burned their cities to ashes 2 Pet. 2.6 but their soules suffering the vengeance of God in eternall fire was more fearefull Iude ver 7. Matth. 25.4.1 Mar. 9.44 2 Thess 1.8 This is called euerlasting fire which neuer shal be quenched Into this shall the reprobate be cast be tormented in those flames These plagues are infinite vnspeakeable incomprehensible without end without ease without intermission without remedy without profit Other iudgmeÌ„ts haue some good vse many times bring profit to the sufferers after they haue been exercised by them but these shall bring none at al there shal be weeping gnashing of teeth Againe when the people first murmured God did not punish them as appeareth in the booke of Exodus they had not yet receiued the law but after the law was giuen knowledg shined as a candle in their hearts to direct theÌ„ God spared them not but entred into iudgement with them so soon as they sinned against him We learne hereby Doctrine that knowledge the light of Gods word receiued into our hearts encreaseth sin and iudgement Knowledge encreaseth sin and iudgment The seruant that knew his masters will and did not prepare himselfe to do according to his will shal be beaten with many stripes so saith Christ of the Iewes Luke 12.47 If I had not come and spoken vnto them they had not had sin but now they haue no cloake for their sinne For ignorance doth in some sort excuse that is make the sin not to be so great Again Reason 1 all colour and excuse is taken from such as haue the meanes of knowledge Ioh. 15.22 Luke 12 48. they cannot say they knew not Ioh. 12.48 the word shal iudge them at the last day which they haue heard This then teacheth that none sin more greeuously then such as liue in the bosome of the Church heare his word and receiue his Sacraments It had been better for them that they had neuer knowne the way of righteousnesse then after they haue knowne it 2 Pet. 2 22. to turne from the holy commandement deliuered vnto them and the last state of that man is worse then the first Matth. 12.45 Againe marke from hence the cause why iudgment beginneth at the house of God 1 Pet 4.17 1 Cor. 11.32 because here is the greatest light here God hath vouchsafed the greatest mercy heere he hath rained vpon his owne city while other places remained dry and withered As then they haue tasted the greatest mercies so they must be touched with the sorest iudgments Deut. 28.15 Lastly it standeth the Church in hand and euery true beleeuer to walk as wisely in the day redeeming the time Ephes 4 15.16 because the daies are euill If the word do not worke our conuersion it shall further our condemnation and wee make our selues two-fold more the children of hel then others that haue not been partakers of such graces He called the name of the place Taberah God doth not content himself to punish their murmuring but setteth vp a memorial or monument of their sinne thaâ— others might be taught and instructed by it to feare by giuing a new name to the place where the sinne was committed calling it Taberah that is a consumption or a burning The like we see afterward in this chap. ver 34. Doctrine Learne from these examples The iudgements of God are both punishments and
their prosperity and flourishing estate but in their greatest neede and then be assured that the loue of God shall be our shield and protection 18 Speake vnto the children of Israel and say vnto them When ye come into the land whither I bring you 19 Then it shall bee that when ye eate of the bread of the land ye shall offer vp an heaue offering vnto the Lord. 20 Ye shall offer vp a cake of the first of your dough for an heaue offering as ye do the heaue offering of the c. 21 Of the first of your dough yee shall giue vnto the Lord an heaue Offering in your generations Heere is the law for the first of the dough to be offered to God This is the same Law in effect with that often repeated touching the first fruites Exod. 22 29. 23 19. and 34 26. Deut. 14 23. The substance of these lawes was to teach them to acknowledge from whence they inioyed their Land their Corne their Wine their Dough and all their store that they possessed to wit by the meere gift and blessing of God Doctrine The doctrine from hence is this Whatsoeuer we haue by Gods blesâ—ing we haue it The author and giuer of all outward blessings whatsoeuer is God and hee alone Whatsoeuer wee possesse by the sole gift of God we do possesse it Esay 26 12. and 45 7. Iob 21. Psal 147 14. Iames 1 17. Ezek. 16 17 18 19. Acts 17 25. The reasons First he hath made all things Reason 1. and therefore they are his owne by right of creation Psal 24 1. 50 12 Rom. 12 36. Secondly all things are disposed by his prouidence being his own for he doth all things in heauen and earth whatsoeuer hee pleaseth as at the first hee made them Psal 113 5 6. Thirdly wee are sent vnto him for our dayly bread and for all temporall blessings and are commanded to go to him in all our need looking for them at his hands Math. 6 11. This teacheth euery man to bee content Vse 1 with his portion whatsoeuer it bee that God hath giuen to him albeit we haue lesse then others yet wee must consider it is GOD from whom we haue it and therefore we ought not to be discontented with it Such as any way murmure when they haue not their own mind fulfilled are wilfull men and checke the wisedome of God as if he were vnrighteous because he giueth not to euery one alike This was the common sinne of the Israelites as we haue often noted we must not be like them 1 Cor. 10 â— to murmure as some of them murmured and were destroied of the destroyer This is the mother of vnthankfulnesse and robbeth him of the honour due vnto him who better knoweth what is good for vs then we our selues Phil. 4 11. Secondly it is our duty whatsoeuer we haue Vse 2 receiued whether it be little or much to vse it well and employ it to good vses The heathen man could say Cuer de Ofâ— lib. 1. We are not born for ourselues only then much more ought we that are christians to know and testifie that wee were not born for our selues but for the church people of God and thereby made seruants vnto all 1 Cor. 9 1â— We must therefore take speciall care that we do not abuse his giftes or wrong any of his creatures which we enioy for which we must giue an account inasmuch as we in wronging of them do wrong God himselfe the giuer of them and then we may iustly feare lest he take them away who is as well able to take them away from vs as to giue them to vs yea and he will do it Hence it is that Iob ioyneth both together The Lord hath giuen and the Lord hath taken away Iob 1 21. so that we shold be careful to vse them to the glory of God it is not enough that we do not abuse them we shal be called to a reckning for a farther duty because we must not onely abstaine from euill but do that which is good Thirdly if we would haue these blessings Vse 3 continued vnto vs wee must keepe in with God seeing he is the author of them let vs labor to serue him in righteousnes and true holines all the daies of our life Mat. 6 33. Seeke his friendship and preferre his loue and fauour aboue all things in this world He did make the world for such as are his friends and not for those that are his enemies And albeit the enemies of God haue gotten a very great share of these blessings yet they are no better then vsurpers Vse 4 Lastly this offering of their first fruites was an acknowledgement that they held all from God and they brought the same as a testimony of their thankfulnesse when GOD had brought them into the Land that they entred into houses which they builded not fields which they sowed not he requireth of them to bring the first of all that they had tasted vnto him The practise heereof wee see taught to the people when they should come into the Land Deut. 26 9 10. they must confesse the benefits which they haue receiued of him saying I haue brought the first fruites of the land which thou O Lord hast giuen me and thou shalt set it before the Lord thy God and worship before the Lord thy God If then we receiue his blessings without the praise of his Name we defile them and we dishonour him and his creatures become vncleane vnto vs 1 Tim. 4 4 5. Euery creature of God is good and nothing to bee refused if it be receiued with thankesgiuing for it is sanctified by the word of God and praier Of whom shall we receiue our food if we seeke it not at Gods hand If the childe want food and raiment to whom shall he go but to his father He giueth to the beast his food and to the young Rauens which cry Psal 147 9 and 104 27 28. And as we haue our meate from him so we must eate and drinke as in the presence of God Deut. 14 26. If this point were well printed in our mindes and grafted in our hearts that God is present at the Table with vs that he sitteth downe with vs and riseth with vs that he cometh with vs and departeth with vs it would teach vs more sobriety moderation then it commonly vsed among vs. The very heathen had some knowledge of this and were altogether ignorant of it they called their Tables sacred and thought that their gods were alwaies attendant at their meates and meales Thus by this light of the truth shining though darkly among theÌ„ God left them altogether without excuse Woe then to vs that professe our selues christians if we do not learne that God is present with vs at our Tables will take an account of vs for all our words and deeds whatsoeuer If a childe be at the table with his father and his father
of our warfare are not carnall but mightie through God to cast downe holds To conclude this vse seeing God hath thus aduanced vs let not vs disgrace our selues but maintaine our dignity and adorne our profession that wee may finde comfort by it in our chastisements and afflictions A Starre shall come out of Iacob We haue seene in the former Doctrine the glory of the Church that the people of God are set apart by Christ to be spirituall Kings vnto GOD the Father a dignity giuen to them by him Now before we passe from this place let vs consider of the title that is giuen vnto Christ where we see hee is compared to a Starre and called a Starre that shall come out of Iacob This Starre wee haue shewed typically to signifye Christ who is called the Light of the world the Sunne of righteousnesse the morning star the day-spring from on high He is called by this name 〈◊〉 â—easons 〈◊〉 Christ is 〈◊〉 a Star and described by this title First because hee is the fountaine of all saluation and comfort Secondly to teach that all men by nature walke in darknesse and in the shadow of death Thirdly because he will giue those that are his the light of knowledge in this life and the light of perfect glory in the life to come by which they shal be as starres of heauen and shine in the firmament afterward Heereby we learne that Christ Iesus is as the morning starre vnto vs â—â—â—rine â—â—st Iesus â—â—e Dayâ—â—â—ing in 〈◊〉 hearts bestowing vpon his people two excellent priuiledges blessings First hee riseth vp as a bright starre in our hearts casting from the the thicke clouds of blindenesse and taking away the darke mistes of ignorance enlightning them with the true sauing knowledge of God sufficient for saluation begun heere in this life but shall be perfected in the life to come Secondly he will bestow vpon vs the light of perfect glory in the kingdome of his Father by the which we shall shine as the brightnesse of the firmament and as the starres for euer euer These are two vnspeakable mercies vnprizable vnmatchable to be deliuered out of the kingdome of ignorance and to bee brought into the kingdome of light to be glorified in heauen and to be made partakers of eternall life So then we see by this comparison that by Christ we haue the light of vnderstanding shall haue the glory of immortality to know God euen as we are knowne Touching the first clause that he will manifest all the mysteries of God vnto his Church the Prophet Ioel foretelleth chap. 2 28 That he will poure out of his Spirit vpon all flesh their sonnes daughters shall prophesie their olde men shall dreame dreames and their young men shall see visions they shall be all taught of God and they shall know him from the least to the greatest So our Sauiour sayeth to his Disciples Math. 13 12. To you it is giuen to know the secrets of the kingdome of heauen Now saith the Apostle we see as in a glasse darkely but then wee shall see face to face now I know in part but then shall I know as I am known 1 Cor. 13 12. Touching the second clause that the faithfull shall receiue the light of perfect glory after this life the Prophet Daniel witnesseth That they which bee wise shall shine as the brightnesse of the Firmament and they that turne many vnto righteousnesse shall shine as the starres for euer and euer â—an 12 3. The performance heereof is remembred where thousand thousands out of euery nation kindred and tongue praise the Lambe for that hee hath made them Kings and Priests to reigne ouer the earth Reason 1 The truth of all this will yet better appeare vnto vs if we marke the Reasons First Christ hath receiued a fulnesse of the Spirit and graces without measure that they might flow vnto all his members who receiue from him grace for grace sufficient for their places in the Church heere and for their saluation afterward For in him are hid all the treasures of wisedome and knowledge as a Fountaine that is without bottome which can neuer bee drawne dry Col. 2 3. Therefore the Euangelist saith That of his fulnesse wee all receiue and grace for grace Iohn 1 16. So then Christ is full of heauenly graces and spirituall gifts that we might bee annointed by him and receiue our portion froÌ„ him For he obtained them not to keepe them to himselfe or to couer them vnder a bushell but to bestow them vpon his Church So long as he is full we need not feare to be empty Iohn 1.14 so long as he is stored we cannot be destitute If once we depart from him it is in vaine to look for one drop elsewhere Secondly he hath obtained by prayer of Reason 2 his Father who can deny him nothing that from him we should receiue the light of glory because as he is ioyned to the Father and one with him so we shall be ioyned to him receiue of his glory Heere we know in part and prophesie in part and all good things are vnperfect but when that which is perfect is come that which is in part and vnperfect shall bee done away 1 Cor. 13 10 for as he being Mediator between God and man hath receiued of the Father so shall we receiue of the Father being in him This he speaketh to his Father Ioh. 17.22 23. The glory which thou gauest me I haue giuen theÌ„ that they may be one as we are one I in them and thou in me that they may be made perfect in one and that the world may know that thou hast sent me and hast loued them as thou hast loued mee Christ is the band or knot of the vnion betweene God and vs for in him the Mediator heauen and earth is as it were ioyned together which otherwise could not be So then when he shall appeare wee shall appeare with him cloathed with righteousnesse and cloathed with his glory which he also receiued to make vs partakers of Thirdly such as keepe his words they loue Reason 3 Christ and they that loue Christ are beloued of him and of his Father so that he will shew himselfe vnto them and withhold no good thing from them This Christ our Sauiour setteth downe Iohn 14 21. The vses of this title giuen to Christ being Vse 1 called the starre of Iacob are diuers First this teacheth vs that they haue no property nor interest in this Starre eyther touching the light of sauing knowledge or the brightnesse of heauenly glory that liue in blindnesse and ignorance that follow the works of darknesse delight in sinfull pleasures and leade a loose and lewd life If we haue no light of Christ shining in our hearts scattering the blacknesse of darknesse from our soules and yet looke to receiue any comfort or refreshing from him when this Sunne of righteousnesse shall appeare in glory wee are vtterly
sitting at the vpper end of the boord haue his eie euermore vpon him he will not dare to vse such boldnesse as otherwise hee would if he were absent for then peraduenture he would not sticke to play his prankes to throw his trencher vnder feet and to dally as a wanton with his meate but if he be at his fathers table and sit at his elbow and remaine in his sight he will behaue himselfe soberly and orderly or else he shall be rebuked and chastised So likewise it ought to be with vs if we did consider that God is with vs in our eating and drinking it would be of sufficient force to teach vs to behaue our selues reuerently and to take heed of all excesse but whether we consider it or not we shall finde in the end that he is not farre from euery one of vs that abuse his creatures to the dishonour of his Name and to the danger of our owne soules If we do not praise God for our meates and drinkes we are no better then theeues and vsurpers albeit otherwise they may be called our owne because God hath not wholly resigned vp his right vnto them who hath created them 22 And if ye haue erred and not obserued all these commandements which the Lord hath spoken vnto Moses 23 Euen all that the Lord hath commanded you by the hand of Moses from the day that the Lord commanded Moses and thenceforth from among your generations 24 Then it shall be if ought be committed thorough ignorance without the knowledge of the congregation that all the congregation shall offer c. Heere we haue a law set downe touching the sacrifice for sinnes of ignorance If the former lawes were broken through errour and ignorance not wilfully of a setled purpose the manner of cleansing the same is set down whether it be done by the whole multitude or by one priuate man Where we see that it may fall out that the whole Church may erre and go astray both in iudgement and in practise Obserue hereby Doctrine that the ignorance of the will and word of God Ignorance of the word of God is a greeuous sin in whomsoeuer it bee found is a great and greeuous sinne against God Leuit. 4 2. and 5 17. Esay 1 3 and 5 13. and 27 11. Ier. 10 25. Luke 12 48. The Prophet Hosea complaineth that there was no knowledge of God in the Land chap. 4 ver 2. They were deliuered out of Egypt planted in a fruitefull land furnished with all commodities he gaue them his word and sacraments he dealt not so with euery Nation Psal 147 20. yet they had no knowledge of his wayes nay they regarded not the knowledge of his waies This is a foule sinne to hate the light and yet to liue in darknesse and to loue darknesse more then the light Ier. 4 22. They were foolish and knew him not they were foolish children and had no vnderstanding they are wise to do euil but to do good they haue no knowledge The grounds of this doctrine are euident Reason 1 For first all the corruption that befell vs thorough the fall and disobedience of Adam is sinne therefore ignorance and blindnesse of minde being a part of that corruption must needs also be sinne the naturall man knoweth not the things of the Spirit of God because they are spiritually discerned 1 Corinth 2 ver 14. Secondly ignorance is contrary vnto the Reason 2 image of God wherein at the first we were created and therefore it must needs follow that it is sinne Now a part of Gods image in man was knowledge Col. 3 10. as well as holinesse and righteousnes Eph. 4 24. Ignorance therefore being contrary and opposite to this must needs be sinne Reason 3 Thirdly that for which Christ died to abolish and take away must needs be sinne for wherefore dyed he Rom. 4 25. but for our sinnes but hee suffered euen for our errours in life for our ignorances which was represented by this that euery high Priest taken from among men had compassion on the ignorant and on them that are out of the way for that he himselfe also is compassed with infirmity Heb. 5 2. and hee entred into the holiest of all once euery yeare not without blood which he offered for himselfe and for the errours of the people chap. 9 7. Reason 4 Fourthly as knowledge is the beginning and foundation of all piety and obedience so ignorance is the mother and roote of all errour euill wickednesse and prophanenesse Math. 22 29. Yee erre not knowing the Scriptures nor the power of God and therfore it cannot be but displeasing vnto God Psalm 94 verse 10. Vse 1 This teacheth the folly of many men in our times who thinke that ignorance shall excuse them they regard not to learne or know any thing and then thinke themselues excused because they know not These are willingly nay wilfully ignorant 2 Pet. 3 5. They know nothing because they will know nothing like to him that shutteth both his eyes because he will not see the light But this cannot shield and shelter them from the iudgements of God and from his heauy wrath 2 Thess 1 8. who will come to render vengeance in flames of fire vnto such as haue not knowne the Gospel Wee haue the word of God among vs and we heare the sound of it yet few or none at all care to get knowledge and vnderstanding by it This is a most fearefull kinde of ignorance and a great measure of sinne Ignorance is twofold simple and affected and both condemned and both shall receiue vengeance and iudgement The simple is when we haue not the meanes and so haue not that knowledge which we ought to haue for he that sinneth without law shall also perish without law and as many as haue sinned in the law shall be iudged by the law Rom. 2 ver 12. This is a fruite of our originall corruption taketh hold vpon all and is sufficient to condemne the very Turkes and Infidels because not onely to be ignorant of that which wee haue meanes to know but to be ignorant of that which we ought to know is a sinne Some things we may be ignorant of without sinne nay Christ our Sauiour as he is man knoweth not all things Math. 24 36. Mark 13 32. Secret things belong not vnto vs but vnto the Lord Deut. 29 verse 29. But the things reuealed belong to vs and to our children to do them and to be ignorant of any of these is a sinne in the sight of God Affected ignorance is when we haue the light of the truth shining in our faces but we shut our eyes against it lest it should shine into our hearts and this is our case We haue the word wee may reade it or heare it read we haue it preached and other meanes of knowledge offered vnto vs therefore all such are left without excuse It shall not excuse a subiect when hee hath broken
not much more will hee teach them his wayes that feare him reueale his secrets to the humble-minded Psal 25 9 12.14 Let vs exercise our selues in the diligent reading hearing and conferring of his word let vs earnestly desire to profite and grow forward in the knowledge and vnderstanding of the truth from time to time according to the meanes affoorded vnto vs. We liue in the cleare light of the Gospel and in the golden dayes of Gods grace times that our fore-fathers neuer saw let vs not therefore shut our eyes against the truth that shineth in our hearts or at the least not stop our eares against the sound of the word that pierceth our eares We haue a gracious promise made vnto vs that God will giue a blessing vnto such as seeke him hee will be knowne of those that seeke to know him he will open to those that knocke for him This is the maine cause of all ignorance that we desire not knowledge It is a grieuous sin to be destitute of knowledge but it is more fearefull to haue no desire of knowledge Ignorance is the root of all impiety of infidelity of idolatry of superstition of presumption of disobedience of contempt of the word and worship of God as the Apostle rehearsing the corrupt fruites of darknes the throat an open sepulchre the mouth full of cursing the feet swift to shed blood destruction and calamity in their wayes maketh this the the cause of all The way of peace they haue not knowne Rom 3.17 So the Lord Psal 95 10 doth render this as the reason why his people erred because they had not knowne his wayes This caused the Iewes to crucifie the Lord of life and to deliuer him into the hands of sinners For if they had knowne the wisedome of God they would not haue crucified the Lord of glory 1. Cor. 2 8 according to the words of Peter preaching repentance vnto them Now brethren I know that through ignorance ye did it as did also your gouernours Act. 3.17 And as it is the root of all impiety against God and vnrighteousnesse of men so it is the cause of all iudgements and punishments The Prophet Hosea threatning Gods plagues in a fearefull hand to fall vpon the people maketh this one cause There was no knowledge of God in the land Hos 4 1 2. So at the last day when the Lord Iesus shall come to iudge the quicke and the dead He will come in flaming fire to render vengeance to those that doe not know him 1. Thes 1 8. These things being rightly and wisely considered should teach all of vs to seeke after knowledge as for siluer and search for vnderstanding as for precious stones assuring our selues that God will neuer be wanting to helpe such as hunger and thirst after righteousnesse who is neere to al those that call vpon him euen to all that call vpon him in truth Vse 3 Lastly we see his mercy is greater vnto vs then to the fathers before The Lord Iesus hath brought the doctrine of the Gospel from the bosome of his Father Acknowledge then with thankfulnesse the preferment of these latter times and let vs not seeke after dreams and visions which are abolished but hauing the sure word of the Prophets and Apostles rest in the reuealed will of God Moses had a preheminence aboue the Prophets to whom God spake not by dreames or visions but face to face as is declared Numb 12 6 7 8. I will be knowne to the Prophets by vision by dreame my seruant Moses is not so who is faithfull in all mine house vnto him wil I speake mouth to mouth and not in darke words As Moses was preferred before the other Prophets so haue we a singular priuiledge aboue the Patriarkes Prophets that haue gone before vs who wanted the light that we enioy as the Writer of the Hebrewes doth testifie declaring that the glory of our time is greater in which GOD hath vouchsafed to speake vnto vs by his own sonne At sundry times and in diuers manners God spake in olde time to our fathers by the Prophets in these last daies he hath spoken vnto vs by his Son Heb. 1 1 2. So then the condition of Christians vnder the Gospel is better then of the Israelites vnder the Law in respect of the manifestation and reuelation of Gods truth The Israelites had God reuealed by the Prophets but we haue him taught by the Son himselfe who is counted worthy of more glory then Moses Heb. 3 3.4 inasmuch as hee which hath builded the house hath more honour then the house and he that is Lord ouer it hath more honour then he that is a seruant in it Hereupon Christ calleth and accounteth the Disciples blessed Because they saw with their eyes and heard with their eares those things which many Prophets and righteous men desired to see and heare and yet could not Mat. 13 17. Let vs therefore walke worthy of this great grace and mercy let vs embrace and professe the doctrine of Christ with all zeale and as wee haue receiued greater fauour let vs bring foorth greater obedience Let vs magnifie the preaching of the Gospel whereby Christ Iesus is described in our sight as it were crucified among vs which hee hath made the strength of his arme and his great power to saue those that do beleeue to which he hath giuen such effectuall grace that it worketh more mightily then all miracles and pierceth deeper into the heart of man then all visions and reuelations yea Though one should arise from the dead to speake vnto vs Luk. 16 31. Let vs now looke for no miracles nor depend vpon strange wonders the doctrine of Christ is â—ufficiently strengthned confirmed so that no doubt of any part therof is to close vp our owne eyes that the light of the glorious Gospel of Christ which is the Image of GOD should not shine vpon vs. 2 Cor. 4 3â— If the Gospel be yet hid it is hid to theÌ„ that are lost To conclude let vs all know that God hauing brought vs into these last times requireth of vs greater knowledge faith zeale obedience and greater fruites of repentance Heb. 2 1 â— For if the word spoken by Angels was stedfast and euery transgression and disobedience receiued a iust recompence of reward how shall wee escape if we neglect so great saluatioÌ„ which at the first began to be preached by the Lord and afterward was confirmed vnto vs by them that heard him Wherefore we ought diligently to giue heed vnto the things which we haue heard lest at any time we runne out Verse 5. How goodly are thy Tents O Iacob and thy Tabernacles O Israel as the valleyes that are stretched out c. Hitherto we haue spoken of the preparation and entrance into this third Prophesie Now we come to the summe and substance of it vttered by way of an admiration or exclamation the diligent consideration of the florishing estate
Shepheard to leade them in greene pastures Mat. 9 36. Is it not a wofull miserable thing to see Satans kingdome flourish and to see him ruling in the hearts of men and as it were dancing in their soules No greefe or sorrow should be like vnto this to see so many thousands perish euerlastingly But there is no other way to destroy his kingdome to make him fall downe like lightening then to haue the glad tydings of the Gospell spread abroad in the earth Luke 10 42. Is it not a miserable thing to see a City besieged round about and to haue no watchman to watch it and giue warning of the approch of the enemy Who can doubt but such a City is neere to be taken and surprized God hath made the Ministers his watchmen they must blow the Trumpet Ezek. 3 18 and 33 9. and warne the wicked that they turne from their wickednesse and euill wayes and so dye not in their iniquity Is it not a grieuous thing to haue meate ready to putrifie and corrupt and yet want salt to season it The Ministers of the word are not onely the light of the world but also the salt of the earth Math. 5 13. without which the people are as vnsauoury flesh and stinking carrion in the nostrils of God or else what needed this salt Lastly is it not a miserable thing to be pittied of all men to stand vpon the shore and to see many ready to bee drowned and cast away To behold them tossed vp and downe with the waues and at euery blast of the winde like to be swallowed vp in the seas But thus it is with vs by nature we cannot chuse but perish except this meanes be prouided for vs as an Arke to saue vs. Alasse how many dead carkasses may wee see swimming and floating in the glassie sea of this world that haue no life in them This point is pointed out vnto vs in the vision that appeared to Paul in the night Acts 16.9 There sâ—â—od a man of Macedonia and praied him saying Come ouer into Macedonia and helpe vs whereby he gathered assuredly that the Lord had called him to preach the Gospel vnto theÌ„ There are many things may bring vs into misery are able to make vs miserable but the want of Gods word and the sauing hearing of it bringeth a misery of all miseries euen an heap of all miseries which are as it were included in one by the Spirit of God speaking of the estate of the ten Tribes that had driuen away the Priests of the Lord 2 Chr. 15 3. Now for a long season Israel hath beene without the true God without a teaching Priest and without law Where mark that the holy Ghost ioyneth these three together God the Priest and the Law they that were without a teaching Priest were also without God and he that is without God is without all those things that should doe him good The like we see in the 13. chapter of the same book where Abijah concludeth against Israel that they could not prosper because they had banished the Priests of the Lord the sonnes of Aaron from them and on the contrary he saith concerning himselfe and Iudah As for vs the Lord is our God and wee haue not forsaken him 2 Chr. 13 10 and the Priests which minister vnto the Lord are the sonnes of Aaron and the Leuites waite vpon their businesse Verse 12. and afterward Behold God himselfe is with vs for our Captaine and his Priests with sounding Trumpets to cry alarme against you O children of Israel fight yee not against the Lord God of your Fathers for you shall not prosper If then wee would haue God to be with vs we must bee content to accept and make account of his Ministers if we cast them out with contempt from vs we say to the Lord also Depart from vs for we desire not the knowledge of thy waies Iob 21 14 15. who is the Almighty that we should serue him and what profite should wee haue if we pray vnto him Iob 21 14 15. Likewise the Prophet complaining of the desolation of the Sanctuary Psal 74 9. saith Wee see not our signes there is no more any Prophet neither is there among vs any that knoweth how long It was a great punishment inflicted vpon Caine to be driuen from the face of God Gen. 4 14 also vpon Agar Ismael the bond-woman and her sonne to bee cast out of the house of Abraham which was the Church of God Gen. 21 14 21. For that is as much as to bee separated from God to be banished from the word to be separated from his kingdome The Ministers are the guides to leade vs the way without them wee cannot but wander out of the way we are blind vnderstand nothing they open our eyes that we may see the truth Acts 8 31 and 26 18. â—he second â—proofe Secondly this reprooueth the vaine conceite and proud imagination of their hearts who hauing learned the principles of religioÌ„ and some grounds of knowledge proceed no further as if they had no more vse of the word whereas there is matter of instruction alwaies to be learned out of the word for all persons When wee haue eaten one kinde of meat one day we eate the next day as hungerly of it as we did before So ought we to come to the great Supper that God hath made vs againe and againe alwaies hungring and thirsting after the same This is most certaine and set it down as a most true rule the more knowledge we haue the more still we desire knowledge the greater our faith is the more we desire to haue it strengthened It is our daily praier that God would giue vs our daily bread Math 6 11. how much more then ought wee to craue at Gods hand the gift of spirituall food belonging to our soules that wee may be nourished to eternall life He is a foolish builder that when he hath begun to builde and laid the foundation giueth ouer Luk. 14 29. and neuer proceedeth to finish the worke but suffereth all men that passe by to laugh at him There is no people ought to be without the ministery it must alwaies remain among them that it may build them vp forward Eph. 4 13. and finish that which is begun Till wee all come in the vnity of faith and the knowledge of the Sonne of God vnto a perfect man vnto the measure of the stature of the fulnesse of Christ Would we haue it saide of vs and obiected against vs This man began to build but was not able to make an end This man laide his hand to the plough but now he standeth still and looketh backe There is as great vse to be made of the word after wee are conuerted to the faith regenerated by the Spirit of God as when we first beleeued They theÌ„ are greatly deceiued that being puffed vp with an
may be a candle and where there is a lampe there may be oyle in it and where there is a Church set vp it may beare in it a burning and shining light forasmuch as the doctrine that we deale withall doth teach vs that it is the ordinance of God that all places and persons wheresoeuer and whatsoeuer should be instructed We see this in the counsell that Christ giueth to his disciples Matth. 9.37 38. When he saw the people scattered abroad as sheep without a shepheard he said to his disciples The haruest truely is plenteous but the labourers are few pray ye therefore the Lord of the haruest that he will send forth labourers into his haruest It is our duty to pray for the preaching of the Gospel as it were the standard of God with all other ordinances of God whereby his kingdome may be erected and established in perfect beauty that it may be bright as the Sun faire as the Moone and terrible as an army with banners Thirdly our desire must be that the publishing of the Gospel may be blessed where God hath vouchsafed it for as the wanting of this comfortable meanes of saluation offereth much matter of mourning so the planting of it in any place ought to draw from vs many prayers for the more free passage and good successe of the word that God may more and more be glorified by it This we see in the blessing of Moses the man of God wherewith he blessed the tribe of Leui before his death Deut. 33.11 Blesse O Lord his substance and accept the worke of his hands smite through the loynes of them that rise against him and of them that hate him that they rise not againe Hath God then bestowed this blessing vpon any people Craue the continuance of it where it is once setled to the glory of God and the good of his people for this is the way that leadeth to the kingdome of immortality Heauen is as a Citie the Church is as the Suburbes that giueth passage or entrance into it and the word is the statute-law by which it is ruled and ordered The Prophet craueth oftentimes the blessing of God vpon his Church and his ordinances that are therein Psal 51.18 and 122.6 Fourthly we learne that it is required of vs to be thankefull to God and to praise his name when he hath been fauourable to Sion and builded the walles of Ierusalem and sent faithfull Pastors according to his heart that may feed his people with knowledge and vnderstanding Iere. 3.15 When he hath enlarged his Sanctuary and spread abroad his sauing health we ought to conceiue great ioy of heart and expresse our thankefulnesse by duties of obedience vnder the Ministery of the word For as the want thereof is a token of Gods great iudgement and displeasure so the enioying of the meanes is a testimony of his great goodnesse toward the people of those places and therefore it ought to draw from vs a subiection to his ordinance and an acknowledgement of his free fauour toward vs and a furtherance of vs in his feare and our faith Fiftly we must all labour in our seueral places and according to our seuerall callings to embrace the loue of Gods seruice and Sanctuary hungring after the saluation of our brethren One neighbour is to call another and one friend is to speake to another Esay 2.3 as if he inuited them as guests to a royall and sumptuous feast This we see in the Prophet Many Nations shall come and say Come and let vs goe vp to the mountaine of the Lord and the house of the God of Iacob and he will teach vs of his waies and we will walke in his pathes c. Mich. 4.2 A farther practise of this we see in Christs disciples so soone as they had found Christ they guided others in the way Ioh. 1.45 and 28.29 and pointed him out with the finger that he might be knowen of their brethren If we lay all these things together and deeply consider with our selues in the meditation of our hearts of the estate of our present times in which we liue and compare them with the dayes of Christ our Sauiour it will cause vs to wish with the Prophet that our head were waters Ieremy 9 1. and our eyes a fountaine of teares that we might weep day and night for the slaine of the daughter of our people If Christ were now againe vpon the earth and should make a visitatiō of this kingdome as once he did of Galile he would alas haue iust cause to complaine of the estate of the Church among vs and to account of a great many Congregations as he did of them namely to be poore silly sheep scattered and wandring abroad without shepheards and therefore might as truly say of vs now as he did of them then The haruest is great but the labourers to gather the haruest are few c. There wanted not in those times store of Priests Scribes Pharisees but these were loiterers not labourers idle bellies not paineful teachers so there is plenty of Ministers in our times no place is empty no Church is voyde no assembly is destitute nay the number of them is in so great aboundance that many wander vp and downe the countrey as seruants without a master or trauellers without a dwelling ready to be hyred for a little if any Micah will giue them their dyet and ten shekels by the yeere and a suite of apparell Iudg. 17.10 being glad to serue for a peece of siluer and a morsell of bread as the Lord threatned the posterity of Eli 1 Sam. 2.36 But concerning faithfull sheepeheards and painefull Pastors that make conscience of their places and keepe their watch day and night in their watch tower to descry and discouer the approach of the enemy and to leade their sheep in the green Pastures of holines righteousnesse the number is small so that in many shires and countreyes scarse the twentieth parish is prouided of one that is able and willing to teach them In some places wee haue Non-residents that post ouer their charges to others in other we haue men of great gifts but of little grace to make conscience of their duty in many there is no ability or sufficiency to stand vp before the people and to diuide the word of trueth aright vnto them All these are as Caterpillars that deuoure the fatte of the land or as locusts and canker-wormes that take the spoyle of whatsoeuer they can lay hands vpon No maruell therefore if there dwell in the people such horrible and palpable darkenesse like that of Egypt so that the greater part of them may well bee likened and resembled to the horse and mule in whom there is no vnderstanding For where there are idle shepheards there are also idle hearers and where the blind leade the blind both fall into the ditch Matth. 15.14 Lastly this doctrine serueth as an instruction to all Magistrates as their places
any more in it then hath bin said I heard this point learnedly discussed at such a time and such a place by such a profound scholler and a great Clearke and I need heare it no more I will be gone O beware and take heed of this spirituall pride queasic stomacke that â—fuseth wholesome meate because he liketh not the messenger or the dish wherein it is brought or because he hath tasted such food better dressed The herbe is not reiected that is wholesome for the vse of man because the Gardiner that planted it was inferiour to many other Gardiners that were more excellent and cunning handed Will any comming into a garden refuse the sweet and pleasant flowers because hee hath seene and smelled such before In like manner ought it to be with vs when the sauour of the word of God more precious then all the spices and sweete perfumes that are of the earth shall come vnto vs albeit wee haue bin delighted with the fragrant smelles thereof a thousand times yet ought wee no lesse to be desirous of it then we haue bin before As the Minister must one day giue an account how he hath taught so must the people how they haue heard He oftentimes blesseth the faithfull labours of poore and meane workmen furthereth their holy endeuours according to his gracious will and pleasure Let vs not therfore discourage the hearts and weaken the hands of the dispensers of Gods word nor refuse to heare it at their mouthes albeit other haue greater gifts For God hath not variably disposed of them and giuen vnto one a greater portion and to another a lesse that one should be honoured and the other contemned one heard and the other not heard but to set foorth his owne mercy and to further the good of the Church In the building of the materiall Tabernacle 〈◊〉 35 22 23 not onely they are accepted that brought gold or siluer or blew silke or purple but also such as were poore and brought Goats haire Badgers skinnes a little Sittim wood such like stuffe of inferiour nature and lesse value There is great variety and diuersity of Gods gifts giuen for the building of his spirituall Temple and all of them profitable Such as he hath bestowed mercifully such should wee bring cheerefully and such shall bee accepted to teach vs at this day to despise in no man what the Giuer himselfe approueth Away then with all disdaine and pride of heart to reiect those whom he accepteth The small gift of the poore widdow that cast her mite into the treasury â—ke 21 2. was better accepted commended then the rich offerings of those that cast in of their superfluity Let vs therefore despise no man that aymeth at a good and right end and bendeth all his gifts to profite the Church For if wee vpon whom God hath bestowed much shall proudly scorne contumeliously disdaine and deride him that hath little and yet is faithfull in dispensing of that little to the greatest gaine of his Lord and Master God doth behold it and abhorre it and he wil surely and seuerely punish it What is it that we haue not receiued And how doe we deceiue our selues to thinke that we are full who alasse are either dry brooks and empty vessels or at least hold very little water Let vs then humble our selues before him that onely giueth the encrease and cast vp our eies and hearts vnto him thaâ— is able to make vs more lowly in our owne eyes remembring that as some meÌ„ want of that measure of learning wisedome knowledge eloquence and such like gifts to build withal which we haue so in like manner do we want as great a portion of others who as farre excell and exceed vs as we in our owne conceits goe beyond other men And let vs all that be hearers set before vs the example of the blessed Virgin Luke 2 19. who kept all those sayings and pondered them in her heart which shee heard of the Shepheards These were poore simple men to whom the birth of Christ was first reuealed by an Angel as they abode in the field Verse 8. and watched their flocke by night whereas it was hidden from Herod from Pilate from the Scribes and Pharisies and from the noble and rich men that liued in Iudea but as Christ tooke vpon him the state of humility so hee manifested himselfe to these poore instruments and commanded them to publish abroad what they hadde seene and heard The Virgin Mary had bene informed and instructed touching the incarnation and birth of the Messiah by a more worthy instrument the Angel Gabriel was sent vnto her who told her the matter before hand and what learned she by the words of these shepheards which she knew not before yet she scorneth not to heare the same againe by the mouth of these shepheards and layeth it vp also in her heart She did not say to the shepheards wherefore doe you come and tell me this Or what need so much adoe It is no newes to me I know it farre better then your selues I haue beene told it before by an Angel from heauen Wherefore should I giue eare vnto it againe as if I had nothing else to do She doth not reason in this sort but is humble and lowly in her owne eyes Luke 1 48. as often as God hath a mouth to speake shee hath also an eare to heare She knew well enough she had not so learned it but shee had need to be confirmed in it by the mouthes of other witnesses The more the witnesses were in number the greater strength of faith she gained She considered that it was God that had reuealed this matter and mystery vnto them who guideth the tongues and hearts of all men and therefore it was meete that she should marke attentiuely and hearken diligently to euery word that should proceede from them It standeth euery one of vs in hand that are present to reason thus with our selues Vse of repetitions to the godly What is that which I heare I haue heard this oftentimes before I thought with my selfe I had learned this point sufficiently but I see I am farre deceiued God will haue me learne it yet better it may be he seeth I shall haue farther vse of it in the practise of my life he knoweth the weaknesse of my iudgement of my faith and of my obedience he would haue me thoroughly confirmed in this truth It is his loue and mercy vnto me I see it I confesse it I praise his Name hâ—mbly and earnestly for it and therefore I will heare it as diligently and carefully as though I had neuer knowne of it before at any time If I heare the doctrine of the Trinity preached I must consider I am not sufficiently armed against heretikes that may shake my faith in this Article if I heare the deity of Christ prooued I must not suffer it to passe slightly from me as a plaine point that needs
them that mourne in Sion and hang downe their heads through feeling of the wrath of God for their manifold sinnes they are to be comforted as well thereby as if the Lord himselfe from the highest heauens should comfort them and speake peace vnto their consciences There cannot be a greater enemy to the sauing hearing of the word then to imagine this that we haue nothing to doe with God but all with man when we heare the word This shaketh attention cooleth zeale breedeth negligence and hindereth obedience Secondly this serueth to reprooue all such Vse 2 as yeeld no obedience vnto God and his will but rebell against him openly and stubbornly and will doe nothing at all that hee commandeth These are not vnfitly called traitors and rebels against God The name of a traitour is most odious among all men no man can abide to be so accounted But what shall it auaile vs to be faithfull vnto men and vnfaithfull to God to obey them and to disobey him Moses telleth the people of Israel that they haue beene rebellious against the Lord Deut. 9.24 from the day that he knew them Such as rose vp against Aaron and would not submit themselues to Gods ordinance in his Ministery are called the children of rebellion Numb 17.10 and they are exhorted not to rebell against the Lord Numb 14.9 It is a vaine thing to say we are no traitors we hate the name of treason if we nourish open rebellion against God who is the King of kings Such as set themselues against Gods word and yeeld no obedience vnto it are rancke traitors and we need craue no pardon if we call them the children of rebellion Secondly it reprooueth such as prolong the time with God haue no leisure to hearken yet vnto him and so make him attend vpon them No man man must stand to debate or consult with flesh and blood whether he should obey God or not the wisedome and pollicy of man must not bee our counsellours they will deceiue vs and withhold vs from yeelding obedience vnto Gods commandements In his matters we must not pleade pollicy but when he commandeth we must with all speed yeeld obedience 1 King 13.9.18.19.21.26 The Prophet that contrary to Gods commandement did eat bread and drinke water in the house of the olde Prophet was deuoured of a Lyon this was the iudgement denounced against him Foras much as thou hast disobeyed the mouth of the Lord and hast not kept the commandement which the Lord thy God commanded thee c. thy carcase shall not come into the sepulchers of thy fathers The fruit of al disobediēce is our owne destruction notwithstanding our owne good intents which may please our selues but cannot please God When we haue his word we must not suffer our selues to be deluded by traditions by visions or by pretended reuelations The onely word reuealed vnto vs must put al other meanes to silence and make them giue place He that was commanded by the word of God to strike the Prophet and refused it was slaine by a Lyon 1 King 20.35 Let these examples make vs wise and their falles teach vs to stand vpright It is extreme folly to yeeld to the false and fained perswasions of ignorant men who goe about to tell vs that it is not so necessary a duty to obey the word of God deliuered vnto vs as many would make vs to beleeue that we shall be hated and derided of all men and therefore it is better for vs to seeke the fauour and good will of men and the applause of the world then to be singular and so contemned Let not vs be lulled asleepe with these sweet songs which are no better then cunning enchantments neither be led a side by such deceitfull counsellers as goe about to bring vs into eternall perdition Thirdly it reproueth such as part stakes betweene God and themselues and regard not to yeeld entire obedience vnto him but obey to halues For as Agrippa was perswaded somewhat to become a Christian so are these resolued a little to obey Saul was commanded to root out the Amalekites with all that was theirs from man to beast but he set his owne wisedome before the wisedome of the Lord sparing Agag and the better part of the sheepe to offer sacrifice vnto him But God spared not him for his kingdome was rent from him and giuen to his neighbor that was better then he The children of Israel were streightly charged of God to destroy the nations into whose land he would bring them lest by suffering them among them and by ioyning themselues with them they should learne their manners and serue their Idols which would turne to their ruine and destruction They executed part of his commandement they destroyed many of them took their cities yet because they saued a part and spared a remnant of them they found them by wofull experience to be thornes and prickes in their flesh Iudg. 2.3 and afterward they liued many yeres in their slauery and subiection as the booke of Iudges doth witnesse God looketh for full and perfect obedience so that there is no halting or faultering before him We see how Ananias and Sapphira were smitten with sudden death because they kept backe part of the price of that which they had vowed and dedicated vnto God Act. 5. This turned to their vtter destruction albeit they were taken to be zealous and forward disciples So shall it be with vs if we be like vnto them Let vs take heed of hypocrisie let vs labour to be entire and giue him the whole heart Vse 3 Thirdly let vs seeke after knowledge and vnderstanding of the will of God For how can that seruant practise and performe his masters will that neuer knoweth nor regardeth to know what he requireth or can that subiect obey the law of the Magistrate that is wholly ignorant of the Law The Apostle requireth that the word of Christ dwell richly in vs in all wisedome Col. 3.16 The true knowledge of God is the fountaine and foundation of all true obedience From hence as from a roote spring forth and spread abroad faith in Christ hope in the promises loue to the brethren the true worship of God and feare of his holy Name As on the other side from ignorance proceed infidelity distrust despaire presumption hatred of God malice superstition idolatry disobedience and all impiety Hence it is that the Prophet Hosea complaineth that God had a controuersie with the inhabitants of the land and that there was much ryot and excesse of vnrighteousnesse among them by stealing lying whoring swearing and killing because there was no knowledge found in that people thereby implying Hos 4.2 that they were vtterly destitute of all grace and goodnesse of all piety and true religion Such as know not God nor his will are ignorant what pleaseth or what displeaseth him and therefore cannot but offend him in both He that doth the will of God
the tongue is a signe and testimony that the heart hath forsaken them so on the other side the shutting vp of our mouthes and hiding of our sinnes is an euident token that as yet wee lye in them and haue no purpose and resolution to depart froÌ„ them We haue neuer truely repented vntill our iniquities be confessed When Dauid had numbred the people and his heart did smite him for it he cryed out O Lord I haue sinned exceedingly â—4 10. in that I haue done now O Lord I beseech thee take away the trespasse of thy seruant for I haue done very foolishly If then we would assure our owne hearts that we haue truely repented of our sinnes and do not yet lie wallowing in them as a sow in the mire let vs by this fruite of our lips confession to God assure it If we do not assure it this way we shall neuer be sure Fiftly this confession tendeth to the glorification Reason 5 of the Name of God The hiding of our sinnes and the smothering of them as fire vnder the ashes dishonoureth him wheras by reuealing of them his Name is honoured forasmuch as we make manifest thereby the glory of his mercy of his patience and of his iustice Of his mercy in sparing of vs and shewing compassion toward vs. Of his patience in long forbearing of vs and waiting for our repentance whereas he might haue suddenly destroyed vs. And of his iustice by acknowledging that if he should punish vs and proceed against vs we had our desert he should do vs no wrong that so hee might be iust in all his doings Psal 51 verse 4. This is that reason which Ioshua vrgeth vnto Achan Iosh 7 verse 19. My sonne giue I pray thee glory to the Lord God of Israel and make confession vnto him and tell mee now what thou hast done hide it not from me Where we see he ioyneth giuing glory to God and making confession of sinne together so that the one cannot be separated from the other For sinne doth no more serue to the dishonouring of God then the sincere confession of sinnes serueth to the glorifying of his Name and as the committing of it causeth his Name to be blasphemed so the confessing of it causeth his Name to be honoured and magnified Such as cannot repent of their euill waies do by their hardnesse of heart and obstinacy of mind more dishonour and reproch the Name of GOD then by committing most greeuous sinnes For to settle the heart vppon wickednesse with a purpose to continue therein and so to oppose himselfe against grace against the calling and threatnings of God is no better then to accuse God of lying and iniustice Of lying whiles he calleth vs vnto him and denounceth his iudgements against vs. Of wrong and iniustice whiles he chastiseth vs for our sinnes and doth not spare vs. Vse 1 The doctrine being thus fully confirmed the vses arising from hence are to be learned And first it serueth to reproue sundry abuses of those that faile in the performance of this duty â—stre â— Among which enormities the corrupt practise of the Church of Rome is not the least who abuse this doctrine of confession and make it as an hooke to catch mens goods to know all mens secrets and consequently a meanes to enrich themselues and to empouerish others Hence it is that they teach auricular confession to bee necessary vnder the paine of damnation for euery one that receiueth the Sacrament of the body and blood of Christ immediately before it First they will haue all men confesse Against auricular confession and then they must heare Masse a fitte doore to such an house And what are their Priests for the most part to whom they send vs to make confession but ignorant persons not able to minister a word of comfort in due season Are wee to acknowledge all our sinnes vnto him that hath an eare to heare vs and not a tongue to instruct vs But many of their Cleargy are vnlearned and yet of greater learning then conscience so that men ought no more to reckon vp their sinnes to such confessors then in sicknesse to take counsell of one that is ignorant in physicke Wee haue shewed before that the Priest cannot properly pardon sinne forasmuch as he cannot pronounce pardon and forgiuenesse to any man except he be truely contrite and penitent before God But God onely and the party penitent know and vnderstand the contrition of the heart without which the dearest sellers and setters out of pardons dare not say that a sinner is pardoned For hypocrites may dissemble in their confessions and by their dissembling deceiue such as haue the quickest sight and the greatest knowledge and the deepest iudgement who by all their skill are not able to diue downe into the secrets of the soule If then God onely know the heart 1 King 8 39. and vnderstand the imagination of all thoughts of the children of men how can their Priests simply and absolutely take vpon them to forgiue sinnes seeing they are not able to iudge of the soundnesse and sincerity of the heart Neuerthelesse the consciences of these men are so seared and so senselesse that without any colour of truth or shew of godlinesse they are not ashamed to teach Allen of the power of Priesthood chap. 9. that the want of their popish penance will driue all men either to desperation or to security and presumption whereas the cleane contrary is an euident truth For the doctrine concerning that supposed and pretended Sacrament offereth manifest occasion both of presumption and of desperation as might be made plaine by many examples Of presumption in them that are carnally minded Of desperation in them that haue broken hearts and tender consciences Such as are secure it maketh them more secure and such as are too much cast downe already it driueth them directly toward the pit of hell For the one thinketh with himselfe that hee hath a very easie remedy for his sinnes and that hee need not to trouble himselfe much with them nor breake one houre of sleepe for them nor forbeare one iot of pleasure to be eased of them hee can quickly discharge them and easily disburden them into a Priests eare and thereby hath a pasport giuen him to commit sinne afresh the other The part of popish penance considering the impossibility of confession to be perfourmed and the vnsufficiency of the satisfaction enioyned which notwithstanding are made the parts of this counterfeit Sacrament can finde no comfort in the Priests absolution Obiect 1 But they obiect that after Christ was risen againe he sent out his Disciples and breathed vpon them saying Receiue yee the holy Ghost whose soeuer sinnes ye remit they are remitted vnto them and whosoeuers sinnes ye reteine they are reteined Iohn 20 22 23. I answer Answer they can neuer establish their shrift out of these words but doe plainely shew that either they want their eiesight or else they
vpon the Iewes and think hardly of them because they crucified the Lord of glory but if we would enter into our selues and consider what we are we should finde our nature as bad as theirs our sinnes are they that crucified him they are the nayles that did pierce his hands and feet and the speare that entred into his side and shed his blood Zach. 12 10. Vse 2 Secondly this confirmeth vs in a principle of our Christian religion that remission and forgiuenes of sinnes is by the merit of Christ because the Lord hath laid vpon him the iniquity of vs all Esay 53 6. And to him giue all the Prophets witnesse that through his Name all that beleeue in him shall haue remission of their sinnes Acts 10 43. And the Apostle saith that in him we haue redemption through his blood the forgiuenesse of sinnes according to the riches of his grace Eph. 1 7. What forgiuenesse of sinne is Now then if we would know what this freedome and forgiuenesse is we must vnderstand that it is a blessing of God vpon his people procured by the death and passion of Christ whereby God esteemeth of sinne as no sinne or as not committed This is figured out by many borrowed speeches in the Scripture as Esay 44 22. I will put away thy transgressions as a Cloud and chap. 38 17. He hath cast them behind his backe alluding to the common practise of men who when they will not remember or not regard a thing do turne their backes vpon it and put it out of their sight Likewise the Prophet Micah chap. 7 ver 19. He will cast all the sinnes of his people into the bottome of the sea alluding to Pharaoh and his host that perished and were drowned in the red sea The benefit of this is endlesse and vncountable the remission of our sinnes the redemption of our soules and the reconciliation of our persons into the fauour of God being the most wonderfull blessing that euer can come to mankind For euery man that hath his sinnes deteined is more miserable and wretched then the most vile creature that euer was The dogge the serpent the toade are not so base for when they die there is an end of all their woe and sorrow but when man dieth and departeth out of this life without this blessing then is the beginning of his anguish first in soule vntill the day of iudgement and in soule and body for euermore after the generall resurrection This consideration caused the Prophet to cry out Psalm 32 1 2. Blessed is he whose transgression is forgiuen whose sinne is couered Blessed is the man to whom the Lord imputeth not iniquity This was the voice of Dauid this was the feeling that hee had though otherwise he had the pleasures and roialties of a kingdome Aske carnall and corrupt men who are blessed and happy in this world some will say the rich man some the wise some the fortunate some the healthy some the honourable and some those that are in fauour with Princes or if they will not say so yet they shew euidently that they thinke so But this point is neuer thought vpon it is accounted but a common matter and therefore it neuer commeth into their minds or entreth into their hearts Alasse alasse how many are there that did neuer rightly know what sinne is what it worketh how it corrupteth whom it defileth and whereunto it bringeth These are drowsie Protestants of dead hearts and almost desperate If wee had the right knowledge of our selues and the least feeling of sinne as it were with the tippe of our finger we would finde our hearts so foule and our estate so fearefull and the wrath of God so bitter that if the gaine and glory of the whole world were set before vs on the one side and the pardon of our sinnes on the other side we would chuse the free forgiuenesse of our sins before ten thousand worlds and all the pompe of them So then we must hold that the redemption of our soules is a most deare and costly thing the dearest thing in the world and of greatest value It cost the precious blood of the Sonne of God the least drop whereof being the blood of God is more worthy and of greater merit then all the world The seruants of Dauid said vnto him Thou art worth ten thousand of vs 2 Sam. 18 3. so wee may say of the Sonne of God our Lord Iesus Christ that he is more of worth theÌ„ ten thousand of vs and yet he accounted not his owne life to be deare and precious vnto him but he was content to lay it downe for our saluation and therefore Paul saith to the Elders of Ephesus Acts 20 ver 28. that God redeemed to himselfe a Church by his owne blood his sacrifice being propitiatory and sufficient to purge our sinnes and to make vs cleane againe Thirdly if we will haue any comfort that Vse 3 our sinnes are washed away by the blood of Christ whereby the attonement is made and we reconciled to God the Father wee must leaue them and forsake them and leade an holy and godly life The Apostle Peter teacheth this point and enforceth this duty vpon vs from the consideration of the death and passion of Christ 1 Pet. 4 ver 1 2. Forasmuch as Christ hath suffered for vs in the flesh arme your selues likewise with the same minde for hee that hath suffered in the flesh hath ceased from sinne that he no longer should liue the rest of his time in the flesh to the lustes of men but to the will of God And the Apostle Iohn saith If we walke in the light â—n 1 7. as he is in the light we haue fellowshippe one with another the blood of Iesus Christ his Son cleanseth vs froÌ„ all sin They then cannot assure themselues that Christ died for them that make no account of committing sinne that drinke in iniquity as water and wallow in it as swine in the mire and cast out sinne from their prophane hearts as the dogge doth his vomit Let vs marke this as a good note and set it downe as it a rule that Christ is not dead for vs except we be dead to sinne and he is not risen againe for vs except we be risen to newnesse of life Indeed he died it is an article of our faith but what benefit haue we by it if we feele not the power of it working effectually in vs Besides this is another principle which is surer then the heauens that we are not redeemed except we bee sanctified For are we so foolish to imagine that he wold redeeme vs from sinne that we should commit sinne afresh and that wee should serue sinne againe Will any man ransome a prisoner and pay a great price for him that so soon as he is freed he should by and by serue his enemy So do we deceiue our selues if we imagine that Christ would pull vs out of the snare and
countenance vpon vs thou wilt put gladnes in my hart c. And in another place Whom haue I in heauen but thee and there is none vpon earth that I desire besides thee God is the strength of my heart my portion for euer Let vs say with the Apostle I count all things but losse for the excellency of the knowledge of Christ Iesus my Lord c. Behold the holy affectioÌ„ of this seruant of God he suffered the losse of all things that he might win Christ We are content to suffer the losse of Christ that we may win the world like to the Gadarenes Paul accounted the losse of these earthly things to be a gaine vnto him we account the gaine of Christ to be a losse He esteemed all earthly things in comparison of heauenly to be no better then dung wee do so minde earth and earthly things that we esteeme and prize spirituall things as dung in comparison of them This is the common corruption of our times we spend our daies and strength in seeking getting holding riches honours pleasures and such like so that wee haue little leysure to thinke vpon the grace of God and the peace of a good conscience And yet notwithstanding set downe this as a sure rule that we haue no promise to attaine any earthly blessings without these Againe God is most ready and willing to giue these if we were as willing to receiue them and certainly we should neuer want them if we were not wanting vnto our selues Lastly obserue that the true happines of a Christian man consisteth in the fauour loue Vse 3 of God and the peace of a good conscience Here is matter of great comfort and consolation to al Gods Children in the midst of al the miseries of this mortall life because whatsoeuer befalleth vs here though we lie vnder the crosse or rather a multitude of crosses yet neither death nor life nor Angels Rom. 8 38. nor principalities nor power nor things present nor things to come shall be able to make vs miserable or to separate vs froÌ„ the loue of God being once in his fauour Hence it is that Salomon calleth a good conscience a continuall feast Prou. 15 15. This is the onely thing that maketh a man truely happy the feeling of Gods loue and the peace of a good conscience purified by the blood of Christ without this loue there can bee no peace without this peace there can be no happinesse Woe therfore be to all the vngodly there is no grace in them and there can be no peace for them Esay 57 20 21. who are like the troubled sea wheÌ„ it cannot rest whose waters cast vp mire and dirt For seeing they are not at peace with God they cannot be at peace with any of the creatures They cannot assure themselues to finde rest and quietnesse any where The Angels fight against them and are ready to destroy them The beasts of the field are their enemies The stones in the streete are ready to rise vp against them and euery creature is armed for their destruction conspire with their Creatour for their ouerthrow For no creature can be a friend vnto them that are not at peace vnity with God Nay they haue warre within their owne bosomes and bowels and themselues are set against themselues The estate of a wicked man is an vnhappy life though they be commonly accounted the most happy men in the world for the meanest and poorest seruant of God that liueth in his feare and dieth in his fauour is a thousand times more happy then he It is the grace of God that maketh blessed it is the want of grace that maketh wretched and miserable Iam. 2 23. Abraham beeing iustified by faith which was imputed vnto him for righteousnesse was called the friend of God but the vngodly wanting faith and the righteousnesse of Christ are no otherwise accounted off then as the enemies of God Ver. 25. And they shall put my Name vpon c. This is the second part of the blessing which as we haue said may be called the blessing of the blessing For by putting on of hands they must assure the people of Gods blessing ratifying indeed the words of their mouthes Now laying on of hands was vsed foure waies first Wherein imposition of hands was vsed in healing of the sicke Luke 4 40. Mark 16 18. Secondly in the ordaining of Ministers Acts 13 3. and 6 6. 1 Tim. 4 14. 5 22. This rite vsed in the new Testament was practised in the olde and indeed was borrowed from thence Thirdly in bestowing the gifts of the holy Ghost Acts 8.17 and 19 5. Fourthly in blessing of children and of the people Gen. 48 14. Math. 19 13. Mark 10 13 Luk. 18 15. Heere it was vsed in blessing the people as an vndoubted signe of Gods fauour so that as the Priests pronounced the blessing so God would assuredly bring those blessings vpon them Hence we do learne that the worke of the Ministery shall not be vnfruitefull Doctrine but shall serue for the benefit of the people of God being accompanied with the blessing of God The blessing of God shall accompany the Ministery of his word When Paul planteth and Apollos watereth God giueth the encrease 1 Cor. 3 6. The Gospel is the power of God to saluation to euery one that beleeueth Rom. 1 16. He did long to see them that he might impart vnto them some spirituall gift that they might be established verse 11. and thereupon acknowledged himselfe to be a debter both to the Greekes and to the Barbarians verse 14. When Christ sent out his Apostles to preach the Gospel to all Nations after his resurrection he annexed this promise to their preaching Loe I am with you alwaies euen vnto the end of the world Math. 28 20. and heereby was their doctrine made powerfull and effectuall The history of the Acts is a most plentifull store-house of this truth where we see how the Apostles conuerted Iewes and Gentiles men and women rich and poore noble vnnoble Captaines Souldiers Iaylours Deputies Proselites Persecutors Pharisies it being a most powerful instrument and mighty through God to pull downe strong holds to cast downe imaginations 2 Cor. 10 â—â— and euery high thing that exalteth it selfe against the knowledge of God and to bring into captiuity euery thought to the obedience of Iesus Christ As then it is saide of the Sunne Psal 19 6. that his going foorth is from the ende of the heauen and his circuit vnto the ends of it there is nothing hid from the heate thereof so is the sound of the Word and the Ministery of it gone into all the world Rom. 10 1â— and their words vnto the ends of the earth so that the sauing knowledge of the Gospel did lay hold vpon the Parthians and Medes and Elamites and the dwellers in Mesopotamia and in Iudea Cappadocia in Pontus and Asia c.
then we must be stirred vp hereby to our duties and haue this meditation with our selues The miniâ—â—â— meditation Doubtlesse I am no longer mine owne man nor at mine owne disposition I am wholly dedicated consecrated vnto God True it is all the faithfull are so also after a sort 1 Cor. 6.19 20. Ye are not your own for ye are bought with a price and Ro. 12 1. We are exhorted by the mercies of God that we shold offer vp our selues a liuing sacrifice vnto him Neuerthelesse he that is called to preach the gospel to breake and to bring vnto vs the bread of life and the foode of saluation is knit vnto God by a straighter band he is wholy appointed for the vse of the Church of God The charge and function is of great waight importance 2 Cor 2 16. and who can be sufficient for these things They are Messengers sent from the King of kings vnto vs they reconcile God and man and make peace after a sort between them they assure the penitent of the pardon and forgiuenesse of sinnes by the power of the keyes committed vnto them This laying on of hands serueth and helpeth to assure his heart that is called that God will abundantly furnish him with necessary graces fit for his calling he will endue them with the spirit of wisedome of knowledge of zeal of constancy of charity of meeknesse of patience and such like As then God maketh all the signes that hee hath at any time set in his church to be auaileable so that not one of them is vaine or vnprofitable so may all the Ministers ordained with this signe assure themselues that God will poure out his blessings vpon them to the end they may faithfully execute their office It is not in vaine that water in baptisme is powred vpon our heads it is a good witnesse vnto vs that we shall be washed and cleansed from our sinnes by the bloode of Christ forasmuch as God hath instituted it and his promise is annexed vnto it It is not in vaine that we eate a little morsell of bread and drinke a little quantity of wine it assureth vs that we are partakers of the life of our Lord Iesus Christ and that hee is our meate indeede and our drinke indeede whensoeuer we come to his holy Table The like we may say of imposition of hands God will not suffer it to be superfluous but we shal perceiue the fruit thereof by his pouring of his gifts into the heart as it is said of Ioshua that he was filled with the spirit of wisdome for Moses had laid his hands vpon him and of Timothy that the gift of God was giuen vnto him by the laying on of the hands of the Presbytery â—â—â—ect â—â—â—wer But hath the laying on of hands so great power and vertue No but seeing this signe was no inuention of man but an institution of God he will make it auaileable by adding his grace and goodnesse thereunto The putting on of hands was a gage thereof representing Gods pouring out of his Spirite This then serueth to reproue such as haue vndertaken this calling 〈◊〉 2 4 and forsaken the Ministery vpon carnall respects not considering that the soldier that warreth doth not entangle himselfe with the affaires of this life that he may please him who hath chosen him to be a souldier and our Sauiour sheweth that no man hauing put his hands to the plough looking backe is fit for the kingdom of God Luke 9 62. In this number we may also range those that embrace this present world liue as meere worldly men choaking themselues with the fat morsels that they find abroad the bones whereof so sticke in their throate that their voice is stopped and their tongue is tied that they can vtter no other words but bring bring But we must consider that we are takeÌ„ as it were by the hand of God from amongst the rest of the Congregation to teach the people to giue an attendance to reading to exhortation to doctrine 1 Tim. 4 13. and to take heede to our selues that in dooing these things we may both saue our selues and them that heare vs verse 16. We are called of God to his heauenly worke who wil plentifully reward vs if we be diligent in our duty and his businesse Dan. 12 13. 1 Pet. 5 4. 1 Cor. 3 8. He will stand with vs and his hand shall bee effectuall vpon vs if wee make conscience of our calling But if we be carelesse and vnconscionable negligent and idle as slothfull seruants that set not their mindes vpon their masters businesse his hand will be sore seuere against vs to reuenge the dishonour done to his name and the hurt done to his people The Papists boast of giuing the graces of the Spirit by this gesture they greaze their fingers and disguise themselues with apish toyes but all to no purpose as we haue proued already forasmuch as it cannot by the bare outward action confer grace and therefore it is remeÌ„bred touching the Apostle Paul that hee receiued grace from God before Ananias came vnto him and laide his hands vpon him Acts 9 17. Thirdly hereby ariseth great comfort vnto Vse 3 him that is lawfully and rightly ordained For it serueth much to confirme and strengthen him being therby admonished that God accepteth him as an holy offering Let vs remember that it is he which hath set vs on worke and he will be present with vs to remoue our shoulders from the burthen or rather to make the heauy yoake which he hath put vppon vs easier and the burthen which we beare to be lighter that wee doe not shrinke and sinke downe vnder the waight thereof True it is men onely did lay their hands vpon vs howbeit God is president of the whole action and he worketh with his owne ordinance and institution Wee haue from hence an assurance of our calling that it is not onely or principally from men but from God which must mooue vs to execute the same with all courage and constancy being terrified with no fear or danger of enemies or opposition against vs and to ouerstride them all with great cheerefulnesse Are wee therefore crossed at any time in the discharge of our duty and doe men rise vp against vs when we stand vppe in the name of God Let vs not bee afraide and holde our peace lest he confound vs before them Ier. 1 17. Let vs not stand in feare of their faces for he is with vs to deliuer vs. Verse 8. and no man shall set vpon vs to hurt vs as Actes 18 10. Let vs call to our remembrance our entering into our Calling that wee were ordained by laying on of hands wherein men were the instruments of Almighty GOD to assure vs of his presence with vs and approbation of vs. This consideration stayed Dauid being ready to shrinke downe vnder the burthen hauing the charge of a great people that could not be numbred nor
30 1 Chro. â— Mal. 27. 1 King 21 5 7. Num. 15.34.35 both in his word and by his Ministers The Spirit speaketh euidently in the Scriptures by it he resolueth the Church no lesse then by an oracle from heauen besides for our farther direction he giueth the knowledge of his word to the Ministers who draw al their light from the word and doe thereby aske counsell as at the mouth of God The reasons are very euident First the Scriptures Reason 1 are all sufficient to improue and correct 2 Tim. 3.16 Rom 15 4. to teach and to instruct to giue patience and comfort Ioh 20 31. 2 Tim. 3.15 that we may beleeue haue eternall life and to make vs wise vnto saluation Secondly such as will not beleeue them and reply vpon them will beleeue nothing else no although one come from the dead Luke 16 31 It is therefore the foundation of faith to resort to these meanes to be resolued as to the oracle and ordinance of God Psal 85.8 Obserue from hence that all questions in Vse 1 Religion must be decided and determined by the Scriptures All doctrines are to be prooued by them and al errors to be conuinced by them The Scripture is the supreme iudge of all councels and controuersies The supreâ—â— Iudge of aâ—â— controuerâ—â— it sendeth not the Church to the generall consent of the Pastours of the Church nor turneth them ouer to expect a general councel nor posteth them ouer to Rome as the Gentiles resorted to Delphos to consult with the Oracle of Apollo It is in vaine to neglect the straight direct way to seeke out by-pathes and vncertaine passages It neuer taught the Pope and his Cardinals to be the highest court and supreme Iudges of Scripture who oftentimes are ignorant of Scripture It cannot be interpreted but by the same Spirit by which it was written It is required of the supreme Iudge and interpreter of Scripture that he cannot erre that no appeale be made from him that he be no way partiall and that he haue power to compell the parties dissenting to yeeld obedience These properties agree not to the Bishop of Rome he is not free from error for many of theÌ„ haue falne into heresy haue taught contrary things one to the other haue made many foolish interpretations he is a meere man and can compell no mans wil to yeeld vnto him he is partiall in his own cause and therfore to appeale to him is to aske ones fellow if he be a theefe Secondly the Scripture containeth all Vse things necessary to saluation to withstand tentations Matth. 4. and to build vs vp in all trueth So that it is simply and absolutely necessary The doctrine of saluation cannot be learned but from it The knowledge of the law is necessary Rom. 7.7 the knowledge of the Gospel is necessary Tit. 2.11.12 Neither let any obiect that the Church wanted Scripture along time euen from the creation to the dayes of Moses for the Question is not what was necessary in the beginning but what is now necessary The mothers milke is sufficient for the infant while it is a childe but it is not sufficient afterward when once it is growne vp Neither is it true which the Iesuite obiecteth that Christ commanded not any thing to be written but is ouerthrowne by many testimonies of Scripture 2. Pet. 1.21.2 Tim. 3.16 Reuel 1.11 and 14.13 Vse 3 Thirdly it teacheth that the Ministers ought to be ready to answere the questions and doubts that trouble the people any way Therefore they must be faithfull in their places and skilfull in the Scriptures Hag. 2.12.13 they must not be blind guides dumb dogs Ezek. 34.4 their lippes must preserue knowledge and the people seeke the Law at their mouthes Againe it is required of them to be resident vpon their flocks attending on them as watchmen watch the citie alwayes in danger of enemies to discouer the approach of them and as shepheards attending their flock for feare of deuouring wolues 〈◊〉 56 9 10. The people are as a prey in the iawes of al hereticks where teachers are not attending and residing The Israelites fell into horrible idolatry when Moses was absent from them Exod. 32.1 But how shall the Ministers be consulted withall being absent from the people Vse 4 Lastly it serueth for instruction for the people They are not to consult with witches and wizards but to resort to the Ministers of God Deut. 18.15 and to the word to the law and to the testimonie Esay 8.19.20 Princes therfore must not contemne them nor respect theÌ„ as the lowest and basest of the people And all people high and low rich and poore must search the Scriptures who thinke to haue eternall life in them Ioh. 5.39 They are greatly commended that were diligent in the reading of them Acts 8.30 and 18.11 Dauid did exercise himselfe in them day and night Psal 1.2 None are to be forbidden the reading of them forasmuch as the Gospel is the power of God to saluation to all that beleeue Rom. 1.16 They are greatly reprooued and rebuked â—hat were ignorant in them Mar. 12.24 that were slow of heart to beleeue them Luk. 24.25 Euery man therefore must seeke to be assured perswaded in his heart of that which he doth 〈◊〉 14.5 and seeke to warrant his owne work All things must be done in faith Hebr. 4.2 Mar. 11.24 Iam. 1.5 without which no man can please God This reprooueth the ignorance that is in the greatest sort who thinke it enough to doe as others doe to heare the word because others do so to receiue the Lords Supper because they see their neighbours doe so and to come to Church because the most do so These thinke it enough to be present at diuine duties albeit they be indeed farre from doing their duties There are many that come and heare prayers Many do hear prayers which neuer pray who do neuer offer vp any prayers as if there were some hidden vertue in the place or in the praier albeit they neuer lift vp their hearts to God These haue not neither can haue any comfort in that which they doe They are without faith because they are without knowledge They haue no assurance whether they please God or not but doe all things with doubtfull hearts and wauering mindes and therein condemne themselues and sin against God Rom. 14 23. Iam. 1.6 being like a waue of the Sea tossed with the winde Verse 9.10 And the Lord spake vnto Moses saying Speake vnto the children c. The determination of the question is heere set downe and vpon occasion thereof perpetuall lawes established for the direction of the Church The vncleane are put off to the 14. day of the second moneth the cleane must keepe the Lords Passeouer at the season appointed There are two causes alledged wherfore a man may for a time be excused for not comming to the Passeouer and is allowed as vnblameable
and the neglect of it as a neglect of himselfe v. 45. Thirdly it is a forcible meanes to manifest the truth and sincerity of our religion Iam. 1 17. Hereby our faith is tried and knowne to be a sound and sauing faith ch 2. Our hearing of the word and partaking of the Sacraments are not accepted except they be seasoned with mercy compassion as it were with salt Esa 1.14 15. Lastly seeing we must communicate one with another in earthly things how much Vse 3 more ought we to do it in heauenly And if we must procure good to the bodies of our brethren we are much more to seeke to saue their soules This is the greatest loue that can be to be a means to win any to saluation The soule of a man is of great price it is more worth then an whole world of wealth For what should it profit a man to winne a kingdome and then lose his owne soule or what shall a man giue for the recompence of his soule This is a diuine labour and shal haue a diuine reward This is an heauenly purchase to purchase soules In our daies they are accounted the onely wise men of the world that can compasse great matters and purchase house and lands and leaue a rich posterity behinde them Many men make it their glory to vaunt of their purchases and how they haue encreased their reuenues and enriched their heires But what haue they gotteÌ„ to God or whom haue they won to him Doubtles to gain one soule to God is better and shall yeeld more comfort at the last day then to get great substance and to leaue a rich inheritance behind vs. Hence it is that Salomon saith The fruite of the righteous is a tree of life and he that winneth soules is wise Prou. 11 30 Dan. 12 3. The Apostle Iude teaching the Saints what loue they should shew toward their brethren Iude 22.2 and what care should possesse their harts for their conuersion willeth to haue compassion vpoÌ„ some putting difference and that they should saue others with feare plucking them out of the fire This worke of winning of soules standeth in bringing of theÌ„ to the knowledge of God What it win souleâ— conuerting of a sinner froÌ„ going astray out of the right-way Some erre in opinioÌ„ Iam. 5 1â— other are corrupt in life conuersatioÌ„ He that seeth his neighbours Oxe or Asse ready to fall into a ditch wherein he might perish is bound by the law to pluck him out of danger Exod. 23 4 5 or his beast going astray must bring it home to the owner Deut. 22 1. All soules are mine sayeth the Lord Eze. 18 4. he is the owner of them he is the Lord ouer them when they wander out of the way of truth they must be brought vnto him againe Shall wee draw an Oxe out of the pit and not our brethren made after the similitude of God out of the puddles of sinne wherein they are plunged Hath he care ouer bruite beasts and not much rather ouer mens soules It is a point of humanitie to bring the wandering stranger into his way but it is a part of true piety to turne them into the pathe that leadeth vnto life who thorough error wander from God and his word To effect this â—herein the â—â—â—ning saâ—â—ng of soules â—â—â—sisteth we must vse these meanes and practise these duties First to instruct them which are ignorant and walke in darknes in the shadow of death that therby they may come to the knowledge of the truth Prou. 13 14. Secondly to reproue them of the euill which they haue committed that so they may repent and come out of the snares of Satan 2. Tim. 2 25. And thus many haue beene reclaimed Prou. 6 23 Thirdly to exhort and admonish one another perswading them vnto that which is good disswading them from that which is euill Heb. 3 7 8 13. and 10 24. Iohn 4 28 29. Thus we shall draw on some and preuent the fall of others This wee must do in loue and in the Spirit of meekenes considering both them and our selues Gal. 6 1 2. Fourthly to vse threatning to them that are obstinate and hardned in sinne denouncing vnto them the iudgements of God that their hearts may be mollified and softned as Physitians deale in desperate diseases Lastly to seeke to conuert them by a godly example of an holy life 1 Pet. 3 1. 1 Cor. 7 16. This is as strong and forcible a means as any of the former if not more forcible the other are by word this is by deede For when they behold an example of godlinesse faith patience humility and obedience before their eyes it causeth them to fall downe on their faces and giue glory vnto God wheÌ„ they see their good workes But wo to all carnall Gospellers who by prophane examples of all loosenesse doe strengthen the hands of the wicked thereby keepe them from repentance Woe vnto them by whom any soule is hindered from conuersion 1 Pet. 1 7. Verse 35 36. And it came to passe when the Ark set forward that Moses said rise vp Lord and let thine enemies be scattered c. This is the last point setting down the ordinary praiers that Moses vsed both when they marched and when they rested These prayers were not ysed at this time onely but vpon all such like occasions They neuer remooued but it was ioyned with prayer they neuer pitched down their Tents but it was done with praier This sanctifieth all our goings out and our commings in teacheth vs to begin our workes and end our labours with it And to whom doth he pray He goeth not to Saint or angel he saith not Rise vp Abraham oâ— Isaac or Iacob but Rise vp O Lord teaching vs that it is a duty due onely vnto God But to omit these points that euery where come to hand obserue this from the practise of Moses Doctrine that the seruants of God may lawfully vse a prescript forme of prayer The true seruants of God may vse a prescript forme of prayer whether it be the Minister in the Congregation or the Master in his priuate family or a particular christian between the Lord and himselfe when he is entred into his Chamber and hath shut the doore vnto him This we haue shewed already in the sixt chapter by the blessing commaunded to the Priests to bee vsed in the publike assemblies Now that which was allowed vnto the Priests may not be thought vnlawfull to the people Such as brought the first fruites to God to testifie their thankefulnesse vnto him for his blessings and that they held all of him in cheefe haue a set forme appointed vnto them Deut. 26 5 6 7 c. The Psalmes of Dauid were penned not onely to bee vsed at that time wherein they were made but euer afterward as occasion serued The 92 Psalme was penned for the Sabbath day so the 102 Psalme to be a
instructions that the iudgements of God which befall to men are not only punishments to the sufferers and offenders but also documents and instructions to all others that behold theÌ„ know them and heare of them The punishments of God inflicted vpon one doe serue to admonish and instruct another Abraham is commended that he would teach his seruants and houshold to keepe the way of the Lord and to do iustice iudgment Gen. 18.19 when he heard of the destruction of Sodome and Gomorrha The Lord chargeth that the idolater should not be spared but stoned with stones that seeketh to entise others secretly to serue other gods that all Israel may heare and feare and do no more any such wickednes Deut. 13.10 11. Luke 13.2.3 and 17. â—2 So the iudgments that fell vpon the Galileans and those that perished by the fall of the tower serued as examples and Sermons of repentance The like we see in Deuteronomy Deu 22.9 1 Cor. 10.10 11. they were written for our admonition c. Iud. ver 7. Reason 1 This is the end of his iudgements he worketh them to this end and purpose and therefore they must be instructions to vs. A few were smitten saith Cyprian that others might be warned by their example As in a family the master will not passe by that which the seruant committeth because it may be a warning to the rest that they might heare and see and commit no such thing as we shewed before out of Deuteronomy Some are punished that others might not be punished Secondly whatsoeuer was written before hand was written for our instruction Rom. 15.4 that we might receiue benefit thereby vpon whom the ends of the world are come as it oftentimes happeneth in states that are well gouerned where we see not onely malefactors executed but gibbets erected and other monuments set vp in the high wayes to the benefit of those that passe by and come after that they beholding what befell to such wicked offenders might not transgresse in the same manner This serueth to checke and controll the sacriledge Vse 3 of the Church of Rome who keepe backe these examples from the knowledge of the people of God They caÌ„not abide the Scriptures should be common and therefore doe hinder what they can forbid them to know these iudgments The Apostle wold not haue any in the Church ignorant of them 1 Cor. 10.1 but these keepe away the key of diuine knowledge which openeth the gate of Gods kingdome neither entring themselues Luke 11 5â— nor suffring those that would enter The Priests in the Law were commanded to reade the Scriptures to all the people in their own language but these keep them reade them in a strange tongue because none should vnderstand them or if they be in their owne tongue they haue so mingled them with strange words and phrases that the people are neuer the wiser nor the better And if any in reuerence and humility seek to vnderstand them and shew and desire them to be acquainted with them they shall bee so terrified and discouraged that they are not able to make any profit by them to themselues or receiue any comfort from them These are like to those couetous wretches that withholde corne from the people in time of famine whom God and the people may iustly curse Secondly this reproueth those that are ignorant Vse 2 wilfully ignorant and will not know nor learne the examples that God hath set down in his word For if they be iustly condemned that will not haue them knowne then cannot they be excused that care as little to haue theÌ„ learned Woe then to the times ages wherin we liue For though we may see and reade and heare and know sundry examples of Gods fearefull iudgements both in the word out of the word yet for the most part we want care and conscience to make profit and benefit by them The iudgements of God are before our eyes yet they are for the most part but nine daies wonder nay rather nine houres wonder for they are soone forgotten and out of mind We turne them to another end then that for which God sent them among vs. We are ready to blesse our selues in our sinnes Esay 26. because the like falleth not vpon vs and to censure others to be grieuous sinners Whosoeuer therefore do not make vse and benefit by the iudgments of God shall they escape No verily they shall beare their condemnation for it cannot stand with the honor of God to suffer them to abuse his mercy to contemn his iustice For as it standeth not with the honour of a state to suffer any person to race and deface the monuments of their iustice that they haue set vp and therefore he which doth it shall be seuerely punished so certainly God wil maintain his own honor and get him glorie in the confusion and destruction of all those that make no vse of his iudgements his hand shall finde them out and come sodainly as a whirlwinde vpon their heads Vse 3 Thirdly it is our duty to learne by his seuerall iudgements what he would haue vs to do forasmuch as hee sendeth them home to our doores nay to our hearts and consciences for instruction sake Euery iudgement is a reall sermon of repentance â—â—s iudgeâ—â—â—s are as â—â—â—mon of â—â—â—ntance As it is a sinne for a man to go to a sermon profite nothing neither in knowledge nor in faith nor in obedience to be neither confirmed in the truth nor preserued from error nor raised vp with comfort so is it a grieuous sinne for any in his corruption to behold the hand of God striking punishing and securely to passe by it not learne some good instruction from it Euerie iudgement of God must be to vs as a schoolemaster to teach vs somewhat and wee should be as schollers ready to learne by that lesson But what should a man learne by iudgements wil some say â—â—â—ect I answer â—â—â—wer that by euerie iudgement we must learne this point that they are as a sermon preaching to vs against that sinne for which that man was punished smitten which lieth vnder the iudgement All parents must learn what befell to old Eli for winking at the faults of his children and sparing of theÌ„ or else certainly they shall answer for it hee brake his necke and died for hee fell from off the seate backward on which he sate 1 Sa. 4 18. See the iudgement which befell to him that gathered sticks on the Sabbath day ch 15 35 to teach vs to beware of the contempt of it Mark what be fell to Ieroboam hee lost the vse of his hand for a time which hee stretched out to offer violence to the prophet of the Lord we must therefore take heed of this that wee lift not vp our hands against his seruants To be short let vs set before vs the examples of Cain that hated
time to time to languish and to perish for want of nourishment As these liue in darknesse and ignorance vpon earth so it shall bee iust with God to thrust them into vtter darknesse in hell But it may bee obiected Obiection that the Apostle saith 1 Cor. 8 2. Knowledge puffeth vp but charity edifieth I answer Answ the Apostle meaneth a false perswasion of knowledge wherby a man thinketh he hath some great matter in him therefore he addeth in the next words Verse 2. If any man thinke that he knoweth any thing he knoweth nothing yet as he ought to know If knowledge puffe vp any the fault is in the person or vaine perswasion of the person not in the gift of God Wee must know therefore that the Scriptures belong to all and that the knowledge of them is necessary to al. And who may exempt themselues from them or who shall say they belong not vnto him Shall Kings and Princes and such as sit in the throne No though they haue a multitude of busines waiting vpon them and are many waies disturbed and distracted by State affaires yet they must haue the law of God with them reade in it all the daies of their life that they may learne to feare the Lord their God Deut. 17.18.19 Shall Captaines and Gouernours in warre and peace No for was not Ioshua such an one yet the Booke of the Law must not depart out of his mouth but he must meditate therein day and night c. For that hee might make his way prosperous and haue good successe Iosh 1.8 Shall Noblemen and Gentlemen exempt thēselues No not they neither for the Eunuch a man of great authority vnder Candace Queene of the Ethiopians who had the charge of all her treasure while he was in his chariot read the prophesie of Esay to further himselfe thereby in knowledge Acts 8 27.28 and 17.11 also the Noblemen of Berca serched the Scriptures daily whether those things were so which the Apostles preached Who then may thinke themselues discharged May the Ministers No they should be men of knowledge and giue attendance to reading aboue others 1. Tim. 4 13. May the people No it is a generall precept giuen by Christ to them to search the Scriptures Iohn 5 39. and yet no doubt many among them were poore and tradesmen so Psal 1 2. Col. 3 16. May such as are weake in iudgement and simple witted No the law of God was written to giue wisedome to the simple Psal 19 7 and the Prouerbes were penned to giue subtilty to the simple and to the yong man knowledge and discretion Prou. 1 v. 4. May the young man deferre the matter vntill age No he must season his young years with the knowledge of the Scriptures Psal 119 9. 2 Tim. 3 15. May they that are rich and wealthy be priuiledged from this No Abraham saith of the brethren of the rich man They haue Moses and the Prophets let them heare them Lu. 16 29. It is in vaine to be rich in the world and not to haue the word also to dwell richly in them that so they may be rich in God May women be freed frō this duty No the grandmother the mother of Timothy taught him trained him vp in the Scriptures of a childe which could not be if themselues had beene without knowledge 2 Tim. 1 5. So then we may conclude that all which liue in the Church and would bee accounted members of the Church whether they be Princes or subiects Ministers or people noble or vnnoble high or low learned or vnlearned young or old rich or poore masters or seruants men or women one or other al I say ought to be endued with the knowledge of the waies of God Vse 3 Thirdly it teacheth euery one of vs to examine himselfe and his owne heart how farre he is guilty of this sinne of ignorance It is the first degree or steppe of knowledge for a man to know and acknowledge his owne ignorance For till we come to this to finde our selues to liue in ignorance and to mourne and lament for it it is vnpossible for vs euer to attaine to sound and perfect knowledge Obiect But some will say How shall we attaine to this knowledge which you speake of Answer I answer the way is to exercise our selues in the reading of the Scriptures He that would haue water must draw it out of the well and hee that would haue knowledge must draw it out of the fountaine of the Scriptures This doth Christ often point vnto in the Euangelists stirring vp men to reade and reprouing those that would not as Math. 12 ver 3. he said to the Pharisies Haue ye not read what Dauid did and verse 5. Haue ye not read in the Law and cha 19 4. likewise he said to the chiefe Priests Scribes Haue ye neuer read Out of the mouths of babes and sucklings thou hast perfected praise Math. 21 16. Psal 8 2. and verse 42. he saide Did ye neuer reade in the Scriptures The stone which the builders refused the same is become the head of the corner and chap. 22 3. he saide to the Sadduces touching the resurrection from the dead Haue ye not read that which was spoken of God So he speaketh to him that asked what he should do to inherite eternall life Luk. 10 26. What is written in the Law how readest thou And Abraham saith to the rich glutton They haue Moses the Prophets they haue their writings among them And speaking of the destruction of Ierusalem Who so readeth let him vnderstand Math. 24 15. The contrary when we do not and will not reade and obey this commandement so often repeated and vehemently vrged is the cause of errour and heresie of euill of discomfort and of al prophanenesse Acts 13 27. Mark 12 24. Secondly such as would haue the true and sauing knowledge must first of all lay before him the grounds and principles of Christian religion otherwise whatsoeuer he knoweth he shall know nothing as he ought to know like him that would build without a foundation Heb. 6 1. Thirdly earnest praier to God for the help of his holy Spirit to assist him and to teach him how to profite aright by the reading of the Scriptures For hee that is the author of them best knoweth how to giue vs vnderstāding to edifie our selues by them in our most holy faith And heereby we shall learne more then such as onely meddle with the Scriptures and neuer practise this duty of praier neither craue a blessing of him vpon their labours Lastly conference with others to minister helpe and comfort one to another This did the two Disciples vse going to Emmaus Luke 24 1◠who talked together of all those things which had happened touching Christ they reasoned of his passion and suffering and they are farther instructed in the truth of the matter and in the vnderstanding of the Scriptures This was the blessing of God vpon
doe He promised to Abraham to giue him a childe but he gaue vnto him many children for hee had not only Isaac the sonne of promise by Sarah but he had Ismael by Agar Gen. 25 1 2 3 Gen. 16 15 16. and many other by Keturah God therefore is not onely good but much better then his word Reason 1 And no marueile for he is of infinite power and can do much more then he will Mat. 3 9. and 26 53. Secondly he promiseth afore-hand more then we can looke for to make vs ready and willing to obey him as he did to Salomon 1 Kin. 3 12 13. to the end that no man should thinke it tedious troublesome to come vnto him The vses remaine Vse 1 Acknowledge from hence the infinite goodnesse mercy and power of God His louing kindnesse is incomprehensible Hence it is that the Apostle praieth for the Ephesians earnestly with his knees bowed vnto the Father that Christ may dwell in their hearts by faith that they being rooted and grounded in loue may be able to comprehend with all Saints what is the breadth and length and depth and height and to know the loue of Christ which passeth knowledge that they might bee filled with the fulnesse of God Eph. 3 18 19 Thus then wee must learne to magnifie the exceeding loue of God toward vs of which we haue daily experience Vse 2 Secondly from hence we may conclude that much more he will giue vnto vs whatsoeuer he hath promised Hee cannot deceiue nor faile nor alter that which is gone out of his mouth it is God that cannot lie which hath promised Titus 1 2. He is faithfull he cannot deny himselfe 2 Tim. 2 13. As he is not deceiued so he cannot deceiue man is subiect euen the best men both to deceiue and to be deceiued Doubt not therefore of his word that is better then his word Vse 3 Thirdly we haue comfort to goe vnto him in al our necessities and great encouragement to pray vnto him in time of danger He is able to giue vs more aboundantly aboue all that which we aske or thinke Eph. 3 20. We see how men in their suite to their betters commonly aske more then they looke for they cannot looke for more then they aske thinking by that means of asking largely to obtaine somewhat answerable to their expectation But God giueth more then we aske we do not aske more then he giueth as all the Saints of God haue found to their endlesse comfort Psal 105 20 21. Gen. 39 19 20. and 40 14. and 41 14 41 42. Ester 7 10. compared with chap. 9 10. Lu. 15 22. Math. 15 22. Vse 4 Fourthly see the difference between God and man Men for the most part are liberall in promising but sparing in performing It is not so with God indeed he promiseth much but he performeth more hee is a liberall pay-master he dealeth bountifully with his seruants When Iacob was sent away to Padan Aram to his mothers father Gen. 2â— â— God promâ—sed he would be with him that he would â—â—epe him in all places whither he went that hee would bring him againe to his fathers house that he would not leaue him vntil he had done that which he had spoken vnto him of and Iacob himselfe craued no more of God but this that he would keepe him in his way that hee went and giue vnto him bread to eate and raiment to put on Gen. 28 15 20. But God performed a great deale more vnto him for Iacob receiued more acknowledgeth more ch 32 10. I am not worthy of the least of all the mercies and of all the truth which thou hast shewed vnto thy seruant for with my staffe I passed ouer this IordaÌ„ now I am become two bandes Lastly it is our duty to be cheerefull in the Vse 5 duties of our callings the Magistrate the Minister the master the seruant euery one as his place requireth in ruling in teaching in instructing in obeying seeing God will reward so plentifully Let no hinderances or pulbacks discourage vs whatsoeuer we meete withall let vs passe them ouer not regard them Let vs go constantly forward as Moses did there were many hookes baited and laid before him to catch him many snares set before his eyes to entangle him but hee escaped as a bird out of the net of the fowlers Heb. 11 26 because hee had respect to the recompence of the reward God rewardeth abundantly aboue our deserts desires Our deserts indeed are little nay none at all but our desires are great and yet the bountifulnes of God exceedeth our desires though they be often enlarged very far and wide If this will not giue encouragement nothing will Behold the rod of Aaron for the tribe of Leui was budded yeelded almonds Out of these words another point is to bee considered I meane from the flourishing of this rod Doctrinâ— that is God is ablâ— giue life to things thaâ— are quite dâ— that God is able to quicken giue life to things that are dead withered though they haue no sap no moysture no iuyce in them yet God is able to put a vegetable force into them This we see in Abraham Sarah they were in respect of generation as good as dead for Sarah was aged and barren and past bearing of children for it ceased to be with her after the manner of women Gen. 18 11. and Abraham himselfe was an hundred yeare old Gen. 17 17. yet he was made a father of many Nations euen before him whoÌ„ he beleeued who quickneth the dead and calleth those things which bee not as though they were Rom. 4 17. This we see euidently in the first creation when out of the earth dead in it selfe he produced liuing creatures and made it bring forth grasse and hearb yeelding seed and the fruite tree yeelding fruite after his kinde Gen. 1 11 and 2 7. So when God had formed man of the dust of the ground he breathed into his nostrils the breath of life man became a liuing soule Againe it appeareth how God in all ages raised some out of the graue and from the number of the dead the dead man that was cast into the sepulcher of Elisha so soone as he touched his bones â—ng 13.21 reuiued and stood vp on his feet This we see among the miracles of Christ When a yong man was carried dead out of the gates of the City the onely sonne of his mother he came and touched the Beere and raised him to life 〈◊〉 7.11 12 â—th 9.25 So he raised the daughter of Iairus for he tooke her by the hand and she arose The like we might say of Lazarus that had beene buried and had layen foure dayes in the graue for when he cryed with a loude voice Lazarus come forth 〈◊〉 11.43.44 hee that was dead came foorth bound hand and foot with graue clothes So did Peter to Tabitha a woman
the body of man euery member hath his proper function so that if one should vsurpe to doe all or all to doe one onely there would follow the destruction of the body for the hand laboureth for the whole the eye seeth and the eare heareth for the good of the rest of the parts the mouth receiueth meate and deliuereth it to the stomacke the stomacke employeth it to all the rest so should it bee in the Church euery member must doe his owne duty and employ himselfe to the common profit and edification of the whole But to omit these obserue that the Leuites are saide to be giuen of God to Aaron and his sonnes to assist them and consequently for the good of the whole congregation From whence learne this doctrine that a good Minister is a speciall gift of God Doctrine A good Minister is a speciall blessing of God and a speciall token of his fauour which hee bestoweth vpon his Church The Lord is many wayes gracious vnto his Church and powreth out many blessings vpon it howbeit none more excellent or worthy then to giue this blessing which now wee speake off to send faithfull teachers Deuteronomy chapter 18. verse 18. I will raise them a Prophet Esay chapter 66. verse 19 31. Ieremy chapter 3. verse 14 15. Matthew chapter 23. verse 34. When God beganne to plant a setled state of Religion among his people hee commanded that the Tribe of Leui should be sanctified to bee the publike teachers of the Church to instruct them in the will of God shewing thereby that Religion would not be vpholden without some speciall meanes and instruments to direct the people therein The reasons are euident First they are his onely gift because hee is Reason 1 the Lord of the haruest as also he is Lord of the Sabbath wherein they exercise their gifts Who then shall reape downe the corne when the fields are white vnto the haruest Iohn chapter 4. verse 35. and gather it into the barne but such labourers as hee shall set on worke Matth. 9.37 Secondly he onely is able to furnish them Reason 2 with sufficiens gifts for the worke of the Ministery Therefore when the Lord Iesus ascended vp on high he gaue gifts vnto men in the day of his triumph when he rode in his chariot as a glorious conquerour and led all his enemies euen captiuity captiue as it were in chaines of yron Ephes 4.11 12. Hence it is that the functions and gifts for the Ministery are particularly named in the most gracious promises which God hath made of the best things to bestow on the Church vnder the kingdome of Christ Esay 59.20 21. Ioel 2.28 29. Reason 3 Thirdly the Ministery is the ordinary meanes which God hath left to bring vs to saluation for how shall wee beleeue without a Preacher Roman 10.14 For the Apostle sheweth that hearing is necessary to faith faith to prayer and prayer to saluation and therfore also it is necessary that there be preaching that so men may heare Vse 1 The vses follow First as good Pastors are tokens of Gods loue to his people which doe good in their places and labour to turne many to righteousnesse so on the contrary to haue euill and ignorant Pastors are tokens of Gods wrath and iudgement as Saul was giuen to the Israelites in iudgement to bee a plague vnto them These win soules to Satan and encrease his kingdome For an euill Minister is the diuels collector An euill Minister is the diuels collectour he gathereth soules for him but he scattereth them from God Or else I may call them the diuels shepheards whom he hath appointed to keepe his sheepe For as God saith I will giue you Pastors according to my heart which shall feed you with knowledge and vnderstanding so the diuell saith I will giue you idoll Pastors according to my heart that shall fill you full of ignorance and blindnesse These supply the places of true Pastors but they can doe nothing for the sheepe of Christ cannot feede in their pastures they are so bare and so barren that they cannot liue vpon them and therefore they that liue vnder them cannot thriue Happy it were for the sheepe if either such sheepeheards were remooued from the sheepe or the sheepe from such shepheards Such drones seeke nothing but their owne ease who neuer consider that the Ministery is a calling of great worke and labour These may be Ministers for the diuels tooth or after mens hearts but they cannot be after Gods owne heart They are blinde guides which run before the Lord send them he taketh no pleasure either in these silly sheepeheards or in those foolish people that are contented with them These are such merchants as gaine many soules to the diuels coffers by doing nothing Other merchants gaine by compassing sea and land Matth. 23.24 and trauelling farre and neere by labouring and taking great paines but these sit idle all the day long they labour not in the Lords vineyard and yet by their ease and idlenesse they enrich the diuels kingdomes and bring him in many thousand soules These are the diuels factours Idle Ministers are the diuels factors by them he getteth and groweth rich The diuels trafficke is all for soules he careth for no other merchandise now the idle and ignorant Minister is his factour who sendeth them in these Wares by heapes and by throngs hee shippeth them with great pleasure and putteth himselfe in the same bottome and then ship and all go to the diuell who sitteth ready in his counting house to receiue them all and to giue them such entertainement as he hath to giue Woe vnto such factours woe vnto such people woe vnto such deceiuers woe vnto them that are so deceiued Neuerthelesse it is strange to consider now the greatest part of the people are enamored of them though they bee the greatest most dangerous enemies that they haue because howsoeuer they may otherwise make much of them yet indeed they withhold all succour and sustenance from them and consequently starue them and kill them Secondly there is great punishment attending Vse 2 vpon the contempt of this excellent gift Deut. 18.19.10 11. 2 Chro. 36.15 16. 2 Thes 1.7 8 9. and 2.9 10 11 12. This meeteth with sundry abuses that sauour rankely of the reiecting of this great mercy and therefore let such take heede that God doe not also reiect them Woe then to the Anabaptists the Family of loue and such like Enthusiastes who refuse the Ministery vnder the pretence of reuelations whereas the Lord hath reuealed vnto vs the dignity of the Ministery and therfore the word hath reuealed that their reuelations are diuellish delusions whereby they are seduced to bring them to destruction Woe also vnto the common sort of besotted Christians who thinke their home deuotions enough and their owne reading sufficient to bring them to heauen not considering that in their reading they want a guide to interprete The
1 Cor. 8 1. lest our knowledge puffe vp and adde to our farther condemnation Therefore the Apostle writing to the Church of the Thessalonians being one of the most goodly and glorious churches that the Apostle planted who aboue the rest of the churches surpassed in knowledge excelled in faith abounded in loue shined forth in obedience yet he saith to them 1 Thess 4 1. and 5 20. despise not prophesie and we exhort you in the Lord Iesus that you increase more more as ye haue receiued of vs how ye ought to walke and to please God We are here in our race we haue not yet attained to the end of our iourny We see how men think they neuer haue riches and substance enough they alwaies account themselues poore and needy and are euer endeauouring to increase better their estate so it should be in true and heauealy Treasure wee should hunger and thirst after righteousnesse Mathew 5 6. Psal 143 1. wee should grow vp in grace and desire euermore greater strength assuring our selues that if we haue an appetite and thirst after the Wel of the water of life we shall be fully satisfied onely wee must vse the meanes that God hath appointed to attaine faith and other sauing graces as earnest prayer reuerent hearing of the Word diligent receiuing of the Sacraments beeing carefull to honor God for that which wee haue alreadie receiued and I am perswaded that hee which hath begun his good worke in vs will perfect the same vnto the day of Iesus Christ As for the peruerse and crooked generation of those that think they haue knowledge enough they manifestly bewray their want of knowledge For as such as haue attained and receyued the greatest knowledge doe finde in themselues the greatest ignorance so such as imagine themselues to be most richly replenished in all knowledge vnderstanding are indeed most sottish and ignorant in the matters of GOD like empty vesselles which make the greatest sound Hereby therfore we shall try our selues whether we haue attained any measure of acceptable knowledge if it worke and kindle in vs a desire of more knowledge if it light vs a Candle to see our owne ignorance and if it teach vs that still our wants are greater then our store The grace of God in the heart is like a grain of mustard seed small to see to at the beginning Matth 13 31. but being once placed planted in the ploughed ground of a fruitful heart it increaseth speedily and spreadeth it self far and neere The master deliuering his Talents to his seruants Matth. 25 25. saith to them Occupy til I come and not hide them in the earth And the Apostle exhorteth Timothy to stir vp the gift in him and to blow the coales lest the graces of God decay as fire is apt to goe out 2 Tim. 1 6. beeing kindled in greene wood The fourth obiection answered Touching the last obiection of hauing already good prayers and good Homilies I answer as they are hated of God and men that make dissention betweene brethren so such as magnifie praier to iustle out preaching which ioyne hand in hand together and walke as friends that are agreed are indeed enemies to them both Indeed we confesse the prayers of the Church are good as it is written My house shall be called the house of prayer Matth. 21 13. but these men little regard them saue to serue their owne turne for few of them make conscience to be present at the confession of sins or absolution of a sinner Nay if they stand at the Church doores they scarse afford vs their presence to come in and if they do we must be deeply indebted to them for their company Now wher they thinke to stop our mouths to choake vs with the Law they crosse the high Ordinance of God slander the good lawes of Princes and sin against their owne soules making the reading of Sermons and exhortations of equall dignity and preheminence with the liuely preaching of the word For first no people vnder heauen should want so far as is possible the preaching of the Gospell it is the commandement of God it is his ordināce necessary for the planting and continuance of a Church which cannot be saide of the other which also are appointed to giue place hold their peace as an inferiour institution when any is present to preach vnto the people Again the liuely preaching of the Pastor applyeth Doctrine and exhortation to the present circumstances and occasions of times and budding of new sins and broaching of new heresies so that according to their manifold windings turnings it is ready to meet them to strike at the very heart and head of them Thirdly there is a great difference in gifts of interpretation exhortation zeale vtterāce memory moouing of affections and such like as the very Heathen haue in another case and kind acknowledged For when the people after the reading of an Oration Cicero de to lib. 2. penned in the perswasible words of human eloquence greatly wondred it was replied Doe you maruaile hearing me reade it What affections would it haue wrought in you if you had heard himself with liuely voice vtter pronounce it As for godly and learned Homilies we doe not condemn or contemn them in the famine scarsity of teaching we know that a cup of colde water is better then no drink and halfe a loafe better then no bread yea as Salomon sayth Prou. 27 ◠the person that is full despiseth an hony-combe but vnto the hungry soule euery bitter thing is sweet yet it is no disgrace or disparagement vnto them to giue place to the preaching of the word as a man may say the Peers Nobles of a kingdome are inferiour to the Prince without defacing of them or that siluer is baser thē gold without disgracing of it Thus much in answer of the Obiections that are made against the preaching of the Gospel being the ordinary meanes which God hath left vnto vs to further our saluation Secondly see Gods mercy to his Church Vse 2 his Decree is concluded his prouidence is determined all things are written in his Booke yet hee will vse men as his owne hand and instruments to doe that which himselfe could worke alone hee will haue them as Ioynt-workers 1 Cor. 3 ◠and as fellow-helpers with him This is a great honour and speciall prerogatiue as the Apostle sheweth We together are Gods Labourers ye are Gods Husbandry and Gods Building And againe 2 Cor. 5 ◠Wee are Ambassadours for Christ as though GOD did beseech you through vs wee pray you in Christs stead to bee reconciled to God It is a verie great honour and dignitie to represent the person of an earthly Prince whose breath is in his nostrils but it is a greater priuiledge and preheminence to stand in the roome of God They are greatly honored that sit in his seat whether in the
see in the booke of Kings 1 Kings 1â— in Hiel the Betheliâ—e according to the word of the Lord which hee spake by Ioshua the sonne of Nun. The like we see in Zachariah when resting in the power of nature and the strength of his owne body he beleeued not the Angel be was striken dumbe and could not speake vnto the people Luke 1 20. A memorable example also we haue in the streight siege of Samaria where a Prince answered the man of God and saide Though the Lord would make Windowes in the heauen could it come so to passe 2 Kings â— 19 20. And hee saide Behold thou shalt see it with thine eyes but thou shalt not eate thereof and so it came vnto him for the people trod vpon him in the gate and he dyed The Reasons heere of are euident For first Reason the Nature of GOD is true and vnchangeable Heauen and earth shall passe but one iote or tittle of his word shall not passe but shall bee fulfilled This is that which is vrged afterward in this booke Chapter 23.19 1 Sam. 1â— God is not as man that he should lie nor as the son of man that he shold repent Hath he said and shall it not bee done hath he spoken and shal he not accomplish it Seeing therefore God is vnchangeable with whom is no variablenesse or shadow of turning hee will let none of his words fall to the ground he is in one mind and who can turne him yea he doth what his minde desireth Reason 2 Again who can hinder him or say vnto him Why doest thou thus No might no power no policy can withstand him in his workes albeit men rebell neuer so much and resist neuer so mightily against him There is great power in Princes they are able to bring mighty things to passe and to crosse the attempts of others yet sometimes they are crossed and resisted themselues It is not so with the Lord our God 〈◊〉 33. Who is in the heauens and doth whatsoeuer he will He hath the hearts of all euen of Princes in his own hand â—â—b 21 1 as the Riuers of waters he turneth them about as pleaseth him This made the Apostle cry out 〈◊〉 11.33 â—5 â—9 19 O the deepnesse of the riches both of the wisedome and knowledge of God! How vnsearchable are his iudgements and his wayes past finding out For who hath knowne the minde of the Lord Or who was his Counsellor Or who hath giuen him first and he shall be recompenced And who hath resisted his will So then whether wee consider the nature of God without change or the weaknesse of man without power wee may safely and truely conclude that all the threatnings which haue bene pronounced and denounced by the mouth of God shal be verified and performed without any altering or diminishing of them Vse 1 Let vs apply this to our selues and gather assuredly from hence the wofull estate of all wicked and vngodly men For seeing he doth not dally with vs or scare vs without cause so that all his threatnings faithfully denounced shall be vndoubtedly accomplished how shal they escape so great condemnation as lyeth at the doore and hangeth ouer their head Howsoeuer therefore they put away the euill day farre from them and liue as if God sate idle in heauen beholding all things but punishing nothing knowing all hearts and thoghts but not regarding the workes of men saying We haue made a couenant with death and with hell we are at agreement 〈…〉 16. though a scourge run ouer and passe thorough it shal not come at vs for wee haue made falshood our refuge and vnder vanity are we hid yet hee that dwelleth in the heauen shall laugh the Lord shall haue them in derision For what followeth Your couenant with death shal be disanulled and your agreement with hel shal not stand when a scourge shal run ouer and passe through then shal ye be troden down by it This is that which the wise man saith Eccles 8.11 12 13. Because sentence against an euil worke is not speedily executed therefore the heart of the children of men is full set in them to do euill Though a sinner do euil an hundred times and God prolongeth his dayes yet I know that it shal be well with them that feare the Lord but it shall not be well with the wicked neither shall he prolong his dayes he shall bee like a shadow because he feareth not before GOD. And to the same purpose the Prophet Ezekiel speaketh Chap. 12 22 23 24 25 26 27 28. where the Prophet reprooueth two sorts of persons open deriders of Gods word as if it should neuer be performed and such as prolong the euill daies as if the plagues were for many yeares and should not come in their dayes But God expressely and directly meeteth with them both and bindeth them together in one bundle declaring and making it plaine to their consciences that when he speaketh the word it shall be done and when hee pronounceth a decree it shall stand Thus in all ages of the Church satâ—n preuaileth with the children of disobedience and draweth more to destruction by presumption then he is able to do by desperation Let vs not harden our hearts thorough the deceitfulnesse of sinne Esay 55 6. Let vs seeke the Lord while hee may bee found and cal vpon him while he is neere Secondly let vs ground our faith in the vndoubted Vse 2 performance of those iudgements that are yet to come as that the Lord Iesus at the appointed time will breake the heauens and will come to iudge the quicke and the dead at his appearance and in his Kingdome that the wicked shall rise againe and stand before the barre of Gods throne These things we see not yet accomplished for all things continue alike from the beginning of the creation HeÌ„ce it is that Mockers arise which walke after their lusts and say Where is the promise of his coming 2 Pet. 3 3.4 10. But the day of the Lord will come as a theefe in the night in the which the heauens shall passe away with a noise and the Elements shall melt with heate and the earth with the workes that are therein shall be burnt vp Yea When they shal say peace and safety 1 Thess 5 3. then shall come vpon them sodaine destruction as the trauaile vpon a woman with child and they shall not escape Thus the Prophet Malachi prophesieth Behold the day commeth that shall burne as an Ouen and all the proud Malachy 4 1. and all the wicked doers shall be stubble and the day that commeth shall burne them vp and shal leaue them neither roote nor branch Thus then we see a day of iudgement is decreed and determined and remaineth for the appointed time but at last it shall come and not lye though it tarry wait for it shall surely come and not stay Thirdly wee must not be dismayed when Vse
theÌ„ seeing he hath railed on the hoast of the liuing God Whereby it appeareth how he strengtheneth his faith by the experience that he had in time past of Gods helping hand nothing doubting but the same God that had preserued him from the iaw of the Lyon and the paw of the Beare would keepe him in this single combate with that Champion that defied Israel This the Apostle Paul also concludeth 2 Cor. 1 9 10. We receiued the sentence of death in our selues because we should not trust in our selues but in God which raiseth the dead who deliuered vs from so great a death and doth deliuer vs in whom we trust that yet heereafter he will deliuer vs. The Reasons follow First his gifts are freely and frankly bestowed he neuer repenteth Reason 1 of them he neuer changeth nor altereth that which is gone out of his mouth he giueth liberally and reprocheth no man Therefore the Apostle saith Rom. 11. The gifts and calling of God are without repentance so that whom he loueth he loueth to the end Iohn 13 1. and where hee hath once shewed mercy he will perseuere in in his kindnesse and he that hath begun his good worke in vs will perfect the same vnto the day of Iesus Christ He neuer waxeth weary of well-doing but delighteth in the works of mercy When the Lord would reueale to Abraham the father of the faithfull his decree touching the destruction of Sodome he maketh this the reason and motiue to moue him vnto it because he had begun already to shew him mercy Shall I hide from Abraham my seruant that thing which I doe seeing that Abraham shall be indeed a great and mighty Nation and all the Nations of the earth shall bee blessed in him Gen. 18 17 18. If then he neuer repent him of his gifts that he hath bestowed nor reuoketh the riches of his graces that he hath granted Then we see that the giuing of one gift assureth that a multitude shall follow after as Leah said A company commeth Secondly he is mercifull to his enemies and Reason 2 them that hate him to such as neuer seeke after him or the knowledge of his wayes hee maketh the Sunne to shine and the raine to fall vpon the godly and vngodly yea his mercy stretcheth to the beasts of the field and the fowles of the ayre He prepareth showers for the earth he maketh grasse to grow vpon the Mountaines he giueth to beasts their food to the yong Rauens that cry Psal 147 8 9 and 36 6 7. He saueth man and beast so that we may boldly say How excellent is thy mercy O Lord thâ—refore the children of men trust vnder the shadow of thy wings He is mercifull to our bodies in him we liue and moue and haue our being hee hath giuen vs life and breath much more therfore will he be the GOD of our spirits and maintaine our spirituall life with the continuance of his graces and sending fresh supply of his Spirit after he hath once giuen vs faith and wrought our conuersion he which hath vouchsafed some portion as it were the first fruites of his mercy will adde greater store of mercy vnto it as it were store vpon store and heapes vpon heapes The vses are next to be considered First Vse 1 we learne from hence to acknowledge his great mercy that maketh mercy the seale of mercy and one grace as the pawne pledge of receiuing and obtaining a new grace O the vnspeakable mercies of God who can sound the bottome of them or who can ascend vp to the height of them Can any tongue expresse or hart conceiue this goodnes of God teaching vs to draw an argument from his first mercy to a second and from a second to a third alwayes to arise from one degree to assure another to conclude a farther proceeding from the first beginning What man or woman hath not receiued thousands and ten thousands of mercies from the Father of mercies 2 Cor. 1 3. and much consolation from the Father of all consolation and thereby so many comforts to his owne soule to assure him that he will neuer forsake him so that we may boldly with a cheerefull heart say Lord be mercifull to vs because thou hast begun to be merciful we haue receiued much mercy therefore continue thy mercy toward vs not because wee haue beene good and profitable seruants to thee or haue deserued thy fauour but because thou hast beene gracious to vs. If our owne workes if our obedience if our righteousnes were to be made the ground reason to perswade the Lord to haue compassion on vs we should build vpon a weake and sandy foundation our comfort were gone and our hearts should faile vs. For we know our owne wickednesse and our sinnes are euer before vs. But since former mercies are arguments of further mercies and the granting of one grace is a key to vnlocke the ga e and open an entrance for the rest to follow since the first loue is a testimony and token of more loue to be shewed and continued we abound with such arguments to moue his Maiesty blessed be his Name for them whereby we may be assured that he will adde mercy to mercy and fauour to fauour Thus we see how fruitefull the louing kindnesse of God is alwayes producing more as one Corne encreaseth an hundred fold This was the stay and staffe of Paul the Apostle when he was in danger of death and was brought vnto his answer At my answering no man assisted me but all forsooke me I pray God that it may not be laid to their charge notwithstanding the Lord assisted me and strengthened me that by mee the preaching might bee fully knowne and that all the Gentiles should heare and I was deliuered out of the mouth of the lyon the Lord will deliuer me from euery euill work and will preserue me vnto his heauenly Kingdome to whoÌ„ be praise for euer euer Amen 2 Ti. 4 16 17 18. Secondly it is a speciall comfort to the afflicted when they are fallen into diuers tentations Vse 2 For when the Tempter cometh vnto vs and perswadeth vs that God hath cast vs off for euer and that we are none of his tempting vs to despaire of his mercy and suggesting vnto vs our vnworthinesse let vs record and recount Gods former mercies taking sweete comfort therein and stirring vp our selues to praier with assurance to be heard If he go about to perswade our harts by a strong illusion that we are not effectually called or freely iustified and elected or endued with faith and therefore shall be certainely condeÌ„ned let vs neuer yeeld to Satan nor to his Angels neither to their helpers assistants the flesh and the world When we are entised to commit sin yeeld not to the subtilties and suggestions of the diuell but flye from it and follow after the contrary vertue very earnestly When he calleth to our remembrance our sins
Name If he deliuer his will to his enemies he will shew himselfe to his friends If he vouchsafe to instruct such as be strangers doubtlesse he will open himselfe and reueale his secrets to those that be Citizens of his kingdome If the seruant bee taught by him who doth not know what his master doth he will not passe ouer his owne sonnes who shall be heyres of his inheritance that he hath prepared for them that desire the knowledge of his wayes For he will fulfill the desires of them that feare him hee also will heare their cry and will saue them Psalm 145 19. Thus did Dauid assure his sonne Salomon standing by him when he was going the way of all flesh If thou seeke him he will be found of thee but if thou forsake him he will cast thee off for euer 1 Chron. 28 2. 2 Chron. 15 2 3. So when the noble Eunuch repayred to Ierusalem and gaue himselfe to reade the Scriptures that his knowledge might be encreased the word of God dwell plentifully in him the Lord sent Philip vnto him Acts 8.35 who ioyned himselfe to his Chariot and expounded vnto him the way of God more perfectly Likewise when Cornelius the captaine Acts â— a deuout maÌ„ and one that feared God had prayed to God for further knowledge that God who had begun his good worke in him would bring him to perfection he is directed to send for Peter who should tell him what he ought to do verifying the saying of Christ Math 13 12 and 25 29. Vnto euery man that hath it shall be giueÌ„ and he shall haue abundance but whosoeuer hath not from him shall bee taken away euen that hee hath Would we then know why we are ignorant in the wayes of God weake in faith bare and barren in the gifts of God We do not beleeue the promises of God offering himselfe to those that seeke him and opening to those that knocke at his gate neyther hunger and thirst after his graces nor know the want of them in our selues or others Fourthly let vs follow the example of God Vse and do good to those that are euill He maketh the Sunne to rise vpon the euill and the good hee sendeth raine on the iust and vniust so should wee do good to all although especially to the houshold of faith Math. 5 45. Gal. 6 10. Let not theyr vnworthinesse hinder our goodnesse but labour that our light may so shine before them that we may gaine them to the faith heape coales of fire vpon their head Let vs admonish and exhort them with all patience and long-suffering that they may come out of the snare of the diuell of whom they are holden Let vs preach the Gospel in season and out of season and 1 Cor. 9.22 take all occasions to win those that are without that by all meanes we may saue some What though they be not turned and conuerted to God by the preaching of the Gospel we seeme to bestow our labor in vaine Many are enlightened of God that are not saued they attaine to knowledge that neuer grow to faith We are the sweet sauor of God as well in them that perish as in them that are saued to the one we are the sauour of life to life and to the other the sauour of death to death 2. Cor. 2 15 16. And this must serue and suffice to comfort vs and strengthen vs to beare out the heate of the day the weight of the burden that lyeth vpon our shoulders to consider that howsoeuer our persons be entertained our doctrine receiued Esay 4â— and our strength bee wasted and consumed in vaine yet our iudgement is with the Lord and our worke with our God who will reward vs according to our labour Lastly Vsâ— seeing GOD maketh knowne his will and word to wicked and prophane men who are sundry wayes enlightened with many gifts of the Spirit let vs not rest in seeking after common gifts but labor to be partakers of such as are proper to the elect and doe alwayes accompany saluation and eternall life This is it that the Apostle exhorteth vnto 1. Cor. 14 where mentioning diuers gifts of the Spirit as the gift of knowledge the working of myracles the word of wisedome the power of healing the discerning of spirits the diuersity of toongs the interpretation of tongues all whâ—ch are common to al sorts of men both good bad he addeth as the vse that now we teach perswade But desire you the best gifts and I will shew you a more excellent way 1 Cor. 14 30 31. Let vs not therefore content our selues with such knowledge and illumination as the reprobate and vngodly haue but let vs couet such as are peculiar and proper to the elect that we may be the Temples of the holy Ghost that the Spirit of God may dwell in vs not for a time but for euer and dispose our hearts as the owner of the house and gouerne it wholly after his owne will Let vs labour to feele a certaine knowledge of our reconcilation to God in Christ 〈◊〉 3. 〈…〉 5. 〈◊〉 25. 〈◊〉 6. the gifts of regeneration a dying vnto sin arising vp to newnesse of life the grace of hearty praier comfort in distresse and such like which the elect of God finde in some measure wroght in them These are infallible notes of election these are the best gifts that the Apostle vrgeth these are such fruites of the Spirit as wee must delight in and follow after If these be in vs do abound we shall haue that peace of conscience through them that passeth all vnderstanding if these bee not in vs whatsoeuer knowledge we haue beside though we haue tasted of the heauenly gift beene enlightened by the Spirit beene partakers of the holy Ghost tasted of the good word of God and receiued the Gospel with ioy wee shall finde no more sound comfort in them then Balaam did in this place by the reuelation which he had receiued from God 15 Balak yet sent againe moe Princes and more honorable then they 16 Who came to Balaam and said vnto him Thus saith Balak the sonne of Zippor Be not thou staide I pray thee from comming to mee 17 For I will promote thee vnto great honour and will do whatsoeuer thou sayest vnto me Come therfore I pray thee curse for me this people 18 And Balaam answered and saide vnto the seruants of Balak If Balak would giue mee his house full of siluer and gold I cannot goe beyond the word of the Lord my God to do lesse or more 19 And now I pray you tarry ye heere also this night that I may wit what the Lord will say vnto me more 20 And God came vnto Balaam by night and saide vnto him Forasmuch as men are come to call thee rise vp and goe with them but onely what thing I say vnto thee that shalt thou do 21 So Balaam rose vp early
the end wee may not deceiue others nor flatter our selues in the good motions of the Spirit wee must carefully obserue these few rules and directions following First we must beginne to cherish in our harts a loathing and detestation of all sinne Not of some few sinnes and retaine others that agree with our corrupt Natures but we must hate all sinne If the olde subtle Serpent get in his taile he wil winde in his head also and after followeth al the body If we giue him scope to possesse vs in any one knowne sinne he will thereby bring vs to destâ—uction as wee see in Saul Herod Iudas Ananias and Sapphira Wherefore wee must truly turne to God and repent vs of all sinne Secondly we must be changed and renewed in our mindes and consciences bring forth fruites worthy amendment of life otherwise we may still suspect our selues that sauing grace is not yet planted in the heart Let vs carefully looke to our hearts that the worke of regeneration be truly begunne there If wee haue once giuen our hearts to God all other parts will soone follow Our eares our feete our eyes will not be farre behind where the heart leadeth the way This is it which Salomon teacheth in Prou. 23 25. My sonne giue mee thine heart and let thine eyes delight in my waies One can take no pleasure but where his heart is Thirdly we must not stand at a stay or looke backe wee must not thinke wee haue knowledge fayth zeale and obedience enough therefore the Apostle saith touching his own practise Philip. 3 12. Brethren I count not my selfe that I haue attained to it but one thing I do I forget that which is behinde and endeuour my selfe vnto that which is before and follow hard toward the marke for the price of the high calling of God in Christ Iesus And indeed in our Christian race there is no standing at one stay For either we go forward or else we go backward If we do not increase we do decrease like the sea that neuer rests but euer ebbeth or floweth To stand still is the first step to declining and declining the first degree of decaying and decaying the forerunner of a finall falling away and falling away the worker of our confusion and destruction as the water that hath beene heate first waxeth luke-warme afterwards turneth to be key-cold Lastly we must endeuour euery day to grow better and better more strong in faith more constant in hope more rooted in charity more setled in obedience more abounding in all good workes This is made the commendation of the church of Thyatira Reu. 2 19. I know thy workes thy loue and seruice and faith and thy patience and thy workes which are more at the last then at the first So the Apostle Paul exhorteth the Thessalonians in the Lord Iesus that they increase more and more as they had receyued of the Apostles how they ought to walke please God Heereunto accordeth the doctrine of Christ where he teacheth Ioh. 15 2. That euery branch that beareth not fruite in him hee taketh away c. And Peter wriâ—ing to the dispersed Iewes dwelling here and there stirreth them vp as new borne babes to desire the sincere milke of the word that they might grow thereby c. 1 Pet. 2 2.3 But alas where is this increasing proceeding and perseuering to be found Hee that was ignorant is ignorant stil hee that was faithlesse is faithlesse stil he that was vniust is vniust stil he that was filthy is filthy stil Reu. 22 12. Behold the Lord Iesus cometh shortly his reward is with him to giue euery maÌ„ according as his work shall be Vse 2 Secondly seeing the wicked do desire the death of the righteous it is plaine and euident that the godly cannot but dye well theyr end shal be in rest their departure shal be in peace Their sorrow shal be turned into solace their pain into pleasure their mourning into mirth their heauinesse into happines God will wipe away all teares from theyr eyes No man so happy as the faithfull Christian He that liueth well cannot choose but dye well whether he dye sodainly or leysurely whether he bee taken away by a naturall death or by a violent death whether it bee by land or by sea in youth or in age Precious in the sight of the Lord is the death of his Saints the Lord redeemeth the soules of his seruants and none that trust in him shall perish Psal 116 15. 34 22. Blessed are they that die in the Lord for they rest from their labors and their workes follow them Reu. 14 13. Let vs solace our selues and comfort one another with these words All men naturally haue a desire of saluation wheÌ„ God toucheth their conscience and summoneth them to answer at his barre Aske the most wicked and notorious liuer that forgetteth God and contemneth him euery day that neuer thinketh of godlinesse that giueth himself to blasphemy prophaning of the Sabbath whoredome couetousnesse drunkennes cruelty hatred slandering and backbiting his brother aske him I say whether he would be saued and inherit euerlasting life hee will by and by answer It is his whole desire and he will thinke you offer him the greatest wrong that may bee to make a doubt of it But these words are no better then Balaams wish Balaam would dye the death of the righteous but he would not liue the life of the righteous for hee loued the wages of vnrighteousnesse and thirsted ambitiously after the honour of vngodlines and therefore he continued in his sorcery went still to fetch his diuinations So likewise many in these dayes haue the wishes of this Wizard Greg lib. 23. mora cap. 21. they desire the death of the righteous but they neuer regard their life they desire their end but they will not walk in their way they are willing to end with them but not to begin with them they catch for the Crowne but will not come to the Crosse they would taste the sweete but they cannot abide the sweat If wee will liue with Christ for euer 2 Tim. 2 we must here dye with him for a season if we will reigne with him in heauen we must first suffer with him on earth we can neuer dye comfortably vnlesse we be careful to liue vnblameably â—ornard ser in Canticâ— 21 If we would finde life and peace in the end of our dayes wee must heere seeke it If we would haue God to bee our God in sicknesse wee must bee his people in our health If we hate and abhorre the life of the righteous they are foolish and vaine wishes of carnall men to desire to dye the death of those that are spirituall For what shall it profit vs to come nere them in our words and to flye from them in our workes Wherefore as the vngodly cannot abide the life of the righteous nor seeke to cut off the least lust nor endure the doctrine
they could finde in their hearts not to pray at all not to heare at all not to partake the Sacraments at all yea to breake out into open blasphemy and say with the Atheists and vngodly men Iob 21.15 Who is the Almighty that we should serue him and what profite haue we if we should pray vnto him Many are carried away with dulnesse and heauinesse of body mind an ordinary and dangerous abuse hindering the sauing knowledge of the Gospel This is a subtle slight and suggestion of Sathan whereof many complaine but few striue against and therefore spend the greatest time allotted and allowed for hearing the word in drowsinesse and sleeping and whereas they should raise and rouze vp themselues they hang downe theis heads and lay them on their seates and frame thâ—mselues to snort and sleepe rather then to heare and attend An vnfit and very vnseemely gesture for so high an worke If thou shouldst so behaue thy selfe to thy father or Prince speaking vnto thee wold they not take themselues â—â—e abused at thy hands Balaam chargeth Balak to rise vp and heare but these lye along vnciuilly or turne their backes vndecently or lay them downe vnreuerently contrary to the religious practice of the people when Christ preached at Nazareth on the Sabbaâ—th day Luke 4 20. The eyes of all that were in the Synagogue were fastened on him Many are talking and speaking to others when they should heare God speake and talke vnto them they remooue out of their places to place others and bring them in their sâ—â—tes True it is kindnesse and curtesie are commendable vertues But it is cursed curtesie which is so dearely bought euen with the losse of rhe least sentence and saying of the word of God Others are reading in the Church and bring with them books besides the Scriptures peraduenture of prayers or sermons or such like godly treatises if not of vnprofitable matters in them they exercise themselues spend the time whereas they should hearken to helpe their instruction and not reade to hinder their attention 〈…〉 But do you condemne reading will some say Is it not a good and godly exercise Do not men rather need to be encouraged then discouraged from that duty 〈…〉 I answer that reading is not to be condemned and no man ought to be discouraged from reading We do not reproue the worke done but the time wherein it is done A good thing done in season is twice done A thing done out of season is euilly done To al things there is an appointed time 〈◊〉 3 1 7. and a time to euery purpose vnder the heauen there is a time to keepe silence and a time to speake there is a time to reade and a time to heare a time to pray and a time to receiue the Sacraments To pray by our selues 〈◊〉 6 5 6. or reade by our selues wheÌ„ we should heare together with others in the Congregation or to exercise the tongue wheÌ„ we should vse the eare or to speake to God when we should heare him speaking vnto vs cannot stand with the generall rules of Scripture appointed to direct vs in our publike assemblies Let all things be done to edifying Let all things be done honestly and in order 1 Cor. 14 5 40. The Apostle reprouing the disorders crept into the Lords Supper that when they should eate the Lords Supper euery man took his owne supper afore and tarried not for his brethren whereby it came to passe that some were hungry and others full saith Haue yee not houses to eate and drinke in Despise yee the Church of God and shame them that haue not 1. Cor. 11 21 22. Where he doth not simply coÌ„demne eating and drinking no more then Christ 〈◊〉 11 15. when he whipped out of the Temple such as made the house of prayer a denne of theeues condemned buying and selling but vsing them at an vnfit time Thus we see how it standeth vs all vpon to beware take heed of all abuses that take away reuerence hinder attention to the end we may with meeknesse receiue the word engrafted in vs that is able to saue our foules Vse 3 Thirdly this duty directeth vs vnto another duty namely to prepare our selues before we come ordring the affections of our minds and disposing the powers of our soules in such sort that they may be fitted and furnished for that worke When the people of Israel were to receiue the Law on Mount Sinai â—â—od 19 10 they sanctified themselues purged their conscience from dead works The Apostle hauing set downe the institution of the Lords Supper to the Corinthians and taught them that vnworthy receiuers eate to themselues iudgement and make themselues guilty of the body and blood of Christ â—hat is reâ—â—ed to fit 〈◊〉 prepare â—â—â—eâ—â—es to 〈◊〉 exercises 〈◊〉 our religioÌ„ willeth them to examine themselues and so eate of this bread drinke of this cup 1 Cor. 11 28 29 and not to come hand ouer head in prophane manner Now to this preparation sundry things are required First wee must bring with vs diligence to marke earnestly and obserue carefully the word of God deliuered which auaileth and aduantageth vs much for profiting thereby in knowledge and obedience Diligence maketh a rough way plaine bitter things sweet and hard things easie This Salomon prescribeth to the sonnes of God Prou. 2 1 2 3 4. My sonne if thou wilt receiue my words and hide my commandements within thee and cause thine heart to hearken vnto wisedome encline thine heart to vnderstanding if thou seekest her as siluer and searchest for her as for treasures then shalt thou vnderstand the feare of the Lord finde the knowledge of God This Christ commandeth Iohn 5 39. This also the Apostle requireth Iam. chap. 1 verse 19. We must vse labour and industry not vpon some sudden motion and pang nor by reason of some good company only or for feare of danger but in a continuall course earnest manner as worldlings vse to take paines to attain treasure and riches inasmuch as the heauenly treasures of a better life do farre surpasse all earthly riches that carnall men make their greatest happinesse We see how artificers and handy-crafts men follow theyr Trades who rise early and sit vp late who labour night and day who endure cold and heat to earne a little of this worlds good but where shall wee finde that Christian who so eagerly and earnestly followeth after the kingdome of God and his righteousnes Behold how Merchants compasse Sea and Land and sayle to the furthest parts of the world with danger of theyr liues to get the goods of the earth But greater is the gaine of godlinesse and heauenly wisedome and therefore we should redeeme the time to procure it and sell al that we haue of our owne to purchase it Mat. 13 44 45. Secondly wee must be touched with the feare and dread of Gods Maiesty for feare engendereth
then our iustification standeth not in our good workes but in that God pardoneth our euill workes For we haue all bene as an vncleane thing And all our righteousnesse is as filthy clouts Esay ch 64. ver 6. Vse 1 Now let vs make vse of this doctrine First this ministreth great comfort to the faithfull that are in Christ The glory and happines of our soules and bodies in this life in the life to come consisteth herein The forgiuenesse of sinnes comprehendeth vnder it as it were in a short summe all the mercies of God This is it which the Prophet Esay teacheth chap 40 1. So Dauid declareth the blessednesse of the man vnto whom God imputeth righteousnes without workes saying Blessed are they whose iniquities are forgiuen and whose sins are couered blessed is the man to whom the Lord imputeth not his sin Psal 32 1 2 7. This mercy of God will bee sweete vnto vs and cheere vp our hearts with vnspeakeable comfort and giue vs ioy in the holy Ghost if we consider these circumstances that wee dayly offend God after our new birth that all sin is odious in it selfe and maketh vs vile and abhominable in the sight of God keeping all good things from vs and pulling downe all euill vpon vs and that the wages thereof is death beeing able to presse vs downe to the very bottome of the gulfe of hell Ier. 5 25. Esay 59 1 2 3. If a man had all the skill of wise Salomon to speake as he did of the nature of beasts of birds and creeping things knew the vertues of all trees and plants 1 Kings 4.33 from the Cedar that is in Libanus vnto the Hysop that springeth out of the wall and were ignorant of this blessed priuiledge and had not the comfortable assurance of it in his conscience it could not auaile or profit him one whit It might peraduenture delight the outward man for a season but wanting the sweet feeling of Gods fauour in washing away his sins the other can be but vanity and vexation of spirit If a man were able to measure the heauens to tell the order height distances influences and number of the starres and yet be ignorant at home and doe not know what is done as it were within his owne house and within the doores and clossets of his owne heart what should it profit him thus to gaze vp into heauen when the burthen of sinne is ready to thrust him downe to hell If a man were so excellent and expert as out of the knowledge of herbes and Simples to remedie all the diseases of the body yet if he be not able to salue the sores of his soule know not how the sicknesses and infirmities therof shall be cured this can be little comfort to him for then he may haue a sound body but an infected soule an healthy body but a sickly soule full of the botches and blemishes of sin which of all diseases is most dangerous and deadly If a man had the knowledge of all lawes and statutes and were able to decide any controuersie and end any suite between man man yet is not assured how himselfe shal be acquitted when the Iudge of all the world shall come and holde his Assises and how things shall stand with him it can bring no peace vnto him seeing God hath a controuersie against him so long as his sinnes are vnpardoned Hos 4 1. What shal it profit a man to bee passing well seene in musicke by voice or instrument to be skilful in reports and descant and bee alwaies troubled with a iarring conscience Last of all what shall it auaile if a man vnderstood all Arts and Mysteries if hee could worke miracles and speake with the tongues of men and Angels if he knew al sciences and secrets of nature yet were ignorant of the forgiuenesse of his sinnes and of the grace of Christ Philip. 3 7. 1 Cor. 2 2. whom onely if we know the matter is not great if we know nothing else whom if we know not it is worth nothing if we know all things in the world beside Vse 2 Secondly wofull is their estate that are not of the Church that are not in Christ that are without true faith and feeling of this heauenly doctrine Wretched and miserable is the condition of many thousands in the world which want this assurance it is such a burthen as â—tayeth vs from the heauens and waigheth vs â—owne to hell Pouerty is a great burthen the â—word famine pestilence imprisonment sicknesse oppression and such crosses are indeede â—eauy burthens but the burthen of sinne surâ—ounteth them all Therefore the Prophet â—aith Psal 38 4. Mine iniquities are gone ouer mine head and as waighty burthens they are too heauy Hence it is that the Apostle exhorteth vs Heb. 12 1 to cast off euery thing that presseth downe and the sinne that hangeth so fast on that so we may run with patience the race that is set before vs. So heauy it was on the Angels that kept not their first estate That it cast them downe to hell and they are reserued in chains vnto the iudgement of the great day 2 Pet. 2 4. So heauy it was vpon the shoulders of Dathan and Abiram that the earth was not able to hold them but receyued them to destruction Yea it is so intollerable a burden as it bringeth terrors and horrors that cannot be expressed and leadeth to the gulfe of desperation when God chargeth the conscience with sinne so that though a man had al riches and honors all pleasures and delights al kingdomes and glory of the world what ioy or comfort can he feel in these things so long as he is not at peace with his God Contrarywise he that is eased of this waight lightened of this burthen though hee haue all the troubles crosses and afflictions of Iob be laid in fetters with Ioseph be banished his country with Moses be cast to the Lions with Daniel he put in the stockes with Ieremy be fed with bread of affliction with Micaiah and haue no more comfort and compassion shewed vnto him then the poore begger in the Gospel to haue the dogges licke his sores Luke 16 21. though his estate be vile contemptible and miserable to the world yet so long as he hath a discharge of his debt a pardon of his sin a cancelling of the bill of enditement drawne against him written in his heart and feeles that peace of conscience which passeth all vnderstanding sealing him vp to the day of redemption this man before God is most happy and blessed for euer But if sin be imputed vnto vs and God enter into iudgement with vs Who shall bee able to stand before him or be righteous in his sight Psal 130 3. 143 2. This feeling of sinne and wound of conscience which the stroke of Gods hand hath made will weary the strongest and lustiest man that liueth when hee shall open the eye to see
motion of sin breake out into all enormities Thes vses are in the next place to be handled Vse 1 First we may truely conclude that they are blessed that thinke of the day of their reckoning and of the time of the account that they must giue of their stewardship and so prepare their garments that they be not found naked Wee see how men in danger as in a fire comming in the silence of the night are glad to catch any thing to couer and hide themselues so must wee be clothed with Christ and put on his righteousnesse There fore our Sauiour Christ saith Who is a faithfull steward and wise whom the master shall make ruler ouer his houshold Math. 24 44 46. And to the same purpose hee speaketh in the Reuelation of Iohn Reuel 16 15. There is no way for the vngodly to escape When a thiefe hauing a purpose to doe a mischiefe commeth vpon an house in the night when all be asleep and so taketh them vnprepared and vnprofitable being in bed and destitute of all helpe they cannot escape or shift themselues out of the way There can be no preuenting of this fearefull and suddaine destruction by foreseeing the appointed time and by determining of the season before-hand so as wee may liue as we list vntill that time For as the lightning commeth out of the East and is seene into the West so shall also the comming of the Sonne of man be Math. 2â— 27. So then wee may see the blessed estate and condition of all such as wisely consider the suddain comming of Gods iudgments and the falling of men into them as a bird into a snare being thereby made circumspect and wise to preuent a mischiefe before they fall into it On the other side wee may conclude the cursed and wretched estate of all vngodly and wicked men they are suddainly taken as in a net and horribly consumed They fall into the pit before they dreamed of any danger They feele their owne misery to be without redemption before they would see it to preuent it Happy are they that see the plague comming and doe auoyde it Vse 2 Secondly it is our duty to awake out of sinne to be watchfull ouer our own soules we must not sleepe in sinne nor giue our selues to security but be careful and circumspect that wee be not suddainly ouertaken Wee ought alwayes to be occupied in the workes of godlinesse and in the duties of our calling to performe them as in the sight of God to the end that being alwayes ready wee should not feare his comming This is the charge that Christ giueth vs to be alwayes ready Mâ—th 24 44. Luke 12 35. To this purpose doth he giue this exhortation that seeing wee know not when the Sonne of man will come whether at euen or midnight at the cocke crowing or in the dawning we should carefully watch pray continually Mar. 13 35 36 37. Luke 21 36. And the which Christ speaketh of the end of the world must be considered of vs touching the end ofour own daies and must teach vs so to number vp our times that we may apply our hearts vnto wisedome that wee should haue our loynes girt and as it were our staues in our hands that euery houre we may looke for our Lords comming The Lord would haue vs know his first comming because the knowledge thereof was profitable and necessary and therefore he reproueth the Iewes that they knew not the time of their visitation Luke 19 45. But his second comming he hath hid from vs as vnnecessary ad vnprofitable nay as dangerous and hurtful vnto vs lest we should say with the euill seruant My master doth deferre his comming and thereupon begin to smite our fellow-seruants and to eate and drinke with the drunken whereas the Master of that seruant will come in a day when hee thinketh not and at an houre when hee is not ware of and will cut him off and giue him a portion with the vnbeleeuers The seruant that knoweth his Masters will and prepareth not himselfe neyther doth according to his will Vse 3 shall be beaten with many stripes Lastly albeit he be patient let vs not put off from day to day the time of our repentance It is the exhortation of Christ to the Church at Sardis Remember how thou hast receiued and heard hold fast repent Reu. 3 3. The Prophet denounceth a grieuous woe to all them that put away the euill day Amos 6 3. that continue still in their wickednesse and think that Gods plagues are not at hand This is the mother of many euils when a man neuer considereth of the day of his death and dissolution and that the day of his appearing is neere and the time of his answering at hand he regardeth not what iniuries he offereth hee committeth many grieuous sinnes So then the consideration of the suddainnesse of Gods iudgements affoordeth a notable vse against the drowzie security and prophanenesse of those that mocke and dally with repentance as if it might bee obtayned at their owne pleasure These men thinke it a vaine thing to trouble themselues that way vntill they bee ready to dye and do lye at the very last gaspe These men regard not how they liue so they may haue time to call for pardon and to cry Lord haue mercy vpon me But vnderstand O yee foolish men that not eueâ—y one that saith Lord Lord shall enter into the kingdome of heauen but he that doth the wil of our Father which is in heauen Math. 7 21. The iudgements of GOD are threatned to come vpon thee as a thiefe and to sweepe thee away suddenly thou knowest not whether thou shalt haue an hour or moment giuen thee to repent Thou mayest be smitten with sudden death When thou risest out of thy bed thou knowest not whether thou shalt lye downe againe When thou lyest down in thy bed thou knowest not what may happen vnto thee before it be day Let God be in our first thoughts in the morning let him bee in our last thoughts in the euening Let vs remember him rising and lying downe Let vs call our selues to an account of our doings euery day what euil we haue done what good we haue left vndone Let vs continually commend our selues our soules our bodyes our goods our brethren into Gods hands as a most faithfull keeper by earnest and faithfull prayer and not goe into our beds as the dog into his kennell or the swine into his stye or the Oxe vnto his stall Boast not of to morrow for thou knowest not what a day may bring forth Pro. 27 1. Thy self may be dead thy house fired thy goods spoiled thy Children destroyed and a thousand miseries bee multiplied vpon thee And if thy daies be prolonged the longer thou continuest in sin the harder thou shalt finde it to repent Thy heart is more hardned by custome continuance An olde ruinous house the longer it is let run the more
and of the Land of Canaan but the eternall rest with Iesus Christ in heauen This do none attaine but onely the faithfull and now we are in the way that leadeth vnto it wee are not yet in possession of that rest 2 Corinth chapter 5. verse 7. As then the passenger doth not sitte still but alwayes is going forward and further vntill he come to his iournyes end so ought wee to make continuall steppes in the faith vntill we come to receiue the ende of our faith which is the saluation of our soules 1 Pet. chapter 1 verse 9. Why eternall life is called a rest Now we must vnderstand that eternall life is called a rest for two causes First because thē and there wee shall rest from all our workes that is from our sinnes for then we shall sinne no more but shall know God euen as we are knowne no euill shall dwell there When the Angels had sinned they were immediately cast out and are reserued in chaines to euerlasting perdition Iude verse 6. Secondly wee shall rest from all troubles and miseries of this life Reuelat. chapter 14 verse 13 and hence it is that this place of rest is called by the name of Abrahams bosome Luke 16 22 23 because Abraham and all beleeuers that are the sonnes of God do there quietly rest and repose themselues as the childe in the bosome of his mother Vse 3 Thirdly it teacheth vs to auoyd all prophanenesse vpon this day of the Lord the works of our callings and the pleasures of our owne hearts are meere prophanations of this holy day Euery one will be ready to confesse that it is a great sinne eyther for the husbandman to goe to plough or for the tradesman to follow his businesse or for the day-labourer to worke or for the handy-craftesman to apply his vocation howbeit for a man to giue himselfe to his sports pleasures and delights they thinke there is some greater liberty Howbeit it seemeth a most ridiculous thing to me that God forbiddeth to the poore man his labour and alloweth to the rich man his pleasure to permit that which is lesse necessary and to restraine that which is more necessary But let vs see what we are to hold as well of the one as of the other out of the Law of God First Adam himselfe was commanded to sanctifie this day which God had blessed Genesis chap. 2 2 and the people in the wildernesse are forbidden to gather Manna Exod. chap. 16 verse 6. For this day is a market day for the soule and a time to prouide spirituall food farre more excellent and precious then Manna Iohn chap. 6 verse 58. 1 Pet. chapter 2 verse 3. Secondly our ordinary buying and selling keeping of fayres or markets on this day to whom we may ioyne those that bring theyr wares and commodities into Church-yards that after morning prayer they may vent them among the people This is another abuse among vs which toucheth the buyers as well as the sellers And if such commodities bee brought vnto vs we ought not to buy them Nehem. 13 15. For what maketh sellers among vs but because they easily finde those that will take their cōmodities at their hands It is certaine if there were no buyers there would be no sellers Thirdly there ought to be no carrying carting vpon this day lest God lay some heauy burden vpon vs too heauy for vs to beare Ierem. 17 21 22. Many carriers offend this way and as they breake the Sabbath themselues so they are the cause of the breach of it to many others Fourthly we must not follow our labours no not in haruest time when we might claime the greatest priuiledge and the season seemeth to offer vnto vs liberty and to giue vs a dispensation yet euen then we must rest prouided that our corne and prouision for the yeere be not in danger to bee lost for then God will haue mercy and not sacrifice Math. 12 7. If wee may saue the goods of others much more our owne And if saue the life of our beast much more our corne wherby our liues are preserued Fiftly they are reproued that wander from their places that runne about after euery pleasure or profite or feast a common abuse prophanation of the day almost in all places Exod. 16 29 these are like prophane Esau who sold his birthright for a messe of pottage Hebr. chapter 12 verse 16 so do they sell the word and sacraments for small trifles These are louers of pleasures more then louers of God hauing a forme of godlinesse but denying the power thereof 2 Tim. chapter 3 verses 4 5. and many of them make theyr belly theyr god Philppians chapter 3 ver 19. And touching theyr profits they take great gaine to be godlinesse not godlines to be great gaine the first Epistle to Timothy chapter 6 verses 5 6. Sixtly the Iewes were forbidden to build the Tabernacle vpon this day which was a place consecrated to God for his seruice and worship Exodus chapter 31. verse 15. It is not therefore lawfull to builde Gods house with materiall stones vpon that day but wee must labour to bee liuing stones built vp a spirituall house and an holy Priesthood to offer vp spirituall sacrifice acceptable to God by Iesus Christ the first Epistle of Peter chapter the second verse 5. Seuenthly they are reproued that keepe a carnall sabbath vnto the diuell not an holy Sabbath to God who spend the time in carding dicing drinking surfetting reuelling and such like This is the diuels sabbath and no better then to serue him The diuels Sabbath They are euill vpon any day but worse vpon this day Saul was offended when he saw Dauids place empty at his Table but how often may our places be seene empty at the Lords Table and in his house Lastly not to regard the hearing of the word whereby wee may encrease in good things and learne our duties to God man The neglect of these duties bringeth many iudgements and curses of God vpon our heads Amos 8 4. Nehem. 13 17 18. Ier. 17. verse 27. Vse 4 Thirdly we must labour to performe obedience to God vpon this day without wearinesse or distraction both publikely and priuately It is our duty to heare the word preached in it 2 Kings 4 23. Luke 4 16 Acts 13 14 15 15 22. We must exercise our selues in the Word and Sacraments pray with the Congregation lay vp in our hearts what wee haue heard meditate vpon it conferre about it and seeke to encrease in knowledge faith and obedience otherwise the Sabbath shall passe from vs without profite We must try our hearts and liues whether we goe forward or backward or stand at a stay If we do these things then shall we be wise obseruers of this day and haue the blessings of GOD come downe vpon vs Exod. 31 13 17. Ezek. 20 12 20. Esay 56 2 3 4 c. and 58 13 14. Ier. 17 24 25 26. Vse
for discouraging the people that brought little children vnto him who ought rather to haue encouraged them Or why doth Christ tell them they knew not of what spirit they were Ioshua had no euill meaning when hee aduised Moses to forbid those that prophesied in the host Numb 11 28. Peters meaning had no hurt in it when he would not permit Christ to wash his feet Iohn 13. Iohn 13 8. Yet doth Moses reprooue Ioshua as one carried away with the spirit of enuy and Christ telleth Peter that if he washed him not hee had no part in him So then we are to vnderstand that as there is a God and that God will be worshipped so he will be worshipped according to his owne word and will If we decline from his will expressed in his word we may well please our selues but we cannot please him we may thinke our selues wise but he holdeth vs for no better then fooles wee may for a time go on in our ignorant courses but hee will in the end cal vs to a reckoning for them and set all in order before vs to the confusion of our faces Vse 3 Lastly it is our duty to study to acquaint our selues with the Scriptures and let vs reade them with all diligence The word is a Christian mans true and perfect guide and in all doubts it is his Counseller Let it not grieue vs to be ruled by it nor account it an heauy burden or an vneasie yoke to be held hard vnto it 2 Pet. 1 19. seeing it is so sure a way for vs to walke in Let vs take this to be our guide and wee shall neuer step one foot awry As the Teachers of the word are not to deliuer that which they neuer receiued of the Lord to his people so we must follow no more then is warranted vnto vs from thence it must be shewed vnto vs there before obedience be yeelded vnto it Hee hath prescribed in it a forme of seruing of him that onely he accepteth other he abhorreth and punisheth The examples of Nadab and Abihu mentioned in this place afterward againe in this booke do preach this doctrine vnto vs and cry out aloud as with a liuely voice that wee should take heed by their harmes In other things God is full of patience but in this he is full of wrath and his iealousie burneth as fire He hath authority ouer his house to appoint his owne worship and he cannot endure to haue it taken away from him by any man Wherefore it behoueth vs to search the Scriptures that wee may learne his will and we must suffer them to dwell plentifully in vs that we may obey his will First we must know it before wee can obey it if we decline and depart neuer so little from it our worke is out of square The Prophet reproueth Saul because he performed his will to halfes and saith vnto him Hath the Lord as great delight in burnt offerings and sacrifices as in obeying the voice of the Lord Behold to obey is better then sacrifice and to hearken then the fat of Rams 1 Sam. 15. 1 Sam. 15 22. Hee commanded Ioshua Iosh 1 8. to haue the booke of the law continually before him and he pronounceth those blessed that delight in it and do meditate vpon it day and night Psal 1 2. Woe then vnto those that hide the booke of God from the people and take away the key of knowledge that they should haue no entrance into the kingdome of heauen These are they that are the murtherers of many thousand soules that might come to the knowledge of the truth if these false Prophets did not locke vp and keepe close the Scriptures from them and therefore they are guilty of shedding blood and bring a famine not of bread a thirst but not of water the people cannot heare the words of the Lord. They feed them with lying legends with deceitfull fables and with humane traditions which do no better then starue them and are not able to keepe life in them whiles in the meane season they hide the Scriptures in an vnknown tongue so that albeit they heare them yet they cannot profit by them Thus the blind leade the blind vntil both the leader and he that is ledde fall into the ditch And woe vnto those also that liue in the Sun-shine of the Gospel yet shut their eyes that they should not see They haue the light brought vnto them they need not say Who shall ascend into heauen Deut. 30 12 13 14. or who shall descend into the deepe to bring it vnto vs that we may heare it and do it Neither neede any say Who shall go ouer the sea for vs and bring it vnto vs that we may heare it and doe it But the word is very nigh vnto thee in thy mouth and in thy heart that thou maiest do it It is brought vnto our doores preached vpon the house tops that is it is set foorth openly it is published by authority it may bee professed with liberty of conscience and no man is endangered to lose life or limbe or to haue one haire of his head touched for it Such are the dayes wherein we liue that we may truely say with the Apostle If our Gospel be hidde it is hidde in them that are lost 2 Cor. 4 3 ◠in whom the god of this world hath blinded the mindes of them which beleeue not lest the light of the glorious Gospel of Christ who is the Image of God should shine vnto them As these men are ignorant so they are willingly ignorant they know nothing because they will not vnderstand They professe themselues to be Christians and yet they haue many of thē no more knowledge of Christ then Turks and Infidels What a lamentable thing is it that such as beare the Name of Christ should know nothing touching Christ It will bee thought strange that any such should bee found in such a flourishing Church as ours is where the Gospel is sincerely taught hath had a free passage so many yeares It is true indeed it may seeme very strange and yet alas it is too common Let the Ministers of the word take an account of those that come to receiue the Supper of the Lord what they haue learned let them make a through search and suruay how they haue profited and they shall finde that to bee true which I affirme Many know nothing at all what Christ did for them neither euer heard what hee should do for them his Name they confesse hath often come to their eares and they haue heard very many speake of him but they know not how or which way they should bee beholden to him or indebted vnto him for any thing or what he hath done for them Is it not possible that many of the Saracens or sauages should heare know more of Christ Iesus then these falsely called Christians As this is enough to breake the hearts of the
Ministers and to make them labour more conscionably then they haue done so it should stirre vp the people to seeke after knowledge which is as the light of the eye or as a candle in the house whereby we may see what we do and how we serue God whether truely or falsely and whether we goe right or wrong It is enough with the greatest sort to do as most doe and to practise that manner of the worshippe of God which is countenanced and continued by authority albeit they can giue no reason of it neither know how to warrant it It belongeth vnto vs not only to professe the truth but to bee able to maintaine the truth which we professe against all gainsayers and such enemies as seeke to rob vs of it It is a duty required of vs not to content our selues to doe as the rest of our neighbours do but to be ready alwaies to giue an answer to euery man that asketh vs a reason of the hope that is in vs with meeknesse of spirit 1 Pet. 3 15. â—et 3 15. Euery man presumeth he hath the truth and therefore they neuer enquire farther into the matter nor labor to satisfie their own harts vpon what grounds they stand They doe as their honest neighbours they think it no good manners to differ from them they account it folly to seeke to be wiser then their fore-fathers so they iumpe with the Church of Rome that teacheth her Disciples to beleeue as the Church beleeueth albeit they can yeeld no reason how the Church beleeueth Whereby it appeareth that albeit all men are worshippers of God yet the greatest sort know not how they worship God so that we may say vnto them as Christ spake to the woman of Samaria Ye worship ye know not what Iohn 4 22. â—â—â—n 4 22. Let all such know that they want true comfort in their worshipping forasmuch as they know not whether they please God or not They are like men that shoote at a marke which know not whether they shoot short or shoot beyond the marke or whether they shoot wide or how much they are wide or whether they hit the marke Thus it fareth with ignorant worshippers they are wholly ignorant whether they go astray in the matter or in the manner of his worshippe whether they doe that which God requireth or that which hee condemneth For this is no otherwise nor no where learned but by the word so that all such as are ignorant thereof are in a wretched case and wofull condition and not farre from destruction whatsoeuer they doe esteeme of themselues or others iudge of them 5. And the Lord spake vnto Moses saying 6. Bring the Tribe of Leui neere and present them before Aaron the Priest that they may minister vnto him 7. And they shall keepe his charge and the charge of the whole Congregation before the Tabernacle of the Congregation to doe the seruice of the Tabernacle 8. And they shall keepe all the instruments of the Tabernacle of the Congregation and the charge of the children of Israel to doe the seruice of the Tabernacle 9. And thou shalt giue the Leuites vnto Aaron and to his sonnes they are wholly giuen vnto him out of the children of Israel 10. And thou shalt appoint Aaron and his sonnes and they shall waite on their Priests Office and the stranger that commeth nigh shall be put to death 11. And the Lord spake vnto Moses saying 12. And I behold I haue taken the Leuites from among the children of Israel in stead of all the first borne that openeth the matrice among the children of Israel therefore the Leuites shall bee mine 13. Because all the first borne are mine Exod. 13 1. Leuit. 27 26. Luc. 2 23. for on the day that I smote all the first borne in the Land of Egypt I hallowed vnto me all the first borne in Israel both man and beast mine they shall bee I am the Lord. Hitherto of the first part of the Preface consisting in a description of Aarons sonnes and in a relation what became of them part of them dying in their sinnes and part succeeding in the Priests Office Now followeth the second part in these words which is a presentation of the Leuites before him Touching this whole Tribe we must obserue that it was diuided and sorted into two rankes whereof the first is the Priests and the second the rest commonly called by the common name of Leuites who were not admitted into the former order as appeareth more euidently in the 16 chapter following as also in the 18 chapter Touching the Priests they are of two sorts Of the high Priest the one was as the head the other as his hands one was the chiefe aboue all the rest the other were inferiour as assistants vnto him The chiefe was the high Priest Sigon de rep Hebâ—ae li. 5 c. 2. of whom the Scripture setteth downe foure things First his consecration he was brought before the Altar he was washed with water he was cloathed with those holy garments that God had appointed he had the sacred oyle powred vpon his head lastly sacrifice was offered on the Altar for his sanctification and his garments were sprinkled with the blood of it Secondly the things that were required in him being consecrated in the former manner which are cheefely these hee might not be defectiue or deformed in body his wife must be a virgin of his owne people he might not vncouer his head rent his garments nor go in to mourn for any that was dead though it were his father or mother Thirdly the Scripture setteth downe his imployment which was to goe daily into the Sanctuary to light the Lampes to burne Incense and euery weeke to prouide the shew-bread on the feast daies to offer the peoples sacrifices with the other Priests and once in the yeare on the day of expiation to enter into the Holiest of all to make prayer for himselfe and the people Fourthly his attire or holy vestiments in which he was to perform this seruice of God which were these six in number a brest-plate an Ephod a Robe a broidred coat a miter a girdle Of the inferiour Priests Touching the Priests of inferiour condition they had the same kinde of consecration which the high Priest had in sacrificing they were like vnto him and in the seruice of the Sanctuary in burning incense in prouiding the bread of proposition and in preparing looking to the lampes and lights This was the difference in these betweene him them that he was the chiefe and they were helpers he was the directer they were directed and guided by him Besides this was peculiar to the high Priest that hee consulted with God by Vrim and Thummim Exod. 28 30. Leuit. 16 30. and entred into the holiest place to make attonement to cleanse and hallow it from the sinnes of the people Their vestiments were the same sauing that the high Priest onely
nothing Another sort seeing the Ministery so vilified and seeking to shun that rocke do rush and dash themselues violently against another for they giue almost no reuerence at all to the Liturgie neither care to affoord vs their presence at the same But we must walke in the golden meane betweene both these giuing to each that which is meete without comparing the one to the other and so yeelde obedience to both In the one God speaketh to vs in the other we speake to God The Wiseman handling them both beginneth with the preaching and hearing of the word as the most principall part of Gods worship and afterwards he proceedeth to prescribe rules of praier Eccl 4 5. Acts 2 42. So the church is saide to haue continued in the Apostles doctrine in prayers They then deceiue themselues that vnder a pretence of receiuing the prayers of the church do contemne the Ministery of the word and think they haue done enough if they haue bin present at them saying We haue godly praiers published and set forth by commaÌ„dement of the Prince why cannot men bee contented with them These speake through hypocrisy and would seeme zealous of publike prayers howbeit they are like to Iudas he cried out against the waste of the ointment as if it might haue bin better bestowed vpon the poore He seemed very carefull of the good of the poor but hee spake this not that he cared for the poore but because he was a theefe and bare the bag Ioh. 12 6 So do these men talk much of prayers as if they were so zelous that they were altogether giuen to prayer howbeit they do not this for any zeale to prayer or for any great care they haue to frequent theÌ„ but thereby to seeke a couer for their owne negligence in hearing the word Such as liue vnder an vnpreaching Ministery thinke themselues well enough when as notwithstanding they want a chiefe and principal part of Gods seruice the ordinary meanes of saluation Ro. 10. Iam. 1. On the other side such as ascribe al to preaching and regard not the prayers of the Church are blame-worthy this must be done but the other must not be left vndone It is the office of the Ministery to perform both Act. 6. and the duty of the people to bee present at both yet great is their negligence this way if not contempt Vse 3 Lastly from hence ariseth great comfort to such as are weake in faith and in the giftes of faith For God will not reiect vs or our prayers though we be not able to performe them as we ought to do Albeit we come vnto him halting and borne by others yet he will embrace vs and receiue vs. This may bee a notable motiue to encorage vs to this duty Christ hath promised that he will not quench the smoaking flaxe nor breake the bruised reede Math 12 20. Blessed are they that come to him creep on hand and foote if they cannot walâ—e vpright but woe vnto them that come not at al. If wee haue but a graine of Mustard seede of faith he cherisheth it and accepteth of vs. Let vs therefore come vnto him by prayer howsoeuer we come by our selues or by others forasmuch as our comming to him shall haue a reward See more of this before chap. 6. Rise vp O Lord and let thine enemies be scattered and let them that hate thee flie before thee This is the prayer made when they began to march This prayer is short but it is verie effectuall The summe and substance is to commend vnto God the good and preseruation of the church from the many enemies of it As if he had saide O merciful God which hast promised thy presence among vs go thou before vs and scatter thine and our enemies put theÌ„ to flight which seeke to stop our way and to hinder vs from entering into the land of Canaan which thou hast promised vnto vs. The prayer consisteth of two parts a cause and the effect The cause is Gods arising to the defence of his seruants wherein he speaketh after the maner of men because properly God neither riseth vp nor sitteth downe as also he neither slumbreth nor sleepeth Psal 121 4. But it is spoken in regard of a new worke whereby he manifesteth his help to be ready at hand and sheweth that he shrinketh not backe in time of neede from those that are his Sometimes he is saide to lie still and to be as it were asleep when he doth beare with patience Illyr câ—au Sâ— and suffer the wicked to rage and run on against the righteous and against religion so when he beginneth to take the cause into his owne hand both by defending his children and maintaining his owne glory against the wicked hee is saide to arise and stand vp Esay 2 21. as 2 Chro. 6 41. Psa 44 23. 82 8. 132 8. The reason of the speech is borrowed from men who can do no work of any moment or account while they lye still but if they wil go in hand with any thing they must rise vp The effect of his arising is the scattering of his enemies If he once arise to the help of his people then followeth quickly the fall of his enemies If he fight for them They shall flye before him as chaffe before the wind and as wax melteth before the fire so the wicked perish at the presence of God Psa 68.2 We might note from hence that when once God sheweth himselfe for his people the enemies are quickly put to flight Exod. 14. When Pharao pursued the Israelites and ouertooke them at the redde sea and that their hearts began to faile and fall away to be troubled and as it were to melte away Moses said vnto them Feare not stand stil and see the saluation of the Lord which he shal shew you this day 13. The Lord shal fight for you and you shal hold your peace 14. Deut. 28 7. and Ro. 8 31. If the Lord be on our sides who shal be against vs This is a great comfort to the Church 2. Chro. 15 2. The Lord is with vs if we bee with him Againe let euery faithful soule apply this to himself and gather assurance by it to stand vnmoueable vnder the shadow of the almighty Lastly it noteth out the wretched miserable condition of the enemies of God and of his children for when they thinke to arise God wil giue them a sodain and shameful fal But I onely point out this point and proceed to the consideration of the titles which Moses giueth to the vngodly â—â—â—â—rine he calleth them the enemies of God â—â—e wicâ—â—â—â—e Gods â—â—i s and â—â—â—â—m such as hate him So then obserue that al wicked men are vtter enemies to God they hate him they abhorre him they cannot abide him They say in their hearts There is no God Psal 14 1. God hath forgotten he hideth his face hee will not require it Ps
10 11 13. The Lord shall not see neither shall the God of Iacob regard it Psal 94 7. Depart froÌ„ vs for wee desire not the knowledge of thy waies what is the almighty that we should serue him and what profit should we haue if wee pray vnto him Iob 21 14 15. Exod. 5 2. Mal. 3 14. In the second commandement the Lord saith that hee would visit the sinnes of the fathers vpon the children to the third and fourth generation of theÌ„ that hate him Exo. 20 5. Howsoeuer therefore they pretend friendship and loue to him as Iudas did to Christ yet their hearts are farre from him they hate him and cannot abide him Reason 1 And no marueile For first they fight against his Lawes and resist his ordinances They wish there were no God no hell no heauen For as they are the friends of God that do his commaundements so doubtlesse they are his enemies that will not submit themselues to his kingdome nor do his wil. Hence it is that Christ saith Luk. 19 27. Those mine enemies which would not that I should reigne ouer them bring hither and slay them before me They that will not haue him to reigne ouer them and in them are his enemies but such are all the vnregenerate therefore they are Gods enemies Secondly they are vnder the dominion of the Prince of darknesse who is Gods professed enemy he ruleth in them to him they giue homage and obedience From him they will not depart and of him they shal receiue their wages So Christ telleth the Pharisies they were of their father the diuel Ioh. 8 44. they did the lusts of the diuell and therefore they were the children of the diuell The God of this world ruleth in them and therefore they can bee no better then the enemies of God 〈◊〉 2 19. for of whoÌ„ a man is ouercome of the same hee is brought in bondage Lastly the godly that seeke to feare the Lord are both called and accounted the friends of God as Abraham was Iam. 2 23. To this purpose speaketh Iehoshaphat in his prayer 〈◊〉 20 â— Art not thou our God who didst driue out the inhabitants of this land before thy people Israel and gauest it to the seed of Abraham thy friend for euer If then the faithfull be the friends of God doubtlesse the vnfaithful what are they but his enemies Vse 1 Tâ—e Vses First conclude from hence that most certainly God wil be their enemies Wil he hold friendshippe with those that care not for his loue and fauour that professe and proclaime though not in wordes yet in their workes that they are and will bee his enemies No doubtlesse â—e will cast them ofâ— he will renounce them for being any of his people Thus the Prophet speaketh Psal 78 â—6 He smote his enemies in the hinder parts hee put them to a perpetuall shame And Esa 63 10. â—hey rebelled and vexed his holy spirit therefore he was turned to be their enemy and he fought against theÌ„ Would any man haue the displeasure of great men Do not all men feare to haue such as are in high place to become their enemies But behold he that is higher then the highest and greater then the greatest is an enemie to all wicked persons as they are enemies to him Who would not therefore make all possible haste to come out of such a wretched condition as pulleth the enmity of God vppon his head and setteth God against him Secondly let no man glory in their fauor Vse 2 friendship or that they are any way nere vnto them or great with them He that toucheth pitch cannot but be defiled with it Hee that is inward with Gods enemies will learne in time to be enemie also Wâ—e must therefore auoid their company and entertaine no familiarity and acquaintance with them They are Gods enemies and they are enemies vnto vs why then should not we be enemies to them The Prophet setting downe the note of the Citizens of heauen maketh the contempt of the wicked to be one Psal 15 4. He in whose eies a vile person is contemned The Prophet Elisha witnesseth and auoucheth euen to the face of Iehoram the King of Israel that had it not beene that he regarded the person presence of Iehoshaphat he would not once haue vouchsafed to looke vpon him 2 King 3 14. Whatsoeuer titles they claime and challenge vnto themselues this is their true title they are the enemies of God and we must haue no society with Gods enemies Thirdly it sheweth the certaine destruction Vse 3 of all the vngodly for they are his enemies and can they then prosper They fight against him and he will fight against them are they stronger then he or able to preuaile against him No in no wise for though hand ioyne in hand and all of them should combine theÌ„selues in one against him yet the breath of his mouth shall blow them away and they shall not stand in iudgement before him To this end they are compared to chaffe which the winde scattereth away Psalm 1. The godly are like a Tree planted by the Riuers side that bringeth foorth his fruite in due season his leafe also shall not wither but the vngodly are not so they are like the chaffe they are of no more reckoning or account with GOD then the chaffe is with men in comparison of the good corne Hence it is also that they are compared to dung they cast vp as soule and filthy a sauour in the nostrils of almighty God as dung doth in the nostrils of men Therefore the Church in their praier against them Psal 83 9 10. desireth God to do vnto them as vnto the Midianites as to Sisera and Iabin at the brooke of Kison which perished at Endor and became as dung for the earth So doth Ahijah tell the wife of Ieroboam that the Lord would bring euill vpon the bouse of Ieroboam and take away the remnant of his house as a man taketh away dung Iob 20 7. till it be all gone 1 King 14 10. Let them therfore magnifie themselues neuer so much lift vp their hornes on high they are of no price they are in no account they are of no estimation with God they are lothsome and abhominable to him Their sins cry aloud in his eares they haue a stinking sauour in his nostrils they are odious in his eies they greeue his heart and can they escape May we not make an vndoubted conclusion from all these things that they shall certainly perish Vse 4 Lastly to shut vp this point it is a duty required of all of vs to seeke to be at peace with God and to giue vnto him our hands or rather our hearts For so long as we stand out against him and bid him open defiance there can be no peace betweene him and vs neither any hope at all of reconciliation For as Deut. 32 41. If he whet his glittering sword and his hand take hold on