be thine it is the Lords and he giueth it vnto the Priest for a recompence of his labours in the Tabernacle and his seruice of the Lord and his teaching of the people God is the Lord of the soile he challengeth it at his own and he disposeth it at his owne pleasure Thus much touching the Law the applying of it followeth where God ordaineth it as a Law that all such things as are purloyned and conueyghed away from the right owners and possessours should in case they or any of them faile be bestowed vpon the Priest which is amplified by an equall comparison of the like all other things offered should be his also and might not be altered to any other vse as if he had said As I haue giuen them the offerings of the people so I haue giuen to them this also that they shal haue right as wel to the one as to the other by my gift Verse 5. When a man or woman shall commit any sinne o. After we haue seene the order of the words let vs make a collection of doctrine And first obserue that Moses speaketh in this place not of any sinne committed against piety and godlinesse but against the equity and iustice that ought to bee among men not of the immediate worship of God prescribed in the first table but of wrongs done to our brethren forbidden in the second table as appeareth by sundry circumstances both because he speaketh of making him recompence which no man can giue to God it being vnpossible to make satisfaction to him for the least offence and because the trespasse shall be recompensed to the Priest yet notwithstanding he calleth it a trespasse against God Heereby we learne that all sinne Doctrine All sinne ãâã committed against God himselfe euen the breach of the second table is committed against God Whatsoeuer iniuries and offences are done against our brethren are sinnes and offences committed against God This appeareth euidently in other places of the Law as Leuit. 6.2 3 4. If any man sinne and commit a trespasse against the Lord and deny to his neighbour that which is taken him to keepe c. Where he teacheth that to deny the thing committed to our keeping to breake the trust reposed in vs to robbe our neighbor violently to take his goods from him to deny that which we haue found and our neighbour hath lost are all of them sinnes against God though trespasses against men The charge also that Nathan layeth vpon Dauid together with his answere make this trueth most plaine 2 Sam. 12.9.13 The Prophet reproouing him saith Wherefore hast thou despised the commandement of the Lord to doe euill in his sight thou hast killed Vriah the Hittite with the sword and hast taken his wife to be thy wife and hast slaine him with the sword of the children of Ammon To this heauy message from God deliuered by his seruant the Prophet doth Dauid submit himselfe and in the humility of his soule consesseth I haue sinned against the Lord. This is that which Ioseph witnesseth when he was entised to commit folly with his wanton mistresse but yeelded not vnto the tentation he saith vnto her Gen. 39.9 How can I doe this great wickednesse and sinne against God He doth not say against my master and so render euill for good vnto him as he might truely haue said but he speaketh with a feeling conscience that he should sinne against God in offending against his master To all these we may also adde the testimony of the Lord himself vttered vnto Caine that had conceiued malice and murther in his heart against his brother a sinne against the second Table the summe whereof is Thou shalt loue thy neighbour as thy selfe Gen. 4.6 7. Why art thou wroth and why is thy countenance cast downe if thou doe well shalt thou not be accepted and if thou doest not well sinne lyeth at the doore c. It is a notable exhortation that Moses giueth in the behalfe of the poore that were among them Deut. 1.5.6 Beware that there bee not a thought in thy wicked heart saying The seuenth yeere the yeere of release is at hand and thine eye be euill against thy poore brother and thou giuest him nought and he cry vnto the Lord against thee and it be sinne vnto thee Whereby we see that not onely such as take away other mens goods wrongfully doe commit sinne against God but they that detaine their owne goods couetously and doe not bestow them vpon the releefe of the poore so that a man may sinne in his owne as well as in other mens in ouermuch sparing as well as in wronging others To the same purpose he speaketh in another place against the oppressing of an hired seruant that is poore and needy whether he were of their brethren or of the strangers in the land Deut. 24.15 At his day thou shalt giue him his hire neither shall the Sunne go downe vpon it for he is poore and setteth his heart vpon it lest he cry against thee vnto the Lord and it be sinne vnto thee All these places prooue vnto vs that all sinne is committed against God and respecteth him either immediately when we sinne against the first Table or mediately when we sinne against the second Table This will better appeare by such reasons as Reason 1 are grounded out of the Scriptures and serue to confirme this trueth and to establish our consciences in it First sinne is nothing else but the breach of the Law of God 1 Ioh. 5.17 and the party that is offended properly directly is God himselfe For except there had beene a law giuen of God forbidding or commanding there could be no offence against any creature If God had not said Thou shalt not steale theft had not beene a sinne and lust could not be accounted as a sinne except the Law had said ãâã 7.7 Thou shalt not lust as Paul confesseth he had not knowne sinne but by the law And in another place hee testifieth that where there is no law there is no transgression forasmuch as by the law commeth the knowledge of sin ãâã 4.15 If God had not said Thou shalt not commit adultery Dauid had neuer offended Vriah in taking his wife If he had neuer said Thou shalt not kill it had beene no offence to take away life Absolon had neuer transgressed in dishonouring his father Caine in murthering his brother Ziba in slaundering his master if God had neuer published a law against these things Hence it is that the Apostle Iohn saith Whosoeuer committeth sinne ãâã 3.7 transgresseth also the law for sinne is the transgression of the Law This is a full and perfect definition of sinne so that as the definition and the thing defined are both one so are sinne and the breach of the Law For as euery sinne is the transgression of the Law so euery transgression of the law is sinne and nothing else but sinne as euery man is a
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 theÌ 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 theÌ 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 â 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
with his sword in his hand and fighting did call for aide and on the other side dispraise the practise of him that withdrew himselfe out of the battell so soone as it was begun vnder colour pretence of praying for good successe affirming that God doth not accept the sacrifice of Cowards neyther receiueth their prayers because they are vnreasonable For they held it no reason that he which shooteth not should hit the white nor that he should win the victory that abideth not the battell neyther that he should haue any good that doth nothing toward it As then victory is wonne by labour not by sloth so shall we attaine the blessings of God by our endeuour not by our idlenesse It is required therefore of euery one of vs to consider our callings wherein we are placed We haue not all of vs one calling but diuers Some are set in the priuate family and some in the common-wealth and some in the Church of God all haue not one office but diuers We are trauailers in this world as passengers in a Ship âut in compa â Lygur and âuma who being there some for one businesse and other for another purpose do neuer meddle one with another but euery one careth for the discharging and dispatching of his proper office So ought it to be with vs we haue our proper calling and proper duties to be performed therein Be diligent in the duties of it and thou maist looke for a blessing vpon thy labours Sanctifie thy daily labours with daily praier but presume not that praier shall helpe thee without thine owne labour If thou shouldst pray to God all the day long to feed thee to cloathe thee to sustaine thee and thy family the idle mans prayer auaileth nothing We must pray vnto him when we begin our labours and blesse his name when we haue ended our labours but to call vpon him determining with our selues not to take paines or not determining with our selues to take paines is no better then to dally with GOD and deceiue our selues Lastly it is our duty to seeke to be acquainted Vse 3 with the word where we shall finde that plainely and particularly set downe which we would know In what state soeuer we are set we shall haue a sure guide to begin the works of our calling to goe forward in them and to perseuere vnto the end Heereby we shall be able to warrant our workes and know what duties God accepteth and what he accepteth not It is a light vnto our eyes and a lanterne vnto our steppes Psal 119 105. It is the commendation of Gods children to be conuersant in it In darknesse we cannot go safely without the helpe of a lanterne so are wee borne and brought vp in ignorance and continue therein vnlesse wee be guided by the word of God and his Spirit Many that want the knowledge direction of the Scriptures think they liue in the light walke in the light and behaue themselues as children of the day and are in as good a case and haue as good soules toward God as they that study the Scriptures and meditate in them day night They thinke it is not for simple men to meddle with the Scriptures but for Preachers and Diuines They thinke that knowledge maketh men worse and that none are worse men that none will deceiue a man sooner then they and therefore such as seeke to know God and to serue him according to his word they call in contempt and derision Scripture men But these ignorant beasts speake by the spirit of the diuell and oppose themselues against the expresse commandements of God and the approued examples of his setuants The Lord himselfe speaketh Hos 4 6. My people perish for want of knowledge The Apostle saith 1. Cor. 14 20. Be not children in vnderstanding but in maliciousnesse be as children The men of Berea are commended Acts 17 11. because they searched the Scriptures priuately to proue the truth of the doctrine which they had heard deliuered publikely But if knowledge as is pretended do make men worse then is it euill in it selfe and not good forasmuch as that which is good cannot make a man euill What then Dare any two-legged beast presume in the prophanenesse of his wicked hart to say that to know God and his will which is most pure and holy can make a man any worse Or that the more a man knoweth of Iesus Christ and christian religion the worse he should be A vile blasphemy O detestable impiety Will it make a seruant worse to know the will of his Master Or a subiect to know the Princes lawes and statutes It will be farther obiected Obiect There was neuer more knowledge and lesse practise a man may heare many speake much out of the Bible who notwithstanding are naughty men I answere âwer be it so yet the cause is not their knowledge but want of grace it is not in the word but their owne corruption â 1.22 They are fooles saith Salomon that hate knowledge and are enemies vnto it For all well doing in our callings proceedeth from faith and faith is grounded vpon knowledge and doth increase through knowledge Where there is no knowledge of Gods sacred and heauenly will âs 4.1 2. men breake out without all conscience into swearing lying stealing whoring and killing Moreouer all they that can talke of the Scriptures make shew of them to others haue not by and by the knowledge of them for as much as they may alleadge more a great deale then they vnderstand âbiect Shall none then be saued wil some say but such as know the Scriptures can we not be led by Gods Spirit and serue him except we be conuersant in them I answere ânswer no. The Spirit guideth no man without the word We are begotten anew by the immortall seed of the word Pet. 1. âm 1. saith Peter Of his owne accord he hath begotten vs by the word of truth saith Iames. If then we be begotten by the word to a new life we are dead without it or rather haue no being of a true Christian No man can truely serue God vntill he know how to serue him It is God that teacheth how he will be serued and he teacheth onely by his word He hath no other schoole-house but the Scriptures such as thinke to learne his will otherwhere are much deceiued and will in the end prooue themselues the disciples of the diuell not the schollers of Christ forasmuch as hee that is of God âh 8.47 heareth Gods word yee heare it not because ye are not of God No man can be saued without faith for without faith it is impossible to please God but faith commeth by hearing and hearing by the word of God Rom. 10.17 No man can be saued except he be regenerated for except we be borne againe we cannot enter into the kingdome of God Ioh. 3. but wherewithall shall a yong man clense his
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 disobedieÌce 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
when wee can complaine of them speake euill of them deface and euery way disgrace them as carnall men do their vtter enemies it is a true signe that our hearts are touched by the Spirit of God as our Sauiour Christ teacheth Iohn 16 verse 8. When the Comforter is come he will reproue the world of sinne and of righteousnesse and of iudgement Wee haue no greater enemies then our sinnes which are many in number strong in power deceitfull in snaring and dangerous in subduing of vs. They are in number as the sand on the sea shore that cannot be reckoned and moe then the haires of our head or then the houres that we haue liued They are as strong as an army of men set in battell aray who by their power and puissance haue strooke downe the chosen men of Israel They deceiue with their pleasures as the bird is taken in the snare and as the subtill harlot that flattereth with her mouth They bring danger both to soule and body and leaue vs not till wee perish for euer and be cast into the pitte of hel from whence there is no redemption Seeing then their nature is such that they carry vs headlong with violence into perdition we should also maligne them and hate them as death nay as him that hath the power of death that is the diuell Hebr. 2 verse 14. If we finde them too cunning and crafty for vs and our selues too weake to deale against them being armed with all the forces of Satan and of the world let vs goe to him that beeing stronger then that strong man is able to take away all his weapons Luke 11 verse 22. and binde him in chaines euen the Lyon of the Tribe of Iuda Reuel 5 verse 5. that is able to stop the mouth of that roaring Lyon which seeketh whom he may deuoure 1 Pet. 5 8. He knoweth wherof we are made he remembreth that we are but dust And as he is of power to helpe vs and subdue our corruptions so he is of infinite mercy to pardon vs our sinnes He knoweth what is in vs better then we our selues know our selues forasmuch as he is greater then our hearts and knoweth all things If then we confesse our sinnes truely and vnfainedly as he is faithfull and iust 1 Iohn chap 1 verse 9. so he will forgiue vs he hath made the promise and the word is gone out of his mouth which he cannot call backe againe he hath vttered his voice and he cannot deny it no more then he can deny himselfe If he should reteine our sinnes we being penitent he should forfeit and falsifie his truth which cannot agree to the diuine nature and therefore as one rightly speaketh he should be a greater leeser then we This is euidently to be seene in the Psalmes of repentance penned by the Prophet Dauid as Psalme 32. At the first he sought by all the meanes that he could to hide his sinnes hee sendeth for Vriah and vseth sundry shifts to conuey him vnto his house and thereby to couer his sinne When that pollicy would not serue he sendeth secretly to Ioab to put him in place of danger and theÌ to retire from him that hee might fall by the sword of the Ammonites But whiles he seeketh all meanes to couer it God the searcher of hearts doth discouer it and sendeth his Prophet vnto him to reproue him Heereby euen by the Ministery of the word his heart is touched and he is made to see the greeuousnesse of his sin against whom he had sinned then he is not ashamed to acknowledge it and to leaue a memoriall of it in the Church for the good of others Thus he found wonderfull comfort by his confession and could finde none without it I acknowledged my sinne and thou forgauest mine iniquity Psal 32 5. The consideration of the multitude of our sinnes is able to bring vs to despaire but the confession of our sinnes is able to raise vp to hope againe and to stay vs vp with the mercies of GOD which are as flagons of wine to refresh vs. When Dauid had thus confessed that he had sinned God sent him a comfortable message that cheered his heart and quieted his conscience The Prophet that before threatned thundered out the Law now applieth precious balme and powreth wine and oyle into his wounds saying vnto him in the Name of God Thy sinne is pardoned They that are escaped by the mercy of God as it were from a dangerous shipwracke out of their sinnes would not come into the same case and condition againe for to gaine a kingdome nay all the kingdomes of the world When the sinfull woman confessed her sinnes by shedding abundance of teares and wiping the feete of Christ with the haires of her head hee answered concerning her as the Lord of life and comfort Many sinnes are forgiuen her for shee loued much Luke 7 verse 47. Thus he spake graciously and comfortably to the penitent theefe on the Crosse accusing himselfe reprouing his fellow iustifying Christ confessing his faith and asking forgiuenesse This day shalt thou be with me in Paradise Luke 23 43. The more often we goe vnto God and confesse our sinnes before him the better it is for vs the more mercifully he will deale with vs the greater grace he will bestow vpon vs the farther he will remoue his iudgements from vs and the neerer he will approch vnto vs. Vse 3 Lastly let vs all labour after a right confession Many haue confessed their sinnes and yet found little comfort as Pharaoh Saul Iudas the Israelites and many others If we hope to speed better then these men then we must confesse better then they did If wee sinne with them and confesse as they did we shall reape no better fruite then they did We are apt to fauour and flatter our selues wee are possessed with selfe-loue Wee cannot looke vpon other mens vertues nor our owne vices we are blinde in seeing our owne faults wheras wee are sharpe sighted and quicke eyed to espie a little mote in other mens faces Wee should rather consider our owne wants to be humbled for them then the graces we haue to be puffed vp by them No man seeth the spots that be in his owne face so he discerneth not the sinnes that are in his owne soule He that would know his deformities taketh a glasse Iames 1 23. which sheweth vnto him what he is and how he is so if we would vnderstand our secret open sinnes we must behold our faces in the law of God for by the law commeth the knowledge of sinne Rom. 3 20. Wee must therefore examine our selues touching this duty of confession and obserue diligently the true properties of it Not euery one that saith Lord Lord shall enter into the kingdome of heauen Not euery one that saith I am a sinner I am vncleane is a true conuert and a right penitent Nothing is more common theÌ to heare men say I confesse my selfe a
some penall statute to say Alasse I knew not the law I was vtterly ignorant of it I neuer heard in all my life of any such matter For the law is passed printed and published and thou must take knowledge of it Euery man at his owne perill must looke to it and if he runne in danger of it it is his owne fault so we may say of the law of God He hath set it foorth to the view of all and all must make enquiry after it at their vttermost perill If then the Turkes and Sarazens if the Infidels and Barbarians that want the meanes shall not be excused at the day of iudgement by their ignorance how shall we thinke to escape that haue had the meanes And so doth the Lord tell them of Corazin and Bethsaida and denounceth a fearefull woe against Capernaum because they had much mercy shewed vnto them yet neuer regarded the same and therefore telleth them that it should be easier for Tyre and Sidon yea for Sodome and Gomorrah in the day of iudgement Math. 11 21 23 24. Secondly woe to our times woe to the age Vse 2 wherein we liue for little knowledge resteth in the hearts of the greatest part They know nothing of God of his nature of his essential properties of the Trinity of the Law of the Gospel what faith is what iustification or repentance They are ignorant how to worship God though they be often taught they remaine euer the same men euer ignorant euer learning but neuer coming to the knowledge of the truth Two chiefe causes there are of this the one in the mind the other in the will In the minde impotency of vnderstanding they are dul to conceiue the things of the Spirit The wisedome of God is foolishnesse to them as mans wisedome is foolishnesse to God 1 Cor. 2. The other is in the will they sauour the things of the flesh wholly they finde no sweetnesse in the word their hearts are put out of taste by worldly things These as they that are euill and blinde by nature so are they become worse by nurture and education they are nuzled in ignorance all their youth for the most part a l their life parents be generally ignorant themselues and no care is in them to haue them instructed Salomon saith Teach a childe or traine vp a childe in the way that hee should go and when he is old he will not depart from it Prou. 22 6. He will both sooner apprehend it and better keepe that which is taught him If this time be passed ouer it is harder to learn afterward the eies being blinded and filled with the dust of earthly things can discerne nothing and when such come to age they vtterly despise the things that belong to a better life It is with vs as it was with the Land of Egypt it was ouerspread with darknesse onely a small part where the children of Israel were being excepted so hath ignorance ouerspread the greatest part of our land For look vpon very many places they lie waste as a wildernesse for want of builders the haruest is great but there is great want of Labourers to gather together the corne Mat. 9 37. They haue blinde guides set ouer them that can do nothing to the sheepe but fleece them they can say nothing to them but Bring ye or pay ye If we cast our eies vpon such places as haue able Teachers ouer them hauing gifts sufficient to instruct them yet many of them are idle without care and conscience of their duties is it then to be wondered at that the land is full of ignorance and empty of knowledge Againe in such places where are able Ministers and willing to take any paines amongst the people according to the measure of grace affoorded vnto them yet euen there you shall finde little or no knowledge at all and where they haue bread enough they starue themselues and perish for hunger and where they may haue plenty they liue in penury and misery and want of all things They haue meate and drinke offered vnto them but they will not reach out their hand to take the same like to the sluggard that hideth his hand in his bosome and will not so much as bring it to his mouth againe Prou. 19 24. Many there are that doe manifestly and openly oppose themselues against knowledge and set themselues against seeking after it so farre as they can or dare This plainly sheweth that indeed they neuer had any true knowledge at all and others albeit they doe not directly oppose themselues against knowledge yet in the meane season which is all one they haue no loue of it neither any holy desire to come to knowledge If we consider farther how empty our churches and seats are it will appeare that our ignoraÌce must needs bee very great For how should such carelesse rechlesse persons haue knowledge I am perswaded if these were well and throughly examined they would be found beyond all measure blinde and sottish olde and ignorant worse then infants and little children Knowledge of God is not naturall it is not borne and bred in vs and with vs neither is it to be gotten in our daies by extraordinary meanes seeing therefore they vse not the ordinary it followeth that they are destitute of knowledge causes of âance Another reason why men are so drowned in the sea of ignorance is because though they heare much yet they digest little or nothing at all like to him that seeth meate before him but tasteth none of it In the body he that eateth much and digesteth nothing cannot haue his health nor prosper so is it in the soule it may be these will heare two or three times in a quarter but they neuer make conscience to meditate on that which they haue heard but let that slippe which they haue learned and so indeede are neuer bettered by that which they heare Another reason why so much ignorance is among men is because they want exercising of themselues in the Scriptures they apply themselues to no constant reading of them or reasoning and conferring about them and therefore it is not possible for them to haue any sound and well-grounded knowledge in them at all The Ministers may wast theÌselues like lights in the Tabernacle yet these people will neuer attaine to any knowledge Vaine allegations of ignorant people Some alledge that their callings are such as they giue them no leisure to attend the Scriptures or to spend any time in reading But it seemeth strange to mee that men should finde a time for all other businesse vnder the Sun and yet not finde any time to further their own saluation How monstrous a thing is it that they haue time enough and enough for the bodie but can finde none at all for their soules They can finde time and leisure to prouide wealth for themselues and their children and yet carry poore starueling soules to the graue suffering them from
in his hart knowing that such outrage hapneth not without great iniquity of men and desiring rather to liue quietly and to maintaine peace and concord with all men as farre as it is possible and as much as lyeth in vs as if our hands were tied behind vs from committing any outrage or euill deeds Lastly because the liberty licentiousnesse of Souldiers is many times left free and is without bit and bridle to restraine them it belongeth to Captaines and Gouernors of the hoast to range the common Souldier in good order and military discipline that they breake not out to endamage or destroy those whome they ought aboue all to protect and defend Warre is iudged and esteemed of them to be the time wherin lawes are silent and al things held lawfull that their owne heart lusteth after Hence it commeth to passe that there is such thirsting after goods deflowring of virgines rauishing of wiues slaughter of parents robbing of houses burning of Churches and scorning of religion and all holy things yea making a mocke of Christ our Sauiour So then if seuere discipline be not vsed order taken that the people liuing in peace bee not abused all thinges will be held lawfull beside right and honesty iniuries will be accounted good dealing and all things taken to be common and to belong to him that first can seaze vpon them It is saide of the Centurion in the Gospell that his authority was such ouer them that belonged to his band that none durst oppose themselus against him or resist his charge that hee gaue vnto them saying I am a man also vnder the authority of another Math 8 9. and haue Souldiers vnder me and I say to one goe and he goeth and to another Come and he commeth and to my seruant Do this and he doth it This was a commendation both of the Captaine that so ordered and ruled them that he had them so obedient and seruiceable vnto him and likewise of the Souldiers that would submit themselues vnto his authority and suffer themselues to be gouerned according to the martiall lawes of a well trained garrison But of this point occasion will be offered to speak in this booke afterward chap. 21. ver 28. and chap. 24. verse 20. and chap. 25. ver 17. chap. 31 7. Verse 5 These are the names of the men that shall stand with you of the tribe of Ruben Elizur the sonne of Shedeur c. As this Booke of Moses beareth the title of Numbers so a great part of it is spent in numbering of the people to assure vs that God hath numbred those that are his he keepeth the tale of them none are hidden from him none escape his knowledge Doctrine 2. The Lord knoweth the number the names of all such as beloÌg to him or sight Wee learne from hence that the Lord knoweth perfectly who they are that are his both what their numbers and what their names are When Israel had corrupted their wayes and set vp idolatry so that Elias thought himselfe left alone what saide the Oracle of God that made answere vnto him 1 King 19 10 18. Rom. 11 3 4. I haue reserued vnto my selfe seauen thousand men which haue not bowed the knee to Baal Where we see the Lord saw not as man seeth hee knew those whom Elias could not know To this end the Prophet saith Psalme 147 5. Psal 147.5 He counteth the number of the stars and calleth them all by their names albeit to man it be incredible and vnpossible that hee should number and name the starres in the firmament yet this to him shall not bee hard much lesse vnpossible Thus sayeth the Lorde also by the Prophet Esay Esay 40 26. Lift vp your eyes on high and behold who hath created these thinges and bringeth out their armies by numbers and calleth them all by names by the greatnesse of his power and mighty strength nothing faileth Heereunto wee may referre that vsuall phrase of speech in the Scripture that the names of the elect are saide to be written in the booke of life which God hath made Exod. 32 32. Psal 69 28. Philip. 4 3. Reuel 20 12. which is a borrowed speech from such records as are kept in a Citie wherein the names of the Freemen and Cittizens in the same are written All these testimonies are so many consents of the Scripture to prooue and confirme this truth namely that the seruants of GOD are knowne to him and approoued of him not onely in generall but specially and particularly so that he is able both to number them and to name them The reasons are not hard to bee gathered Reason 1 First the knowledge of God is so exact and perfect that most secret things are knowne and the smallest are regarded of him What is a lesse matter or of lesse moment then a Sparrow that doeth fall to the ground Or the haires that fall from the head yet euen these are ordered by him and his diuine prouidence ouerswayeth them This Christ our Sauiour putteth in our minds in the tenth chapter of Saint Mathew and the 29 30. verses Are not two Sparrowes solde for a Farthing And one of them shall not fall on the ground without your Father yea and the haires of your head are numbred If then thinges so small and slight and little regarded of men bee numbred of Almighty GOD much more are wee respected of him And if our verie haires bee numbred much more are our names Secondly Christ Iesus setteth foorth himselfe Reason 2 as the true Sheepheard of his Sheepe A Sheepheard knoweth his owne Sheepe whereof hee hath taken the charge and ouersight Christ is the Sheepheard the Church is the Flocke his word is the staffe whereby hee ruleth and the pastures wherewith he feedeth them and therefore hee knoweth them all by their names A good Sheepeheard oftentimes numbreth his Sheepe and misseth none of them but hee seeketh the lost one So is it with Christ hee is a farre better Sheepeheard and more faithfull then those that haue the guidance and gouernance of such as are but for the belly and the slaughter For he giueth his life for the Sheepe This hee teacheth at large in the tenth Chapter of Saint Iohn and the 2.3 and 11. verses I I am that good Sheepeheard that good Sheepeheard that giueth his life for his Sheepe to him the Porter openeth and the Sheep heare his voice and hee calleth his owne Sheepe by name and leadeth them out Seeing then Christ is a faithfull Sheepeheard hee cannot bee ignorant of our numbers or our names or our natures Thirdly all his people are euermore present Reason 3 with him wheresoeuer they bee yea albeit they bee absent from him yea albeit they haue no beeing Hee seeth them when they are from him hee knoweth them when they are not Nathaniel was seene of Christ Iohn 1 47. and knowne by name beeing farre from him while hee was vnder the Figge-tree
one and opinion of the other The godlye speake of themselues according to their present feeling and vtter such wordes while the tentation is heauy vpon them howbeit at that time they are vnfit iudges of themselues of their condition how it standeth betweene God their soules They are ready to speake according to their tentation the vngodly vtter their rash and vncharitable opinion the diuell broacheth his false and forged suggestion The faithfull indeede do oftentimes cry out in the bitternesse and anguish of spirit Psal 13 1. and 42 9 11. 44 23.24 25 26. and 74 19. 77 7 8 9 10. How long wilte thou forget me O Lord for euer How long wilt thou hide thy face from me And againe I will say vnto God which is my rock why hast thou forgotten me Why go I mourning when the enemie oppresseth me Why art thou cast downe my soule and why art thou disquieted within me Waite on God for I will yet giue him thankes he is my present helpe and my God And Psal 44. Vp why sleepest thou O Lord awake bee not farre off for euer wherfore hidest thou thy face forgettest our misery and our affliction For our soule is beaten downe vnto the dust our belly cleaueth vnto the ground rise vp for our succour and redeeme vs for thy mercies sake And in another place Will the Lord absent himselfe for euer and will he shew no more fauour Is his mercy clean gone for euer doth his promise faile for euermore Hath God forgotten to be mercifull Hath hee shut vp his tender mercies wholly in dâspleasure And I saide This is my death c. Thus do the faithfull cry out and complaine as if they were without both faith and feeling of any fauour of God and yet in all these distresses and afflictions God is not absent from them neither hath forgotten them Some diseases of the body are so forcible and violent that they seeme to haue taken away al life and to haue broght present death yet afterward there is a recouery and raising vp again contrary to the feeling of the person diseased and the iudgment of the beholders thus standeth the case with many deare seruants of God who in the extremity of affliction and brunt of tentation seeme to themselues and others to haue vtterly lost the life of faith and light of grace which in former times they haue felt and enioyed The trees in winter seeme to be dead without sap without leaues without life nothing appeareth to yeeld any hope of future fruit in time to grow vpon them but when the winter season is passed the Spring approcheth they shew forth by liuely effects that they had life in them and were not dead The houre of tentation with the faithfull is the time of Winter they seeme benummed for a short season but as they gather strength and faith beginneth to spring vp they shall finde and feele a present operation of vnspeakeable comfort And heereunto our present doctrine in hand maketh a way when it teacheth that God wil shew his helpe in time of need seeing he knoweth the numbers and the names of vs. When the Church was in great misery in Egypt so that his people sighed for the bondage cried their cry for the bondage came vp to God and hee saide Exo. 2.23 and 3 7. I haue surely seene the trouble of my people which are in Egypt and haue heard their cry because of their Taske-maisters for I know their sorrowes The Prophet Esay to this purpose ioyneth together their affliction and Gods compassion chap. 49. But Sion said Esa 49 14 15. The Lord hath forsaken me and the Lorde hath forgotten me Can a woman forget her child and not haue compassion on the sonne of her Wombe Though they should forget yet will I not forget thee behold I haue grauen thee vpon the palme of mine hands c. Loe heere what comfort is giuen against all the discomforts that happen vnto vs and against all the disgraces and distresses that are throwne vpon vs though men will not know vs but stand farre from vs yet GOD will know vs and not bee ashamed of vs. Our particular estates our particular names are not vnknowne to him so that we may euery one of vs say with the Prophet The Lord hath called me from the wombe Esay 49 1. and 43 1. and made mention of my name from my mothers belly Let vs apply this promise vnto our selues and esteeme little to be iudged by the corrupt iudgement of man neither let vs sit in iudgement vpon our selues to esteeme of our selues by our present feeling for we are not vpright iudges in time of tentation and we must walk by faith not by feeling For there may bee faith when we are void of feeling as we heard before in the former examples wee suffer a kinde of eclipse as the celestiall lights do but in the end recouer the light which we seemed to haue lost Secondly wee may gather from hence the Vse 2 wofull and wretched estate of all the vngodly that thinke themselues happy and blessed men and yet they finde in the end that they are the onely vnhappy men in the world and that it had bene good for them if they had neuet bene borne For better neuer to be borne then to be borne to hell and destruction Gal. 4.9 Now as it is a great part of the comfort of all Gods children that he will know them who as they haue a regarde to know God in this life to know him in his word and other meanes appointed for their saluation so shal they bee knowne of God in his kingdom and acknowledged before the Angels in heauen so this is not the least of the misery belonging vnto all that worke iniquity that God will not know them Heere some man may say Obiection It skilleth not what they do or how they liue if GOD will take no knowledge of them I answer Answere these men might thinke themselues in good case if God were ignorant of them and knew not their liues But all things are naked to him open before his eyes with whom wee haue to doe Heb. 4.13 This the Prophet Ieremy confirmeth in his prayer to God Thou shewest mercie vnto thousands Ier. 32 18 19. and recompensest the iniquity of the fathers into the bosom of the children after them O God the great mighty whose name is the Lorde of hostes great in counsell and mightie in worke for thine eyes are open vpon all the wayes of the sons of men to giue to euery one according to his wayes and according to the fruite of his workes If then he know and vnderstand all things past present and to come and all persons are euermore in his eye how can hee bee saide not to know the vngodly The answere is there is a two-folde kinde of knowledge spoken of in the Scripture One is that knowledge whereby he alloweth
accepteth and approueth of his creatures to bee his vouchsafing to them his speciall fauour louing them as his own children of this the Psalmist saith The Lord knoweth the way of the righteous or godly Psal 1 6 but the way of the wicked shall perish So the Apostle saith Rom. 11 2. God hath not cast away his people whom he knew before that is whom hee approued and loued The other is that knowledge whereby he disalloweth of the wicked and disavoweth them to be his and therefore he wil not shew forth his mercy toward them and of this we now speak which setteth forth the greatnesse of their misery and vnhappines Though he know them by the general knowledge of his power and prouidence Psal 34 16. Iob â9 21. Psalme 31 3. Ieremy 9 12. Exod. 6 6. Psal 110 1. 114 7. 27 8 9. yet he wil not see them with the eie of his pity nor touch them with the hand of his fauour nor heare them with the eare of his bounty nor speake vnto them with the mouth of his goodnes nor compasse them with the arme of his protection nor come vnto them with the feete of his presence nor behold them with the Face and countenance of his louing kindnesse Can there be a more miserable condition described and felt then this is Yet these are they that count themselues happy and entitle themselues to the Kingdome of heauen But as soone shall they bring heauen and earth together and make an agreement betweene fire and water betweene God and the diuell betweene righteousnesse and vnrighteousnesse as procure the loue and fauour of God toward them so long as they walke in their euill waies For as they regard not to know God in his word so hee regardeth not to know them with his grace in this life and to crown them with his glory in the life to come These are they that Iob speaketh of chap. 21. ver 14 15. Who say vnto God Depart from vs for we desire not the knowledge of thy wayes Who is the Almightie that we should serue him And what profit should we haue if we should pray vnto him Though they speake not this with their tongues nor vtter such words with their mouths yet such corruption and Atheisme is in their harts For there is a double kinde of voice and a two-fold speaking One with the tongue the other with the heart and the foole speaketh with them both sometimes with the former and sometimes with the latter On the other side the Lord recompenceth them according to their words and workes and meeteth with them according to their sinnes for hee will professe vnto them his despising of them as they haue despised him and his passing by of them in the day of iudgement as they haue passed by him in the day of his mercie This is it which Christ himselfe speaketh in the manifestation of the iust condemnation of the Reprobate Math. 7 23. Then will I professe to them I neuer knew you depart from me ye workers of iniquity Heere is a description of the estate of all vnreformed and vnrepentant persons God disclaimeth them commandeth them to depart out of his sight Both these are ioyned together and both of them are most fearefull If God once disclaime vs who can lay claime to vs but the diuell If we may not enioy the presence of God whose fellowship shall we enioy but the diuels And mark with me how God iustly repayeth such men and findeth them out in their owne wickednesse They say to God in their life as we heard before out of Iob Depart from vs and God in the last day shall say to them Depart from mee They say in their life to God wee desire not the knowledge of thy wayes and he shall say in the end of the world I know you not ye workers of iniquity They will not know the Lord who he is and the Lord will not know them with his fauour but with his furie not with mercy but with iudgement not with glory but with shame and contempt poured vpon them Hence it is that in another place amplifying the last iudgement he saith Then shall they begin to say Luk 13 26 27 We haue eaten and drunke in thy presence and thou hast taught in our streets But he shall say I tell you I know ye not whence you are depart from me ye workers of iniquâty Let vs therefore all betimes seeke to know the Lord to haue him dwelling in our hearts to call vpon him and to attend vnto his word with feare and reuerence that he may know vs and accept of vs. When a certaine man going downe from Ierusalem to Iericho fell amongst theeues was robbed of his goods Luke 10 31 32 33. stripped of his raiment wounded in his body and lefte halfe dead did it not increase his sorrow and misery that a certaine Priest saw him and passed by on the other side And that likewise a Leuite came neere to the place looked vppon him and departed his way without counsell or comfort without succor or assistance This did adde to the heape of his miserie but how much more lamentable shall it bee when wee shall lye not halfe dead but without any life of God in vs without any pitty shewed vnto vs without any Samaritan to haue compassion vpon vs to binde vp our wounds to poure in oyle and wine to giue vs any ease or to make prouision for vs When God will not know vs none of his creatures shall acknowledge vs or comfort vs or call vs by our names It shall bee with vs as with the rich man to whoÌ the Scripture vouchsafeth to giue no name as not worthy to be spoken of Luke 16 19. verifying the saying of the Wiseman Prou. 10 7. The memoriall of the iust shall be blessed but the name of the wicked shall rot Seeing therefore God promiseth to take notice of all such as are his it followeth he wil not know that is loue or allow the wicked or their deedes and therefore their condition must needs be miserable as being out of his number Vse 3 Thirdly seeing all that are Gods are numbred of him and haue their names written in his booke this serueth to seale vp the assuraÌce of our saluation and election to eternall life For if God know vs euen by name our names shall neuer be blotted out of his account but remaine there grauen for euer This the Apostle teacheth 2 Tim. 2 19. The foundation of God remaineth sure and hath this seale The Lord knoweth who are his and let euery one that calleth on the name of Christ depart from iniquity Where he sheweth that Gods decree is infallible and vnchangeable and built vppon a sure foundation that cannot bee remooued True it is Satan will not cease to winnow vs the world to allure vs the flesh to corrupt vs and sundry other tentations to set vpon vs yet the elect shall
standeth with God he is a right good states-man But what shall it profit a man to bee a good Linguist and not be able to speake the language of Canaan to abound in the perswasiue wordes of humane wisedome as an Oratour and to want the euidence of the Spirit to be skilfull in consort and to haue iarre and discord in his owne heart to be able to measure the whole earth yet not to measure the narrow compasse of his owne life What shall it aduantage a man to be cunning in the heauens and to haue one foot in hell to number his kine his sheepe his cattell and not to number his owne daies Iob was a very rich man the richest among all the men of the East yet the number of all his beasts was knowne Iob 1 3. His substance was seauen thousand Sheepe three thousand Camels fiue hundred yoke of Oxen and fiue hundred shee-asses There is no Shepheard but knoweth the number of his whole flock and oftentimes telleth them that hee may not be deceiued No man is so simple but hee can reckon the number of his Cattell rehearse the names of his Oxen. What extremity of folly then is it to haue skill to number vp his sheepe and other goods and yet in the carelesnesse of his heart to suffer whole yeares to passe ouer his head and the greatest part of his age to flye away and neuer number his daies thereby to get spirituall wisedome We see that Merchants other Trades-men haue their counters and counting-houses to cast vp their accounts and to make eeuen reckonings but alasse it is more then childishnes and worse then madnesse to keepe right reckonings betweene man and man and neuer to reckon with God nor to make leuell with him The Prophet setting downe the shortnes of mans life that his time is threescore yeares and ten which passe away as a thought doth breake out into this effectuall praier Psal 90 12. Teach vs so to number our daies that we may apply our hearts vnto wisedome This is diuine arithmeticke and most heauenly numeration to enter into our counting houses that we may vnderstand how short a space we haue to liue and thereby become circumspect and heedy how we spend the time of our life that remaineth If then we remember our last end and thinke vpon the hours of our age that run away swiftly we deserue the praise and commendation of good Arithmetitians and we may be saide to haue the best arte and habit of numbring that can be in the world Al other knowledge of numbring without this is of lesse value then a cypher Besides the greatest part of men that would be thought cunning in the practise of this faculty are out of their numbers much deceiued they euermore busie themselues in addition multiplication and dreame of many yeares that they are to liue whereas we must be carefull to practise subtraction diminution knowing that euery day nay euery houre momeÌt cutteth off a part of our time The rich man in the Gospell was a bad cypherer an euil Arithmetitian wheÌ he set down a false sum to his owne soule saying Luc. 12 19. Thou hast much goods laid vp for many years He set down years for daies like the deceitful trades-man that writeth pounds for shillings The Prophet Dauid was more skilfull in this art and had learned better to cast accounts saying Ps 39. Lord let me know mine end Psal 39 4 5 6 and the measure of my daies what it is let me know how long I haue to liue Thou hast made my daies as an hand-bredth and mine age is nothing in respect of thee surely euery man in his best estate is altogether vanity Doubtlesse man walketh in a shadow and disquieteth himselfe in vain he heapeth vp riches and cannot tell who shall gather them In which place howsoeuer some impatience appeareth in regard of the present troubles wherewith on euery side he was encombred and compassed about yet he confesseth the vanity of his life the shortnesse of his daies and the vncertainty of all his actions We are ready to promise vnto our selues a long life and to multiply the thoughts of many years which drowneth vs in the desires of this world and taketh away the meditation of heauenly things Iob in sundry places teacheth vs this art of numbring ch 14. Man that is borne of woman is of a short continuance full of trouble he shooteth out as a flower Iob 14 1.2 is cut downe c. Let vs learn of these godly men the art of arithmetick and know that we haue profited wel in that schoole when by skilfull diduction we can bring the yeares of our life vnto a consideration of the number of our dayes which passe away and not be recalled Lastly seeing the Lord knoweth vs it is our Vse 5 duty also to seeke to know him in all loue and obedience He knoweth vs not only with that knowledge wherewith he knoweth the wicked but with a speciall knowledge of his fauor good pleasure This must be considered of vs. For some man might say Is this any priuiledg that God will know vs doth he not also know the wicked or is there any thing dim dark to him or hidden froÌ him He doth know the vngodly euen al their thoughts and imaginations their goings out their commings in for euermore It were good for theÌ if he knew them not with his al-seeing prouidence for then they might escape the vengeance of his powerfull hand But they shall know in the end that he knoweth them to their finall condemnation His knowledge of his deare elect is far otherwise he knoweth them to protect defend them to iustifie and saue them He knoweth them as a father knoweth his children or as a friend loueth his friend he knoweth them particularly and by their proper names he loueth theÌ with an vnfained loue On the other side it standeth vs vpon to know him with an especiall knowledge as the child knoweth loueth his father after a speciall manner and in an earnest measure euen from a feeling of that loue wherewith the father loueth him True it is the child loueth others but in a generall sort but his owne father he knoweth more particularly with an inward affection of the heart he knoweth his voice and can discerne it from others So is it with the sons of God who haue a blessed experience of his loue toward them they loue him they delight in him and they reioyce in him as Iohn 3.29 Iohn 3 29. He that hath the Bride is the Bridegroome c. Wee must all of vs begin to know him heere in this life that wee may know him perfectly in the life to come Heere we must see him as it were through a glasse darkly that heereafter wee may see him face to face fully If we do not know him in his Word and Sacraments wee shall neuer
know him in his kingdome For the word is the path way that leadeth vnto it and therefore is called the Gospell of the Kingdome This teacheth vs to consider diligently the saying of Christ Iohn 17. Iohn 17 3. This is eternall life that they know thee to be the only very God and whom thou hast sent Iesus Christ If then we desire eternall life we must labour to know God lest he say to vs in his wrath Wherein the knowledge of God consisteth Depart from me I know you not This knowledge of God necessarily required of vs consisteth in these points following First we must confesse acknowledge him to be the soueraign and highest good Dan. 4 32. incomparison of whom ãâã things are reputed as nothing being as drosse drauery and nothing to be desired with him as Christ saith Why callest thou me good Math. 19 17 there is none good but one euen God If we equall ought with him or preferre any thing in heauen or earth before him wee are ignorant of him and know him not Secondly it behoueth vs to depend vpon him and to put our whole trust in him alone not in any man or Angell for then we make flesh our strength and so leane vpon a broken staffe that cannot stay vs but will deceiue vs. Thirdly wee must draw neere vnto him in time of need as to the fountaine of all goodnesse with all reuerence and humility crauing all things of him by hearty and feruent prayer If we call vpon him hee hath promised to reueale himselfe vnto vs. Fourthly we must giue him thankes for all blessings receiued from him not only in prosperity but in aduersity Now wee shall shew our selues thanâfull vnto him by dooing that which he commandeth by auoyding that which he forbiddeth by praising and aduancing his name for all his works whether they be works of his mercy or whether they be works of his iustice in correcting of his Children and in punishing his enemies Fiftly we must seeke the knowledge of his waies word and increase in the knowledge thereof which bringeth vs to eternall life As we grow forward in knowledge so wee grow forward vnto life and when our knowledge shall be perfected then our life shal be perfected in the next world Now if eternall life consist in this knowledge doubtlesse death is to be found in the ignorance of God The Apostle ioyneth these two as companions together ignorance and death They haue their vnderstanding darkned Ephes 4 38. heere is the ignorance of God are strangers from the life of God here is death For the priuation or want of the life of God is eternal death Wherfore whosoeuer desireth to liue the life of God must auoid ignorance which is the forerunner cause of death And what is the darknesse of ignorance as it were a mist before our eies but the beginning of vtter darknesse in the pit of destruction where shall be weeping gnashing of teeth Hence it is that Christ saith Iohn 10 When he hath sent foorth his owne sheepe Iohn 10.4.5 hee goeth before them and the sheepe follow him for they know his voyce and they will not follow a stranger but they flie from him for they know not the voyce of strangers If then we would approoue our selues to be the sheepe of Christ wee must haue this eare-mark we must know his voice we must heare his word wee must partake his Sacraments otherwise we shall be Goats not Sheepe Many there are that would bee accounted Sheepe but they want this badge cognizance they are not hearers but contemners of his word they follow not Christ Iesus the Shepheard but flye from him they know not his voyce they are not acquainted with his call but they thinke themselues in the best case when they are farthest off from the hearing of it The Lord calleth vs by his worde the preaching of the Gospell is his voice if we regard it not woe be vnto vs we exclude our selues from his Sheep-fold and renounce our beeing in the number of his Sheepe Lastly we must yeeld all obedience vnto him and his word For as all his Sheep are hearing Sheepe and none of them deafe dull eared so are all obedient Sheepe They haue their eares opened which maketh them hearers and they haue them bored to their heart which maketh them obedient and to offer vp themselues as a sacrifice well pleasing vnto God But all our hearing shall hinder vs and serue to further and increase our condemnation vnlesse we ioyne vnto it a carefull obedience according to the doctrine of the Apostle Be ye doers of the word and not hearers onely Iam. 1.22 deceiuing your owne selues If these things be found in vs then we know God aright then we may be assured wee shall be knowne by him and not denied of him This is that vse which Christ himselfe toucheth Iohn 10. I am the good Shepheard and know mine and am knowne of mine Where we see that the consideration of Gods acknowledging vs to bee his should bee a forcible meanes to make vs endeuour to know him For who are wee that he should know vs Yea what is man that he should be mindfull of him or the son of man that he should consider him Wee are dust and asâes rottennesse and corruption yea lighter then vanity no better then enemies to him and the heires of wrath as well as others Seeing therefore the bountifulnesse and loue of God toward vs hath appeared so that of his mercy not our merits hee hath saued vs by âhe wash ng of the new birth Titus 3.5 and the renewing of the holy Ghost let vs passe our pilgrimage heere in feare and aboue all things let vs labor to know him in his owne ordinances and to seâkâ the Kingdome of God and his righteousnesse that in the end of our dayes we may be knowne of him to his glory and our endlesse comfort in Christ Iesus our blessed Lord and Sauiour Verse 17. Then Moses and Aaron tooke these men which are expressed by their names 18. And they called all the Congregation together in the first day of the second Month who declared the r kindreds by their families and by the houses of their Fathers according to the number of their names from twenty yeare and aboue man by man 19. As the Lord had commanded Moses so he numbred them in the wildernesse of Sanai HItherto we haue heard and handled the Commandement of God The obedieÌce of Moses and Aaron requiring Moses and Aaron to number the people now followeth their obedience without any delaying or deferring the matter It is meete that the seruants obey the commandement of their Maister and that subiects perfourme the decrees of their Princes Hence it is that Moses taking to him Aaron and the heads of the Tribes do addresse themselues to take a suruay of the people discharging their duty with all diligence He doth not
vntill they haue little left or none at all themselues They will not worke vppon the Sabbath nor go to Plough but they will not sticke to go to play and vse pastimes to follow idlenesse and to be ordinarily absent from the holy ordinances of God They scorn to be accounted rebels as too grosse a tearme for them yet they can disobey superiors yea mock and deride those that are set ouer them both Magistrates and Ministers They abhorre the name of a murtherer but they can fight and quarrell braule fret and fume against others forgetting the rule of the Apostle Whosoeuer hateth his Brother 1 Iohn 3 15. is a man-slayer and ye know that no man-slayer hath eternall life abiding in him They will not be Adulterers Fornicators but they break out into wantonnesse and nourish the occasions that engender them surfetting drunkennes idlenesse wanton lookes wanton company wanton daliance and such like They hate the name of Theeues and robbers and those that wil stand by the high way and take a purse but they will couzen and circumuent their neighbour defraud and oppresse him in buying selling and bargaining with him if by any meanes they can goe beyond him neuer remembring either the commandement or punishment set downe by the Apostle Let no man oppresse of defraud his Brother in any matter 1 Thes 4 6. for the Lord is an auenger of all such things as wee also haue told you before time and testified These are they that wil not beare false witnesse but they are inuenters of euill or spreaders abroad of euill reports to the hurt of their brethren make no conscience at all of a lye These are not dutifull children which obey to halfes so faile in their obedience For as the Apostle teacheth Whosoeuer shall keepe the whole Law Iam. 2 10 11 12. yet faileth in one point he is guilty of all c. Thus then we see by this doctrine they are reprooued that contemne the worde and will not heare that are content to heare but will not obey and such as obey but it is not fully and faithfully it is so farre forth as pleaseth themselues not regarding to please God to whom they either stand or fall Secondly seeing our duty to âods Commandements Vse 2 consisteth in obedience this teacheth that it is necessary for all men to knowe them We cannot call vpon him of whom we haue not heard we cannot beleeue that which we neuer learned wee cannot practise those things which we do not vnderstand A seruant can by no meanes do his Masters will before he knoweth what is his will This sheweth the miserable condition of ignorant people besotted in their owne simplicity and muffled in the mistes of palpable darkenesse none are more grosly misled none more disobedient to God then these ignorant persons none greater enemies vnto the seruing and obeying of God then such as are enemies or hinderers of the teaching and preaching of his word Our Sauiour sending out his Apostles into all the world Math. 28 20. charged them to teach them to obserue all things whatsoeuer he commanded them First then there must be teaching before there bee obseruing so that ignorance is the mother of all disobedience This appeareth in Moses Deut. 4 1. Hearken O Israel vnto the ordinances and to the Lawes which I teach you to doe that ye may liue and go in and possesse the Land which the Lord God of your Fathers giueth you The Israelites were commanded to learne the commandements of God that they might doe them so that there is no doing and discharging of the workes and will of God without knowing them nor no true knowledge wher there is no practise For indeed wee know no more then we make conscience to do performe Wherefore my Brethren bee carefull to learne the waies of God and to know what he requireth that you may bee fitted to doe them and assure your selues that they are the greatest enemies of God and of your saluation yea the most proude and pestilent instruments of the diuell to cause him to be honoured and to erect the kingdome of darkenesse that do disgrace teaching and disswade from hearing And let vs set this downe as a rule that such as are vndutifull to God in the chiefest workes and the highest duties will neuer make conscience of the smaller lesser Such then as any way hinder the publishing of the Gospell and seeke to stop the free course of it from passing among men do ouer-turne all godlinesse and shake the very ground worke and foundation of true obedience The greatest and best workes commanded of Christ are the duties of the first Table to preach and to heare his word to be often exercised in his worship to be religious to visite his Courts where his name dwelleth whereof the Prophet saith Psal 68 16. God delighteth to dwell in it yea the Lord will dwell in it for euer Hee that maketh no conscience this way will make no conscience of the lesser and latter duties to wit of the fruits of righteousnes Hence it is that our Sauiour saith to the Sadduces Math. 22 23 Are yee not therefore deceiued because ye know not the Scrâptures neither the powâr of God Marke 12 24. The ignorance of Gods word is the true cause of all error If we did know the Scriptures they would direct vs to all duties necessary for vs both to knowe and practise And as knowledge is the beginning of all obedience because wee must know before we can obey we must learne before wee practise so it is required of vs al to get knowledge and vnderstanding howbeit it is not necessary for all to haue knowledge alike Wherefore that we may be instructed aright and be guided what our knowledge ought to be and what measure thereof should be in vs it is requisite that wee marke and remember these foure rules following all of them being grounded vpon the doctrine of the Prophets and Apostles No man must be ignorant no man shall be excused for his ignorance euery man must attaine to some knowledge First our knowledge must be according to our age Rules directing vs what our knowledg ought to be If GOD haue blessed our dayes with manie yeares and long life he looketh for greater knowledge at our hands then hee doth of babes and sucklings This the Apostle pointeth out vnto vs. 1 Cor. 14 20. Brethren bee not children in vnderstanding but as concerning maliciousnes bee children but in vnderstanding be of ripe age In these words the Apostle intimateth a double kinde of knowledge one fit for children for God would haue none brought vp in his Schoole and to belong to him that are non proficients hee would haue children taught and trained vp in the faith and feare of God 2 Tim. 3 15. It is noted of Tâmothy that hee had the knowledge of the holye Scriptures of a childe which are able to make him
wise to saluation through the Faith which is in Christ Iesus This doth the Prophet Dauid teach Psal 119 9. Wherewith shall a yong man redresse his way By taking heede thereto according to thy Worde Such as are yong in yeares must learn to serue God in the flower of their age and to serue him with the first fruites of their life Howbeit though their knowledge cannot be great and at the full yet it is such as is fit for theyr yeares and it sufficeth that they bee young in knowledge as they be yong in yeares that their vnderstanding bee little as their stature is There is also a second kind of knowledge and that is for men of riper age God requireth more of them and looketh to receiue increase at their handes in greater abundance Hath he granted vs our life for nothing And hath he doubled and trebled the yeares of the former sort that we should stand at a stay No he would haue vs that haue beene planted in his Church to be growers forward in knowledge as we are in yeares But doth the case thus stand with vs Are our old men growne also old and ripe in Faith and Religion Are we more expert in the wayes of godlines now then we were twenty or fortie yeares agone Can our aged men that liue among vs stande forth and auouch this or speake it in the truth of their harts to the comfort of their souls and to the honor of God that they are bettered in iudgement and increased in obedience that albeit the outward man decay and perish 2 Cor. 4 16. yet they are renewed daily in the inwarde man Nay the greatest part are so sapped in ignorance that they are as blinde as the Mole as deafe as the Adder as senselesse as the stones and as rude ignorant as the brute beasts nay more dull of vnderstanding then they as the Prophet chargeth the people of Israel Esay 1 3. The Oxe knoweth his owner and the Asse his Masters crib but Israel hath noâ knowne my people hath not vnderstood They should bee examples to others in godlinesse but many of them are Ring-leaders to all kind of wickednesse Many children go before them in knowledge and may instruct them in the princiciples of religion My Brethren these things ought not so to be The second rule is this that our knowledge ought to be according to the meanes that God hath afforded vnto vs and according vnto the plenty or scarsity of those meanes doth he require a growing and proceeding in vs. There is no Master but exacteth at the hands of his Scholler an increase in learning proportionable to the greatnesse of his labour The Husbandman that hath fowed much looketh for a plentifull haruest The Gardiner that hath long digged and delued about his trees and dunged them with great diligence hopeth to haue much fruit in the end So is it with God the best Master the true Husbandman when he hath taught vs often and sowed good seed in the ground of our hearts and watered the dry furrowes of our consciences with the water of life he looketh to reape much fruit and to finde great increase This the Apostle teacheth when he reproueth the Hebrewes for their dulnesse in hearing and slownesse in profiting Heb. 5 12 13 14. Whereas concerning the tâme ye ought to bee teachers yet haue ye neede againe that wee teach you what are the first principles of the words of God and are become such as haue neede of milke and not of strong meate for euery one that vseth milke is inexpert in the word of righteousnes for he is a babe but strong meate belongeth to them that are of age which through long custome haue their wits exercised to discerne both good and euil Where he teacheth them that after so long teaching they might become teachers of others and he saith it to their shame that after the hauing of plentifull means to further them in their knowledge they were verie nouices and yong schollers not able to beare strong meate Hath God set vp the preaching of his word among vs as a candle set on the candlesticke to giue light to all that are in the house Hath he caused it to be truly preached applyed vnto vs Haue wee the meanes also in plentifull measure affoorded vs to bring vs to godlinesse Let vs take heed to our selues looke to our wayes God will not bee mocked Where he hath sowne plentifully hee will reape plentifully and vpon whom hee hath bestowed much he looketh to receyue much againe This he setteth downe to strengthen the rule that now we deliuer Luke 12.48 Vnto whom much is giuen âat 25.14.15 of him shall be much required and to whom men commit much the more of him will they aske If a man shold haue much teaching and go long to school yet should be alwayes in his horne-booke and stand at A B C. like a little childe and neuer goe forward we would account him a very dullard so is it with vs if we haue spent much time in his schoole where we haue had a liberall diet prepared for vs and bene feasted at his table richly furnished and yet stand at one stay we do not vse the meanes aright but deceiue the hope and expectation of God who hath in such manner and measure blessed vs from heauen The third rule touching our knowledge is that it must be answerable to the gifts that God hath giuen vnto vs. He hath not furnished all men with gifts alike he hath not bestowed an equall measure of his graces vpon all to one he hath giuen more to another hee hath giuen lesse according to his owne pleasure This is declared vnto vs in the Parable of the talents Math. 25 14 15. A certain Nobleman going into a farre countrey called his seruants and deliuered vnto them his goods Vnto one he gaue fiue talents âuke 19 12 13 and to another two and to another one to euery man after his owne hability If then he haue giuen vnto vs fiue talents he looketh that we gain fiue other with them If he haue bestowed two vpon vs hee will require of vs the gaine of two others not the increase of fiue as of the former If we bee not wholly barren and vnfruitefull in good things he will accept and approue of vs. This is a notable comfort to all those that haue a little portion and few gifts giuen vnto them albeit we be neuet so simple yet if wee haue single and simple hearts it shall be said to vs It is well done good seruant and faithful thou hast bene faithfull in little I will make thee ruler ouer much enter into thy Masters ioy He that by imploying and diligent vse of his gifts had gayned only two talents had gotten litle in comparison of the former seruant that had increased fiue talents yet hee is commended by Christ our Sauiour for a good and faithful seruant In like manner
vntoward but holde on in a constant course 2 Tim. 2. Proouing if God at any time will giue them repentance to come out of the snares of the Diuell of whom they are holden captiues Lastly we must testifie our sorrow for our people mourne for the hardnesse of their heart and be heartily greeued to see their vntowardnes that though the Sunne shine neuer so cleerely yet they shut their eies and will not behold the light of the truth whose eyes the god of this world hath blinded and hardened their hearts lest they should bee conuerted and saued This affection of vnfeigned sorrow was in Christ our Sauiour when he had preached with great power but small profit in the hearers He looked round about on them angerly mourning also for the hardnesse of their heart Mark 3 5. If these things bee found in vs readinesse of minde to care for the people painefulnesse in our places to turne them to God and sorrow of heart for their hardnesse and infidelity we may truely comfort our selues and be assured to be honoured of Christ both in this life and in the life to come CHAP. II. 1. AND the Lord spake vnto Moses and to Aaron saying 2. Euery man of the Children of Israel shall campe by his standard and vnder the Ensigne of their Fathers house farre off about the Tabernacle of the Congregation shall they pitch IN this Chapter is set foorth the disposing and ordering of their Tents For in the former chapter we haue heard how the people were numbred the Tribes distinguished and ouer euery one seuerall Princes appointed who were choise men euen the heads of the house of their Fathers to be Rulers Gouernors ouer this great multitude For what is the people without Princes but as an hoast and armie of men without Captaines to leade them as a shippe without a Pilot or as a body without an head or as an house without a maister The heathen haue seene thus far that the multitude is as a monster with many heads Horat. Epist resembling the confusion that was at Babel Wherefore the necessity of ouerseers being so great it pleased GOD first of al to appoint them Magistrates to take the muster Now wee haue heere to consider another testimony of Gods mercy toward them in that he doth diuide and distribute them into certaine rankes and regiments and maketh choise himselfe in what order they should pitch their Tents and likewise march forward toward the Land of Canaan in what manner they should make a stay and in what manner he would haue them remoue This was both necessary and profitable and not to be omitted seeing nothing can be more foule and deformed then to see a company of men gathered together without order and mingled together in all confusion The causes of this dealing of God toward his people are three Three causes why God assigneth to euery Tribe his place and order one in respect of himselfe another in respect of Israel the third in regard of the enemies of them both of God and his people The cause respecting God is that they and all other might see what a wise God they serue For he would haue his name not onely knowne in Israel but magnified throughout all the world If they professing the knowledge and seruice of the true God had wandered vp and down in the wilde and waste wildernesse in such troopes and bandes of men in a confused and disordered manner not knowing who should go before nor regarding who should follow after the name of God would haue beene dishonoured his wisedome impaired and his glory diminished It pleased him therefore euen in regard of himselfe to make manifest his wisedome and excellency in leading them foorth in most excellent and exquisite order and to assigne to euery one his proper place that they might say What god is like vnto our God Or who is to bee compared with him Who is so glorious in holinesse fearefull in prayses doing wonders Exod. 15 11 Let vs therefore confesse that he is wise in heart yea the wisest and mighty in strength yea the mightiest so that the foolishnesse of God is wiser then men and the weaknesse of God is stronger then men Iob 9 4 Esay 31 2 1 Cor. 1 25 and therefore to this God onely wise must bee praise and glory through Iesus Christ for euer Secondly hee leaueth them not to themselues but assigneth to each Tribe his proper mansion to take away from them all confusion and to cut off all matter of contention For except he had established as by a law the order that should be obserued among them and thereby decided all questions and controuersies that might arise touching priority precedency many hurli-burlies and heart-burnings would be entertained and part-takings would be nourished which being kindled at the first as a little sparke of fire would afterward breake out into such a fire and flame as would spread further and in the ende hardly be quenched For the tribe of Reuben challenging the preheminence in regard of birth-right would not easily lose his right but wold take it done in contempt and to his reproach to be put behinde to come after any other On the other side their harts were not so high and haughty to lift vp themselues aboue their brethren but the rest of the Tribes woulde haue thrust them downe as low and to their perpetuall disgrace and dishonour haue sunke them downe to the bottome and appointed them the last and lowest place in regard of the curse of Iacob that lay heauy vpon them who had saide long before Gen 49 4 Thou shalt not bee excellent thy dignity is gone Againe a new trouble and tumult would arise touching the sonnes of the Concubines for such as were borne of Rahel and Lea the two wiues of Iacob would neuer yeeld nor thinke it fit to make theÌ equal to themselues much lesse to suffer them to go before them and so to carpe and crow ouer them For as it was in their fathers while the corne was in the grasse hope of posterity was in the cradle so it would bee in the children We see the emulation that was between Isaac and Ismael betweene Iacob and Esau likewise betweene the sonnes of Iacob who were the founders and fountaines of the twelue Tribes Moreouer such as did exceede the other in multitude of men and strength of armes had tasted of Gods blessings before others would iudge themselues worthy to be honored and preferred and themselues wronged iniured vnlesse they had not onely the right hand of fellowship giuen them but the vpper hand of iurisdiction authority granted vnto them and thus the sonnes of Simeon would neuer haue suffered themselues to be brought into order and haue pitched vnder the standard of Reuben but haue iudged themselues worthy of the place of superiority and haue made the other their vnderlings as a footstoole to tread vpon For
albeit many things fell out to restraine the course of liberality as their multitude importunity and ingratitude that are in need yet he could not be hindred by any of them from shewing mercy vnto them âeut 24 53. considering that if we feed them their bellies shall blesse vs if we cloath them their loines shall blesse vs if we visite them in sicknesse their bodies shall blesse vs nay their soules shall blesse vs albeit their tongues reuile vs and their mouthes be full of cursing and bitternesse Let vs therefore turne our selues from them vnto God who will reward euery good worke euen to a cup of colde water Heereby we shall testifie our religion to be sincere hereby we shall be like our heauenly Father assure our hearts that we are his children hereby we shall be made conformable vnto Iesus Christ our head who being equall in glory with his Father and being in the forme of God made himself poore that he might enrich vs hereby we shall prouide well for our selues by making vs friends with the riches of vnrighteousnesse yea hereby we shall heape coales of fire vpon the heads of all vnthankfull persons doing good for euill and shewing mercy to them that doe not deserue any mercy at our hands 25. The standard of the Campe of Dan shall be on the North side by their armies the Captaine of the children of Dan shall be Ahiezer the sonne of Ammâshaddai 26. And his host and those that were numbred of them were threescore and two thousand and seuen hundred 27. And those that encampe by him shall be the Tribe of Asher and the Captaine of the children of Asher shall be Pagiel the sonne of Ocran 28. And his host and those that were numbred of them were forty and one thousand and fiue hundred 29. Then the Tribe of Naphtali and the Captaine of the Children of Naphtali shall bee Ahira the sonne of Enan 30. And his host and those that were numbred of them were fifty and three thousand and foure hundred 31. All they that were numbred in the camp of Dan were an hundred thousand and fifty and seuen thousand and sixe hundred they shall goe hindermost with their standards We are now come to the last standard expressed in these wordes These three Dan Asher and Naphtali that is the Tribes that descended of them being three of the sons of Iacob doth the Lord in this place cast into the last squadron to make vp the fourth battailion And albeit they were set in the last and lowest company of the army yet wee do not reade that during the long time of their tarriance in the wildernesse which was the space of 40 yeares they opened their mouthes against the ordinance of God or murmured through impatience and discontentment at the order established among them neyther did other murmure at them albeit some of the children of the handmaids were preferred before the naturall sons of Leah and Rahel An hoast of men consisting of great multitudes is like a full or corpulent body that needeth not any external meanes to throw it downe it being ready to ouerweigh and ouersway it selfe through it owne heauines Many estates and kingdomes arising from small beginnings as it were large stoods from little fountains haue proceeded swelled so great Liuy in the Preface to his History that the bignes thereof is comberous to themselues and the puissance of so mighty people hath wrought their own destructioÌ Thus it fel out in the commonwealth of Rome whose proper power strength wanting a forrain enemy to encounter with all wrought it owne ruine so that it had no greater opposite then it owne too great felicity Epito Flor. But not to trouble our selues with forraine examples let vs briefely touch the example of the Disciples of Christ they were few in number they were a little company like a small boat that might be easily ruled and gouerned inasmuch as they had the best Maister that euer was to stand at the sterne yet they no sooner heard of Christs departure out of the worlde but they condemned parity and contended for superiority Math. 20 20. Thus we see what our nature is one man cannot abide any to be his equall another cannot suffer any to bee before him Wherefore to cut off all occasion of emulation and to teach them the benefit of contentation the Lord assigneth to euery Tribe his standing place and they in humility and obedience rested in the roome ranke that God in mercy appointed for the generall benefit of the whole and the particular good of euery one among them Verse 25 26. The standard of the Campe of Dan shall be on the c. The three combined together in this army whereof Dan was principall the other two Asher Naphtals were assistants are indeed the children of the handmaids inasmuch as Rabel in greefe of her barrennesse giueth her maid vnto her husband who beareth him Dan and Naphtali Leah also following her sisters example giueth him her maid who beareth bringeth forth Asher There can no reason bee assigned by man why they should go march in this order then in any other but onely the good pleasure of God yet they are quiet and striue not one against another being brethren one to another From hence we learne that euery one Doctrine 6 ought to be conteÌted with his present estate I say Euery one is to be content with the condition wherein God hath set him how meane soeuer our condition be yet God requires it as a special duty at our hands that therewith we be content Hereunto commeth the commandement giuen by the Apostle 1 Corinth 7 20 24. Let euery man abide in the same calling wherein he was called To the same purpose hee teacheth elsewhere that Godlinesse with contentment is great gaine and afterward 1 Tim. 6 8. Hauing food and rayment let vs bee therewith content And as he deliuereth this doctrine by precept so hee sealeth it vp by practise and experience Phil. 4 11 12. I haue learned in whatsoeuer state I am therewith to bee content I know both how to be abased I know how to abound euery where and in all things I am enstructed both to be full and to bee hungry both to abound and to suffer need It is a great and wonderfull knowledge and very hard to be practised to know to be rich that is to vse riches soberly it passeth our reach vnlesse we haue a speciall and extraordinary grace giuen vnto vs. We must learne also what it is to be poore which is as hard a lesson as the former forasmuch as we are ready to murmure vnder the Crosse whereas though wee should walke naked be hungry and thirsty be afflicted and passe by the sword yet we ought to be patient our trust must not faile which we haue in God who will feed vs in the time of famine Reason 1 The reasons heereof are of great force and carry
and yet faileth in one point he is guilty of all for he that said Doe not commit adultery said also Doe not kill Now if thou commit no adultery yet if thou kill thou art become a transgressour of the Law Whosoeuer breaketh one commandement and maketh no conscience thereof but saith he doubteth not to be dispenced withall for it and that he shal finde God mercifull vnto him therein hath made himselfe guilty of the whole Law and of the punishment due to the transgressours of it Fourthly there is nothing done of vs in Reason 4 this flesh but GOD will bring it into iudgement We run into many euils because they seeme little and the hedge of Gods word is easily leaped ouer The wise man teacheth vs Eccl. 12. Eccle. 1â 1â that God will bring euery worke vnto iudgment with euery secret thing whether it be good or whether it be euill If he said God will bring many things to iudgement wee might haue hoped some things should be exempted But forasmuch as we must account with him for all things ãâã 12.36 euen for euery idle word as our Sauiour teacheth it followeth that wee ought to make conscience of all our wayes and workes whatsoeuer Fiftly all things commanded of God from Reason 5 the greatest vnto the least are most iust and equall and therefore to be obserued diligently without all parting or partiality The Prophet reprooueth the house of Israel that said The way of the Lord is not equall But the Lord saith ãâã 18.29 O house of Israel are not my wayes equall are not your wayes vnequall This reason is vrged by the Prophet Dauid ãâã 119.128 172. Psal 119. I esteeme all thy precepts concerning all things to be right and I hate euery false way His testimonies are righteous and very faithfull which he hath commanded and therefore he hateth from the bottome of his heart all wicked vngodly wayes So then whether we consider the nature of God that he is perfect or the redemption of Christ that it is perfect or the dignity of the law that it is perfect in all these respects we conclude this truth as hony gathered from many flowers That it concerneth euery one of vs to yeeld obedience to all the Lawes and commandements of God Vse 1 Now let vs come to the vses which giueth an edge to the doctrine it selfe And as it serueth to reprooue so the reproofe is of diuers sorts âe first reââefe First of all it condemneth those that waste themselues and spend their strength chiefly about the things of this world and neuer labour after regeneration and the things of the Lord. These men neuer thinke of any obedience How farre then are they from perfect obedience when will these come to the iourneyes end that are not yet set forward in the wayes When will they finish their saluation that haue not yet made a beginning How do they looke to receiue the price that sit still and doe not yet runne in the race or how shall they obtaine an incorruptible crowne that doe not striue for the mastery These thinke they haue no soules to saue or that there is no God to serue or that there is no life to come or else they would not liue as beasts or as the horse and mule that are without vnderstanding If they liue as men that regard not the kingdome of heauen they shal one day know that there is an hell and if they regard not to obey God they shall heereafter reape the fruit of their disobedience Samuel teacheth âam 15. â that rebellion is as the sinne of witchcraft and stubbornnesse is as iniquity and therefore all such as reiect the word of the Lord he will also reiect them from his kingdome and from the glory of his presence âe second âroofe Secondly such are reprooued as content themselues with a small measure of knowledge and obedience of faith and repentance For many there are in the Church that thinke they know enough or at least that much knowledge is not necessary like to the Deputy mentioned in the Actes of the Apostles that the doctrine of Christ was a matter needlesse friuolous impertinent and vnnecessary and a curious question about words and names whereof a man might bee ignorant without danger Thus doe these iudge of religion and of the Law of God they account basely of it as a thing that may best bee spared If they had truely tasted of the sweetnesse of Gods word it would bring them altogether into loue of it Let vs therefore labour to grow in grace vntil we come to perfection 2 Pet. 3. For whosoeuer thinketh he hath already attained vnto it greatly deceiueth himselfe we haue as yet scarse laid the foundation and doe we as men besotted with folly and spirituall pride imagine we are come to the toppe We are like vnto them that are in a dreame that thinke they are eating to the full and behold when they awake they are hungry and empty or they that deeply conceit they are drinking and when they arise they see they are thirsty so is it with these men they are fast asleepe and doe but dreame when they suppose all the world is made of knowledge whereas if they had shaken off this spirit of slumber and were throughly come to themselues they would bewaile their owne ignorance and as poore blinde soules condemne their owne foolishnesse Let vs therefore store our selues with it we shall herein if in any thing beside finde the prouer be most true that store is no sore It is the ground of our obedience forasmuch as we can obey no farther then we know The seruant can obey his masters will no farther then he knoweth it An ignorant seruant must of necessity be a disobedient seruant So is it with euery Christian man his obedience cannot go beyond his knowledge Thirdly The third reproofe it serueth fitly and fully to reproue those that do halt with God and yeeld a maimed obedience vnto him The sacrifices of God vnder the Law must be whole sound not halt not maimed not lame so should our obedience be vnder the Gospel Men will not allow of a seruant that performeth such seruice as he requireth at his hands when it is done to halfes and doe we thinke to be accepted of God when we cut off his worship in the middes Wee deale with God as the king of Ammon dealt with Dauids messengers hee shaued off the one halfe of their beards and cut off their garments in the middle 2 Samuel chapter 10. verse 4. So doe we shaue off halfe of his seruice and thinke to make him be content with that or with nothing If Christ Iesus had so rewarded vs in performing the worke of our redemption and had left off before hee had brought it to perfection wofull had our condition beene it had beene good we had neuer beene borne For if he had not throughly finished it wee could not haue beene
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 â 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 theÌ 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
the matter be well considered it will not be hard to vnderstand that with condition of yeelding themselues to the subiection of the Iewes and of conformity to the true religion of God they might be receiued For what was the cause that they were forbidden to enter into league with them but this that they dwelling among them might draw them to a false worship of God Deut. 20 18. Lest they teach you to do after all their abhominations which they haue done vnto their gods so should ye sinne against the Lord your God But when they offered to yeelde themselues to the Iewish both religion and subiection there was no feare of defiling theÌ or of withholding and withdrawing them from the seruice of God True it is if they did resist or withstand them as the greatest part of the Canaanites did who came out to meete them and prouoked them to battell and were so farre from submitting themselues to God his people that they stirred vp one another and ioyned their forces together to stand out vnto death it was not lawfull to spare eyther sexe or age eyther women or children eyther young or old If it had beene vtterly vnlawfull and against the expresse word of God to make any league with any of the Canaanites Ioshua and his Princes had done wickedly to haue kept their oath with them after they had vnderstood their fraud and falsehood considering that all oathes made directly against the word of God and his expresse commandement are vtterly vnlawfull and consequently to bee broken lest we adde sin vnto sin The Spies also sent out by Ioshua Iosh 2. had done euill which entred into a league with Rahab the harlot and bound themselues with an oath which oath notwithstanding was solemnely obserued Yea Salomon had done euill who in his best and flourishing state of his kingdome receiued the Amorites which voluntarily yeelded themselues vnto his obedience and that which is more to the obedience of the Lord who notwithstanding grew into one body of the Church of GOD with the people of Israel 1 Kin. 9 20. and ioyned themselues with them freely forwardly in the restoring of the Temple The like wee might say of Dauid whose example we touched before albeit the LORD had expressely reuealed in his word that there should bee a standing place where the Arke of the Couenant should rest and the Tabernacle with the seruice belonging vnto it should haue a certaine abiding and albeit there was no expresse word of God that forbad him to builde the Temple yet the LORD reprooueth his resolution albeit he commendeth his zeale and good affection because he had giuen no commandement concerning the person that should builde it 2 Samuel chapter 7 verse 7 or the time when it should be builded So then we learne by all these examples as well by such as did against the commandement as by those that did attempt and aduenture vpon things without a commandement that they are iustly reprooued that neuer regard the word of God in any of their waies neither aske counsell at his mouth that neuer consider what GOD alloweth and approoueth but rashly breake into the practise of things incident to their life and yet haue no other guide to leade them nor counseller to aduise them nor teacher to instruct them nor warrant to beare them out otherwise then their owne mind and meaning which in matters of God and parts of his worshippe are blinde and peruerse Aske these men what approbation they haue from God or what assurance to their owne consciences that they please him they are able to say nothing at all Let me tell these men that which I would haue them marke and oftentimes to thinke on it vpon their beds euen betweene the Lord and their owne soules as they will answer it before the great Iudge of all the world when they shall appeare before him that whatsoeuer you do though they be good things yet to you that are ignorant and know not what you do to you it is a sinne and in you it is no vertue It is a notable duty to heare the word of God it is one marke of Christs sheepe and one step into his kingdome but if ye come to this ordinance of God Ezek. 33 31. as the people commonly vse to come onely to do as your honest neighbours do and because the law requireth it haue no other knowledge of it your hearing is abhominable in you and no more pleasing in the sight of almighty God then if you should cut off a dogges necke to offer vnto him Esay 66 3. We are commanded to come often to the holy Supper of the Lord and to prepare our selues reuerently and religiously to that action It is a worthy instrument of God which he hath ordained for the confirmation of our faith many of vs come often vnto it all of vs at Easter but if we come vnto it onely because it is a common custome so to do and we are loath to be singular and know not that both God commandeth the practise of it and our owne infirmity cryeth out for the necessity of it his table is made a snare vnto vs and we sin against Christ so that we receiue no more benefit by eating the bread and drinking of the cup of the Lord then the Gentiles that were partakers of the table of diuels 1 Cor. 10 21. and did drinke the cup of diuels and did offer sacrifice vnto Diuels Woe then to all ignorant persons that take vpon them to performe duty and seruice vnto God and yet know not what duty seruice he requireth at their hands Oh that they would or could vnderstand that the best workes which they do performe euen such as God commandeth are no better then sinnes and abhominations in them that doe they know not what as blinde men that shoote at a marke Oh that they would or could pray vnto God to open their eyes to see their own wretchednesse and to consider that the most holy parts of Gods worship which they performe are a sacrifice of fooles that know not that they do euill Then would they learne the difference between things done in knowledge and such as are done in ignorance then would they praise GOD for the light of his truth reuealed vnto them and then would they confesse with all their hearts that they would not stand in the former state wherein they liued if an whole kingdome or all the pompe and glory of the world were giuen vnto them To conclude let them beare this away with them also that God will not be serued with good meanings or good intents which is all that the greatest part can say for themselues we are simple people we are not book-learned we meane well we hope we haue as good soules vnto God as the proudest of them all we do what we can we hope God will beare with the rest This is the religion of such as think
booke Let that once haue a free passage and none is so simple but he may soone discouer a packe of deuises who are wise in their generation and therefore they suffer none to reade it but such as it pleaseth them Separate some time to this purpose and thou shalt quickly see that to be most true which I say vnto thee âct If thou wilt say vnto me I cannot reade the Scriptures I was neuer brought vp vnto it âer Be it so yet do not alledge this to excuse thy ignorance or to shift off from thee the knowledge of them forasmuch as euery one must know the Scriptures Recompence that want by much study and often meditation Let not the loue of the world thrust out of thy head heart the cogitation of better things Many that cannot reade are more prompt and ready in the Scriptures then such as haue that gift God will blesse them that endeuour to know him and his word and will one way or other supply their wants â 6 6. Such as hunger thirst after knowledge shall be satisfied and replenished Acknowledge this want mourne for it and if it be possible though thou be old learne to reade It is neuer too late to begin to do well the benefit will easily make amends for the time bestowed vpon it Few there are but euery yeare spend more time in vaine either in grosse idlenesse or in much sleepe or in vaine company or in vnnecessary cares for the world which might this way be better imployed and redeemed The minde is all in all it is not any hardnesse in the matter it selfe that should discourage vs. He that hath once determined to do it hath ouercome the difficulty of it which standeth in resoluing and hath more then halfe attained vnto it But if we cannot or will not striue to come to this gift we must know that ignorance shall excuse no person and he that knoweth not his masters will cannot escape âe 12 48. he shall be beaten If there be no knowledge of God in the Land he hath a controuersie against it and will cause it to mourne if it will not lament for their owne ignorance he will make them lament for the iudgements that shall fall vpon them Hos 4 1 2. But we cannot pleade ignorance through want of meanes we haue the meanes and are weary of them as Israel was of Manna we make account of it as a light meate and are wilfully blinded we haue the light among vs yet shut our eyes that we should not see Vse 4 Lastly it is needfull for vs to be carefull to take profit by reading the Scriptures that so we may haue direction in all our waies and learne how to please GOD and to abstaine from all things that do displease him It is not the bare hauing of the Scriptures with vs in our houses or a naked reading in them by our selues without farther consideration that will serue to direct vs in all the actions of our life but there is farther required of vs an applying of them an edifying of our selues by them that it may be seene how we profit in them This duty hath many particular parts or branches belonging vnto it Branches of this vse First of all we must haue recourse vnto God the Author of the Scriptures he onely is able to vnlocke them and so to bring vs into the secret chamber of his presence We ought to pray vnto him earnestly that he would vouchsafe to teach vs the way of his statutes to giue vs sound vnderstanding of his will to direct vs in the paths of his commandements We see this by the practise of the Prophet Dauid Psal 119 Psal 119 18. who craueth oftentimes to haue his eyes opened to behold the mysteries of his words and the wondrous things of his law Our eyes naturally are shut and we cannot conceiue them which are spiritually discerned Secondly we must keepe such order in the reading of them as may stand with our calling and state of life and take all opportunity to do it It were to be wished that we would set apart some part of euery day to be emploied in this exercise that so we might read ouer the whole Scriptures oftentimes and if at any time we be hindred by necessary occasions which happen to vs without our searching of them to redeeme the time afterward Eph. 5 16. and so to recompence that which we haue left vndone This is an holy restitution much pleasing vnto God Thirdly we must vnderstand to what ends and vses the Scriptures were written They were penned to teach that we may learne the truth to improue that we may be kept from errour to correct 2 Tim. 3 16. Rom. 15 4. that we may be driuen from vice to instruct that we may be setled in the way of well-doing and to comfort that in trouble we may be confirmed in patience hope of an happy issue Fourthly we are to remember that the Scriptures containe matter concerning all sorts of persons and things which may be reduced to fiue heads First touching religion and the right worshipping of God they teach how to serue him and what to beleeue touching God and touching mankinde That he is one in essence and three in persons Touching our selues that by creation we were made good holy and righteous By our fall we are become wretched by reason of sinne and not able to thinke one good thought or to stirre one foote forward to the kingdome of Heauen By regeneration we are borne againe and made the sonnes of God by adoption and by faith we lay hold on Christ our wisedome our sanctification our righteousnesse 1 Cor. 1 30. our redemption Touching the Church we are instructed by them that it is the company of the faithfull that haue beene from the beginning we are led also by them to know the two Sacraments and what to beleeue of the generall iudgement that shall be of the godly and vngodly Secondly they informe vs touching kingdomes and common-wealths and touching the duties of Magistrates and Subiects how the one ought to rule and the other to obey and neither the one nor the other doe their duties for conscience till the word informe them Thirdly they handle matters touching families and houshold affaires in which are the husband and wife parents and children masters aâd seruants no duty required of them is omitted but contained in them Fourthly touching the priuate life of euery particular person how to behaue our selues in wisedome and folly in loue and hatred in sobriety and incontinency touching mirth sorrow speech and silence humility pride to imbrace the one and flye from the other Fiftly touching the common life of all men we learne in them how to leade our liues in euery estate whether we be rich or poore whether we be high or low we can be in no estate but we shall finde sufficient store of heauenly
in heauen that not one of these little ones should perish Mat. 18 14. He commandeth that not one of these little ones should perish Mat. 18 10. He maketh vs to lye downe in greene pastures he leadeth vs beside the stil water he restoreth our soules and leadeth vs in the paths of righteousnesse for his names sake Psal 23 2 3. Iacob that fed the sheepe of his father in law testifieth touching his care that the drought consumed him in the day Gen. 31.40 and the frost pinched him in the night and sleepe departed from his eyes so that whatsoeuer was torne of beasts or stollen of theeues was required at his hands he bare the losse of it Much more then will the Lord care for the sheepe of his pasture his rod and his staffe shall comfort them and although they walke through the valley of the shadow of death they shall feare no euill Will a king regard onely the chiefe Cities and most populous places of his kingdome and suffer the rest to liue as they list without lawes good orders Or will the master of an house looke to some in his family and not to all If then God be our King if he be our Master he will looke to all his subiects and seruants whatsoeuer they be that they shall haue their meate in due season Secondly such is the grace and goodnesse of God that he would haue all his people Reason 2 come to knowledge Such as know not his will are none of his seruants If then he require the vnderstanding knowledge of his wayes not onely of rich men of great men of learned men and of the Ministers but of all the people of what calling and condition soeuer they be how meane and simple soeuer they be we must hereof conclude that he hath ordained that all of them should haue the meanes of knowledge and saluation offered vnto them and published among them To this purpose the Apostle saith He will that all men shall be saued and come vnto the acknowledgement of the truth 1 Tim. 2 4. And Peter in his second Epistle chap. 3. teacheth that The Lord is not slacke concerning his promise as some men count slacknesse but is long suffering to vs ward 2 Pet. 3 9. not willing that any should perish but that all should come to repentance This is that which the Prophet Ezekiel setteth downe chap. 18 11 23 32 and 33. Haue I any pleasure at all that the wicked should dye saith the Lord and not that he should returne from his waies and liue Thirdly the word of God was penned for all estates degrees and conditions of men It Reason 3 serueth as eye-salue to cleere the eyes of all persons and to make the simple wise Psal 19 7. and 119 99 100. It cleanseth the way of the yong man if he take heed thereunto with all diligence Psal 119 9. The booke of the Prouerbes of Salomon the sonne of Dauid King of Israel was written to giue subtilty to the simple and to the young man knowledge and discretion Prou. 1 4. The Apostle Iohn 1 Iohn 2 13. wrote to the Fathers because they had knowne him that is from the beginning he wrote vnto young men because they haue ouercome the wicked one he wrote to little children because they haue knowne the Father If then the word do serue for all sorts and sexes and ages whatsoeuer it followeth that all must be taught from the greatest to the least from the highest to the lowest Fourthly all persons whatsoeuer they be haue soules to saue simple persons small congregations Reason 4 little assemblies as well as others that are many in number We consist not only of bodies we must not onely prouide for this present life but we haue also soules to saue and must prepare for the life to come We shall all giue an account of the things that we haue done in this life whether they be good or euill forasmuch as the Lord will reward euery man according to his workes Rom. 2.6 The day of our particular death and the day of the generall iudgement are both of them dayes of reckoning and account and as the soule is most precious so the account to be giuen for it is very great and therefore from these premises we may necessarily deduct this conclusion that it is the will and pleasure of God that euery place and person should be carefully instructed Vse 1 It remaineth therfore that we come to the vses and as from a good tree gather such fruit as groweth from thence First we learne that it is Gods ordinance and appointment that euery congregation should haue a learned Minister to teach them the true religion and feare of God It is not ynough that there be a setled standing Ministery in one place or corner of the land or in euery great citie but he will haue his people in all places whether great or small to be cared and prouided for euery Church haue a sufficient Minister to instruct euery member of it Hence it is that the Euangelist declareth Acts 14.23 that the Apostles Paul and Barnabas ordained Elders by election in euery Church and then they commended them to the Lord in whom they beleeued And in the Epistle to Titus Paul saith vnto him Chap. 1. verse 5. For this cause left I thee in Creta that thou shouldest continue to redresse things that remaine and shouldest ordaine Elders in euery Citie as I appointed thee By euery Church and euery citie in those places we must vnderstand that wheresoeuer there is a body of people gathered together fit for a Congregation there ought a Minister to bee chosen appointed and set ouer the same For whersoeuer a Church is planted and a distinct congregation established there is an absolute necessity of a setled Ministery as we haue shewed before in the beginning of this Chapter so that it is altogether vnpossible that without it religion should prosper or continue The Lord had no sooner giuen his law concerning the erecting of the Tabernacle but Aaron his sons were annointed and the whole tribe sanctified to the office of the Ministery to attend on holy things to teach the people to offer sacrifices to performe such duties as were required of them He knoweth that euery man standeth in as great neede of food for the soule aa he doth of nourishment for the body and that as the body decayeth without sustenance so the soule famisheth and pineth away without the bread of life Wheresoeuer the Ministery of the word is wanting there wanteth one of Gods ordinances one of his speciall blessings Wee see by common and continuall experience when the corne is blasted and the haruest of the field is perished and the labour of the husbandman is destroyed what crying lamentation is made how much more ought we to be greeued to see the famine of the word brought vpon vs and thousands perish thorough want of this ordinance of God
the first borne c. We see heere that the Leuites were substituted in the place of the first borne who did first of all execute the Ministers office The Lord if it had pleased him could haue serued the Church with them for euer but for the causes before rehearsed he exempted them from this seruice after that for a small time and a few yeeres he had tryed their obedience to his holy wil and commandement Now in their stead he taketh the Tribe of Leui to minister vnto him and for his Doctrine 1 people We learne hereby The office ãâã the Ministery is an high and worthy caâling that the office of the Ministery is a most worthy and excellent calling This is that which the Apostle saith writing to the Hebrewes chap. 5.4 No man taketh this honour to himselfe but he that is called of God as was Aaron If then it be an honour to be called to this office it followeth to be an high and honourable calling Likewise writing to the Romanes and declaring that none can preach except they be sent hee addeth out of the Prophet How beautifull are the feete of them that preach the Gospel of peace and bring glad tydings of good things Rom. 10.15 And instructing Timothy touching this office he saith This is a true saying If a man desire the office of a Byshop he desireth a worthy worke and afterward in the same Epistle cha 5.17 Let the Elders that rule well be counted worthy of double honour specially they who labour in the word and doctrine Seeing then the Ministery is an honour as the Priesthood of Aaron was seeing the office is a worthy worke and seeing the feet of the Ministers that bring the word vnto vs are beautifull so that they are worthy not onely of single but of double honour it followeth that the calling is exalted aboue many others and ought to haue a reuerent and speciall account among vs. The trueth heereof will farther appeare Reason 1 vnto vs by the force of reasons as so many proppes to stay it vp First we must consider the title giuen vnto them of an Embassadour what greater honour then to be the Embassadour of a Prince The Minister is more he is the messenger of the Lord of hostes Mal 2.7 2 Cor. 5.20 and commeth from the King of kings and Lord of lordes He is in stead of Christ appointed and sent of him to reconcile men to himselfe and to saue them So then the Ministers supply the office and sustaine the person of the Sonne of God who is the word and wisedome of his Father Not that he would haue the Ministery of his word lesse esteemed then if he should speake from heauen with terrible signes of Thunder and lightning but that he might by this meanes teach in a more familiar manner and so make the better tryall of our obedience Therefore the Apostle saith He that knoweth God heareth vs Ioh. 4.6 he that is not of God heareth vs not hereby know we the spirit of trueth and the spirit of errour We must heare the word preached by man not as the word of man but as it is indeed the word of God Thess 2.13 and so set our selues in his presence Hence it is that he saith to the disciples whom he had sent out âct 10.33 He that heareth you âârk 10.16 heareth me and he that despiseth you despiseth me and he that despiseth me despiseth him that sent me If then the Ministery be an embassage sent vnto vs from God whereby God after a sort sueth to vs for reconciliation it serueth to set forth vnto vs the honour of this calling Secondly the honour of the Ministery is to Reason 2 saue mens soules which of all workes is the highest the holyest the heauenlyest the greatest What other calling can compare with it in this respect Other professions and ordinances respect the good of this life as peace or health or wealth and such like but the end of the Ministery alone is the saluation of soules Paul willeth Timothy to take heed to himselfe and vnto doctrine adding this reason Tim. 4.16 âbiection for in doing this thou shalt saue both thy selfe and them that heare thee It will be obiected we are saued by Christ onely as I haue beene oftentimes answered we haue saluation by no other then by him ânswer It is true indeed Christ hath performed so much as is sufficient for the saluation of all yet none are actually saued but they onely to whom the benefits and merites of the Messiah are communicated Now his merits are applyed two wayes by the Ministery of the word and by receiuing of the Sacraments for which cause the power of saluation is ascribed vnto them We doe not teach that men are saued by the preaching of the word to driue men from Christ thereby or to build our saluation vpon any other for we preach nothing we regard to know nothing but Christ and him crucified We goe not about to lay any other foundation but the question is of the meanes how we shall come to the sauing knowledge of Christ which is ordinarily done by the sound and sincere preaching of the Gospel so that this calling is a most excellent calling Reason 3 Thirdly this truth is farther confirmed and strengthened by the contrary in that without it ordinarily no man can attaine to saluation as may appeare by the meanes whereby it is effected and by the degrees whereby it is finished None shall be saued but such as are effectually called but what is the Church other ãâã ãâã ãâã ãâã ãâã then a company of men called and they are called by the Ministery of the Gospel made powerfull and effectuall by the Spirit of God Ye are called by our Gospel 2 Thes 2.14 to the obtaining of the glory of the Lord Iesus Christ By it our mindes are enlightened to see our owne miseries and Gods infinite mercies and then by it Luk. 1.79 Act. 26.18 Esay 53.1 as by the strong arme of God we are drawne vnto him Againe none are saued but such as are iustified being acquitted from their sinnes and accepted in Christ as righteous and as heires of eternall life But we are iustified by faith and faith commeth by hearing the word of God Rom. 10.17 1 Cor. 3.5 so that the Preachers are the Ministers by whom we beleeue Lastly none are saued but such as are sanctified by the Spirit of regeneration and whosoeuer is in Christ is become a new creature 1 Pet. 1.23 but we are borne againe by the immortall seed which is the word of the eternall God so that we are begotten into him by the preaching of the word In this respect the Ministers are called spirituall fathers 1 Cor. 4.15 because they beget vs as children by the Gospel of Iesus Christ Thus then we see the worthinesse and excellency of this calling and what we are to esteem therof As then we heard
and infirmities of the Ministers should not bring the holy ordinances of God into contempt Lastly this law seemeth to be restrained to such Leuites as bare the burden of the Tabernacle the Sanctuary all the instruments of it For God will haue no man to liue without a calling he aloweth idlenesse in no estate and condition What then did the Leuites What the Leuites did after 50. yeares of age They trained vp younger men they instructed them and were no doubt as the Ouerseers of the schooles of the Prophets in them were the younger sort brought vp and called the children of the Prophets Besides they preached to the people and taught the Law of the Lord which is no idle worke but a matter of great labour exceeding paines so that albeit they bare not material burdens which required strength of body yet they bare weightier burdens then those they had the charge of mens soules lying heauy vpon them which is able to presse downe the feete and to weary the shoulders of the strongest man Last of all no doubt they were present president at the oblations that were brought they offered sacrifices and burned incense vnto God in the Tabernacle so many of them as were of the number of the Priests as appeareth by the age of Aaron who ministred in the place of Gods seruice after the age of fifty It is noted of Zachary the Priest that he was an old man Luc. 1 7. he was well striken in yeares which cannot be supposed or imagined but he was aboue 50. yeares of age yet he ceassed not to execute the Priests office before God in the order of his course and burned incense in the Temple Nay the circumstances of the text in that place do rather guide vs and as it were leade vs by the hand to thinke that he was more then threescore peraduenture fourscore and it may be aboue otherwise there had beene no great barre and impediment on his behalfe but he might haue a childe wheras he obiecteth against the Angel not onely the age of his wife but also his owne age Whereby shall I know this Luc. 1 18. for I am an old man and my wife well striken in yeares So then all the Leuites being come to the age of fifty trained vp young men vnder them they were as tutors vnto them taught the people knowledge sitting in the chaire of Moses and the Priests offered sacrifice to God first in the Tabernacle and after in the Temple their time of vacation therefore was granted from such labours and seruice as required the strength of the body which Moses himselfe seemeth to point vnto afterward in this booke From the age of fifty yeares they shall cease waiting vpon the seruice thereof Num. 8 25 26 and shall serue no more but shall minister with their brethren in the Tabernacle of the Congregation to keepe the charge and shall do no seruice c. Verses 2 3. Take the summe of the sonnes of Kohath c from thirty yeares old and aboue c. See heere a different manner obserued in numbring of this Tribe from the former Before they were numbred at a moneth olde because then they were fit to be presented to God but yet not fit to execute the office of the Ministery or manage any businesse of charge and importance Now none are numbred vnder thirty because before they were not capable of this office Such as were to serue in the warres among the other Tribes were numbred at 20. yeares old but such as were to appeare before the Lord to doe the warfare of his seruice Numb 8 25. as the Scripture speaketh must be 30. yeares of age so that he requireth greater maturity in the gifts of the body and minde greater wisedome vnderstanding in such as minister in the Tabernacle then in such as pitch vp their Tents and go out with an army There is wonderfull skil required in leading an host of men against the enemy but to be a Captaine ouer the Lords people and to conduct them into the field against the spirituall enemies of our soules where the danger is greater is a matter of deeper knowledge pollicy experience and iudgement We learne from hence how the Doctrine 1 Ministers of the word ought to be qualified The Minisâ of the woââ must be man of grauity ãâã moderanââ their affeââons they must be men of grauity wisedome sobriety and moderation of all their affections For if this were required of those that serued in the Tabernacle and the Temple in the time of the old Testament that onely they of 30. yeares old and aboue euen vntill fifty should enter into that calling who then were in the prime and flower of their age and had the greatest gifts much more is it necessarily required of the Ministers of the Gospel that they be men of sobriety constancy staiednesse wisedome iudgement and diligence Such as were to builde the Tabernacle and to frame all the instruments of it and appurtenances vnto it were filled with the Spirit of God in wisedome and in vnderstanding Exod. 31 3. and in knowledge and in all manner of workmanship All such as had any hand in the erecting thereof were fitted to it for God did put wisedome in the hearts of all that were wise-hearted verse 6. that so they might make all that he had commanded them The building vp of Gods Church is a greater worke and therefore the workmen appointed to the edification of it must not haue lesser gifts or baser qualities Hence it is that the sons of Eli are noted to bee wicked men greeuous sinners that knew not the Lord 1 Sam 2 1ââ because they bare themselues without sobriety temperance and discretion they were ful of lightnesse wantonnesse excesse and couetousnesse The sinnes of Ieroboam are set out that he made not choise of the Tribe of Leui 1 Kings 12 â but took the scum of the people and the basest of them men of euill note Christ willeth his Disciples to be wise as serpents Math. 10. 1 Tim. ââ Titus 1 â The Apostle Paul describing what the Ministers ought to be teacheth that they must be vnreproueable and blamelesse they must be wise iust patient temperate discreete not selfe willed not soone angry not giuen to fighting and brawling So that the Ministers set apart for the worke of the Ministery must not onely be apt to teach and able to diuide the word of truth aright but there is farther required of them that they be qualified with wisedome with knowledge with gifts of gouernment discretion in their calling and conuersation As this is plainely proued vnto vs by these consents so it may be strengthened by these Reason 1 few yet forcible reasons First because they haue oftentimes giuen vnto them in the scripture the name of Elders Many titles are giuen vnto them and euery one of them carrieth some instruction and admonition with it vnto
of our owne callings Reason 3 Thirdly it bringeth great confusion in family in Church in common-wealth when one executeth the calling of another If the priuate person should step into the place of the Magistrate and handle the sword of iustice it would ouerturne the whole State When Peter drew out his sword and cut off the eare of the high Priests seruant Christ said vnto him âtth 26.52 Put vp againe thy sword into his place for all they that take the sword shall perish with the sword Euery one would be a Magistrate and presume to sit in the seat of iustice and no man would be content to leade a priuate life if he might doe what he list The like we might say of a family All men should know their standing the wife must not leape into the place of the husband nor the seruant into the place of the sonne but euery one do his owne duties and we shall finde enough to doe our callings if we be faithfull and diligent in them Vse 1 The vses are next to be considered First it reprooueth such as are altogether ignorant and neither know nor desire to know their duties A fault in all but especially in the Ministers of the word that should giue light to others God requireth of them to teach the people Mal. 2.7 The Priests lips should preserue knowledge that so they may shew themselues to be the messengers of the Lord of hostes They must out of their treasury bring forth things both olde and new They can neuer teach vntill they be taught but these occupy the place of teachers before they haue learned It is a most ridiculous thing for a man to take vpon him to runne a race that wanteth his legges or to be an Oratour and eloquent pleader that wanteth his tongue Christ Iesus taught his Apostles before he sent them to teach into all the world This was shadowed out vnder the Law Aaron must put on his belles âxod 28.35 that his sound might be heard when he went in vnto the holy place before the Lord but now we haue Idol-ministers that haue mouthes but cannot speake the belles lacke the clappers they may be mooued but they cannot be heard It were fit that hee which is to build vp the house of God should be ignorant of nothing if it were possible for he may at one time or other make vse of his knowledge Iohn instructed the souldiers the Publicans and the multitude that repaired and resorted vnto him Luke 3. hee shall bee better able to apply his doctrine when he hath skill in euery mans trade and occupation Especially he ought not to be ignorant of the Scriptures but to know them plentifully and labour they may dwell in him aboundantly that from them as from a storehouse he may furnish himselfe with plenty of all good things Ignorance is a fault in any that would be accounted a Christian it is a double fault in him that is a Minister Secondly it reproues such as omit their owne duties but rush vpon the callings of other men These are as a seruant that is too diligent These are not idle but are busi-bodies in others mens matters as 2 Thess chapt 3.11.12 We heare that there are some that walke among you disorderly working not at all but are busie-bodies them that are such we command and exhort by our Lord Iesus Christ that with quietnesse they worke and eat their owne bread So then whether we be idle and doe nothing or else busie in the duties belonging to other men in effect it is all one both are euill and vices to be reformed in vs. And the same Apostle 1 Tim. 5.13 setteth downe an heape and multitude of many sinnes They learne to be idle wandring about from house to house not only idle but tatlers also and busie-bodies speaking things which they ought not Heere is knit together as in a chaine a company of vices the idle wanderers pratlers curious and vncomly speakers The fountaine of all is idlenesse which is ranged in the forefront and draweth after it a taile and traine of diuers euils like a fruitfull mother that hath many children He speaketh by name against women who ought to be painefull not idle keepers of the house not walkers and wanderers out of the house The vertue that adorneth that sexe is silence and therefore they should not be tatlers and pratlers or their tongue like the Aspen leafe that neuer standeth still They should meddle with their owne businesse and not be busie in other mens Secondly seeing God hath set euery one in Vse 2 his calling it is our duty to walke as we are limited by the word The word of God is the warrantise of all callings We must doe our duties with faithfulnesse diligence patience and wisedome These are required to be performed in duties betweene man and man This is to walke worthy of God who hath called vs vnto his kingdome of glory 1 Thess 2.12 Many there are that professe the feare of God and beare themselues as the disciples of Christ who neglect the duties of their particular callings True it is the blessing of God is all in all For except God build the house Psal 127.1 2. the labour of the builder is in vaine and except God watch the Citie the labour of the watchman is in vaine We confesse also that God requireth of vs to search the Scriptures to pray vnto his Name and seeke after knowledge neuerthelesse these do not discharge vs from following the duties of our priuate callings It is not enough for vs to say that God will prouide for vs that he hath promised to blesse vs and to supply our wants and that he hath said he will neuer leaue vs nor forsake vs. For God hath promised no blessing to them that be idle he sendeth them to schoole to learne of the Ant which prouideth her meate in Summer and gathereth her food in the haruest â 9 10 11. Prou. 6 8. Salomon calleth aloud to such How long wilt thou sleepe O sluggard when wilt thou arise out of thy sleepe Yet a little sleepe a little slumber a little folding of the hands to sleepe so shall thy pouerty come as one that trauelleth and thy want as an armed man As for those that pretend Gods prouidence hold out the doctrine of it as a buckler to defend them in their euill and idle courses they do most shamefully abuse it which is to bee furthered by the meanes that GOD hath appointed and in his wisedome annexed therevnto Neither let any thinke to obtaine any thing at his hands that sit still do nothing that say they will trust God with their life are sure that he will prouide for them The heathen men by the light of naturall reason saw well enough the foolishnesse and absurdity of these mens doings They commend the prayers of that Captaine âar in the â of Paul â milius that praied for victory
wayes but by taking heed thereto according to his word Psal 116.9 No man can be saued except he feare God forasmuch as the feare of the Lord is the beginning of wisedome Prou. 1.7 whereas fooles despise wisedome and instruction But none can possibly come to the feare of God but such as earnestly endeuor to know God as we see Pro. 2.1.5 My son if thou receiue my words and hide my commandements with thee c. then thou shalt vnderstand the feare of the Lord and find the knowledge of God None can be saued that are foule and filthy in their liues and impure in all their wayes for no vncleane thing shall enter into his kingdome but where there is no knowledge of GOD there the mouth is full of cursing and bitternesse the throat is an open sepulcher the feet are swift to shed blood destruction and misery are in their wayes and therefore the Prophet saith I haue hidden thy word in my heart that I might not sinne against thee Psal 119.11 If his word dwell in vs we haue a bridle to restraine vs from euill doing and when we are ready to breake out into sinne it pulleth vs backe and saith vnto vs Doe it not It layeth before vs the wil and wrath of God it teacheth vs what we ought to doe and telleth vs the danger if we doe it not It is our duty therefore to pray to God to giue vs the vnderstanding of his word and to resolue with our selues to performe whatsoeuer we reade in it If then we haue a warrant for that which we doe out of the word we haue comfort in our callings but if we follow the motion of our owne braines and haue no other light but of our owne nature to direct vs we liue in darkenesse Such as haue the light of the Sunne do trauell safely in respect of their bodies 2 Pet. 1.19 so if we haue the sure word of the Prophets and Apostles as a light that shineth in darke places we are in the safe way to saluation and are certaine we cannot misse of a perfect direction touching all the duties of our callings 17 And the Lord spake vnto Moses and vnto Aaron saying 18 Cut ye not off the Tribe of the families of the Kohathites from among the Leuites 19 But thus doe vnto them that they may liue and not die when they approach vnto the most Holy things Aaron and his sonnes shall goe in and appoint them euery one to his seruice and to his burden 20 But they shall not goe in to see when the holy things are couered lest they die The particular duties of the Kohathites being declared the reason is added and rendred in this diuision and then he passeth to the duties of the next familie Heere then Moses sheweth the cause why the Priests ought to couer all the Sanctuary and the appurtenances so that they ought not to be handled of the Kohathites vntill they were couered lest such as presumed to pry into them or to meddle with them otherwise then became the dignity honour and estimation of them were stricken with sudden death and so perish in their sinnes Thus God restraineth the curiosity of mans nature and teacheth it to be wise according to sobriety We are wont to contemne the duties of our owne calling as vulgar and common and to search into the things that belong not vnto vs yea the more we are forbidden to meddle the more we are desirous to be medling The reason in this place is framed thus If the vnreuerent handling of holy things procure the wrath of God and our destruction then we must take heed to the charge belonging vnto vs. But the vnreuerent handling of holy things doth so Therefore wee must take heed to the charge belonging vnto vs and not curiously meddle with other things Thus doth God hate and his soule abhorre the contempt of holy things when men giue way to their owne affections and through curiosity search farther then God alloweth Obiect Before we proceed to the doctrine a question may be asked out of these words why God permitteth the Priests onely to handle the instruments of the Sanctuary but forbiddeth the rest of the Kohathites vpon whose shoulders he layeth the burden to beare them so that he bindeth their hands from touching of them and restraineth their eyes from beholding of them vnder a great penalty lest they die I answere Answer this was done for diuers causes in respect of the ordinances themselues in respect of the other Tribes in respect of the Leuites and in respect of the Priests themselues First of all it was prescribed to procure greater reuerence vnto these holy ordinances of God among the people For when they should see how carefully they were to be handled how circumspectly to be couered and how orderly they were deliuered from one to another it serued to touch the hearts of all men with a reuerent regard and opinion of them and to deliuer them from the contempt of men Secondly when the rest of the Tribes of Israel should behold that many euen among the Leuites themselues albeit they were to minister to the Priests to do the seruice of the Tabernacle and to draw neere vnto God aboue the rest of their brethren yet euen they were kept from the touching of the Sanctuary I say the rest of the tribes were more humbled by it were touched with a feeling of their owne vnworthines and were mooued to giue honour to the Priests of God and those that were appointed to be their teachers Thirdly all occasion and matter of enuy was quite banished and taken away when the rest of the Leuites heard with their eares and saw with their eyes that their brethren the Kohathites had a charge so ful of daÌger put vpon them and committed vnto them For God threatneth to destroy all such as presumed to touch any thing that was forbidden them An example whereof we haue in the men of Bethshemesh whoÌ the Lord smote with a great slaughter because they looked into the Arke 1 Sam. 6.19 which sheweth the greatnesse of their sinne Lastly the Priests themselues the sonnes of Aaron were admonished to take heed lest through their negligence and carelesnesse they destroyed their brethren forasmuch as if any thing remained vncouered it would turne to their destruction Heereupon two other questions Questions may arise first how it standeth with Gods iustice to punish the Kohathites for the fault of the Priests and whether the sons of Aaron should escape whose fault it was if ought remained vncouered I answer Answer the fault is not the Priests alone nor the Kohathites alone but they partake together in the sinne and should suffer together in the punishment as they are threatned Exod. 28.43 We see it also in the example of Nadab and Abihu who were consumed with fire because they offered strange fire before the Lord Leuit 10 1 2. But most plainely Num. 18.3 The Lord said vnto Aaron Thy brethren
into that Church another Gospel euen a new Gospel Gal. 1 6. Such are they in these daies that hammer cockle and darnell vpon the anuill of their owne braines broaching strange positions long since buried raking them out of the graues or ashes of Pelagians and other forlorne heretikes These glory in their owne wits and account themselues happy that they can maintaine new assertions trouble the peace of the Church with them Secondly they are reprooued that scorne to take this course which Christ and his Apostles tooke to deliuer precept vpon precept heere a little and there a little They thinke it no way agreeable to their learning and high places to insist vpon one thing and to beate vpon the same matter who are like vnto a master that is greedy to teach his scholler faster then he can learne But hauing taken vpon vs the charge of soules wee must submit our selues to the slowe and slender capacities of the people and make it our chiefe end to profite theÌ And touching the people themselues it brandeth those with a note of fickle and itching eared hearers that loathing the olde wholesome doctrine of saluation turne their eares from the ancient truth and being like the Athenians mentioned in the Acts Acts 17 21. doe hunt after nouelties and onely doe like new doctrines new teachers new matters that they neuer heard off before lusting after change of diet like to their wicked fore-fathers that loathed the heauenly Manna wherof they had often tasted as a light meat they must haue variety and be fed with quailes to fill their delicate and dainty stomackes There is little hope to do any great good vpoÌ these nice and new fangled hearers that are ouergone and ouergrowne with a dangerous disease Of such the Apostle hath foretold 2 Tim. 4 3 4. The time will come when they will not endure sound doctrine but after their owne lusts shall they heape to themselues Teachers hauing itching eares and they shall turne away their eares from the truth shall be turned vnto fables Such were some of the Galatians who were bewitched by false teachers that they should not obey the truth before whose eyes Iesus Christ had bin euidently set forth and crucified among them Gal. 3 1. Many such are in our daies in towne and city that surfet through plenty and wax wanton through abundance of Gods blessings Were not he an vnwise man that would leaue his old Physition to whom he hath bin long accustomed and who knoweth by long experience the state of his body and foolishly long after others that neither hee knoweth them nor they know him So is it exceeding folly to loathe the knowne Physition of thy soule that knoweth the state and condition of thy soule and consequently is most likely to do thee most good and to haunt after new teachers that may feede thee with winde in stead of sound and wholesome nourishment or at least though he teach soundly yet cannot speake so powerfully and apply his word so profitably and know thy necessity so fitly as thine ordinary teacher that hath the ouersight and charge of thy soule Vse 3 Lastly this admonisheth all hearers to bee content to be ordered in this manner and not to thinke amisse of their Ministers for deliuering vnto them knowne truthes which they haue read and heard learned and known long before For it is the old commandement the common and ancient faith which they must teach and teach againe which are the true Pastors He that bringeth in another Gospel then that which hath beene already receiued if it were an Angel from heauen let him be accursed Gal. 1 8. Wherefore whosoeuer findeth fault with them for these repetitions reprooueth Christ himselfe and checketh the holy ordinance of God These are they that while they would be thought wise become fooles they will take a course by themselues set Christ and his Apostles to schoole to learne as if the blinde should teach them that can see to hit the marke For if wee will consider the matter and iudge it aright the truth is more fit to be remembred and recommended to theÌ that do already know it then to those that are ignorant of it This is the duty whereunto Iohn doth prepare his hearers in his first Epistle 1 Iohn â 21. chapt 2. Brethren I write no new commandement vnto you but an old commandement which ye haue heard from the beginning I write vnto you babes because ye haue knowne the Father I write vnto you fathers because yee haue knowne him that is from the beginning I haue not written vnto you because ye know not the truth c. We that are in the number of Gods people must learne to know our owne good and heare greedily diligently the same things which we haue heard and learned as they that haue eaten hungerly of one dish of meate to day come to it without any loathing the next day againe But some will say Obiectiââ what neede haue we to heare the same things as coleworts twice sodden especially considering there is such variety and diuersity of matter for the Minister to insist vpon I answer Answer there are many causes to beare out this practise as wee noted before For who knoweth any thing as hee ought to know And who practiseth any duty as he ought to practise Who hateth any vice so fully and perfectly as he ought to hate it or is so armed and strengthned against the assaults and temptations thereof as is required Who is so fenced against errors and heresies but he may daily fortifie himselfe better and scoure vp his rusty armour Or who remembreth any thing so well as hee should and is not prone to forget what he hath once knowne and learned It may be we haue receiued to beleeue and obtaine Christ to repent and fight against sinne howbeit our knowledge our faith our obedience are imperfect our combates with Satan are mingled with much weaknesse and oftentimes wee are constrained to take the foile so that it is necessary that we should bee continually put in remembrance of these things The Apostle writeth to the Philippians Phil 3 1. that it greeued him not to write the same things there is more cause to speak the same things then to write them because the things spoken passe away and are soone forgotten whereas the things written remaine and continue Where are they then and how great is their ignorance shall I say or folly that when they heare one doctrine twice or peraduenture thrice doe repine and disdaine at it and thinke it not worthy to bee spoken and commended vnto them againe or themselues too worthy to heare of it againe but if it fall out to bee deliuered the second time by a meaner Minister then it was before inferiour in degrees or weaker in gifts then they abhorre it so much the more and cry out aloud that they are shamefully abused They reply Can he say
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 âreâ 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 ââ8 â 13. and ãâã 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 ââecond âofe 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
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 â4 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 âstre 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
sinner all men are sinners there is no man that sinneth not God be mercifull vnto vs this is the ordinary confession of euery man These are no better then words of course it is rotten at the roote it is blasted in the eare it is green in the leaues but beareth no fruite it is beautifull without but soule and filthy within it is formall in shew but fading in substance Wherfore that we may not deceiue our selues as a great part of the world do The properties of right confession we are to vnderstand the properties of true confession that wee may comfort our selues in them if we finde them in vs or else labour to attaine vnto them if we feele the want of them and seeke to increase in the knowledge of them if we haue already receiued them First of all wee must confesse to God our speciall and particular sinnes as the patient that would bee cured not onely telleth the Physition that he is sicke but acknowledgeth in what part and in what manner how long he hath beene sicke When men complaine to Magistrates of the wrongs that haue beene done them they will expresse in what particulars and in what sort they haue beene damnified Shall we not much rather seeke to the Physition of our soules and acknowledge to him how sorely we are sicke especially considering hee knoweth our diseases better then our selues If there were no other motiue to stir vs vp to this duty of confession this were sufficient because we cannot hide them from him We may conceale them from the knowledge of men but with all our craft and cunning with all our deuises and pollicies with all our fetches and falsehood we cannot conceale them from God whose eies pierce into the bowels of the earth and into the depth of hell This is that which the wise man deliuereth Hell destruction are before the Lord how much more the hearts of the sons of men Pro. 15 11. So that there is nothing so deepe nothing so secret which can be hidden froÌ the sight of God Hence it is that Dauid confessed oftentimes that he had sinned addeth in what kindes in blood-guiltinesse Psal 51 14. 1 Chr. 21 8. and in numbring of the people so Paul confessed that he was a blasphemer a persecutor and an oppressor the chiefest of all sinners 1 Tim. 1 15. We see then to whom we must goe to confesse and in what manner we are to performe it which serueth to reproue those that when their sinnes are discouered and come to sight that they can no longer hide them doe submit themselues vnto men and stoope downe to them but neuer humble themselues before God whom they haue offended nor acknowledge how shamefully they haue broken his lawes We haue many false teares shed to blinde and bleare the eyes of men but they neuer seeke vnfainedly to reconcile themselues vnto him that is able to saue and to destroy Iames 4 12. Math. 10 28. and neuer stand in feare of him that can destroy body and soule in hell fire Let vs take heed of this hypocrisie which is a most vaine and fruitelesse kinde of humiliation of which we shall speake more afterward Secondly we must set out our sins in their right colours The second property as beggers that vncouer their sores to men that they may behold them and shew mercy We must be so farre from making our sinnes lighter and lesser then they are that we should enlarge them to the full and labour to make them appeare vile heinous as they are A notable practise of this we haue in Dauid Psal 51 5. he ascendeth vp from his present sinnes to his original corruption Behold I was shapen in iniquity and in sinne did my mother conceiue me The like wee see in Ezra chap. 9 verse 6. when the people had transgressed by making affinity with strangers taking of their daughters for themselues and for their sonnes he fell vpon his knees spred out his hands vnto the Lord his God and said O my God I am ashamed and blush to lift vp my face to thee my God for our iniquities are increased ouer our head and our trespasse is growne vp vnto the heauens We must confesse when and where and how we haue sinned We must confesse how much we haue dishonoured God and scandalized the Church and how long we haue liued and continued in our sinnes Wee must confesse that if he should condemne vs he should do vs no wrong but we must cleere him and the course of his iustice when he proceedeth against vs. Wee heard how Paul confessed his sin in the time of his ignorance that he had persecuted the Church of God extremely and made hauocke of it horribly Gal. 1 13. and therefore was not onely the least of all Saints but the greatest of all sinners Neither doth he in vttering this speech Pernar de vita solâtar make a lye or speak for modesty sake but as he thought in his heart esteeming no mans sinne like his owne nor vnderstanding another mans as he doth his owne nor feeling another mans as his owne Thus do the seruants of God deale with themselues with their sinnes and thereby shew that they were out of loue with themselues and their sinnes This reproueth those that content themselues with a word and away they cannot abide to stand long in their confession as if they were afraid to humble themselues too farre whereas we cannot make our selues too vile nor hate our sinnes too much Many confesse theÌ as if they meant presently to returne vnto theÌ like to the harlot that wipeth her mouth and saith I haue not committed iniquity Pro. 30 20. wheras we should hate theÌ with a perfect hatred as our vtter enemies that seek our destructioÌ Thirdly The third property our confession must proceed from the heart it must be sound at the roote otherwise the fruite will be blasted rotten corrupt and vnsauory as Prou. 4 23. Keepe thine heart with all diligence for thereout commeth life and chap. 23 26. My sonne giue me thine heart and let thine eies delight in my waies Thus it was with Dauid Ps 6.7 6. whose soule was troubled very sore I fainted in my mourning I cause my bed euery night to swim and water my couch with my teares and the more he was afflicted the more vnfainedly he came to God Such was the confession of the Publican when he smote his brest and said Lord be merciful to me a sinner When he laid his hand vpon his brest if it had bin possible he would haue touched and taken his hart to haue offred it vp to God If we bring vnto God onely an outward confession fetched no farther then from the mouth it returneth empty to vs againe and neuer obtaineth any blessing This lip-labour God hateth as a lame offering and a maimed sacrifice The hart is as salt that seasoneth euery part of the worship of God
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 ân 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
regard of the vessell into which it was poured and partly in regard of the Tabernacle in which it was placed Touching this holy water we shall haue occasion to speake more in the 18. chap. of this booke and to declare how it was and is abused in the Church of Rome partly to driue away diuels and partly to wash away sinnes and therfore we will deferre the farther handling of it vntill we come to that place Thirdly the question may be asked why Question 3 these waters ate called bitter waters Was it because of the taste of them that they were like the waters of Marah so that the people could not drinke of them Exod. 15 23. or those naughty waters and vnwholesome which Elisha healed 2 Kings 2 22. I answer Answer they are not so called in regard of any property that was in them for they were as other waters but in regard of the effect because that when once they were drunke they brought to the womaÌ that was polluted and defiled a curse and a cruell death and an extraordinary iudgement as it followeth heereafter For if she did vndergoe all these workes and proceeded in them vnto the end and then was found guilty it argued great impenitency and hardnes of heart and in a manner open apostacy and impiety not much inferiour to Atheisme as if there were no God at all or at least no God that was able to finde her out in her sinne and therefore her punishment was more strange and not according to the ordinary visitation of others so that the vnchast woman was made a wofull and miserable spectacle of Gods heauy wrath ãâã 2 9. As the tree forbidden to Adam in the garden was called the tree of the knowledge of good and euill not as though it were endued with reason to know good and euill nor as though by eating of it it could giue to our first parents the vse of reason and freewill neither yet had it this name of the lying promise of getting knowledge whereby the old serpent deceiued the woman Gen 3.5 forasmuch as God called it so before the communication that passed betweene them but of the euent which God by giuing this name signified should follow if man did not abstaine from it for thereby he should know by wofull experience what great difference is betweene the good of obedience and the euill of disobedience and should proue to his great hurt and losse how great good he had forfeited and contrariwise how great euill hee had purchased and drawne not onely vpon himselfe but vpon his posterity insomuch that hee as it were from an high top or tower of happinesse had plunged himselfe into a deepe pit of all misery and wretchednesse Question 4 Fourthly wherefore is the Priest to take the holy water and put it into an earthen vessel and not of any other matter or mettall The answere ââswer it because it did belong and was employed in bringing vncleannesse to light if any were committed not in any holy thing and therefore God would haue no monument to remaine of it but the remembrance to bee forgotten and put out of minde so that after the tryall made and the vse of it ended it was broken as we reade in cases much lesser as Leuit 6.28 and 11.33 and 15.12 The vessel wherin the sinne offering is sodden shall be broken but if it were sodden in a brazen pot it was onely scoured and rinsed in water If the earthen vessell touched any vncleane beast it was to be broken and if he touch it that hath any issue it must be broken Question 5 Fiftly why was the Priest to take of the dust that is in the floore of the Tabernacle and then put it into the water as if they made Lye âââwer Heere we are to consider two things the dust that was taken and the holy place from whence it was taken As it is dust of the feet it is base and vile as it was taken from the Tabernacle it was holy and pure both these were needfull in this businesse For the dust shewed the matter to be foule filthy and vncleane which was in question and controuersie and the place appointed had relation to the sacred action to wit an heauenly adiuration wherby the woman suspected was caused to sweare that so the issue and euent of the whole matter might be acknowledged and receiued as comming from Gods determination Sixtly why did the Priest vncouer the womans Question 6 head which seemeth to bee vnseemely and against the law of nature 1 Corinth 11. doing that vnto her which she might not doe vnto herselfe seeing the woman ought to haue a couering on her head in signe shee is vnder the power and protection of her husband and that it is a shame for her to be without this couering Answer The cause is not as many suppose to shame her and bring her to publike infamy and open reproach as if the band of marriage were broken but because shee standeth nowe vppon her purgation and commeth to be tryed whether shee be faulty or not whereas if that were true she should be condemned before she were conuicted and found guilty But the reasons were two especially first by this gesture the woman being to sweare and purge her selfe by oath was as it were for the time present freed from the subiection of her husband and the matter was as it were for a time helde in suspense whether she were his wife or not and she had the reines of authority put into her owne hands that shee might sweare to the ende that beeing cleered and acquitted shee might couer her head againe and so be restored vnto her husband that euer after he might be the veile of her eyes and the defence of her person from infamy and iniurie or if it fell out otherwise shee might vndergoe the punishment and reward of her offence and the iudgement of God For while shee was suspected it was very doubtful whether shee were her husbands or not Secondly by this and other ceremonies so solemnely acted it might bee perceiued with what minde with what boldnesse and with what constancy she entred into this action Hence came the prouerbe ãâã ãâã ãâã ãâã ãâã Eras adag chil 3. cent 4. to doe any thing with bare heads that is openly without all shame Such as attempted any shamefull act were wont to couer their heads as we see in Thamar Genesis chapter 38. verse 14. Shee couered her selfe with a veile and wrapped her selfe and sate downe in Pethaenaim which is by the way to Timnah c. when she went about an vngodly and vncleane action those therefore that did not so were accounted impudent and past all shame Lastly wherefore was the woman to hold Question 7 the offering in her owne hands whilest the Priest did holde the water of bitternesse The reason is because both the woman and the Priest stood before the LORD Answer shee as the party accused hee as
a solemne protestation there must be a lifting vp of the heart to God and an appealing to his diuine Maiesty as the men of God were alwayes wont to do as wee noted before Thirdly there should be confession that God punisheth periury either expressed or implyed either openly or secretly For there is a secret kind of acknowledgment in euery oath of Gods purpose power ready to chastise and correct all such as dishonor God and prophane the seate of iudgement Fourthly an obligation professing and protesting that we are willing to vndergoe the punishment at Gods hand if we performe not the condition It is very fit and expedient that all such as are to take an oath diligently consider and remember these particular parts that they haue them not onely before their eyes but ingrauen in their hearts to keepe them from all falsehood The fourth thing is the forme of an oath The forme of an oath which is described by the Prophet Ieremy Iere. 4.2 Thou shalt sweare the Lord liueth in trueth c. Behold here the maner that is to be obserued in our swearing it must be performed truely discreetly righteously Truly lest we make God a lyar iustly lest we commit impiety in iudgment lest we be rash and heady with ought not to be in so weighty a matter Truth ought to be the ground of al our speeches The Apostle saith Cast off lying Ephe. 4.25 and speak euery man truth vnto his neighbour for we are members one of another howbeit then especially when we take the God of all trueth to witnes we should be carefull to speake nothing but the simple words of truth without all mixture or errour or falshood As God is the God of trueth so ought we to be like vnto him if we would haue him to be our Father or assure our selues to be his children We caÌnot swear lawfully except we swear truly therfore we must be sure before we sweare that we sweare nothing but the trueth For we come not into the presence of God and before the deputy of God which is the Magistrate to deliuer our owne foolish opinions drowsie dreames priuate thoughts or vncertain matters such as we conceiue but what we know and are throughly perswaded off Trueth and knowledge are vnseparable companions Againe he that sweareth lawfully should sweare in iudgement When we are called before a iudge to testifie the trueth or are to witnesse in any other lawfull cause which can by no other means be found out but by an oth we must deale in such matters soberly we are to sweare with good discretion and aduisement not lightly not rashly not hastily not headily but with diligent tryal and due consideration of euery particular which wee are to testifie Lastly our oath must be taken in righteousnesse and be agreeable to right and equity and equity iustice which serue to giue to euery man his owne and to God also his due Thus we see wherein the life and as it were the soule of an oath consisteth which reproueth the common abuses of those that are sworne men Our oath must not be an hired oath nor we hired men to sweare whatsoeuer others will haue vs for that were as much as to sell our soules tâ Satan for mony If we would haue peace and comfort to our selues we must not take an oath for feare or fauour or friendship or flattery to doe our friends a pleasure and our enemies a displeasure but in a godly zeale of the vprightnesse of the cause and an earnest desire that Gods Name may be glorified in the manifestation of the Truth Let vs also learne to detest the corrupt practise of al double-hearted Papists who haue learned the doctrine of Equiuocations that sweare one thing and thinke another These men are content to say any thing because they haue their mentall reseruations that they keep to themselues like vnto Hushai who pretended friendship vnto Absalom and to ioyne with him against Dauid WhoÌ the Lord and this people 2 Sam. 16.18 and all the men of Israel shall chuse his wil I be and with him will I dwell pretending this to Absalom but intending it to Dauid he maketh shew to speake it of one but vnderstandeth it of another This legierdemaine he hath bequeathed to his disciples the Iesuites who are growne much more cunning crafty then their master These are they that dissemble with God and man and haue one heart for the Prince another for the Pope who is the greatest enemy the Princes haue Against these and others that take the Name of God in vaine we are taught heere how to sweare which euery one doth not know few practise aright these rules We must not be ignorant that it ought to be done in truth such loue to God our neighbour should bâ in vs that we are to deale without colouring of matters without hypocrisie without forging so that truth should preuaile and haue the vpper hand Secondly in iudgement for feare of rashnesse We must not deale rashly but discreetly not foolishly but wisely and when necessity requireth and vrgeth an oath of vs. An oath is as a medicine No man taketh physicke for wantonnesse being not wel aduised but vpon necessity either to preuent or to preserue or to restore So no man vseth an oath for delight or pleasure but sometimes to preuent a mischief sometimes to preserue from wrong sometimes to restore a maÌ to his right And this is to swear in iudgment Lastly it must be done in righteousnesse to wit for the good profit of our neighbor For when we are called to an oath that which we promise or vndertake must be honest and righteous that we doe not sinne in swearing which were to heape one sinne vpon another as we see in Herod the king who Mar. 6.21 because hee had promised with an oath sent and beheaded Iohn in prison and in the enemies of Paul Acts 23.12 who bound themselues with a vow that they would eate nothing vntill they had killed Paul The fift point in an oath The ends of an oath is the end wherefore it was ordained one end was in respect of God the other in respect of men In respect of God the end is his owne glory who made al things for the magnifying of his Name and the manifestation of his glory This we ought to ayme at in al things Whether ye eat or drinke 1 Cor. 10. or whatsoeuer ye doe do all to the glory of God Secondly in respect of our selues to confirme some truth and decide some controuersie as when our name or goods or life are in question To come to particulars the ends of a lawfull oath are these foure Foure ends of a lawfull ãâã first alleageance and obedience to Princes as we see in the elders of Gilead who intreating Iphtah to be their captaine to fight their battels against the Ammonites sware vnto him that he should be
out before you and the land is defiled therefore I will visite the wickednesse thereof vpon it and the land shall vomit out her inhabitants The Prophets are full in all places of the like threatnings There is a notable testimony to this purpose Ier. 5.7 8 9. where the Lord complaineth of this iniquity and of the abuse of his manifold benefits Though I fed them to the full yet they committed adultery and assembled themselues by companies in the harlots houses they rose vp in the morning like fedde horses euery man neyed after their neighbours wife shall I not visite for these things saith the Lord shall not my soul be auenged on such a natioÌ as this We reade in the booke of Genesis that when Pharaoh at the commendation of his Courtiers had taken Abrahams wife into his house the Lord plagued him and his house with great plagues ãâã 12 17. and they ceassed not vntill he had restored her againe and giuen his seruants commandement to doe him no hurt The like we might also speake of Abimelech the king of Gerar when he also sent and tooke her though he had not yet come neere her but onely purposed euill yet the Lord came to him in a dreame by night â 20.3 and said vnto him Behold thou art but dead because of the woman which thou hast taken for she is a mans wife So then there is ordained for all adulterers and fornicators both temporall and eternall punishments These sinnes shall bring a man to beggery euen to a morsell of bread Prou. 6.26 they shall roote out his house destroy his posterity consume his flesh waste kingdomes yea shut out of Gods kingdome and bring to the condemnation of the diuell forasmuch as no vncleane thing shal enter into the heauens but all murtherers and sorcerers and idolaters and whoremongers shall haue their part in the lake that burneth with fire and brimstone which is the second death Reason 1 The reasons hereof are these First the wrath of God is kindled against such In his fauour is happinesse but if his wrath be kindled but a little blessed are all that trust in him For this cause the Apostle saith Ephe. 5.6 Let no man deceiue you with vaine words for because of these things commeth the wrath of God vpon the children of disobedience In the words going before he had shewed that no whoremonger or vncleane person hath any inheritance in the kingdome of Christ and of God the reason is because such lye vnder the heauy wrath of God He is angry with them and therefore woe vnto them If the child see the father angry with him how is hee greeued what saith the Lord vnto Moses concerning the sinne of Myriam his sister Numb 12.14 If her father had but spit in her face should she not be ashamed seuen dayes And the Apostle to the Hebrewes chap. 12 9. We haue had the fathers of our bodies which corrected vs and we gaue them reuerence shall we not much rather be in subiection vnto the Father of spirits and liue What subiect can beare the displeasure of a Prince The feare of a king saith Salomon is like the roaring of a Lyon Prou. 19.12 and 20.2 and 16.14 who so prouoketh him to anger sinneth against his own soule If the lyon hath roared who would not feare as testifieth the Prophet Seeing then the wrath of a king is as messengers of death what shall we thinke the wrath of the King of kings to be who is euen a consuming fire Hebr. 12.29 and deuoureth all as straw and stubble before him Secondly it appeareth to bee a greeuous sinne because it is worse then theft as Salomon Reason 2 maketh the comparison Prou. 6.30.32 Men doe not despise a theefe if he steale to satisfie his soule when he is hungry c. but whoso committeth adultery with a woman lacketh vnderstanding he that doth it destroyeth his owne soule It is an odious name to be called a theefe but it is more odious to be called an whoremaster A theefe when he hath stollen is carried to the gallowes but the adulterer deserueth it much more What an horrible offence is it to destroy a mans owne soule we pittie him that layeth violent hands vpon his owne body and killeth himselfe Who doth not account Saul and Achitophel and Iudas most infamous who perished with their owne hands but the adulterer doth a thousand times worse he destroyeth his owne soule which is a greater price then the body Thirdly adultery and vncleannesse defile Reason 3 the land not onely the persons and the houses but whole cities and countries vntill all become abominable and the land become full of sinne and therefore no marueile though it be punished of God To this purpose the Lord speaketh in the Law of Moses Leuit. 19.29 Doe not prostitute thy daughter to cause her to be a whore lest the land fall to whoredome and the land become full of wickednesse This sinne is of an infectious nature aboue other suffer it but a little and it will quickly encrease like fire that is kindled in dry wood which suddenly taketh hold and easily passeth from one to another vntill the whole be enflamed Fourthly we must know what our calling Reason 4 is The Gentiles that knew not God and were ignorant of his law defiled themselues with these abominations and were cast out before his face for the land did spew them out as loathsome But we haue learned better things and God hath vouchsafed vs greater mercy he hath called vs to be an holy people to himselfe and redeemed vs that wee should serue him in holinesse and righteousnesse all the dayes of our liues This the Apostle noteth 1 Thess 4.3 4 5 7. This is the will of God euen your sanctification that ye should abstaine from fornication that euery one of you should know how to possesse his vessell in sanctification and honour not in the lust of concupiscence euen as the Gentiles which know not God c. for God hath not called vs vnto vncleannesse but vnto holinesse To this we shall adde sundry other reasons afterward when we make vse of this doctrine Vse 1 This serueth to teach vs sundry instructions both touching our knowledge and concerning our obedience First let no man flatter himselfe in this sinne It is accounted of the greatest sort a small and sleight matter a veniall sinne a tricke of youth Such scoffers as these it seemeth were in the Apostles times but now they are more common as the sin is more commonly practised and aboundeth euery where This doth the Apostle declare 1 Cor. 6.9 Know ye not that the vnrighteous shall not inherit the kingdome of God be not deceiued neither fornicators nor adulterers nor the effeminate shall inherit the kingdome of God It is a fire that shall deuour to destruction and bring strange punishments vpon the workers of such iniquities The first reproofe Iob 31.3.12 This serueth to reprooue diuers sorts of men
of execration or imprecation against himselfe if he had offended saue onely in this tryall of adultery So that we must aboue all things beware we flatter not our selues in these great sinnes in hope of secrecy or impunity This is the counsel that Salomon giueth vpon this consideration Prou. 5.20 21. Why wilt thou my sonne bee rauished with a strange woman and embrace the bosome of a stranger for the waies of man are before the eyes of the Lord and he pondereth all his goings Where he warneth vs to beware of secret sinnes because the eye of God is euermore vpon vs and our most secret actions We may not beare our selues bolde vpon his ignorance or ouersight or slippe of memory as many presume vpon these such like when they haue to do with the sonnes of men For if wee haue any hope either that they know not our offences or haue forgotten them we lift vp our heads on high and feare not to dare the Magistrate to his face And indeed it is true the wisest men are not alwayes able in so smooth a carriage and so close a conueyance to enter into the secret purposes of deceitful men The heart of man is deceitfull aboue all things and the corners of it past finding out Hence it is that Christ saith vnto his disciples when there were gathered together such an innumerable multitude of people that they trode one vpon another Beware of the leauen of the Pharisees which is hypocrisie for there is nothing couered that shall not be reuealed neither hid that shall not be knowne Luk. 12.1.2 Adultery and hypocrisie are knowne for the most part onely vnto our selues and therefore we waxe the bolder and proceede the farther in them according to the Lords words Psal 50.21 Thâse things hast thou done and I kept silence thou thoughist that I was altogether such a one as thy selfe but I wil reproue thee and set them in order before thine eyes The trueth of all this we haue verified in the late treacheries and treasons conspired against our King our Queene our Prince our People and our Religion against the Church and Common-wealth Our manifold and maruellous yea miraculous deliuerances doe publish and proclaime claime very notably that there is a God that iudgeth the earth who seeth all things heareth all things vnderstandeth all things and reuealeth all things Happy were it for vs if we knew the things aright that belong to our peace Haue we not good experience that nothing is hidden from God doe we not find to our great comfort that the plots and proiects of our enemies howsoeuer sought to be concealed by taking of oathes and receiuing of the Sacrament are yet knowne vnto God Wee serue such a gracious God as watcheth for vs so that he which keepeth Israel neither slumbreth nor sleepeth O that we would take notice of these things O that men would consider when they sinne that the all-seeing eye of God is vpon them to reueale them according to his knowledge and to reward them according to their sinne O that wicked men therfore did know what they do The men of the old world sinned in all ryot and excesse but had they knowne they had beene so neere to be drowned by a generall flood they would not haue run into those sinnes so that our Sauiour saith Matth 24 â 39. As in the dayes that were before the flood they were eating and drinking marrying and giuing in marriage vntill the day that Noe entred into the Arke and knew not vntill the flood came and tooke them all away so shall also the comming of the Sonne of man be If Iudas had known what he did when he betrayed his Master hee would neuer haue receiued the thirty pence Luke 23 3â the price of innocent blood Our Sauior praying for his persecuters saith Father forgiue theÌ for they know not what they doe If the rich man that is now tormented in hel where is no promise of pardon nor release of punishment nor place of repentance nor hope of escaping had knowne or considered that by his sinnes he should haue heaped vp so great wrath against the day of wrath he would not haue needed Lazarus to be sent vnto him to bring him one drop of water to coole his tongue and to quench his heate In him these two sinnes met together prodigality and couetousnesse the two extremes of too much and too little he spent too much and yet he held too fast he wasted all but yet hee would giue nothing He fared deliciously and clothed himselfe sumptuously euery day but he affoorded nothing to poore Lazarus he consumed all vppon himselfe but refused to bestow any thing vpon him that lay at his gate So then he was both riotous and couetous exceeding costly and yet exceeding niggardly a spend-all and yet a spare-all but he neuer marked nor learned what would be the end of both those To this purpose the Apostle saith 1 Cor. 2.8 The Princes of this world knew not the hidden wisdome which God ordained before the world for had they knowne it they would not haue crucified the Lord of glory So then the want of the knowledge of God of sinne and of duty is the originall cause of all misery And Iohn in his first Epistle chap. 3.6 hath a worthy saying Whosoeuer abideth in him sinneth not whosoeuer sinneth hath not seene him neither knowne him Such as commit sinne with all greedinesse and and haue it reigning in them doe not know God as they ought to doe howsoeuer they may boast of their owne knowledge Let vs learne therefore betimes to bridle our affections and practises of sinne following the example of Ioseph who being prouoked to adultery answered that he should sinne against God Gen. 39.9 and remembring the confession of the Church Psal 44.20 21. If we haue forgotten the Name of our God and stretched out our hands to a strange god Shall not God search this out for he knoweth the secrets of the heart They are sencelesse men that care not what they commit against God if it may be hidden from the face of men There is but one steppe betweene this and Atheisme to runne out into all excesse of riot and yet to thinke to hide it from God Vse 3 Lastly from hence ariseth great comfort to the faithfull For seeing God seeth the thoughts and intents of wicked men howsoeuer men couer them with dissimulation and deceit as with a cloake we may cheere vp our hearts in time of trouble assuring our selues that nothing can come to passe or fall out vnto vs which he doth not know and behold This is that which the Lord telleth Moses Exod. 3.7 8. when the people of Israel sighed by reason of their bondage and cryed in the bitternesse of their spirit their cry came vp vnto God so that he heard their groaning and remembred his couenant and had respect vnto them The Lord said I haue surely seene the affliction of my people
which are in Egypt and haue heard their cry by reason of their Taske-masters for I know their sorrowes and I am come downe to deliuer them out of the hands of the Egyptians c. He is not ignorant what teares we shead but keepeth them in a bottle of remembrance he knoweth what prayers we poure out for they ascend vp into his presence as incense hee heareth the sighes and grones that come from vs for he vnderstandeth that language The spirit helpeth our infirmities for we know not what wee should pray for as we ought ãâã 8.26 but the spirit it selfe maketh intercession for vs with gronings which cannot be vttered And albeit he hold his peace for a time and seeme to winke at their cruell practises as if he saw them not or heard them not or knew them not yet when the appointed time commeth he will no longer keepe silence but shew himselfe to be the deliuerer of his people and the reuenger of his and their enemies We saw before out of the booke of Exodus what mercy he promiseth to his people being in misery He had a feeling of their afflictions and after a sort felt what they felt Behold what words of comfort sweeter then the hony the holy combe he vttreth I haue seene I haue heard I know I am come downe He saw their afflictions he heard their cryes he hath knowne their sorrowes he came downe to deliuer them from their persecuters If the Lord had vsed only one of these words I haue surely seene the affliction of my people it had beene as balme to refresh vs it had beene as marrow vnto our bones and as wine and oyle powred into our wounds but when he vseth foure words it is more then a doubling and a trebling of our comfort to asswage the bitternesse of the crosse so that albeit it be more sharp then vineger more bitter then gal wormwood yet they are sufficient to allay the one the other Reasons why God holdeth his peace in our afflictions God doth sometimes after a sort hide himselfe and hold his peace turne his back from vs wheÌ we are in trouble to manifest the more the greatnesse of his power and mercy in our deliuerance to stirre vs vp to prayer and calling vpon him for helpe to teach vs to remoue all confidence and trust in our selues or in the sons of men to weane vs from the loue of the world to encrease our zeale to try our faith and patience and to harden the hearts of our enemies that he may gaine glory to his great name in their destruction He doth not delay to helpe vs and put off the time to deliuer vs because he hath forsaken vs or forgotten vs it is not because he is not able to restore vs it is not because he cannot represse and quaile the fury of our enemies it is not because he hath cast off the care of vs forasmuch as he knoweth what they practise and what we suffer according to the heauenly saying of the Psalmist Psal 34.11 The eyes of the Lord are vpon the righteous and his eares are open vnto their cry but the face of the Lord is against them that doe euill to cut off the remembrance of them from the earth Let vs therefore comfort our selues in God while we finde no comfort at all in men Let vs put on the armour of prayer and teares these are our spirituall weapons strong to throw downe mountaines and mighty to preuaile against the greatest tyrants that seeke to deface the trueth and destroy the Church The weapons of the Church are not swords and staues or speares and shields or munition and multitudes of men but as the warfare of it is spiritual and that it wrastleth not against flesh and blood but against principalities powers against the rulers of the darkenesse of this world and against spiritual wickednes in high places so the weapons thereof must be spirituall answerable vnto the battell which we are to make and fit to encounter such aduersaries as oppose against vs. To this purpose doth the Prophet bring in the Church putting their confidence in him Lord in trouble haue they visited thee Esay 26.16 17 they powred out a prayer when thy chastening was vpon them like as a woman with child that draweth neere the time of her deliuery is in paine and cryeth out in her pangs so haue we beene in thy sight O Lord. The like we see in Iehoshaphat when many enemies came against him and his people to cast them out of the possession which God had giuen them to inherit he rested not in his owne power neither trusted he in his owne policy but dependeth vpon God and flyeth vnto him saying O our God wilt thou not iudge them for we haue no might against this great company that commeth against vs neither know we what to do but our eyes are vpon it hee and all Iudah stood before the Lord with their little ones their wiues and their children 2. Chron. 20.12.13 On the other side as this consideration of Gods infinite knowledge and discouery of all secrets ministreth exceeding comfort to the godly that lie vnder the crosse and putteth them in assured hope of future deliuerance so it serueth as a terrour to all their enemies that oppresse them and trouble them they shall not escape him that seeth their counsels though they digge neuer so deepe to hide them hee heareth their slanders and reprochful taunts though they seeke to couer them neuer so cunningly and secretly God that is omnipotent cannot be vniust he will reward euery one according to his works and therefore Elihu saith in the booke of Iob His eyes are vpon the wayes of man and hee seeth all his goings there is no darkenesse nor shadow of death where the workers of iniquity may hide themselues Iob 34.21 22. They thinke they goe closely to worke but alas poore blinde men they see not that God seeth them They thinke they haue a vizard ouer their faces and cannot bee knowne whereas their foule offences are written in their forehead They thinke they are in the darke and couered with the night whereas the light shineth round about them more cleerly then the Sun at noone day This ought to strike a feare of Gods power and presence into the hearts of all wicked men No man is so impudent and past shame to commit euill in the Magistrates sight and before his eyes whom he knoweth to bee endued with authority armed with power and to beare the sword of iustice in his hand to cut off all euill doers Shall wee then dare doe that before God which we dare not doe before men or shall we presume to doe that in his sight which we are ashamed or afraid to doe in the presence of mortall man He is all an eye to see all he is all an eare to heare all he is all an heart to vnderstand all Or shall we be so
Apostle teacheth Put on the new man which is renued in knowledge after the image of him that created him Coloss 3 â Would we then know what the true image of God is It is the reasonable soule in man endued with diuine knowledge holines righteousnes such like This image is much deformed for we haue vtterly lost all supernaturall gifts and corrupted those that are naturall therefore our whole life is or at least should bee nothing else but a making vppe of this breach a stopping of this gap and a repairing of these ruines But to leaue these we must vnderstand that the face of God noteth out diuers things somtimes it signifieth the inuisible nature and essence of God as Exod. 33 23. Paraeus Cââââ on Roââ Thou shalt see my backe parts but my face shall not be seene that is thou shalt see so much of my glory and maiesty as man in this life can comprehend But no man can see God in his full perfection liue if we cannot look vpon the Sun without dazling and dimming of our eies how should we be able to behold the glory of the eternal God let it content vs to look vpon him in his word in his workes in his creatures and in the face of Iesus Christ our Mediator these are as perspectiue glasses wherein we may after a sort see the face of God though it be darkely yet so far as we can conceiue Secondly it signifyeth the fauour of God as also all his benefites Daniel â 37 deliuerances and graces which proceede from his good wil as from a fountaine and serue to witnesse his fauour to vs Cause thy face to shine and we shal be saued Psal 80. â Thirdly it signifieth reueÌge and punishment and the signes of his anger all which do oftentimes appear by the face of man I wil set my face against that man Leuit. 28. â and I wil cut him off from among his people Lastly it noteth out the place of Gods worship where his face and fauour is perceiued through deliuery of the doctrine of godlines Genes â ââ Cain was banished from the face of God of the which Dauid coÌplaineth 2 Sam. 26 49. So highly did the seruants of God prize the holy meetings and assemblies of the Saints considering that where two or three are gathred together in his name there is he in the midst of them In this place the shining of Gods face vpon his church people is the refreshing of them with his loue grace and fauour and a traine of other blessings flowing from them as it is expounded in the words following added by way of exposition Be gracious vnto them The last part of the blessing is the giuing of peace This word signifieth sometimes our attonement with God through Christ by whom he is reconciled to his chosen who therefore is called the Prince of peace Esa 9 6. and our peace-maker Eph. 2 15. Sometimes it signifieth peace of conscience which is a most sweet quietnes and tranquility of minde arising of a most comfortable feeling and apprehension of our reconciliation with God as Rom. 5 1. Beeing iustified by Faith wee are at peace with God Sometimes a prosperous and happy successe when that speedeth well and is turned to the best whatsoeuer a righteous man taketh in hand as Eph. 6 23. Peace be to the Brethren and loue with faith from God the father c. And sometimes the mutual concord agreement among Christian brethren âth 6 22. 34 14. Gal. 6 22. Ps 34.14 In this place I refer it to the second and third significations for it is taken for the peace of a good conscience and an happy and prosperous successe in our godly endeuors enterprises This is a fruite of our attonement with God comprehendeth vnder it sundry other benefites For being once at peace with God through the precious bloode of Christ we are at peace with al other creatures in heauen and earth with the Angels with the godly with our enemies and with the beasts of the field To conclude when it is saide They shall put my name vpon the children of Israel hee meaneth that Aaron and his sonnes should after their solemne blessing lay their hands on the people and by this signe assure them that all these blessings which they had prayed for should fall on them because God would blesse them Touching the order of the words obserue herein two principal points first the forme of blessing secondly Gods blessing on their blessing Tremel âa in An Numb testifyed by the outward signe of laying on of their hands The forme of blessing is a publike praier to God that he wold blesse his church which stands of 3. points First that God would saue his church and vouchsafe to hold it vp in all dangers Secondly that he would as the sun in perfect glory shine vpon it with his grace and fauour Thirdly that he wold poure out vpon the same the effects of his grace and fauour to wit ioy peace prosperitie which are liuely fruites thereof The second part which is a blessing vpon the blessing is noted by a Ceremonial or sacramental sign which is the laying on of their hands For when the priests had held vp their hands in praier as their manner was while they stood in prayer and praied for the blessing of God vppon the people afterward they put their hands vpoÌ them as if they had already obtained a blessing from heauen by their prayers and bestowed it with their hands vpon the people For God promiseth that their imposition of hands shall not be in vaine inasmuch as he wil ratifie make good their word as he doth all his Sacraments and ordinances saying I will blesse them But before we come to the particular handling of diuers doctrines offered to our considerations in this prayer I will point out a few generall obseruations to be marked of vs. As first this forme of blessing is the same in effect which the Apostles vse in their saluations to the Churches when they wish vnto them grace and peace from God the Father and from the Lord Iesus Christ This Apostolicall benediction was drawne from this Blessing which sheweth how well acquainted they were with the doctrine of the Scriptures with the prayers of Moses and of the Prophets whereunto also wee should attend as vnto a light that shineth in darke places Secondly we haue here a fundamentall point of our religion offered to our considerations to wit the mystery of the Trinity of persons and the vnity of the God-head Marbac Comm. on Numb 6. This is gathered by diuers out of these words in that the name of the Lord is 3. times repeated The Lord blesse thee the Lord make his face shine vpon thee the Lord lift vp his countenance vpon thee and yet there are not three Lords but one Lord and therefore he saith I will blesse thee and not wee will blesse
The naturall man knoweth not the things of the spirit of God because they are spiritually discerned So we may say the naturall man cannot tel how or what to pray but the spirituall man that iudgeth al things knoweth both how what to pray Flesh blood reuealed not the knowledge of Christ to Peter Math. ââ â but the Father which is in heauen so flesh and blood cannot reueale to vs what we should aske in prayer but the Spirit helpeth our infirmities Where wee see hee opposeth the Spirite vnto our selues in that which we cannot do we shall haue the Spirit to bee our teacher and to instruct vs how to perfourme it Secondly it is falsely supposed that when wee haue a praier composed to our hands and we reade that praier that then we need not the helpe of the Spirit For need we not the helpe of the Spirit to make vs lift vp our hearts to God to giue vs a feeling of our wants to keepe vs froÌ earthly cogitations wandring thoghts to stirre vp faith in vs with assurance to receiue whatsoeuer we desire and many things of like sort the which if they be wanting whether our praier be conceiued or prescribed read in the booke or made without the booke it is of no vertue or value neither doth God accept thereof Secondly this is a great comfort to such as Vse 2 as are weake and yet withall willing to come to the throne of grace to such I say as haue not the gift to conceiue and inuent praier theÌselues Let them from this ground heare a word of consolation Let no man discourage such from prayer neither let such discourage themselues For shall they neuer pray or should they neuer fall downe before the Almighty O yes let them come they ought to come if the mercy of God cannot allure theÌ let their owne infirmity constraine them If they cannot conceiue a praier themselues shall this excuse them for the intermitting of this duty Let them come to God and vse the praiers of other men As he that could not come vnto Christ by reason of his impotency did not reason thus within himselfe Alas I am not able to goe to him of my selfe I will therefore neuer seeke helpe or labour to be cured Nay he rather reasoned thus as it appeareth by the meanes he vsed I am not able to goe to Christ of my selfe â 19. I will therefore be borne of others rather then not seeke helpe at all so should we reason I cannot pray of my selfe I will therefore helpe mine infirmity by vsing the benefit of other mens praiers which is no more then to vse the feete of others when we haue not the vse of our owne And as it was all one to him that was taken with a palsie and brougât in a bed to Christ by the hands and helpe of others to be borne to Christ and to be able of himselfe to come to Christ because hee was cured and made able to walke Luke 5 24.25 So should it be to vs if we come vnto Christ whether we come and beg the graces which we want in our owne words or whether we beg them in the words of others it skilleth not greatly neither is it much materiall so that wee doe obtaine It is not the excellency or eloquence of words or variety of matter that God respecteth â 13 14. we must come euermore in the Name of Christ and for his sake we shall be heard If the man sicke of the palsie had beene able to walke to Christ and not stood in need to be brought vnto him what other gracious answer could he haue looked for then that which he receiued â5 Arise and walke So if all persons that liue in the bosome of the Church were well able to put vp their owne supplications in their owne words and had the greatest graces of knowledge and inuention what fruite could we reape and receiue of such our prayers but to be regarded and to haue that comfortable answer which Cornelius had and heard Acts 10 4 31. Thy praiers are heard and had in remembrance in the sight of God As then Dauid did admit Mephibosheth to his table though he were lame of his feete so doth God receiue vs though our seruice wee performe vnto him be weake and many waies defectiue as he did those that came to the Passeouer 2 Chron. 30. Lastly we must learne that albeit God allow Vse 3 vs to pray vnto him by the help of others yet we must striue to goe further and labour in all things to grow to perfection Hebr. 6 1. There is no man that hath any infirmity but doth gladly seeke the meanes to remedy redresse the same the lepers to be cleansed the blinde to recouer their sight the lame to walke the deafe to heare not to be able to pray to God and to lay open our wants to him is a great want and a greater blemish and defect in the soule then to be blinde or deafe or lame is to the body O that all had eyes to see this hearts to bewaile it It is allowed to weake Christians to vse set formes as to him that hath weake eyes to vse spectacles But we must not euermore stand at one stay nor be alwaies as children that must bee taught to goe and be stayed vp with the hand of another It is a great weaknesse to be alwayes weake and to continue in our weaknesse all the daies of our life It is our duty to grow in knowledge in iudgment in vnderstanding in faith and such like gifts If any aske Obiect how shall we be able to attaine to this gift and how shall we be furnished to pray according to the present occasion our owne present necessities I answer Answer wee must obserue these few particulars First we must take notice of our particular sinnes that they may be acknowledged Secondly we must labor to feele our particular wants thaâ we may haue them supplied Thirdly wee must call to remembrance the speciall benefits that GOD bestoweth vpon vs that hiâ Name may be praised Againe that we should not please our selues too much in our owne ignorance sundry cautions conditions are to be marked in vsing set formes of prayer Cautions to be marked in vsing set âormes of prayer as first of all we musâ labour for the graces and affections shewed in the said prayers by the makers composers and pen-men of them that we may pray with the same spirit by which they did endite them For to pray aright and to make it auailable it is not enough to be present at prayer or to heare a prayer read but we must ioyne attention with our presence and with our attention humility and with humility faith and with faith lifting vp of our hearts to him that sitteth in heauen to whom we pray For many a one that cometh to the place of praier and into the company of them that pray
adorning the word with this worthy title that it is as a light that shineth in a darke place vntill the day dawne and the day-starre arise in our hearts draweth from thence this exhortation that we must therfore take heed vnto it 2 Pet. 1 19. Who is it that is so simple or senselesse that he will take no heed to the light that shineth round about him Euery man looketh carefully to the light and taketh comfort at the sight of it The whole world lieth in darknesse guilty of ignorance subiect to damnation The Ministery of the word is ordained to bring men out of darknesse into a maruailous light Acts 26 18. to reueale to them the knowledge of their sins and to leade them as it were by the hand the way to eternall life Vse 5 Fiftly let all vnlearned and vnconscionable Ministers know that they ought to be as lights in the world to teach the people in season and out of season If they be without knowledge or without conscience they bee lanthornes without light The dispensation is committed vnto them 1 Cor. 9 16. woe vnto theÌ therfore that preach not the Gospel whether they cannot or will not whether they cannot through blindnesse or whether they will not through wilfulnesse Againe they offend who as if the word were deliuered in riddles and darke parables rather to worke in them admiration then to bring vnto them instruction do flye aloft far aboue the reach of the people and do not consider that the word is a light and therefore ought to be spoken plainely and euidently that all may see it and discerne it Happy are those lights I meane those Ministers that can humble and abase themselues descending to the capacity of the simple such shall finde greatest comfort of their labours and shall reape the greatest reward for their labours As for others they may please themselues but they please not God They may delight the eare they cannot descend into the conscience They build Castles in the aire but neuer lay a sound foundation of the faith neither shall they euer be able to say with the Apostle 2 Cor. 3 2. Ye are our Epistle written in our hearts knowne and read of all men Vnto these we may adde such as spend their daies and grow old and idle in the Vniuersities who neuer desire to come abroad to take paines neither consider that the Church hath need of them These stand all day doing nothing and will not be hired to labour in the Lords Vineyard They haue liued long in the schooles of the Prophets it is high time they come abroad and leaue their places to others He that ingrosseth corne into his owne hands and will not communicate it to others but keepeth it close to himselfe Prou. 11 26. is cursed of the people but he is pronounced blessed that selleth corne to others in the daies of famine Behold we liue in the daies of famine not of bread but of preaching and hearing the word Amos 8 11. In many places the word of the Lord is precious in these daies 1 Sam. 3 1. Let them therefore looke to it that tender either the glory of the Lord or the saluation of the flocke of Christ yea or their owne good that they do not bring vpon themselues the curse of God and man which haue stored theÌselues with much knowledge and learning and as it were filled their garners with abundance of corne yet will depart with nothing but keepe all to themselues and suffer the people of God to starue On the other side thrice happy and blessed are they that considering the necessity of the Church the ignorance of the people the ouerflowing of sinne and the commandement of God do bring foorth the corne which they haue gathered and imploy the gifts that they haue receiued that so none of these for whom Christ died should perish for want of food Let such therfore in no wise hang backe when they are thrust forward et them not say touching building of the spirituall house of God as the people said in building of the materiall Temple The time is not come the time that the Lords house should be built Hag. 1 2. but so soone as they are called let theÌ not stop their eares but answer with Samuel Speake Lord for thy seruant heareth 1 Sam. 3 9. and with the Prophet Here am I send me Esay 6 8. Let not these I say obiect that the time is not yet come to build the Lords house lest they heare as that people did Is it time for you O ye to dwell in your faire houses and sicled chambers and this house lye waste Now therefore sayeth the Lord of hostes consider your waies Hag. 1 4 5. And generally let all such as are entred into this calling beware they doe not hide their gifts Luke 8 1â let them not thrust the candle vnder the bed or vnder a bushell but set it vpon the Table seeing they are made lights for others and not only for themselues Such haue an hard and heauy account to make hereafter much is giuen vnto them and therefore much shall be required of them Lastly here is instruction for all for euery Vse one should be as a burning candle a bright shining light and is bound to let his light so shine before men Math. 5 â that they may see their good workes and glorifie their Father which is in heauen Euery man ought to bee enlightened with the knowledge of Gods word be willing to hold out the light to others But we cannot giue light to another except we haue the light of knowledge our selues Ignorant persons are darknesse and not light children of the night not of the day The Scripture is able to make a man wise to enlighten his eies to direct his steps and to saue his soule Bellarmine confesseth Bellar. de ãâã lib. 1. cap. 2 that the Scripture is a light but he telleth vs that the reason is not because they haue light in theÌselues but because they bring light when they are vnderstood This is a right fallacy of the consequent for heereby he maketh the effect to be the cause of the cause Sibra Lâââ princâp Câââ lib. 4 cap. â and so inuerteth all good order turning the cause into the effect the effect into the cause For he would haue the Scripture therefore to be light or lightsome because being once vnderstood it doth enlighten the mind But this needeth no light to discouer the fraud falsehood thereof For it is not therefore called light because when it is vnderstood it doth enlighten giue light And whether we vnderstand it or no it skilleth not for the Scripture is in it selfe a bright shining light For as the Sunne is lightsome though all men were blinde and no man did see it so the Scripture is a light albeit men turne away their eies froÌ it that they will not see it In the mean season
ceremony were manie Reason 1 which serue as so many Reasons to confirme the point of doctrine in hand First that such as prayed might bee stirred vp with greater zeale and earnestnesse to call vpon God forasmuch as the laying on of the hand did moue them and raise them to the lifting vp of the heart For this cause as we shewed before the manner of ordaining Ministers and sending them into the Church was ordinarily ioyned with fasting not that they placed any merit therein but to stirre them to be more deuout in prayer And hence it is that prayer and fasting are so often ioyned together as Luke 2 verse 37. Mathew 17. verse 21. Dan. 9. verse 3. Ioel 1 14. and 2 15 17. 1 Cor. 7 4 c. Secondly to signifie that he was as an offering Reason 2 separated to God and his seruice vpon whom the hands were laide For this ceremony was taken from the maner vsed and obserued in the sacrifices vpon which the Priestes laid their hands to shew that they were consecrated to holy vses Thirdly to declare that Reason 3 the hand of the Lord would be with them For as they felt the hand of men vpon their heads so certainly they should finde by a continuall and comfortable experience the hand of God to be with them in the execution of the function committed vnto them if they wer faithfull in the execution thereof Lastly to procure reuerence vnto the person Reason 4 so set apart amongest the people and especially to the calling it selfe It is saide in the election of Ioshua Numbers chapt 27 verse 18 20. that Moses must lay his handes vpon him that all the Congregation of the children of Israel may bee obedient and this is one end wherefore this signe was vsed in the ordination of the Ministers of the Church Vse 1 Seeing therefore they were appointed to their office in this solemne maner not in hugger mugger but openly and publikely before all Israel we learne that it is decent and conuenient that the Ministers should be made in the face of the church not in priuate places without any assembly fit for so solemn and sacred an action This is a worke of the day not of the night of the light not of darkenesse and therefore we see in this place that at the ordaining of these Leuites the whole Congregation of Israel was gathered together so that we may say Verse â as Paul doth in another case and vpon another occasion These things were not done in a corner Acts 26 26. Eleazar was appointed to succeede Aaron his Father in the sight of Israel as Numb chap. 20. verse 27. Matthias was elected in place of Iudas who was fallen from his Apostleship when the whole multitude of the beleeuers were gathered together Acts 1. verse 13. yea the Deacons an inferiour office of the Chutch who laboured not in the word and doctrine were chosen by the whole multitude as Acts chapter 6. verse 5. Willet Synops contr 5. quaest 2 True it is meere popular elections are not to be admitted being the cause of all confusion and disorder howbeit for the people to giue their voices in elections moderated and gouerned by graue Elders and wise Pastours hath bene vsed in the Church in times past may bee againe and is at this day in many places where the state of the Church and the condition of the people will beare it And albeit they haue no voice or sufferage it is fit they should giue their consent and approbation because the Ministers should haue good report of all 1 Timoth. 3 7. And so much the rather ought this to be because the congregation haue a kinde of interest in this businesse according to the rule in Law Quod omnium interest ab omnibus fieri debet that is That which belongeth to all should be done by all and this maketh much for the comfort of the Minister and for the profite of the people This reprooueth the practise oftentimes vsed in time of Popery where Ministers are ordained by them secretly and closely It is reported of Pope Iohn the thirteenth that he ordained Deacons in a stable whereas their owne Canons and constitutions decree that the consent of the people should bee knowne and Cyprian is plaine that as God commaundeth that the Priest should bee placed before the face of the whole congregation of the Iewes so the Ministers ought not to bee ordained but with the knowledge of the people standing by Cyp. 1. lib. epi. 4. whereby they being present either their faults should be discouered or their vertues commended It may be asked whether this sign which in a generall signification may also be called a Sacrament of imposition of hands Caluin instit lib. 4 cap. 4. bee so necessary as that it may vpon no occasion bee omitted The Papists hold an absolute necessity of it and teach that the graces of the Spirit are also inseparably annexed to it But wee cannot yeelde to any necessity of it we confesse it is comely and conuenient howbeit it is not of the substance or essence of ordination no more then fasting which also was no lesse ioyned with it then laying on of hands Prayer we acknowledge to be needefull and so needfull that it may by no meanes be omitted but neither fasting nor laying on of hands though both bee profitable When Christ our Sauiour instituted his Apostles He breathed vpon them Iohn 20 22. but hee did not lay hands vpon them The like wee might say of the election of Matthias Actes 1. neither is grace necessarily tyed to this ceremony and outward signe of imposition of hands For grace is not necessarily coupled with any of the signes in the Sacraments much lesse in this counterfet Sacrament of Orders deuised and receiued by the Church of Rome They obserue indeede this laying on of hands but it is like Elishaâs staffe laide vpon the dead childe by his Seruant that is it was voide and vnprofitable so is this gesture with them For indeede the popish Priests haue not any vocation and calling to the true seruice of God to be Pastors and Teachers in the Church but they are appointed to make the body of Christ which is as much to say as to bee the murtherers and killers of Christ For so often as any Masse is celebrated among them Christ Iesus the Lord of life is crucified and as it were betraied and butchered among them forasmuch as themselues confesse that they sacrifice him to God the Father but there is no sacrifice without shedding of blood and therefore the popish Priest-hood is no better then a detestable and a very diuellish sacriledge Secondly it is the duty of euery Minister to Vse 2 consider diligently and seriously with himself being warned by this ceremony that he is separated and sanctified to one of the greatest workes that are vnder the Sun being taken as it were by the hand of God out of the residue of his brethren So
earnest and importunate with Iethro who as he was a man of great yeares and much experience and of no lesse iudgment vnderstanding which appeareth by his counsell that he gaue to Moses for the appointing of Iudges ouer the people so he was a fit and perfect guide in all those quarters himselfe inhabiting on the frontiers thereof at Midian What was the answer and issue of this request of Moses Intepreters are diuided doe much vary about it as also who this Hobab was and whether he yeelded to this motion or not I assent to those that take it to be Iethro and albeit it may seeme at the first sight by that which we reade Exod. 18 Exod. 18 â Iudg. 1 16 â 4 11 1 Saâ 15 6. 1 Kââ 10 15. 1 Chr. 2 55 Ieremy 35. and in this chap. that he yeelded not but returned backe into his owne country yet because it appeareth by diuers other places of Scripture that the posterity of this Hobab wer mingled with the Israelites and had that reward which Moses heere promiseth it is most probable and lâkely that this his returne backe mentioned in Exodus was rather to fetch away his family and to take his leaue of his owne country by setting things in order theÌ with a purpose to abide there 1 Ki. 19 20. like to the departure of Elisha from Eliah But whether this Hobab were Iethro himselfe or his son or whether in his own person he returned we leaue in doubt howbeit these two things are builded vpon certainty that Iethro did go backe againe that his posterity came afterward to the Israelites But why doth he so vehemently desire to haue this Hobab the guide of their way Obiect was not the all-seeing eie of God sufficient vnto them had not he promised to conduct them and had they not the pillar of the Cloud to go before them It is true Answer yet humane helps wheÌ they may be had and God offreth them vnto our hands are not to be neglected The vsing of lawfull means doth not oppose or confront the prouidence of God For faith standeth well with lawfull meanes Nay it is rather a signe of infidelity tempting of God to cast away such helpes and furtherances as we may obtaine and to boast of onely faith in God in the pride of our hearts True it is we must not put our trust in men whose breath is in their nostrils nor depend vpon the meanes as our chiefest confidence but in the liuing God lest we set vp men and meanes as Idols and offer sacrifice vnto them Therefore it is the duty of the faithfull to vse such meanes as God giueth them for their good Indeed he can work without meanes but we must attend vnto his will not stand vpon his naked power without his will But of this afterward Doctriââ There cââ to be a cââmunion ãâã earthly âââsings The point which heere I will obserue is from the offer that Moses maketh to Hobab who might be instead of eies vnto them because he was skilfull in al the parts places through which they shold passe he was well acquainted with those deserts and knew what commodities and discommodities they should meet with in the wildernes if he would be partakers with them in the sowre he should aso enioy the sweet and he should haue his part in the blessings that God should bestow if he would impart vnto them the benefit of his knowledge and therfore there ought to be a communion of earthly things among all those that professe the same faith and religion In the primitiue Church no man accounted any thing his owne no man kept the temporall blessings of this life to his owne vse onely but they had all things common Act. 4.32 neither was there any among them that lacked verse 34. Thus doth Iohn Baptist teach the people that came to his baptisme He that hath two coats let him impart to him that hath none and hee that hath meat let him doe likewise Luke 4.11 So dealt the widow of Sarepta toward Eliah she had onely an handfull of meale in a barrell and a little oyle in a cruse 1 King 17.12 yet euen of that little pittance she made a cake for the Prophet verse 15. So it was with Iob as he sheweth in the defence of his owne innocency and integrity chap. 31. he withheld not the poore from their desire ver 16. he did not cate his morsels himselfe alone but the fatherlesse and widdow did eat thereof ver 17. he saw none to perish for want of clothing or any poore without couering ver 19. therefore hee did distribute to the necessity of the Saints Rom. 12.13 and was giuen to hospitality Reason 1 For the whole multitude of them that beleeue are of one heart and of one soule Act. 4.32 As they haue but one faith so they haue one desire to glorifie God and to honor him as if they were but one man Secondly we are one flesh Esay 58.7 therefore to deale our bread to the hungry is to feed our selues to bring the poore home that are cast out of their houses is to harbor our selues to couer the naked is to clothe our selues We are members one of another as parts of the same body whereof Christ is the head and therefore it cannot be but we must haue a compassion and fellow feeling of the wants and necessities one of another 1 Cor. 12.26 Rom. 12.5 Wee must be like affectioned one to another Vse 1 This serueth for reproofe For we haue many that appropriate vnto themselues that which God hath giuen or lent vnto them for the good of others It is noted as the speech of couetous Nabal to say Shall I take my bread and my water and my flesh that I haue killed for my shearers and giue it vnto men whom I know not whence they be 1 Sam. 25.11 The like is the speech of Laban as couetous as he Gen. 31.43 These daughters are my daughters and these children are my children and these cattell are my cattell and all that thou seest is mine Wee are taught in the Lords prayer to call it our bread and not my bread It is remembred of the leapers that they entred into some of the tents of the Syrians who had forsaken them and did eat and drinke and carried thence siluer and gold and raiment hiding the same to their owne vses only 2 Kin. 7.8 howbeit they by and by recal themselues and say one to another We doe not well this day is a day of good tidings and we hold our peace c. Now therefore come that we may tel the kings houshold So should it be with such as haue gotten this worlds good not prouide for themselues onely but haue respect vnto others Secondly such are iustly to be accused as contemne those that are in pouerty who cannot abide them or are ashamed of them and think themselues disgraced by theÌ Let such take heed lest
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. â2 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 caÌnot 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 ââs iudgeâââs are as âââmon of ââântance 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 âââect I answer âââwer 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
hee would make good his owne promise and all the words of his mouth shold be found true notwithstanding the want of meanes and the abundance of mouths that were to be filled with flesh The people are sixe hundred thousand footmen c. Shall the flocks and the heards c Or shall al the fish of the sea be gathered together c Here is the distrust of Moses though some labour to discharge him of it and to free him from it Moses dâ distrust as if hee had desired onely to know the meanes that God would vse according as the Virgin Mary desireth to bee farther informed of the Angel Luke 1 34 But this is disproued by the answere of God who setteth downe his own power not the meanes how hee would effect it Wherefore I think the learned Iunius in this place is deceiued Annot. iâ ãâã locum et âlys in Num. and we neede not to labor too curiously to cleere the faithful of the remnants of sinne other infirmities forasmuch as he and other the best of Gods seruants haue their failings in faith and obedience as we see in the examples of Abraham Lot Noah Isaac Iacob Dauid Peter Thomas Zacharie Doctrine Many are ãâã failings of ãâã Gods seruiââ and which of them not 2 Chron. 15 17 16 12 Rom. 7 17 18 19. because wee know in part and we prophesie in part wee are yet in our iourney and walke in our way and runne in a race we are not yet attained to our iourneies end we haue not yet obtained the crowne Againe we proceede all from an vnclean fountaine Iob 14 4. There is a combat remaining in vs betweene the flesh and the Spirit Rom. 7 23. Gal. 5.17 and these are contrary the one to the other and can neuer be reconciled The Vses hereof are first to shew that we cannot keepe the Law but in many things we Vse 1 sinne all Rom. 3 22 23. and therfore are subiect to condemnation The Church of Rome teacheth that a man may keepe the Law but they are ignorant of the law and of the iustice of God of sinne and of themselues For may they compare with the faithful before named 2 Secondly we do all neede the benefit of Christs blood 1 Iohn 1 7 8. and are iustified by him Rom. 3 24. but if we could keepe the law or could be without sinne then Christ had dyed in vaine Gal. 2 21. 3 Thirdly they are deceiued which holde the Virgin Mary to haue bin conceiued without originall sinne contrary to the tenour of the Scriptures which layeth open sundry her infirmities contrary to her owne confession who acknowledgeth her selfe to haue needed a Sauiour Luke 1 47. For seeing shee was borne after the common course of the nature of man who shall exempt her from the corruption and staine of nature The concââti n of the blâssed virgââ made equââ to Christs And what need was there that Christ Iesus should be conceiued by the holy ghost if he might haue a pure conception free from originall sinne without it Wherefore they may as well say that the blessed Virgin was conceiued also by the holy Ghost as affirme that shee was conceiued without sinne and so communicate the property and prerogatiue of Christs birth to her For if she were conceiued without Originall sinne her conception was miraculous whereas the conception of Christ could bee no more 4 Lastly let vs not rashly censure others for sin Iam. 3 24. but admonish with meekenesse considering our selues Gal. 6 1 2. They are most sharpe and seuere iudges of others that forget their owne infirmities Moreouer marke here the ground of Moses his vnbeleefe it is drawne from the course of naturall reason ãâ¦ã reaâ ãâ¦ã eneâ ãâã âith and from the consideration of the want of ordinary means Obserue from hence that naturall reason and carnall Wisedome are oftentimes enemies vnto faith The yeelding too much to our owne thoughts the beholding of things with an eye of flesh doe often make euen the faithfull doubt of Gods promises We see this in Sarah Gen. 18 12. in Nicodemus Iohn 3 4. in Zachariah Lu. 1 20. Math. 16 23. 1 Cor. 1 23. Thus wee are prone euermore to trust vnto humane wisedome For the things of God are oftentimes foolishnesse vnto those that think themselues wiser then God 1 Cor. 2 14. Secondly the carnall reason that remaineth in the regenerate is not subiect to the Law of God neither indeede can be Rom. 8 7. for no man is wholly regenerate the best consist of two men for they are partly the olde man and partly the new man they are partly regenerate and in part they remaine vnregenerate The Vses Therefore we must not counsell with flesh and blood in the matters of God Vse 1 in the mysteries of faith Rom. 4 19 20. Gal. 1 16. Prou. 3 5. Let vs consult with the Scriptures and make the word of God our Counsellers and learne to submit all that is in vs to the wisedome of God The eye is not able to looke vpon the brightnesse of the Sun so the eye of our reason is dazled at the glorious things of the gospell of Christ which things the Angels desire to looke into ãâã 1 12. This is the cause that maketh many shrinke backe when they see the greatest number to walke in the broad way that leadeth to destruction when they see the Church for the most part to consist of the poorer sort and religion to be chiefly embraced of them they are offended WheÌ they see wicked men to prosper for the most part they walke by reason and not by Faith by the light of the eye not by the light of the Scripture But wee are euen the best of vs fooles and blinde in the matters of God and we must know our selues to be fooles before we can learne the wisedome of God and submit our selues vnto it Maruell not therefore if few beleeue and obey Vse 2 Secondly the naturall man cannot please God Rom. 8 5 6 7 8. all his knowledge reason wisedome and vnderstanding cannot make him accepted Tit. 1 15. Hee is without faith which purifieth the heart and therefore all his workes are vnsauoury before him Wofull therefore is the condition of an vnbeleeuer whatsoeuer hee doth is sinne in euerie thought word and deede he sinneth waking and sleeping he sinneth euen in the actions of religion and euery worke encreaseth his reckoning and addeth to the account that hee is to make And as the faithfull man the longer hee liueth the more gracious and acceptable he is to God so the vnbeleeuer the longer hee liueth the more he addeth to the heape of his sinnes and the day of his reckoning will be so much the more fearfull and dreadful Gen. 15 16. For as the Ammorites were daily filling vp the measure of their sinnes and so hasting vnto iudgement so is it with the vnregenerate person The sooner he dieth and is
and tempest while they are secure and thinke nothing of their end while they eate drinke and are drunken and giuen to vnlawfull pleasures the iudgement of God shall be as a swift messenger or a sodaine winde that shall blow them away as chaffe For though God in patience beare with them and put off his iudgements for a season yet when they do come they shall come swiftly and sodainely Indeed it often maketh the best of Gods children to stumble to see the prosperitie of the wicked and greeue much to see men lying in their sinnes as swine in the mire or dogges in their vomit to grow great and continue long without any crosse or affliction but let them waite but awhile and sodainly they shall see the iudgements of God to ouertake them in their greatest ruffe and riot into which they breake Let no man therefore enuy them their honour and glory their riches and prosperity for they all shall bee turned into curses and iudgements Who would repine at it to see a theefe carried along thorough faire fields and greene meddowes in a rich coach to the gallowes or place of execution There is cause rather to bee greeued at it and to pittie him then to enuy him so likewise why should we enuy at the prosperity of the wicked considering it is the highway that leadeth to death and the verie occasion of their ruine they staÌd in danger euery houre to be ouertaken with the iudgements of God which come sodainely that they shall haue no time to make their peace or to reconcilde themselues by true Repentance Psal 37.35 36. We haue cause therfore to mourne for them and not to murmure at them Thirdly from hence ariseth comfort to the faithfull What though on the one side the Vse 3 wicked prosper encrease in riches though their eies stand out for fatnesse and cruelty compasseth them as a garment and they haue more then heart can wish And what though on the other side the godly are afflicted and in trouble though they be in want and oppressed though they be in misery and suffer many wrongs Psal 73.13 yet we must not be discouraged nor say We haue clensed our hearts in vaine and in vaine wee haue washed our hands in innocency forasmuch as they are brought into desolation as in a moment they are vtterly consumed with terrors as a dreame when one awaketh Verse 19 20. Let vs therefore bee of good comfort and not shrinke away they are like the grasse or flower of the field which groweth and flourisheth to day and to morrow withereth and is cast into the Ouen or rathey they are much more brittle and subiect to a speedier change Let vs commit our wayes vnto the Lord and trust in him let vs giue all diligence to walke in his waies which are sanctified and holy waies that we may not be reputed among the wicked and so partake with them in the sodainnesse of their downfall Let vs waite patiently vpon him for yet a very litle while and the wicked shall not appeare thou shalt looke after his place and yet shalt not finde him sodaine destruction shall seize vpon him as a sergeant and he shall be caried away as with a strong whirlewinde in a tempestuous and stormy day Vse 4 Fourthly it is our duty to watch and attend with all care for the time of iudgement The day of the Lord or the time of iudgment is twofold generall and particular Generall when Christ shall breake the heauens and come to iudge the quicke and the dead in the end of the world when the pillars of the earth and the whole frame of heauen shal be dissolued Particular at the day of our death when euery particular soule must appear before the barre and giue an account what iâ hath done Great will be our misery if God come find vs carelesse and secure If a man knew at what houre the theefe would come doubtlesse hee would watch and not suffer his house to bee broken through Marke 13 35 36. And this is the cause wherefore it pleased God to conceale from vs as well the day of iudgement as the day of our death hee would not haue vs know either the one or the other to wit wheÌ he will come or when we shall dye to the end we should alwayes watch and pray and be in readinesse hauing our loines girt and oyle in our lampes Nothing is more certain then that he will come Enoch the seuenth from Adam prophesied of it before the flood that the Lord commeth with thousands of his Saints Iude verse 14. howbeit nothing is more vncertaine then when he will come for the Angels in heauen and the Sonne himselfe as hee is man know it not but the Father onely Mat. 24 36. Mar. 13 32. So nothing is more certain then our death and dissolution and nothing more vncertaine then the time thereof that we should learn to looke for him euery day nay euery houre nay euery minute It is well obserued by Austine that the Lord would haue vs to know the time of his first comming Aug Epist ad Hesych because the knowledge thereof is profitable and necessary and therefore doth the Lord reprooue the Iewes that they could iudge the face of the sky but they knew not the day of their visitation because he that is ignorant of the first comming can neuer prepare himselfe for his second coÌming Zââch de fââ seculi But the day and time of his second coÌming is hidden from vs because it is not expedient for vs to know the same lest we shold say with the euill seruant My master doth defer his comming and so fall to beate our fellow-seruants Luke 12 45. We must be wise-hearted and looke for him euery day and not foolishly promise to our selues a long time of his tarrying lest we deceiue our selues and begin to eate and drinke and to be drunken whereas the Lord of that seruant shall come in a day that he looketh not for him Mat. 24.50 5â and in an houre that he is not aware of and shal cut him asunder and appoint him his portion with the hypocrites there shall bee weeping and gnashing of teeth And if wee may not say our master doth delay his comming as euil seruants then we may not say 2 Peter 3 4. where is the promise of his comming as prophane scoffers and mockers do that walke after their owne lusts But bee it that the generall comming of Christ were farre off yet his particular comming to euery one of vs cannot be farre off but is nere at hand we know not whose turne shal be the next woe vnto vs if we be taken vnprouided So then we see that God hath concealed his comming both generall and particular not to our hurt but for our good Lastly this serueth to admonish all men Vse 5 that seeing the iudgements of God shal come sodainely and that sodaine death and sodaine
darkenesse of the night the distance of the place the weaknesse of the sight the excellency of the obiect and the infirmitie of olde age Psal 139 7 8. but nothing can hinder the light of his eye no darkenesse no distance no age Reason 2 Secondly he is infinite in nature he cannot be excluded out of any place wee may shut out the company of men and haply the light of the Sunne but it is impossible to shut out him that is euermore present in euerie place euen as the light is present to those that walk abroad at noon day whether they open their eies or shut them whether they see it or not so the Lord is present to all men though hee be not seene of al yet they cannot go from his presence If then he cannot be farre from euery one of vs it will follow from hence that he must needs know all our workes and words Reason 3 Thirdly he is omniscient hee knoweth all things nothing can be hid from him Prou. Reason 4 15 11. Fourthly he iudgeth all things and all men according to their workes It is his office to be the iudge of all the world Gen. 18.25 therefore he heareth knoweth and vnderstandeth all things 2 Cor. 5 10. otherwise he cannot do righteous iudgement Hee will not proceede vpon the bare and naked information of others or by vncertaine gesse and coniecture but hee iudgeth according to his owne knowledge which is euer certaine and neuer doubtfull Euery iust iudge proceedeth vpon a knowne and manifest cause Vse 1 We inferre from hence that it is in vain for any man to be high conceited of himself like the proud Pharisee seeing God knoweth his estate and condition more truly and throughly then himselfe Miriam and Aaron in this place holde themselues as great Prophets as Moses but GOD knew the pride of their hearts and the vanity of their words He knoweth what each man thinketh in his heart speaketh with his tongue In vaine do any highly esteeme of themselues and ouer-value their owne worthines seeing they are so well knowne within and without to God as he valueth of them so they are indeede and not otherwise If a man know one good thing in himselfe the Lord knoweth ten euill things in him that are sufficient to make him vile abhominable in his sight Of the proâ Pharisie in the Gospelâ The hypocriticall Pharisie in the Gospell knew a few things in himselfe which he thought and prized to bee exceeding good but alas the Lord that seeeth not as man seeth knew for these seeming good things many inherent euils that made him hatefull to God The church of Laodicea was very greatly conceited of it selfe saying I am rich and increased in goods and haue need of nothing but the Lord heard this and knew that it was wretched and miserable and poore blind and naked Reu. 3.17 It is not so with men as they value themselues but as God valueth theÌ for he knoweth all things yea those things in them by them which they know not or see not in themselues There are three errors which did deceiue the Pharisie in esteeming of himself at too high a price which deceiue also many thousaÌds in the world as well as him The first is his error of comparison Three ãâã which did âceââe the pharisie in comparing himselfe with another person which was to behold his face in a false glasse For he thought he had found out a man worse then himselfe and this made him come boldly and confidently to God with these words Lord I thanke thee that I am not as other men nor as this Publican Lu. 18.11 This comparison was that wherein he was greatly deceiued he thought himselfe iust and that he must needs be singular good because one stood by him and many others liued with him whom hee thought to be worse then himselfe A second cause of his error was his freedome from some grosse sins of the second Table which he iudged others to be guilty of I am not an extortioner vniust or an adulterer therefore he thought he must needs be a right honest and iust man His third errour sprang from his performance of some duties of religion to God I fast twice in the weeke I pay tythe of all I possesse thereupon he perswaded himselfe that he was truely religious and holy in Gods sight These were his fond conceits and all of them erroneous because he went away condemned by Christ notwithstanding all these gay and glorious workes verse 14. These things touch vs also neerely who are carried away with the same deceitfull pretences For first we also lay the foundation of godlinesse vpon a comparison if we can find out any worse then our selues we take our selues to be simply good men as a wise historian saide of the Popes that the bounty or goodnes of the Pope is praised Guic lib. 1â when hee exceedeth not the malignity of other men This course will vtterly deceiue vs for when the Lord shal come to iudgment he wil not iudge by coÌparisons what we are to such a one but according to his law thogh he find vs better then some other men yet wil he enter into iudgement with vs because hee findeth vs to be worse then we ought to bee by his word wherby we must be iudged at the last day Io 12 48. The second errour deceiuing the Pharisee and others in our age is because they are free from some grosse sinnes and therefore take themselues to bee iust and vpright men if they can make it good that they be no vsurers no vncleane persons no drunkards no murtherers oh then they are as honest perfect men as the best of them all but God wil not saue vs for some euils which we want but condemne vs for those which we haue For though thou want these thou maist abound in other Lastly they thinke if they performe some duties of the first Table which sauour of religion they are in very good case if they can say I heare often I pray often I receiue the Lords Supper they go away with this strong fond conceit that they are to bee holden religious persons This therefore cannot serue our turnes for this we may doe and yet bee proud hypocrites We may pray yet without any feeling zeale or good affection We may heare and yet practise nothing but liue in disobedience We may reuerence the Minister and entertaine him in our houses and yet reforme no sinne that he reproueth We may come to the Lords Table and yet come as Iudas did and goe away as he did that is without a sound heart and a right faith So that we may say of such as Christ himselfe doth Luke 16 verse 15. Ye are they that iustifie your selues before men but God knoweth your hearts for that which is highly esteemed amongst men is abhomination in the sight of God The Lord knoweth how we pray how we heare
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
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 theÌselues 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 froÌ 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 vnderstaÌding 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 1â 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
the earth but this ought especially to be considered on this day Wee must dispatch all worldly businesses before that they do no way disturbe vs and distract vs. And when the day of the Lord is come wee must assemble together that so there may be an holy conuocation Leuit. 23 verse 3. It was the custome of the people to come together at such times Luke chap. 4. verse 16. Paul sheweth that at Antioch Hee found the whole City assembled vpon the Sabbath day Acts 13 43 44. This assembly is called Gods army Psalme 110 3. It was counted an happy thing to dwell in the Lords house Psal 27 4. and 84 4. Then ought the word to bee both read and preached so was it in the time of the law Acts 15 21. And both of them did Christ himselfe performe ordinarily Luke 4. ver 17 20. It is a part of the Ministers sanctifying of the Sabbath by doing the same The idle ministery is a great cause of prophaning the Lords day both in themselues and in others It is the duty of the people to heare the word with all reuerence and attention to marke and lay vppe in their hearts what they haue heard to the end they might put it in practise And when wee are departed we should spend the rest of the day in priuate duties as Prayer Reading Meditation and Conference things not greatly regarded of the greatest sort We are soone weary of the best things and quickely loathe that we should chiefely loue The cause why we profit not by the publike Ministery is the want of the performance of these duties priuately 38 Speake vnto the children of Israel and bidde them that they make them fringes in the borders of their garments throughout their generations and that they put vpon the fringe of the borders a Ribband of blew 39 And it shall be vnto you for a fringe that ye may looke vpon it and remember all the Commandements of the Lord and do them and that ye seeke not after your owne heart and your own eies after which ye vse to go a whoring 40 That ye may remember c. This is the law of making Fringes vpon the foure quarters of their vesture whereby they couered themselues that they might looke continually vpon them and remember all the commandements of the Lord and doe them Of this reade Deut. 22 12. These Fringes and Ribands serued them for a monument that they might consider they were a people consecrated vnto God not as Infidels to walke after their owne fancies For vpon these were written some parcell of the Law This was also the cause that the Iewes were commanded to haue the Law written vpon the postes of their doores and likewise that they should beare it about them euermore decke themselues with it that it should be as a ring vpon their fingers as a bracelet vpon their hand as a frontlet before their eyes that is alwayes in sight and remembrance To this end also it must bee written vpon the frontiers of the Land vpon the gates of the Citie and vpon the postes of euery mans priuate house Deut. 6 8 9 that they might haue euery day euery way occasion giuen vnto them to talke and conferre of the word of God sitting walking and lying at home or else abroad This vsage was afterwards abused by the pride and hypocrisie of the Pharisies as Christ chargeth them Matth. 23 5. who because they would bee thought to haue a more speciall holinesse then the common sort had made long gardes and sentences of Scripture written vpon them that might bee seene a farre off But for our selues we must consider that though this ceremony bee no longer in vse and that these Fringes and Laces are shadowes which ended at the comming of Christ yet an instruction remaineth to vs to exercise our selues in his law day and night Psalme 1 2. Iosephus reporteth of the Iewes that they knew the Scriptures as well as their owne names whereas many among vs scarse know the names of the Scriptures Wee learne from hence That all sorts both yong and old of what condition soeuer âne are enioyned to know the doctrine of the Scriptures ãâã must âowâ the âces and the wil of God reuealed in them Deut. 6 6 7. Ioh. Iohn 5 39. Coloss 3 16. 2 Tim. 3 15. Psal 119 9. ãâã 1. The Reasons First because God hath appointed such as are gouernors ouer others to be teachers of them that belong vnto their charge Such as are fathers and masters of Families are bound to instruct their children and seruants therefore none ought to be without knowledge Ephes 6 4. Gen. 18 19. But how shall they be able to do this except they haue knowledge whereby they may bee able to performe this duty Secondly ignorance is the cause of all error because the naturall man perceiueth not the things that are of God and the wisedome of God is foolishnesse to man So then being of our selues blinde and wanting the light of the word we must needs goe astray Hence it is that Christ saith vnto the Sadduces Ye erre not knowing the Scriptures Math. 22 29. Thirdly the want of knowledge is the cause of sundry fearfull iudgements spirituall and temporall Hosea 4 6. inward and outward Esay 1 3 7. So then as ignorance is the cause of sinne so it is the cause of iudgement the reward of sinne If wee care not to know him but neglect and contemne the meanes of knowledge no maruell if we be punished Vse 1 This reprooueth the church of Rome of an horrible iniury offered to the people of God They teach that ignorance is the mother of deuotion and keepe the Scriptures in the Latine tongue as it were vnder locke and key And albeit they haue translated them or the greatest part of them into English yet they set out sharpe edicts ratified vnder an horrible curse that no Lay man as they speake shall presume to reade them vnlesse they be specially licensed by their inquisitors and confessors directly contrary to the end of the Scriptures which were written that we should beleeue and by beleeuing haue eternall life Iohn chapt 20. verses 30 31. They beate downe ignorance and teach that all ought to know the Lord from the highest to the lowest Ieremy 31 30. and that God will poure out his Spirit vpon all flesh Ioel chap. 2. ver 28. Wheresoeuer he vouchsafeth great means hee requireth a great measure of knowledge This discouereth the byshop of Rome to bee no better and indeede no other then Antichrist making lawes contrary to Gods lawes and yet binding the consciences of men vnto them But it will be saide that the vnlearned and vnstable peruert them 2 Pet. 3. and therefore it is dangerous to reade them I answer bee it that some do so shall all therefore be forbidden the free vse of them All things euen the best are abused meate drinke apparrell the Sacraments Christ himselfe and
what not shall all be barred therefore from the heauenly Manna which is sweeter then the hony and the hony comb more to be desired then great heapes of riches which is much more profitable then is the finding of great spoiles The Scripture is a notable part of our spirituall armour Ephes 6 17. able to offend and to wound our enemy If a Captaine should go into the field with his souldiers and suffer them to carry with them no weapons but such as should serue to defend their owne bodies and forbid them such armour as should any way hurt their enemies if hee should permit them the shield but not the sword or allow them a Corslet but not the speare would he not bee thought and that iustly and worthily to betray theÌ into the enemies hand But thus it is with the Popish captains that must or at least will be accounted the onely masters of Israel they allow to the people after a sort the girdle of truth the brest plate of righteousnesse the shield of faith and the rest to defend themselues but touching the sword The two edged sword of the word Heb. 4 12 wherewith Christ our Sauiour resisted and we after his example must resist the deuill Matth. 4 4. they forbid them to gird that about their loynes as if it were like Saules armour 1 Sam. 17 39. which Dauid could not go withall because he had not proued it whereas indeede it is like Dauids sling the stone which he slang that smote the Philistine in the forehead and caused him to fall vpon his face to the earth verse 49. and therefore what doe they but treacherously betray the people of God and leade them naked into the field to be vtterly spoiled and so to fall before their enemies Secondly it confuteth those amongst our selues that say what neede so much teaching and preaching There are some that thinke themselues to bee wise men much wiser then their fellowes that sticke not to speake thus but this their wisedome is no better then foolishnes with God 1 Cor. 1.23 The preaching of the crosse I confesse is accounted no better then foolishnes but it is to them that perish whereas to them that are saued it is the power of God It is accounted a state-policie now adayes to defend litle preaching and lesse hearing But ignorance can vphold no kingdom True religion is the stay and pillar of a State Religion and the knowledge of it is the pillar and stay of a State and Common-wealth the want of it is the cause of tumults rebellions insurrections and seditions What was the cause of the rebellion in the North in the dayes of our late Soueraign of blessed memory was it any other then want of knowledge and of Preachers to plant knowledge in the hearts of the people but blessed be God they haue since bene better stored and that hath broght better quietnesse in those parts And what is the cause of the often risings rebellions and treasons in the kingdome of Ireland at this day but because they remain either Atheists or Popish or sottish wanting the meanes of knowledge to instruct and informe them better True Religion is a bulwarke and a Castle of defence to any kingdome the very chariots and horsemen of Israel 2 King 2.12 and godlinesse hath the promises of this life and of the life to come 1 Tim. 4 8. Wherefore they are prophane speeches of ignorant people or of idle teachers going about to maintain their ignorance and idlenesse who think that a sermon in a quarter is sufficient either for the Minister to preach or the people to heare If you marke or would examine what the people are that liue vnder such and for the most part you shall see they know nothing But the Minister must preach in season and out of season the duller the scholler is he should haue his lesson the more often repeated Such for the most part are the people slow in hearing dull in conceiuing weake in remembring bearing away what they haue heard Some there are who not onely are ignorant but defend their ignorance and thinke men neede not haue any knowledge in the Scriptures nor trouble themselues any way about it These doe imagine that it belongeth onely to the Ministers and other lerned men to know the Scriptures And it is fit hee should haue more knowledge then a priuate man because hee is appointed of God to teach the people but this exempteth not the people from it For take this as a certaine principle that the poorest simplest person must haue as much knowledge for matters of saluation as the Minister hath or els he shall neuer be saued Vse 3 Lastly let all men know men and women children and seruants that in their seueral places they are bound to exercise themselues in the Scriptures and daily to meditate in them that so thereby they may come to knowledg for without knowledge in the word it is vnpossible for any to bee saued The way for a man to get his liuing by his trade is not to exercise himselfe in it once in a weeke or to imploy himselfe to it once in a quarter but hee must vse it dayly and diligently or else he shall neuer liue by it or thriue in it So may I say in this case a man that hath a desire to be saued and to liue heereafter in a better life it is not sufficient for him to reade the Scriptures and to meditate in them now and then or when he hath nothing else to doe and to keepe himselfe from idlenesse but hee must obserue a constant and continual course in the searching and reading of them that by them he may come to knowledge by knowledge to faith by faith to obedience and by obedience to saluation Ignorance shall excuse no man at the day of iudgement He that knoweth not his Masters will shall be beaten Luke 12 48. Hosea 4 1 3. If we thinke to pleade for our selues and to alledge in our defence that we followed our callings to erne our liuings to maintaine our families it shal not serue our turnes this will not bee taken for currant payment Our particular and our generall calling agree well together God hath not ioyned them in euery man Our particular calling is to follow our businesse our generall calling is to know the Scriptures the one doth not abrogate the other inasmuch as God hath commanded them both what God hath coupled together no man shall put asunder Math. 19 6. CHAP. XVI 1 NOw Korah the sonne of Izhar the sonne of Kohath the sonne of Leui and Dathan and Abiram the sonnes of Eliah and On the sonne of Peleth sonnes of Reuben took men 2 And they rose vp before Moses with certaine of the children of Israel 250. Princes of the assembly famous in the Congregation men of renowne 3 And they gathered themselues together against Moses and against Aaron and said vnto them Ye take too much
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 promâsed he would be with him that he would ââepe 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 âng 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 ãâã 7.11 12 âth 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 ãâã 11.43.44 hee that was dead came foorth bound hand and foot with graue clothes So did Peter to Tabitha a woman
of knowledge as is giuen of God to a spirit which cannot be little There is much more knowledge in man then is in a bruit beast by reason of that nature which God hath giuen to man aboue the beasts And there is much greater knowledge in the diuell then in all men because of his spiritual substance He hath not a body which may hinder him to see the nature quality and operation of a spirit A bruit beast is only corporal and visible man is partly corporall and visible and partly spirituall inuisible the diuell is wholly spirituall and inuisible so that being a spirit hee hath the knowledge of a spirit and consequently greater familiarity with our spirits then otherwise he could haue Secondly by his creation for he was in his first estate by creation a good angell before his fall and set by God in the Paradise of heauen as Adam was in the Paradise of the earth so that he had the same measure of knowledge giuen of God which hee gaue to other Angels So then what knowledge soeuer is in a good Angel by creation the same knowledge is in Satan by his creation and therefore must be exceeding great I will not dispute whether this knowledge be any way diminished forasmuch as hee still beareth the stampe of his creation this way Thirdly since his Apostacy he hath encreased his knowledge both of things on earth and of the wayes of God by long obseruation and continuall experience he knoweth the age of man his affections inclinations nature and disposition hee knoweth what pleaseth him best in his youth and in his age If any one man had liued from the beginning of the world vnto this day perfect in sense in body in memory in minde in reason and the like and had daily obserued all things that had fallen out heretofore he might be able to discouer wonderfull things and make himselfe much admired in the world Therefore the diuell must needes haue great knowledge seeing he hath had all these he goeth about in euery countrey and kingdome he compasseth the earth to and fro Iob 1.7 and 2.2 obseruing what is done in euery place and is well acquainted with their conuersation Fourthly he encreaseth his knowledge by communication with God or rather by receiuing commandement from God to execute his will which hee maketh knowne vnto him The Lord commanded him to appeare before him to giue an account of the works he had done God had no sooner named Iob Iob 1.8 9 10 11. but by and by he knew him well enough he knew his substance and how God had blessed him therfore neuer asketh who hee was or where hee was hee knoweth euery man by Name and hee knoweth that man is ready to make shew of religion in prosperity and in aduersity through impatience to fall away from his profession God gaue him liberty to afflict Iob in his goods in his children in his body whence then hath he this knowledg but from the reuelation of the Lord he knew that Iob should be visited with great sickenesse and with great losses in his children and goods and thus hee knoweth many other things which are to come to passe afterward And when hee hath them thus reuealed and made knowne vnto him hee goeth many times to witches and wizards and telleth them thereof and they tell it to others before they happen by which meanes he many wayes enlargeth his kingdome Fiftly by the reuelation of the Prophets in former times he attained to great knowledge by whoÌ many things were foretold in which also he hath knowledge can alledge Scripture to serue his turne Matth. 4.6 Lastly by continuall obseruation of naturall causes An Astronomer that is skilfull in the starres can tell nay foretell many things but Satan is skilfull in all Artes he can speake all languages in the world he is the best artist and linguist that any where can be found The second thing wherin Satans power consisteth is in his deeds and actions He mooued Caine to kill his brother and preuailed He tempted our first parents and preuailed He commeth to a witch in the shape of Samuel and taketh vpon him to tell what successe Saul should haue in the battell with the Philistims and Saul thought it had beene Samuel Hee was wont to talke familiarly with men and therefore God gaue a Law that if any consulted with familiar spirits he should die Deut. 18.11 Leuit. 20.27 which law had beene in vaine if none had consulted familiarly with them So he was a lyar in the mouth of all the false Prophets of Ahab though themselues did not perceiue it So hee possessed mens bodies as we see in the Gospel whom Christ oftentimes cast out Matth. 8.28 and being cast out they entred into an heard of swine and threw them headlong into the waters where they perished And when certaine Exorcists would haue cast out diuels in the name of Iesus the euill spirit ran vpon them and ouercame them so that they fled out of the house wounded Actes 19.16 Thus we see that Satan is of wonderfull power to teach vs not to be carelesse in resisting of him but to looke diligently to our selues 1 Pet. 5.8 9. Neuerthelesse this is our comfort that his power is limited he is as a raging beast but is tyed vp with chaine he is the strong man armed but a stronger then hee commeth and taketh all his armour from him wherein he trusted Luk. 11.21 22. And albeit he make shew to worke miracles he hath no such power and therefore hee doth them not openly but closely and in the darke as they that doe euill Lastly it reproueth the miracles wrought Vse 3 in the Church of Rome of which they talke and write so much The works wherof they boast and wherein they glory are darke and obscure they are not plain open and euident They tel vs many a sober tale in sundry legeÌds of Saints liues of puling souls that haue appeared out of purgatory and haue taught prayer for the dead adoration of Saints worshipping of images such like superstitious practises all tending to abuse the people and to confirme false doctrine repugnant to the Scriptures August de vnitat eccles ca. â of all which wee may say as Austine doth that they are vel mendacia fallacium hominum vel portenta mendacium spirituum That is either cosening trickes of deceitfull men or wonders of lying spirits But to passe ouer these let vs by this property of a true miracle examine the miracle of all miracles much made off and mightily maintained to bee in the Sacrament of the Altar so called by the Church of Rome wherein after the Priest hath vtterred and muttered a few words they teach that a great miraculous worke is brought forth because the substance of the bread which was vpon the altar is changed into the body of Christ by a strange Metamorphosis If this were true Transubstaâtiation no âracle it were indeed
Eunuch could reade the Scriptures as wel as they he needed not to haue come to Ierusalem to learne to spell his words and name his letters and yet when he was asked of the meaning and interpretation and whether hee vnderstood the words of the Prophet hee answered How can I except I haue a guide Actes 8.31 But these will be their owne guides and therefore let them take heede lest they misse the way that leadeth to the kingdome of heauen They will be their owne Pilots to guide the ship let them therefore take heede lest they suffer shipwracke and bee drowned Reading is good but it is not good enough like a medicine that hath strength in it but is not strong enough to cure the disease The men of Berea could reade and did reade and search the Scriptures daily at home yet they came diligently to heare Paul preach vnto them Actes chapter 17. verse 11. Woe also to all prophane Atheists who despise all meanes of saluation hauing no regard at all to God or his word at home or abroad publikely or priuately Doe these beleeue the doctrine that now wee haue in hand Do they thinke that a good Minister is a precious gift of God when by their continuall practise they make it manifest that they regard neither Minister nor yet Ministery neither the glad tydings of saluation nor those that bring the same The world is stored and replenished with such open contemners of the Gospel which are enemies to their own peace to their owne liues to their own soules to their owne saluation Vse 3 Thirdly from hence ariseth much instruction to the Minister himselfe Let vs examine our selues whether we be the true Ministers of God or not that we may assure our owne hearts we are as a gift of God giuen vnto the Church This hath many branches First we must labour for a competency and sufficiency of gifts that so we may approoue our selues to be the Ministers of Christ planted by him But such as are rash and headdy in entring vpon this calling before they are qualified I do not meane by men but by God are presumptuous persons and are not a gift giuen to the churches where they haue set themselues because they are no way fitted thereunto Secondly we must be diligent in our calling in the vse of our gifts which we haue receiued that wee suffer them not to rest to rust in vs lest therby they decay and be lost If we vse them conscionably we keepe them surely if we vse theÌ not we lose them The gifts graces of God do not weare by vse but doe exceedingly encrease for we haue a promise that we shall haue abundance Mat. 13 12. Thirdly we ought to labour aboue all things to seeke the good of the people vnto whom we are giuen not our owne good or to get goods as if we were sent for our owne profits The end that we must aime at is the edification instruction and saluation of others not our owne priuate gaine or promotion nor the vaine applause of the world to magnifie our selues as the manner of many is The popish Church neuer regard this they ordaine their Priests to say Masse to minister the Sacrament of the Altar but send them not foorth to preach the Gospel They haue many sacrificers but few preachers But the ends that we must propound vnto our selues are the glory of God the good of the Church and the discharge of a good conscience that so wee may say with the Apostle Brethren my hearts desire is that Israel may be saued Rom. 10 1. If we do these things blessed are we we shall be such Pastors as God liketh and approueth such as haue our calling from him and our gifts from him we shall teach for him and reproue for him Vse 4 Lastly it is the duty of the people whatsoeuer they be to magnifie the worke of the Ministers and by all meanes to promote it for thereby we further the glory of God and enlarge the kingdome of Christ Iesus This also hath many particular branches First we are bound to pray to God and to commend vnto him the Ministery as his owne ordinance For if the Ministers be a speciall gift of God to whoÌ should we goe or of whom should we aske this gift but of him that is the giuer of euery good gift and of euery perfect gift We must pray to God to send them where they are waÌting Mat. 9 37. We must pray for the continuance of them where they are granted and for the blessing of God vpon their labours that God would accept the worke of their hands Deu. 33 11. We must be thankfull to him for bestowing this gift vpon vs which he hath denied to many places and people Secondly we must repent of those sins which may hinder either the obtaining or the continuing of it For as the Prophet truly teacheth that our sins withhold good things from vs so it is certaine that God oftentimes denieth this blessing for the wickednes being once graÌted remoueth it for the vnthankfulnes of the people because they are not earnest with God to haue it and keepe it neither walke worthy of it when they haue obtained it Esay 62 7. Giue him no rest till he establish and till he make Ierusalem a praise in the earth Thirdly we should haue this gift of God in precious account to make a reuerent vse of it in being subiect vnto it gouerned by it and reformed according to the same because therin we are subiect to Christ as the Apostle willeth vs to obey them that haue the ouersight of vs Heb. 13 17. and submit our selues vnto them which watch for our soules and must giue an account for vs. Let euery one examine himselfe whether he make this vse of the word if we do then we receiue the Minister as a gift of God if we doe not theÌ we do not only reiect the Minister but God himselfe that gaue him and sent him to vs for he hath said He that despiseth you despiseth me Luke 10 16. Fourthly lament the estate of the church which is destitute or depriued of this gift as Psal 74 9. We see not our signes there is not one Prophet more nor any with vs that knoweth how long We must acknowledge therefore that great is the misery of that people which want the ordinary preaching of the word Alas they see no vision how then can they but decay Pro. 29 18. They haue no Shepheard what then shall the silly sheepe doe but wander vp and downe they know not whither They haue blinde guides to leade them how then can they escape falling into the ditch All knowledge and obedience will soone decay if the word be not preached as the grasse withereth without raine the body pineth without food and the lampe goeth out without oyle Fiftly it directeth such as are Patrons of benefices whoÌ they should present namely such as they may commend
as a gift of God let him chuse them before they make choise of him let the gifts of God in him commend him before any write letters of praise for him They shall one day answer to God for the soules of such as perish through their default There is no dalying with Church-liuings let them therefore prouide sufficient Preachers for their own discharge in the great day of account Sixtly as they must looke vnto it that haue power to present so must they that haue authority to institute for if they lay their hands rashly vpon any they are thereby partakers of other mens sinnes 1 Tim. 5 22. and therefore they ought to endeuour to keepe themselues pure Seuenthly touching the people they must acknowledge themselues vnworthy of such a blessing and not take it as a fruite of their own deseruings We can deserue no good thing much lesse the greatest good We cannot deserue our daily bread that nourisheth the body much lesse our spirituall meate that feedeth the soule A good Pastour commeth not as lands and liuings by inheritance therefore as Salomon speaketh of a good wife so we may say of a good Minister House and riches are the inheritance of fathers but a good Minister is the gift of God Prou. 19 14. Eightly our duty to God is to loue him a-againe that hath so loued vs and to giue vnto him our hearts our soules and bodies that hath giuen vnto vs such a gift He could not âestifie his fauour toward vs more theÌ by such a sure pledge and loue-token This the Prophet teacheth Psal 147 13 14 15. where he praiseth God for many blessings but for the word as a most speciall blessing aboue all the rest and farre surmounting all such things as are common to all nations and people Hee shewed his word vnto Iacob his statutes and his iudgements vnto Israel Ps 147 19 20 he hath not dealt so with any nation and as for his iudgements they haue not knowne them So then among al the Lords gifts none is comparable to haue faithfull Pastours to feed mens soules with knowledge and vnderstanding and so to bring saluation vnto them True it is God hath many graces in store for vs he giueth riches and health and wealth it is he that healeth all our infirmities and restoreth vs from sicknesse but the gift of the Gospel is aboue all which being entertained bringeth saluation vnto all men The other also are graces they are enriching graces healthy graces wealthy graces healing graces but this is a sauing grace Therefore the Prophet saith If thy word had not beene my comfort I had perished in my affliction Psal 119 92. Ninthly the people should loue their feet that bring glad tydings of good things account them best welcome vnto them True it is the vngodly and prophane of the world can see no such benefit in it nor such good to come by it as to be any way beholding to God the giuer or to the Minister that is the messenger Satan the god of this world hath blinded their eies so that they are become like swine which finde more sauour in the mire of this earth theÌ in the sweet perfumes of the Gospel or like to children that value a beautifull toy before a precious stone These account them their enemies that tell them the truth as Ahab did 1. King 21 20. they thinke they come to trouble theÌ as Herod all IerusaleÌ thought of Christ Math. 2 â Lastly al good people such as are Gods people should earnestly desire to liue vnder the Ministery of the word where this gift of God is that they may alwaies heare the holy doctrine of saluation sounding in their eares remembring that faith commeth by hearing Ro. 10 17. We see how carefull commonly men are to dwell in wholsome and healthy places where a sweet aire is so if we desire the health and wealth of our soules let vs frequent the preaching of the word and keep the Sabbath with our families by hearing the voice of God As for those barren places where no corne groweth and where no dew nor raine falleth they are vnwholesome flye from them they are dangerous come not neere them Hence it is that the word coupleth preaching and beleeuing together and therefore let no man put them asunder Ioh. 17 20. Acts 8 12 and 14 1. 1 Cor. 15 1 2. No man can be saued except he be called for whom he did predestinate them hee also called Rom 8 30. but he calleth none by his voice from heauen but by his word in the earth Either he calleth immediately by himselfe or mediately by his Ministers but now he hath ceased to call immediately and if we waite for such a calling wee waite vpon our owne vanity we do but deceiue our selues like Herod that waited for the wisemen but they neuer came vnto him If then we would be saued we must first be called and if wee would be called we must heare Gods Ministers speake vnto vs and call vnto vs out of his word 8 And the Lord spake vnto Aaron Behold I also haue giuen thee the charge of mine heaue offerings of all the hallowed things of the children of Israel c. 9 This shall be thine of the most holy things reserued from the fire euery oblation of theirs euery meate offering of theirs and euery sinne offering of theirs c. 10 In the most holy place c. 11 And this is thine the heaue offering of their gift c. 12 All the best of the oyle and all the best of the wine and of the wheat c. 13 And whatsoeuer is first ripe in the land c. 14 Euery thing deuoted in Israel shall be thine 15 Euery thing that openeth the matrice c. 16 And those that are to be redeemed c. 17 But the firstling of a Cow c. 18 And the flesh of them shall be thine c. 19 Al the heaue offrings of the holy things c. We see here that God would haue the Priests to be wholly occupied in the Ministery of his seruice therfore they could not get their liuing with the labor of their hands or by tilling of the ground they might not be Merchants Artificers or Farmers but must wholly attend vpon the worke of the Tabernacle so that the Lord sheweth by what meanes they shold liue and how he would haue them maintained And first of all hee speaketh of the stipend of the Priests which had the worthier calling they were to be maintained by oblations whether meate offerings or sinne offerings or trespasse offerings by the first fruites of the corne of the wine or of the oyle by all things deuoted in Israel by the first borne that openeth the matrice in all flesh whether of men or beasts yet so as that the first borne of men and of vnclean beasts which might not be offered should bee redeemed taking for a man fiue shekels of the Sanctuary
wholesome wine into an vnwholesome vessell it loseth his taste and becommeth not onely vnprofitable but hurtfull and bringeth much mischiefe and sometimes the vtter ruine not onely of the person that possesseth it but of the whole Church that is pestered with it yet not of it owne nature but by his corruption that doth abuse it Vse 3 Thirdly from hence ariseth comfort to men of meane gifts of small knowledge if they be painfull and conscionable True it is they must not be Ieroboams Priests that were neyther Leuites nor learned but taken from the basest of the people as vnsauory salt good for nothing howbeit if with their meane gifts they vse not meane diligence and so discharge a good conscience God accepteth and approueth of them yea he blesseth their labours worketh his great worke of regeneration by them sealeth vp thereby his fauour to their owne consciences We see this in Apollos meÌtioned in the Acts he was not altogether destitute of knowledge thogh he had but little knowing only the baptisme of Iohn ch 18 25. that is the doctrine of Iohn preaching repentance which he sealed vp by baptisme but his want of knowledge he did recompence with painfulnesse in his preaching for he was feruent in the Spirit and taught diligently the things of the Lord so that albeit he came far behind others in gifts of vnderstanding yet did he paralell or equall them and peraduenture goe before theÌ in feruency and faithfulnesse and in the effect of his Ministery for he was zealous of Gods glory eloquent in speech diligent in his place mighty in the Scriptures and confounded the Iewes that beleeued not in Christ But woe vnto them that haue neither knowledge nor zeale nor diligence nor conscience It is noted of the Angel that is of the Minister of the Church of Philadelphia Reuel 3 8. that hee had but a little strength a small measure of graces and gifts yet hee maintained the truth resolutely and brought much good to the Church of GOD by vsing them carefully for he did not onely keepe the word and confesse the Lord in time of trouble and persecution but conuerted many enemies that they came and worshipped before his feet Verse 19. Reu. 3 8 9 though he had little strength yet he had many children whom he conuerted to the faith For as the Apostle teacheth out of the Prophet that the desolate hath many moe children then she which hath an husband Esay 54 1. And as it often falleth out that a weak man begetteth many moe children then hee that is of greater strength so such as haue but weake gifts do notwithstanding bring many to God Let not therfore any be discouraged through the weaknesse of their gifts from doing their duty remembring the saying of Christ Mat. 13 12. Whosoeuer hath to him shall be giuen and he shall haue more abundance Vse 4 Fourthly this serueth to humble and abase such as haue the greatest gifts and are high Doctors of the Church that they should not stand ouermuch vpon the glory of their learning but craue with all humility the blessing of God and cast downe themselues and all their gifts at his footstoole of whom they receiued them that withal they may receiue coÌfort in their Ministery from him Their labors are oftentimes lesse blessed because they stand so much vpon their schoole-learning termes tongues titles degrees and such like priuiledges that they oftentimes forget the principall part of their calling to do good to Gods people to know nothing among them but Christ him crucified 1 Cor. 2 2. Many there are that come farre behinde them in knowledge that go farre before them in conscience which are beneath them in learning but aboue them in labour and finde a greater blessing vpon their diligence For it oftentimes falleth out that such as are great Linguists and profound Clearks beare themselues so proud vpon their reputation that they neuer desire a blessing from God nor craue of him to sanctifie their gifts and therefore they oftentimes beate the aire neuer pierce the conscience of the hearers neither win any soules to God They speake in the entising words of mans wisedome vtter strange tongues to gaine admiration astonishment in the hearers but regard not the demonstration of the Spirit 1 Cor. 2 4. wheras others which preach in weaknesse and in feare in much trembling that the faith of the Church should not stand in the wisedome of men but in the power of God are made instruments of bringing a plentiful haruest to God Lastly let the people content themselues Vse 5 with such as God hath set ouer them though they be not most excellent in gifts and count it a blessing from God not refusing or disdaining to heare them and to depend vpon them as the Pastors that watch ouer their soules Heb. 13 1â They are oftentimes edified in their most holy faith profite in knowledge in repentance and in obedience vnder such a one more then vnder another For these doe much good in their places and turne many to righteousnesse The diet of Daniel and of his fellowes was no better then Water and Pulse yet with that they prospered better then they which had their portion from the Kings Table because they were dieted at Gods alowance and therefore it was ioyned with his blessing so are many fed with plaine yet with pure doctrine taken out of the holy fountains of the Scriptures whose soules do thriue prosper far better in knowledge in faith and in obedience then theirs that are fed after a more stately and costly manner with flowers of eloquence and ostentation of humane learning which puffeth vp but edifieth not The people that haue a painfull and conscionable Minister which bendeth all his gifts to edification that hee may profite with them and vseth them not to gaine glory to himselfe but to God are in far better case then such as haue a great Doctour a cunning linguist an excellent Artist a deepe Philosopher a subtill disputer an eloquent Oratour an acute Logitian or a profound schooleman wel seene in histories and well redde in Fathers and is withall without conscience and leaueth his flocke or if he bee among them hideth his gifts and burieth his talent or if he vse his gifts now and then bendeth them to vanity not to piety to ostentation not to edification or as many doe vse them against the truth not for the truth to destroy not to build to roote out not to plant Woe vnto that people that haue such a guide such a one can do no good vnto them whatsoeuer hee doth to himselfe 25 And the Lord spake vnto Moses saying 26 Thus speake vnto the Leuites and say vnto them when ye take of the children of Israel the tithes which I haue giuen you c. 27 And this your heaue offering c. 28 Thus you also shall offer c. 29 Out of all your gifts you shall
purpose of God was to saue them together and therefore he telleth them Except these abide in the ship yee cannot bee safe Act. 27.22.31 God is absolutely able to preserue our life without the taking of food or the labour of our hands or the apparelling of our bodies as the fowles are fed and the Lillies are clothed which neither sow nor reape Mat. 6.26 28. neither labour nor spinne yet he commandeth vs to labour the thing that is good In the garden of Eden in the time of mans innocency Adam was called to labour and after the fall it was saide In the sweat of thy face shalt thou eate bread Gen. 2.15 and 3.19 till thou returne to the earth So God can nourish to eternal life without means of man otherwise we shold diminish his power yet he will haue his word preached in season out of season he will haue it heard and attended vnto with all diligence to begin and to encrease faith in vs and he sendeth a comfortable blessing vpon his owne meanes And therefore the Apostle teacheth Ephes 4.12 That Christ ascending vp to heauen and leading captiuity captiue gaue gifts vnto men for the gathering together of the Saints for the worke of the Ministery fitting teachers to their callings although he can saue without meanes The reasons follow First we are commanded Reason 1 to further Gods prouidence by lawful endeuors in our callings This is to vs most comfortable and giueth euident assurance of the blessing of God without which holy endeuor we want this comfort and assurance Thus the Apostle reasoneth directly 2 Pe. 1. The election of God in it selfe is sure for the foundation of God remaineth and hath this seal 2 Tim 2.19 20. 2 Pet. 1.5 6 9 10. The Lord knoweth who are his yet he requireth of vs to giue all diligence to increate in knowledge faith temperance patience godlinesse loue brotherly kindnesse If ye do these things ye shall neuer fall Reason 2 Againe the end why God hath giuen vs meanes and fitted vs to our calling is to serue his prouidence not to make vs idle in our selues vnprofitable vnto others Gods gifts are to some purpose they were not giuen and granted in vain we must not hide them in the earth but imploy them to their vse This the Apostle teacheth 2 Tim. 1.6 7. I put thee in remembrance that thou stirre vp the gift of GOD which is in thee by the putting on of mine hands for God hath not giuen to vs the spirit of feare but of power loue and a sound minde And thus Mordecai reasoneth in his charge to Esther that she should goe into the king Eccle. 4.8 13 14. make supplication before him for her people Who knoweth whether thou art come to the kingdome for such a time declaring that we haue not our callings singled out and fitted vnto vs to hide our talents in the earth but to employ them to encrease and aduantage The vses remaine First we must know that Vse 1 extraordinary courses are not to be looked after nor to be depended vpon we must leaue them to extraordinary times seasons which are now ceassed and not to be expected Many desire that God should shew among his people such great and miraculous works as hee shewed in bringing his people out of Egypt with a mighty hand and out-stretched arme and so feed themselues with fancies and are carried away after their owne imaginations God hath tyed vs to ordinary courses which are more for our comfort and therefore he that walketh plainely walketh safely Luke 16.27 28 29 30. This vse is concluded out of the parable where the rich man desireth to haue Lazarus sent from the dead to his fathers house to warne them lest they also come into the place of torment But Abraham answered They haue Moses and the Prophets let them heare them and when the rich glutton would haue other meanes If one come from the dead they will repent he said againe vnto him If they heare not Moses and the Prophets neither will they be perswaded though one rose from the dead and come vnto them Whereby our Sauiour sheweth that whosoeuer depends vpon extraordinary meanes visions or reuelations or dreames or the dead when God hath left vs ordinary wayes is to follow by-pathes of our owne to dig cesternes that hold no water and to trust in lying words that shall not profit God hath ordained to teach vs by the Ministery of his word and hath put his hidden treasure in earthen vessels whereunto we must attend as to a light shining in darke places This is the ordinary way and common meanes left vs to attaine saluation and eternall life Hereby then all ignorant persons are reproued and conuinced who neglecting this vsuall way to begin and confirme faith and the rest of the graces of God in vs say O if God would himself speak vnto vs from heauen or if wee might heare Christ preach vnto vs wee would repent and beleeue the Gospel as for men we know not whether they speake the truth or not Others say we haue the Scriptures in our houses we can reade them at home can they by all their teaching preaching make the word of God any better Besides if you vrge Sermons so much we haue Sermon bookes at home wee reade them and can serue God in our houses as well as they that run after Sermons Others also think they haue knowledge sufficient already that they need neither heare nor reade any more Lastly others obiect we haue good prayers and good homilies why should not men be content with them as the law prescribeth and enioyneth All these excuses are but fig-leaues to couer ouer their owne shame when once they are sifted and examined We answer to the first obiection many waies The first ââiection aâswered First we are not able to endure the dreadfull presence of Almighty God and therefore the faithfull haue cryed out Alasse wee shall die because we haue seene the Lord. Wee heare not the thunder without feare we behold not the brightnesse of the Sun without dazeling how then shold we heare the immediat voice of God or see his glory without confusion Againe if the Lord should speak from heauen and vtter his voyce from the place of his habitation he would speake no otherwise hee would teach no other trueth then the Prophets and Apostles haue deliuered And if wee should heare one of the elect Angels he wold set before vs no new points of religion hee would bring vnto vs no new article of faith and therefore the Apostle saith Gal 1. â Though wee or an Angel from heauen preach vnto you otherwise then that which we haue preached vnto you let him be accursed But it is more comfortable and profitable to vs to be taught by men like vnto our selues then by the angels that are spirits we cannot abide their glory through weaknes of our flesh we cannot be
familiar with them through disparagement of our nature wee cannot haue them alwayes present with vs through distance of place Therefore the Spirit that could haue taught the Eunuch by inspiration Acts. 1 â commanded Philip to goe neere and ioyne himselfe to his chariot to be a guide to the blind a light to him that sate in darkenes and an instructer of the vnlearned The Angel that appeared vnto Cornelius could haue told him and taught him those heauenly mysteries of saluation whereby hee and all his house should be saued but he directeth him to Peter to tell him what He ought to doe Lastly Act. 10 â our owne request hath concurred with the ordinance of God desiring that man cloathed with the same infirmities and subiect to the like passions might speake vnto vs. For when the Israelites at the deliuering of the Law saw the signes of his glory as it were certaine prints and footsteps of his Maiesty the sounding of the trumpet the cracking of the thunder the flashing of the lightning the trembling of the earth the darkenesse of the aire the appearing of the cloud the quaking of Moses himselfe at these sights ãâã 19 19. they cryed out to him with great vehemency of spirit Talk thou with vs and we will heare thee but let not GOD talke with vs lest we die Seeing therefore the maiesty of God is incomprehensible who dwelleth in light that no man can attaine vnto ãâã 6 2 5. whose glory the Angels cannot beholde without couering their faces seeing the excellency of the elect Angels is so great that wee cannot so much as endure their presence neither can we be so familiar with them as we do desire and should be to deliuer our estates to them neither can at all times when we desire being on earth haue conference and recourse to them being in heauen seeing the Word is the same in the mouth of God in the mouth of an Angel and in the mouth of the Minister and is with like regard and reuerence to bee heard as Luk. 10 16. He that heareth you heareth me and he that despiseth you despiseth mee Lastly seeing we desired the ministery of man to teach vs and God approued of our desire saying ãâã 5.19 Oh that there were such an heart in them to fear me keep all my commandements alwaies that it might go wel with them and with their children for euer the intollerable pride and presumption of those appeareth that embase the high ordinance of God in the ministery of his word would call God or his Angels out of heauen to attend vpon their fancies to minister to their wantonnes To the second obiection ãâã second ââââction an ââed pretending reading of Scriptures and Sermons at home and asking whether we can make the Bible better we answer that we preach not to make the Scriptures better but the people the Scriptures need it not the people do And albeit there bee enough set downe in the written word yet men vnderstand litle as Acts 8. wheÌ Philip heard the Eunuch reade the Prophet Esay he saide But vnderstandest thou what thou readest ãâã 8 31. ââ 17 11. He saide How can I without a guide The reading of the Scripture I confesse is profitable comfortable and necessary to fit vs and frame vs to the sauing hearing of the word preached to keepe vs that we bee not easily deceiued by false teachers ãâã 5 20. ãâã 5 1 2. But notwithstanding the reading of the Scripture we must haue it further opened diuided and applyed as 2 Tim. 2 25. Study to shew thy selfe approoued vnto God a workeman that needeth not to be ashamed diuiding the word of truth aright When a maÌ is grieuously wounded it is the salue that healeth yet is the skill and cunning hand of the Surgeon necessary and requisite to make the plaister to spred it and apply it to the part diseased It is the meate that nourisheth the body yet must it be cut chewed and digested If there be little children in an house and they haue an whole loafe which is great hard set before them they find the crust too strong for them so that it must bee cut for them and diuided vnto them in due season Moreouer we find by experience that such as plead for reading either Scriptures or Sermons at home when they should attend the publike exercises of religion do indeed spend the time nothing lesse then that way as appeareth by their palpable ignorance neither let such looke for a blessing from God at home when he requires them to ioyn themselues to the congregation of the faithfull so that while they think to deceiue others they do most of all deceiue theÌselues Last of al why do they not say as much of the other part of the Ministers Office For as he is to preach the Gospel so he is to administer the Sacraments Now then as they alledge they can reade Scriptures Sermons at home themselues as wel as heare them at the mouth of the Minister so can they not poure Water on the face of their children and rehearse the words of institution as well as the Minister Can they not themselues take Bread Wine breake the one poure out the other receyue them both and eate and drinke them in their priuate families as wel as take them in the publike assembly at the hand of the Minister But should such water so sprinkled on the child be holy baptisme Or should such bread and such wine so taken so broken so eaten drunken be the Lords Supper No such idle actions are not holy Sacraments but shameful prophanations of the precious blood of Iesus Christ Wherefore notwithstanding all our shew of reading in our houses to our housholdes yet must the Lords holy ordinance be magnified among vs to seek the law at the Pastors mouths as the Prophet teacheth Mal. 2 7. The priests lips should preserue knowledge and they shall seeke the Law at his mouth c. And examine when you will those that pretend reading to exclude preaching you shall finde them for the most part ignorant in the grounds and principles of Religion knowing neyther the vse of the Law nor the end of the Gospel vnderstanding neither the Petitions of the Lords prayer nor the Articles of faith and therefore if they bestow so much time as they would make the world beleeue they are yet in the number of those whom the Apostle speaketh of 2 Tim. 3 7. Which are euer learning but are neuer able to come to the knowledge of the truth To the third obiection The third obiection answered boasting of sufficient knowledge we answer That as we prophesie in part so we all know in part and the Ministery of the word serueth not onely to begin faith and repentance in vs but to build vs vp to the day of Iesus Christ It serueth not onely to teach vs knowledge but obedience
gifts that make the possessors of them better This duty the Apostle declareth 1 Tim. 6 9 11. They that will bee rich fall into tentations and snares and into many foolish and noysome lustes which drowne men in perdition and destruction But thou O man of God flie these things and follow after righteousnesse godlinesse faith loue patience and meeknes The things of this life are common to the godly and vngodly nay oftentimes the vngodly haue the greater share and portion in them let vs therefore labour after those graces that accompany saluation Let vs lay vp our treasure in heauen Where neither the Moth nor Canker corrupteth and where theeues neither dig through nor steale Mat. 6 20. These gifts in the day of trouble and in the houre of tentation shall minister more comfort and more true peace vnto vs then all earthly and transitory things which end in corruption But a lasse if it were possible for vs to gain the whole world what should it auaile or aduantage vs Math. 16 26. and afterward lose our owne soules Or what comfort can we take in our riches and possessions when it shall be said Thou foole this night shall they fetch away thy soule from thee then whose shall all these be that thou hast gathered For so shall it fall out to all those that are rich but not in God Luk. 12 20 21. So then let vs learne to trust in the liuing God and not in vncertaine riches let vs cast all our care vpon him that hath cared for vs And let vs first of all seeke the kingdome of God and his righteousnesse and all other things shall be cast vpon vs. Mat 6 32. Lastly let vs learne to beare the yoke of pouerty with patience If we want this worlds goods let vs not be discouraged God oftentimes recompenceth the want of earthly blessings with great abundance of heauenly graces Making the poore of this world rich in faith and such as haue nothing to inherit to be heyres of the kingdome which he hath promised to them that loue him Iam. 2 5. This Christ declareth in the Epistle which he commanded Iohn to write to the Church of the Smyrnians I know thy works and tribulation and pouerty but thou art rich Reuel 2.9 He maketh them rich in knowledge in faith in obedience and ioy in the holy Ghost He blesseth them with inward comfort and with peace of conscience that passeth all vnderstanding He giueth them patience in troubles meeknesse of spirit and an holy contentation to sustaine the weight of their affliction And albeit they beare a greeuous burthen yet hee hath eased them of a greater to wit the burthen of their sinne which in Christ they feele to be lightned and remitted This the Apostle testifieth 2 Cor. 6 10. We are as dying and yet behold we liue c. Heereunto acords the witnesse of Peter Acts 3 6. 2 Pet. 1 2. who albeit hee said Siluer and Gold haue I none yet he confesseth that the Diuine power hath giuen vnto vs all things that pertaine vnto life and godlinesse through the acknowledgement of him that hath called vs vnto glory and vertue This is that Iacob perswaded his owne heart and tolde to his brother Gen. 33 11 God hath shewed mercy vnto me and therefore I haue all things Seeing therefore riches are as thorns to choke vs and as snares to deceiue vs let vs learne to be content with our estate and not greedily desire that which may turne to our destruction Verse 9. Then God came to Balaam saying c. We shewed before that the purpose of Balaam the sorcerer was to raise vp the God of the Hebrewes to consult with him and to entice him to leaue the protection of the Israelites according to the guise and fashion of Coniurers as wee declared before in the sixt conclusion For when the vnbeleeuers began to lay siege to their enemies they called forth the god or goddesse of that place to forsake that people and come vnto themselues Thus did the diuell seduce the world and set vp the kingdome of darknesse in the children of disobedience The Infidels indeed thought they dealt with their god but they had to do with the diuell We see in al histories Herod ãâã how carefully they resorted to the Oracle of Apollo as it were to know the will and pleasure of God in things to come but a lasse poore soules they were deluded by the voyce of the diuell so that whilst they supposed they asked counsell of one they receiued answer of another Therfore the Apostle Paul saith These things which the Gentiles sacrifice they sacrifice to diuels and not vnto God and I would not that ye should haue fellowship with the diuels 1 Corinth 10 19 20. Wherefore when the sorcerers and soothsayers vsed to call vp the protecting god of their enemies the diuels ordinarily vsed to returne them their answer But in this place whilst this enchanter goeth about his superstitious practise supposing the true God to bee like their false gods of other Nations so thinketh to bring vp the God of the Israelites God suffereth not the diuel to giue him answer but himselfe preuenteth his apparition appeareth vnto him both to procure the good of his owne people and to make knowne his power to conuince the rage and madnes of the enemies and to declare to all the world the blessed estate of the Church Heereby then we learne in that God came vnto him Doââ Godââime ãâ¦ã âketh âueââ ãâã âmeâ and shewed him what to do that God sometimes speaketh to wicked men and reuealeth his wil vnto them God say I not onely teacheth and instructeth his owne people and hath appeared to them by visions and dreames but hath appeared and made knowne his will euen to his vtter enemies and to open Idolaters that know him not Thus he spake to Caine Gen. 4 6 7 and reproued him for his malice against his brother exhorting to repentance toward God and reconciliation toward his brother and threatning him with destruction if hee continued So he dealt with Abimelech when he had taken away Sarah from Abraham God came vnto him in a dreame by night and said vnto him Thou art but dead because of the woman which thou hast taken for she is a mans wife Gen. 20 3. So he did to Laban the Aramite speaking vnto him in a dreame by night and saying Take heed that thou speake not to Iacob ought saue good Gen. 31 24. Thus hee dealt with Pharaoh King of Egypt God shewed him in a dreame what he was about to doe which was a meanes vsed of God to deliuer Ioseph out of prison where the yron entred into his soule and to prouide for his Church in time of famine that was to come Thus he reuealed his will to Necho King of Egypt God willed him to make warre against the Assyrians and commanded him to make haste but Iosiah would haue stopped his iourney
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 whâch 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 ãâã 3. ãâ¦ã 5. ãâã 25. ãâã 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
pollices of euill men so that the gates of hell shall not preuaile against it This is it which Christ teacheth Mat. 3 8 9. He can draw the strong and flinty hearts of the aduersaries to bee his Church albeit all the Iewes were scattered destroyed God is not bound to continue his Church among theÌ and the priuiledges which in mercy he vouchsafed vnto them if hee remoue his standard and take away his Candlesticke and breake off the succession they boasted of he can call a people vnto himselfe whensoeuer he pleaseth As then we are not to feare the falling away of the Church so wee are not to presume of our selues because wee haue present testimonies of Gods fauour and visible markes of the Church amongst vs but labour to finde out our owne sinnes and turne vnto the Lord assuring our selues that euery Tree which bringeth not foorth good fruite is hewen downe and cast into the fire Lastly seeing prophane persons bee enforced Vse to speake the truth of God let vs know that it is our part who are enlightned with more knowledge and endued with better graces in a more willing and cheerefull sort then they do to testifie the praises of God for conscience sake with care and comfort not grudgingly nor vnwillingly nor enforced vnto it This the Prophet Malachi setteth downe ch 1 11. Where hee sheweth that the Gentiles knew the excellency of his Name and were not ignorant of his greatnesse and therefore if we be the true children of God our righteousnesse and obedience must exceed the righteousnesse and obedience of others For what a shame is it that strangers from the couenant should acknowledge him and those of his family and as it were his houshold seruants come behind them Let vs be like the Angels that be in heauen Mat. 6 10 who obey him readily willingly cheerefully perfectly If we obey him grudgingly and by constraint the reprobates yea the diuels do him as good seruice as we do They performe his secret will against their will Let vs accomplish his will reuealed in his word with the full desire of our hearts otherwise we shall neuer finde true comfort to our selues in that we do If wee would haue God to accept reward our seruice performed vnto him we must not doe it by constraint as Balaam did nor to halfes as Saul did 1 Sam. 15 21 22 23 nor to merit as the Pharisies did but in conscience of our duty as children to their fathers that we may receiue the inheritance of sonnes Verse 9 Loe the people dwell by themselues and shall not bee reckoned among the Nations Now we come to the Prophesie it selfe wherin he confesseth the blessed estate of the church so that nothing can make them miserable or separate them from the fauour of God This wee shall haue fitter occasion to shew afterward Heere let vs consider the reason whereon he groundeth the happines of the Church In the description of the Church he saith they are a people cleauing to God alone beleeuing in him and seuered from other Nations in religion and lawes ââctrine ãâã Church ââelected ãâã any froÌâe rest of âhe ãâã From hence we learne That the Church of God is an holy people called and gathered by the word to heare and obey God separated from the prophane of the world in life and conuersation This we see euidently when the posterity of Caine began to multiply and replenish the earth by many generations who were the malignant Church the true Church encreasing later began to diuide themselues from theÌ to restore the purity of Gods worship and to meet apart by themselues for the publike seruice of God which the Scripture meaneth when it saith ãâã 4 25. Then men began to call vpon the Name of the Lord. The like we see afterward in Abraham whom the Lord called beyond the flood from seruing other Gods ãâã 11 1 2. ãâã 1â 2 3. ãâã 23 7 8. to serue him purely apart from the superstitions of his forefathers This was figured in the vow of the Nazarites the intention whereof is expressed in the description of the ceremony of it To be separated to the Lord. Numb 6 2. Thus Moses describeth the common condition of al that people to be separated to the Lord as God himselfe giueth them to vnderstand I am the Lord your God which haue separated you from other people c. Leuit. 20 24 26. This is it which Christ our Sauiour saith to his Disciples That they are not of the world but he hath chosen them out of the world Iohn 15 19. Hereunto cometh the exhortation of Peter preaching repentance amendment of life to those that had crucified the Lord of glory With many other words he besought and exhorted theÌ saying Saue your selues from this froward generation Acts 2 ver 40 41. Hereunto cometh the practise of the Apostle Saint Paul Acts 19 9 when the aduersaries were conuinced and their hearts hardened they disobeying and speaking euill of the way of God before the multitude he departed from them and separated the Disciples and disputed dayly in the Schoole of one Tyrannus Reason 1 The Reasons hereof are these First there is an opposition betweene God the world The Gouernour thereof is Satan who is the Prince of this world ãâã and ãâã and hath set vp his throne in it it persecuted Christ and slew him Neyther do the children of God finde any better entertainment then Christ did as it hateth him so it hateth them Iohn 14 17 30. Againe The amity of this world is enmity with God the wisedome of this world is foolishnesse with God 2 Cor. 4 4. Iam. 4 4. And Christ testifieth That the works thereof are euill Iohn 7 7. Seeing then it is euill in respect of the gouernor which is Satan euil in respect of Christ whom it hated and persecuted euill in respect of the Spirit of truth whoÌ it neyther seeth nor knoweth nor receiueth in respect of the Children of God whom it abhorreth euill in respect of the friendship thereof which is enmity euill in respect of the wisedome thereof which is folly and lastly euill in respect of the works thereof which are impiety howsoeuer the beauty of it be glorious and the shew gorgeous and glistering yet the Church is to come out of it is clean contrary vnto it For if the friendship of the world be the enmity of God then the friends of the world are the enemies of God And as there is an agreement betweene the diuell and the world so is there an vnion between God and his Church And as God and the world are opposed so are the Church and the world contrary one to another so that whilst wee are parts of this world wee cannot be members of his Church and when we are called out of the world we are gathered into the bosome of the Church Secondly God hath chosen the Church to Reason 2 himselfe before the foundation of
not deale faithfully with his people Such as either hide the truth or withhold it in vnrighteousnesse such as conceale or corrupt the word to please meÌ vndergo the curse of God and bring vpon themselues the heauy wrath of God This appeareth in that charge which the Lord gaue to the Prophet Ieremy chap. 1 17. Thus the Lord dealeth also with the Prophet Ezekiel chap. 3.18 and 33 6. So the Apostle saith A necessity is laide vpon me and woe vnto me if I preach not the Gospel 1 Cor. 9 16. Vse 1 The vses of this doctrine are now to bee handled First of all it followeth that they must know the Scriptures they must not bee young Plants Idol Shepheards blinde guides dumbe dogs sleepy watchmen vnsauory salt which is good for nothing but for the dunghill if for the dunghill Luk. 14 35. Mat. 5 13. It is a shame for a guide not to know the way for a Seer to be blinde for a Messenger to bee dumbe So then all Teachers should make conscience to furnish themselues as wise Scribes and good Stewards with profitable competent knowledge spending their dayes in getting the vnderstanding of the Scriptures that they may minister a word in due season and be able to feed their fellow-seruants with wholesome food leading them to the fountaines of life So then the knowledge of the word of God and the gift of interpretation cannot be separated from the function calling of the Minister and God doth disclaime and disauow such as are without knowledge that they shall be none of his Pastors Teachers Thus he speaketh by the Prophet Hosea chap. 4 6. Because thou hast refused knowledge I will also refuse thee that thou shalt be no Priest to me Who would not maruaile if a Prince should appoint a Messenger or Embassadour to goe to a people which had no legs to goe no tongue to speake no language or reason to deliuer his message Who then can be so absurd as to thinke that the wise God the Lord of Lords and King of Kings would appoint any to be as his mouth and the Messenger of his will which cannot teach and deliuer his will Who is it that hath an house to builde that will chuse such Carpenters and Masons as haue no skill to lay a stone or to hew their timber or to handle their Tooles Who will retaine or entertaine a Shepheard to keepe his sheepe an husbandman to till his ground a Captaine to leade his army a Steward to prouide for his family a labourer to do his work that is altogether ignorant and hath no knowledge to do these things Now God is more prudent and prouident then mortall man and therefore he will reiect and refuse all such as are not able to discharge the Office committed vnto them through ignorance God requireth knowledge in all the people much more in such as take vpon them to be the Teachers of the people which should not onely haue knowledge themselues but teach knowledge to others that they do not perish for want of knowledge The Spirit of God mentioneth this to bee one of the cheefest causes that religion perished among the ten Tribes and that Idolatry was erected and continued among them euen vntill they were carried away to perpetuall captiuity in that Ieroboam made of the lowest and rudest of the people 1 King 13 31 and 13.33 Priests of the high places who would might consecrate himselfe to that calling The condition of the Iewes was neuer more dangerous and desperate and neerer to destruction and desolation then when they had blinde watchmen and such Priests set ouer them as had no knowledge which made the Prophet Esay call for all the beasts of the field to deuoure them and all the beasts of the Forrest to eate them vp giuing this as the reason For their watchmen are all blinde and haue no knowledge Esay 56 9 10. Hence it is that the Prophet Malachi teacheth That the Priests lips should preserue knowledge the people seeke the Law at their mouth for they are the Messengers of the Lord of hoasts Mal. 2 7. This therefore sheweth and condemneth the grosse and greeuous sinne of many amongst vs that occupy the places of Pastors and cannot feede that run before they were sent take vpon theÌ to be lights and yet are darknesse These can haue no comfort in their calling because they were neuer designed or called of God to this place For whomsoeuer he calleth to any function hee enableth in some measure to discharge the duty which hee hath required of them They indanger their owne soules the soules of many other for when the blind leade the blinde both fall into the ditch Greg. hom 11. in Ezekiel and one saith truely that we murther the soules of such as we see runne the way of destruction when we are carelesse and hold our peace Vse 2 Secondly it behoueth all the Ministers of the word of God to make conscience to deliuer the truth and all the truth vnto the people howsoeuer it be taken according to the example of the Apostles Peter and Iohn answered vnto them and saide Whether it bee right in the sight of God to obey you rather then God iudge yee for we cannot but speake the things which we haue seene and heard Acts 4 19 20. And Paul exhorting the Elders and Ouerseers of the Church of Ephesus setteth before their eyes his owne practise that he had kept back nothing that was profitable but had shewed them all things necessary to saluation I take you to record this day that I am pure froÌ the blood of all men for I haue concealed nothing but haue reuealed vnto you all the counsell of God Acts 20 20 26 27. If we be carefull and conscionable in doing this duty faithfully to God and his people we shall reape and receiue more sound comfort thereby then by the powerfull effect of our Ministery True it is all painfull Teachers esteeme nothing more nor so much as of the people whom they haue gained to God and godlinesse accounting them their ioy their crowne 1. Th. 2 19 20. and their glory and yet we may reape more true comfort and consolation by discharging our duties carefully then by sauing soules and by turning many to righteousnesse if we could winne whole kingdomes to God For we may saue others from death and conuert a sinner from going astray out of his way and yet after this our selues become reprobates wee may be the sweet sauour of life to life to others and not our selues to God Thus was it with many Priests of loose licentions life vnder the Law Thus it was with Iudas who wrought miracles preached the Gospel and conuerted soules as wel as the rest of the Apostles yet was the sonne of perdition And thus no doubt it was with the Scribes and Pharisies that sate in Moses chayre and taught the people what they should obserue and doe like vnto
of the world and hunting after vaine-glory which haue receiued all their reward they can looke for no other at the hands of almighty God This property Christ obserueth to be in hypocrites Math. chap. 6 verses 2 5 16 and 23 3. They blow a Trumpet before their almes they stand and pray in the open streetes they disfigure their faces when they fast and all these ceremonies and circumstances are vsed that they may bee seene and praised of men But we must in all our works looke vnto God and know that his eye is vpon vs who seeth vs in all places and will reward vs openly To conclude we are all to take knowledge of these fruites and effects of hypocrisie that we be not ouertaken with it and on the other side let vs first seeke the glory of God reforme our owne wayes preferre the statutes of God obserue the weighty things of the Law and content our selues to be seene of God that so we may haue praise not of men but of God Thirdly it teacheth vs what to thinke of Vse 3 coniuring sorcery enchantment Sorcerers and Witches will seeme to doe all things in the name of God they vse many good words they haue the Name of God and of Iesus Christ continually in their mouthes would be thought to worke wholly by the diuine power of almighty God wherby they shamefully take his Name in vaine and notoriously deceiue such as resort and repaire vnto them and therefore wee see how God maintained his owne glory and reuenged the abuse done vnto his holy Name in the Acts chap. 19 13 16. by the example of those which tooke vpon them to coniure and cast out diuels in the Name of God and to name ouer them which had euill spirits the Name of the Lord Iesus saying We adiure you by Iesus whom Paul precheth for the man in whom the euill spirit was ran vpon them and ouercame them and preuailed against them so that they fled out of that house naked and wounded Neither let any obiect and say there is no sinne in seeking to them seeing they vse good words whereof followeth a good effect to wit recouery of health and restoring of the sicke For heerein lyeth the deep subtilty of Satan vndermining craftily to hide his purpose He knoweth that if he were knowne and his hand seene in it al men would abhorre and abiure him Therefore he vseth to assaile men disguised 1 Cor. 11 14 changeth himselfe into an Angel of light that wee may be the sooner deceiued and he the better receiued Now he can finde no fitter colour theÌ to make shew of the Name of God which is horribly abused and prophaned euen by such as are accounted cunning men and cunning women These the more they vse the Name of God the more wicked they are and therfore albeit they speak of God and Christ his Son teach such as come vnto them to vse good words to weare some part of Iohns Gospel to do all in the Name of Christ yet they are the instruments of the diuell prophaners of the Scriptures abusers of holy things and takers of the Name of God in vaine whom God will neuer hold guiltlesse Exod. 20 7. The diuels are not driuen out with good words he is with stood with the shield of faith Eph. 6.16 where the Scriptures are not hanged about the neck but written in the heart by the Spirit of God and the soule throughly armed with the power of them as with a spirituall sword that is able to wound the enemy Lastly we learne from hence to ioyne to Vse 4 our outward profession true sanctification inward holinesse of conuersation True profession bringeth with it true godlinesse For al such as haue this honour giuen vnto them to be the people of God and his precious inheritance must be an holy people to God as Moses teacheth Thou hast set vp the Lord this day to be thy God and the Lord hath set thee vp this day to bee a precious people vnto him that thou shouldst keepe all his Commandements to make thee high aboue all Nations in praise in name in glory c. Deut. 26 17 18 18 19. Let vs not content our selues to haue GOD in our mouthes but labour to be sincere and first of all begin to looke to our hearts He that looketh to haue good fruite of his Trees looketh to the rootes He that would haue cleere waters in the chanels looketh to the Fountaines So if wee would cleanse our wayes in Gods sight this is the right order to be obserued to begin first to cleanse the heart This Christ teacheth the Pharisies being proud hypocrites Ye make cleane the vtter side of the Cup and of the Platter but within they are full of bribery and excesse thou blinde Pharisie cleanse first the inside of the Cup and Platter that the outside of theÌ may be cleane also Math. 23 25 26. This duty must of euery one of vs be practised First giue vnto God the heart that made it be careful to begin the worke of repentance there take heed of all hypocrisie Luke 12 1. which may deceiue others and will deceiue our selues but cannot deceiue God Counterfet holinesse is double vngodlinesse both because it is vngodlinesse Aug in Psal 63 and also a counterfetting which God abhorreth Oh hypocrite saith one if it be a good thing to bee good indeed Chrys in Math. hom 7. what reason hast thou to appeare to bee that which thou wilt not be And if it be an euill thing to be euill indeed why wilt thou bee that which thou wouldst not seeme to be If it be a good thing to appeare good it is better to be so indeed and if it be euill to appeare to be euill it is worse to be euill indeed Wherefore eyther appeare as thou art in truth or bee in truth as thou appearest For what shall it profit thee to seeme to all others a very Saint and to bee to thy selfe nay to thy God a diuell It is much more to thy profit and comfort to bee that indeed to thy selfe Senec. epist 78. which thou wouldst seeme to be to others A wicked man counterfetting godlinesse is most vngodly the deeper his hypocrisie is the greater is his iniquity and impiety Verse 28. So Balak brought Balaam vnto the toppe of Peor that looketh toward the Wildernesse Then Balaam saide c. Hitherto of two Doctrines arising partly from the person of Balaam and partly from the person of Balak One more remaineth to be considered in the shutting vp of this Chapter from the practise of them both In all this businesse we haue seene more their pollicy then their power and how they haue behaued themselues cunningly and craftily to bring their purpose to passe Hitherto commeth Balaks sending from farre and hyring of a sorcerer to curse the people Hitherto cometh Balaams consenting and comming for lucre and loue of money
descendeth not from aboue Iames 3 15 but is earthly sensuall and diuellish Hereupon the Apostle saith 1 Cor. 1 20. Where is the wise Where is the Scribe Where is the disputer of this world hath not God made the wisedome of this world foolishnesse If then God hath made it foolishnesse let vs not account it our happinesse nor those happy men that haue nothing to commend them to God and men but that If God will destroy it let not vs thinke it can saue those that trust in it Secondly we should not content our selues to be worldly wise This the Gentiles sought after and obtained Let not vs care so much for this learning as to be heauenly wise to know Christ that we may haue him liuing dwelling in vs. This the Apostle teacheth Ro. 16 19. where he sayth Your obedience is come abroad among all I am glad therefore of you but yet I would haue you wise vnto that which is good and simple concerning euill Heere he requireth wisedome but simple simplicity but wisedome Then he sheweth wherein these must appeare and how we must bee both the one and the other We must not be wise to do euill nor simple vnto that which is good But our wisedome must consist in following that which is good our simplicity in eschewing euill There is a wisedome of God there is a wisedome of men there is a wisedome of the diuell The first is heauenly the second humane the third diuellish The end of the first is the saluation of the godly the end of the second is the commendation of the world the end of the third is the condemnation of hell The first is a spirituall gift of God the second a naturall gift of man the third a wretched worke of the diuell The heauenly wisedome which is from aboue is holy the diuellish wisedome which is from hell below is vnholy the humane wisedome which is from the earth is in it selfe and of it selfe indifferent and partaketh of a meane nature neyther holy nor vnholy The heauenly wisedome teacheth to know God and is the beginning of godlynes the earthly wisedome standeth in humane knowledge of naturall things and in vnderstanding the things of this life the diuellish wisedome consisteth in Machauilian policies and in desperate deuices Guic. hist â to accomplish by right or wrong by force or flattery by life or death that which the corrupt heart intendeth and hath contryued This last kind wee must alwayes auoyde which was first taught by the diuell and practised by his disciples The first day wee begin to practise it we begin to be the diuels schollers The further we go forward in it the more we profite in the diuels schoole This was the profound wisedome of Ahab and Iezabel 1 Kings 12 when as they plotted to get the possession of Naboths vineyard This is to be found in many fine wits in the world that set theÌ a worke on wickednes and abuse it to the dishonour of God to the hurt of theyr brethren and to the destruction of theyr owne soules The humane wisedome standeth in humane things in ordering matters belonging to the Commonwealth and priuate families whereunto belongeth the knowledge of Arts and Sciences This differeth much from the former that being alwayes vnlawfull the end beeing to accomplish some mischeefe by fraud and deceite where the end of this is to delight to profit And yet this wisedome cannot bee acceptable to God 1 Cor. 3 19 but is foolishnes with him vnlesse it be seasoned and sanctified with the heauenly wisedome which is ioyned with the feare of God The heauenly wisedome may stand with the earthly and the earthly of it selfe may bee ioyned with that which is diuellish But when the Spirit of God commeth putteth true heauenly wisedome into the heart it rectifieth the humane wisedome and giueth it a pleasant taste that pleaseth God it separateth and abolisheth all diuellish wisedome and suffereth it not to lurk and lodge with in vs any longer Let vs all therefore seek to be wise in God in his word and in godlines and then the naturall giftes that God hath giuen vs shall bee sanctifyed vnto vs. CHAP. XXIIII 1 WHen Balaam saw that it pleased the Lord to blesse Israel then hee went not as at certaine times before to fetch Diuinations but set his face toward the wildernesse 2 And Balaam lift vp his eyes and looked vpon Israel which dwelt according to their Tribes and the Spirit of God came vpon him 3 And he vttered his Parable and saide Balaam the sonne of Beor hath said and the man whose eyes were opened hath said 4 He hath said which heard the words of GOD and saw the vision of the Almighty 1 Sam. 19 24. falling in a trance and hauing his eyes vncouered 5 How goodly are thy Tents O Iacob and thy Tabernacle O Israel 6 As the valleyes are they stretched foorth as Gardens by the riuer side as the Aloe trees which the Lord hath planted as the Cedars beside the waters Cant. 4 4. 7 The water droppeth out of the Bucket and his seede shall be in many waters and his King shall be higher then Agag and his kingdome shall bee exalted 8 God brought him out of Egypt his strength shall be as an Vnicorne he shall eate the nations his enemies and bruise their bones and shoote them through with his arrowes 9 He coucheth and lyeth downe as a yong Lyon and as Lyon Who shall stirre him vp Blessed is be that blesseth thee and cursed is he that curseth thee IN the former Chapter wee haue heard and handled the two first prophesies of Balaam wherein we see how he hath blessed and not cursed the people of God ãâã proââ of Baâââ Here Moses proceedeth to finish the rest of the history wherein we are to consider two things First the residue of his prophesies remaining secondly the euent of theÌ all The prophesies are of two sorts first speciall prophesies concerning speciall and seuerall people to the 23. verse Namely the Israelites the Moabites and Edomites the Amalekites and the Kenites secondly generall prophesies belonging to all the nations bordering together and inhabiting Assyria Iudea Palestina and all Syria which shall taste of the same misery of warre and be consumed with the violence of the same fire The first point is touching the Israelites in which propheticall history we must consider as we did before three things first the preparation that is made vnto it secondly the prophesie it selfe thirdly the effects and consequences thereof ensuing Touching the preface and preparation vnto the prophesie it selfe it serueth to confirme the authority and truth of this prophesie For albeit it were deliuered by the mouth of a wicked man who was conuinced by the light of his owne conscience and by the testimony of Gods Spirit that hee should not curse his people yet he worketh and wrastleth against the will of God as if hee could couzen deceyue
but neuer come to the knowledge of the truth He that setteth his sonne to schoole will look he should learn somewhat and not euer stand at one stay We are trained vp in the bosome of the Church which is the Schoole-house of Christ wee must therefore euery day be profiting and going forward God accepteth not of those that looke backward or stand at a stay hee will know them that seek more and more to know him Thirdly it is our duty to beg and craue at Vse 3 Gods hands the knowledge of his will who openeth the eyes of the blinde and giueth vnderstanding to those that seeke it We haue a gracious promise to be heard Mat. 7 7. in the prayers and petitions that we make vnto him Hence it is that the Prophet Dauid a man after Gods owne heart and endued with a singular portion of Gods Spirit craueth the enlightning of Gods Spirit and desireth still to be taught of him Psal 119 verses 18 27 31 73. Thus doth the Apostle pray for the Ephesians chapter 1 verses 17 18 that God would giue them the spirit of wisedome and enlighten their mindes to know what the hope is of his calling and what the riches are of his glorious inheritance in the Saints A notable direction for all of vs how to behaue our selues when we come into the house of God and tread in his Courts namely not to rest vpon our naturall gifts nor to trust in our mother-wits which are too short and shallow to reach vp to the height and to sound the depth of the mysteries of God How many are there in the world of an high reach and of a deepe conceite in the matters of the world that attaine to no measure of knowledge in the matters of God Talke with them of the things of this life they are able to discourse with great insight many of Gods children inferiour to them few equall with them none can go beyond them They can contriue and dispatch businesse of the world with great facility you cannot speake to them of any thing of this nature but by and by they apprehend it and conceiue it But enter communication with them of heauenly things of the knowledge of God of faith in Christ of the saluation of their soules they can conceiue nothing they are as blinde as Beetles they are simple and ignorant as little children that know not the right hand from the left This should offer to our wise carefull coÌsiderations a double meditatioÌ First it serues to humble those that haue these gifts of nature and are wise in their owne conceit and to make them equal with those of the lower sort seeing all their gifts which Nature hath adorned them withall are not able to set them one foot forward toward the kingdome of heauen nay being vnsanctified they are further off from saluation then others of smaller gifts This made the Apostle say Let no man deceiue himselfe if any man among you seeme to be wise in this world let him be a foole that he may be wise for the wisedome of this world is foolishnesse with God and the Lord knoweth that the thoghts of the wise be vaine 1. Cor. 3 18. Where hee teacheth euery one to be ready to deny himselfe and his carnall wisedome whose beginning is from the flesh and whose end is death to the end wee may be truely wise in heauenly things pertaining vnto euerlasting life Secondly this serueth to comfort the children of God that want the worldly wit of naturall men and are not able to diue so deepe into earthly things as they though they be simple in matters of this world yet if GOD haue giuen them a taste of the glory of the world to come let them rest in spirituall knowledge and giue God the praise that hath opened the eyes of their mindes and inlightned their hearts to haue a feeling of it This our Sauiour taketh occasion to practise and to offer praise and honour to God in a sweete remembrance of this dealing of God I giue thee thankes O Father Lord of heauen and earth because thou hast hid these things from the wise and men of vnderstanding and hast opened them vnto babes it is so O Father because thy good pleasure was such Math. 11 25 26. Though wee be simple in the world yet if wee be wise in GOD though weake in the world yet if we be strong in GOD though wee be accounted as fooles and silly ones of the sharp wits of the world yet if wee haue learned Christ Iesus know the exceeding measure of his loue toward vs let this be our comfort and consolation that God hath abundantly recompenced the want of those outward things by giuing vnto vs an happy and holy aduantage in heauenly things And indeed all those are learned that are taught of God and they vnlearned that are not taught of him althogh otherwise they abound in other knowledge Such as haue learned Christ Iesus and him crucified and so are become new creatures in him they are learned though they know neuer a letter in the booke For in him are hid all the treasures of wisdome knowledge Col. 2 3. He that hath not learned Christ is vnlearned Althogh otherwise he be neuer so learned for if he be not regenerate and borne anew but committeth sinne with greedines he hath not seene him neither hath knowne him 1. Ioh. 3 6. Wherfore let vs al learne from hence to depend vppon God for his blessings vpon vs especially when we enter the Lords courts and come to heare his word let vs confesse that we are not able of our selues to vnderstand his will and desire him to open our hearts as hee did the heart of Lydia Act. 16 14. for otherwise wee shall depart away as ignorant and blinde as wee came wee shall neuer soundly rest in the truth that is deliuered but alwayes be ready to carpe and cauill at it to wrangle and reason against it saying How can these things be And then it may be said vnto them as Christ speaketh to the proud Pharisies who gloried in their owne insight thought all men blind beside themselues If ye were blinde ye should not haue sinne but now ye say we see therefore your sinne remaineth Iohn 9 40 41. Let vs then be ready to renounce our worldly wisedome and to deny our selues and begge the assistance of Gods Spirit to be our inward teacher and instructer that so we may heare with profit and comfort Vse 4 Lastly learne to be thankfull to God foreshewing this grace and mercy to vs his vnworthy seruants when he reuealeth and maketh knowne vnto vs the hid things of God touching our saluation without which wee haue liued in darknes in the shadow of death and in the estate of damnation Hee hath not vouchsafed this mercy vpon all but hath passed ouer many thousands in the world which know not truth from errour nor light from darknesse hee might haue passed
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 âufficiently 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
asse are heapes vpon heapes with the Iaw of an asse haue I slaine a thousand men Iudg. 15 15 16. Thus the weake are made strong and the strong weake Likewise in the dayes of Saul the Israelites were all naked and vnarmed men 1 Sam. 13.19 and were not suffered to haue either swords or speares except Saul and Ionathan yet their enemies were discomfited and smitten downe before them Reason 1 The reasons are many that may be alledged First God is with his people and if hee be with them strength power courage and victory must be with them also so that they cannot fall vnlesse God fall with them which is vnpossible As then the cause is the Lords and the people the Lords and the battell the Lords so he can arme creatures of no account euen contemptible people to scourge great mighty nations Exod. 8 6 16. His souldiers in Egypt were caterpillers and flies his armies against the Philistims were mice God is infinite in power to doe as he will and what hee will and when he will and against whom he will in comparison of whom all flesh is fraile and feeble And as he is great in might so he is present in helpe and gaineth honour not by the bow nor speare nor legges of man but he fighteth for those that be his Thus doth Moses encourage the Israelites being pursued by the Egyptians Exod. 14 14. The Lord shall fight for you therefore hold you your peace Reason 2 Secondly to gain glory to his great Name seeing his power is seene in our weakenesse When our strength is smallest then is the glory of God greatest This made the Lord say vnto Gideon Iudg. 7 2. The people that are with thee are too many for me to giue the Midianites into their hands least Israel make their vaunt against me and say Mine hand hath saued me Thus Dauid assured both of the truth of his calling and the goodnesse of his cause encountereth with Goliah and sheweth that all the people should know that the Lord saueth not with sword nor with speare for the battell is the Lords 1. Sam. 17 47. So the Apostle teacheth that God vseth few weake and simple instruments to confound such as are greater in strength moe in number wiser in knowledge higher in estimation mightier in power stouter in courage That no flesh shall reioyce in his presence but he that reioyceth should reioyce in the Lord 1. Cor. 1 19 31 Vse 1 Now let vs handle the vses of this doctrin First we conclude that the safty of the Church is onely of God and not of themselues so that flesh and blood is not to be rested and relyed vpon how great soeuer the meanes be and therefore the Prophet teacheth that the hilles of the robbers cannot helpe so that wee must relye on Gods helpe and cease from the man whose breath is in his Nostrils Esay 2 22. He that lifteth vp himselfe his minde is not vpright but the iust shall liue by his faith So than let vs cast away our vaine confidence in man whose life is so fraile that if his breath be stopped but a litle he is dead and cannot helpe himselfe or others God therefore must haue the praise and preferment aboue all creatures and be magnified aboue all the works of his hands Secondly this is a notable comfort and encouragement Vse 2 to doe constantly and cheerefully the duties of our calling notwithstanding the crosses and hinderances to the contrary For seeing it pleaseth GOD to put strength many times into those that are his to deliuer his Church by weak meanes against strong men let vs proceede with boldnesse in the workes of our profession and deale with a good conscience assuring our selues that God is not farre from vs. Whensoeuer wee heare of the wicked combining themselues conspiring together against the Church taking crafty counsell among themselues our hearts quake and tremble and we are brought oftentimes to our wits end wee are greatly perplexed and disquieted as the trees of the forrest are moued by the winde Esai 7 2 but we must consider that the victory is of GOD which casteth downe the mighty from their seat and exalteth them of low degree Thus doth Moses comfort Israel terrified and dismayed by the euil report the spyes had broght vp vpon the land Numb 14 8 9. If the Lord loue vs be will bring vs into this land and giue it vs which is a land flowing with milke and hony but rebell not ye against the Lord neither feare yee the people of the land fâr they are but bread for vs their shield is departed from them but the Lord is with vs feare them not A notable staffe to stay them vp both in respect of the presence of God with them and of his departure from their enemies And that which was a stay to them must serue also to comfort and refresh vs in all discouragements to consider that we haue a sure buckler with vs but the shield is departed from our enemies They lye open to the stroke of Gods hand he wil draw out his glittering sword against them they shall finde no shield to award the blow They are in a wofull case that hauing the Lord to be their enemy and no armour of defence vppon them to helpe themselues Wherefore whensoeuer we see these enemies of God and his people multiply and increase so that they seeme as a violent streame ready to beat down all things before them let not this disturbe or disquiet vs but learne to waite vpon God who will shew himselfe a present helpe and our GOD in the time of neede This tentation that the enemies are many and that few stand for vs few haue courage for Gods truth few shew themselues in good causes doeth greatly weaken our hearts and maketh them melt away as water we straight way conclude that the enemies must needes preuaile for we are weake and few But know this O ye of little faith and of so great feare that a good cause shall neuer faile albeit there be but few and those feeble to maintaine it Ionathan relying on God 1. Sam. 1â 6. after his calling and a manifest signe to confirme him goeth on with a noble courage and resolution saying It is not hard to the Lord to saue with many or with few The worke of God was neuer set forward by the greatest number nay the profession of God alwayes had the fewest in number yet no enemy was able to stand against them The Apostles of Christ were few in number â Cor. 10.4 5. and the weapons of their warfare were not carnall yet were they mighty casting downe the imaginations and euery high thing that is exalted against the knowledge of GOD and bringing into captiuity euery thought to the obedience of Christ Paul hauing appealed vnto Cesar and being brought to the defence of his cause saith At my first answering no man assisted me but all forsooke me I pray
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 Mâth 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 eueây 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 Drusius obserueth that many such examples are found in the Priests which married wiues of other Tribes Now the cause that he had possession in another Tribe is because his inheritance fell in the Land of the Amorites on this side of Iordan not in the Land of Canaan on the other side Out of this diuision wee might obserue in that the children of Gad build Cities that the building of fortifications and strong holds is not vnlawfull prouided that we put not our trust confidence in them Obad. verse 3 4. And that the children of Machir tooke the Citties of the enemies we learne that the people of God are oftentimes victorious in battell But to passe ouer these obserue a notable point of theyr sincerity in cleauing to God and abolishing the monuments of Idolatry that they would not reteyne the former Idolatrous names of the two Citties Nebo and Baalmeon but changed them that they might no more bee had in remembrance nor the people whom God had chosen to be holy vnto himselfe Doctrine The reliques monumeÌts of Idolatry are to be abolished bee acquainted with them This teacheth that God will haue the remnants and monuments of Idolatry to be vtterly abolished and all occasions that might draw vnto it to be taken away not only Idolatry it selfe to be destroyed but the memoriall of it and the meanes that may bring it among his people againe Hence it is that the Apostle Iohn chargeth the Church not onely to beware of Idolatry but of the Idols themselues 1 Iohn 5 21 for hee shutteth vp the Epistle with this Little children keepe your selues from Idols If we suffer Idols to haue entrance into the Church wee shall not long bee free from Idolatry it selfe Therefore the Prophet declareth his hatred as well of the one as of the other when hee saith I will not make mention of their names with my lips Psalm 1â 4. Zach. 13 2. When God promiseth the ouerthrowing of Idolatry he promiseth withall the vtter destroying of the Idols themselues and that the remembrance of them shall bee cut off and perish out of the mindes and mouthes of men Esay 1 18 and 30 22. Hos 2 17. The reasons are plaine First because God Reason 1 would not haue his people snared by such occasions for they are as stumbling blocks layd before his people to cause them to fall and therefore the Lord saith Deut. 7 25. The grauen Images of their gods shall yee burne with fire thou shalt not desire the siluer or gold that is on them nor take it vnto thee lest thou bee snared therein Secondly it is sayde to be an abhomination Reason 2 to the Lord Deut. 7 25 for whatsoeuer is vnpure is abhominable vnto him and our nature is prone to this false worship is hardly kept from a corrupted religion This teacheth vs first of all what to thinke Vse 1 of the religion of the Church of Rome for as it is a false Church so it is vpholden by a false religion wherein not onely some reliques and remnants of Idolatry are to be found but most grosse open and palpable Idolatry is maintained like to that practised by the Gentiles themselues To manifest this to bee true in sundry particulars first obserue that they teach men to worship things that are without sense images of siluer and gold of wood and stone and yet they are vncertaine what worship to giue them Aquinas one of the chiefe schoolemen and a principall pillar of the Romane faith hath deliuered that the Image of Christ is to bee worshipped with the same worship that is due to Christ himselfe that Christ himselfe remaineth in the Image Bellarmine denyeth this and teacheth that they may not teach so neuerthelesse he holdeth a middle course that the image may be worshipped so farre as it doth represent Christ Againe they teach that we are to worship the Saints and yet it is certaine that some of them are false and feygned Saints such as are so farre from being holy men that they were neyther holy nor men as I haue shewed at large elsewhere because they neuer had life nor beeing Some they worship for Saints that are now by all probability in hell and of whom themselues make question whether they were saued or not Moreouer they say we are to pray to the Saints that the Saints heare our prayers and by that meanes they pray to the Image of the Saint but whether they heare vs by the swiftnesse of theyr hearing or by the reuelation of some Angel that standeth by vs and reporteth it to the Saint we shall know of them when they know theÌselues but I beleeue they will take time and leysure to resolue vs. The like wee might say of theyr breaden god whom they worship also and looke for helpe from it and yet they are altogether vncertaine whether it bee the body of Christ or not because theyr consecration dependeth vpon the Priests intention so that we may truely say vnto them as Christ did to the woman of Samaria Ye worship ye know not what we know what we worship Iohn 4 22. Vse 2 Secondly this teacheth vs to abhorre and abandon all false worship whatsoeuer as that which can neuer minister any peace or comfort of conscience and labour to lay a good foundation that so we may bee established in the present truth For doubtlesse this is the cause why many fall away and embrace superstitioÌ because they were neuer wel grounded neyther tasted the sincere milke of the word of God that they might grow thereby 1 Peter 2 ver 2 3. And howsoeuer the Gospel haue bene purely preached and professed in this Land yet the greatest sort remaine as newters or as indifferent men neyther hotte nor colde and consequently fitte to be made a prey vnto the wolues I meane to the Priests and Iesuites that lye watching in corners for such proselytes and when they haue gayned them they make them sometimes two-fold more the children of hell then themselues Wee must therefore be carefull to haue the principles of true religion planted in vs that there is but one God and one Mediatour betweene God and man the man Iesus Christ and that there is but one meanes to attaine to saluation But the greatest part of our people know nothing at all as they ought to know And let the Minister in conscience of his duty to GOD and the Church preach in season and out of season 2 Tim. 4 2 yet scarse one among tenne is able to giue an account of their faith They are content to liue in their ignorance and despise knowledge are blindly led by blinde guides that cannot informe them in the wayes of the Lord and so both of them fall into the ditch Many shut their eyes because they will not see and refuse to heare the word which is a precious pearle of such price that rather then they would want it they should sell all that they haue to
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. âet 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. ââân 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 Hebâae 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
arise from hence we haue considered diuers things before We see how Balak and Balaam proceede in their diuellish purposes if God had suffeted them and not crossed them Hee reuealed his wil to Balaam who spake moued by Gods Spirit and thereby declareth that he speaketh not onely to his owne children but sometimes teacheth wicked men to make them without excuse and therefore he wil not leaue his owne people destitute of instruction that desire to feare his name But of this wee haue spoken before chap. 22 9. Verse 2. Balaam lift vp his eyes looked vpon Israel and the spirit of God came vpon him Moses shewing the prophesie that Balaam vttered describeth it by the author thereof the Spirit of God came vpon him In this part of the title he saith That the things deliuered in this prophesie which were vttered for the Churches sake were hid kept secret before they were reuealed and manifested by God This prophesie containeth not a doctrine that is common or communicated by the light of nature to men but a declaration of such secrets as God reserueth hid to himselfe in his owne counsel which no liuing creature could knowe otherwise then as it pleaseth God to disclose it by a gracious participation of it This teacheth vs this truth That the things of God can no man know but by the Spirite of God Doctrine The things of God are vnknowne til he reueale them The mysteries of saluation and doctrine of godlynesse are secret and vnknown of men and Angels before they be of God reuealed This our Sauiour teacheth Peter hauing made a confession of Christ Blessed art thou Simon the sonne of Ionas for flesh and blood hath not reuealed it vnto thee but my Father which is in heauen Matth. 16 17. And expounding the parable of the Sower to his disciples he sayth To you it is giuen to know the mystery of the kingdome of God but vnto them that are without all things are done in Parables Mark 4 11. The Apostle teacheth that the naturall man perceiueth not the things of the Spirit of God for they are foolishnes vnto him neyther can hee know them because they are spiritually discerned And the same Apostle speaking of the gospel Rom. 16 25. Eph 3 9. calleth it A mystery reuealed which was kept secret from the beginning of the world So the Apostle Iohn handling hidden visions and teaching the Church the things that must come to passe hereafter called that Booke The Reuelation of Iesus Christ which God gaue vnto him Reuel 1 1. The truth of this appeareth because they Reason 1 were hid in the treasury of Gods wisedome which is vnsearchable and not to be sounded by any creature and therefore the Apostle calleth them A secret hid in God Ephe. 3 9 so that the Apostles and holy Prophets of God could deliuer nothing of his counsell before he had reuealed it to them So the Lord speaketh Numb 12 6. Heare now my words If there be a Prophet of the Lord among you I wil be known vnto him by a vision and will speake vnto him by dreame The calling of the Gentiles seemed strange to the very Apostles before it was reuealed to Peter Who would euer haue imagined that God would haue redeemed man by such a wonderfull meanes the greatest wonder that euer came into the world by giuing his Son and that vnto the death to ransome and redeem a church by his own blood Acts 20. This no creature in heauen or earth would euer haue thought vpon if God had not reuealed it by his word and assured it by his Spirit Secondly this receyueth further strength Reason 2 for the confirmation of it because the wisest and subtilest that were in the world were herein ouertaken and proued fooles for by al their wisedome though neuer so great they were not able to reach vnto it nor to looke into any the least part of it The Apostle speaking of the mystery of the Gospel reuealed by his ministery alledgeth the prophesie of Esay where the Lord threatneth to destroy the wisedome of the wise and to cast away the vnderstanding of the prudent and after he saith Where is the wise hath not God made the wisedom of the world foolishnes 1 Cor 1 18 19. The Vses remaine to be learned of vs. First Vse 1 for knowledge wee see that the mysterie of godlines reuealed to the world by God in the Gospel is a most worthy glorious mystery greatly to be admired and reuerenced vnto vs that are called it is the wisedome of God and the power of God So the Apostle saith 1 Cor. 1 2â Great is the mystery of godlines which is God manifested in the flesh 1 Tim. 3 16. It seemeth farre otherwise to the foolish world it appeareth to theÌ a base and vile thing as Paul complaineth in his time We preach the Gospel euen Christ crucified vnto the Iewes a stumbling blocke vnto the Grecians foolishnes 1 Cor. 1 23. A stumbling blocke to the Iewes because they dreaming of an earthly king of this world to free them from the bondage of the Romanes and thinking they should be Lords of the earth were offended at the low estate of Christ comming in the shape of a seruant foolishnesse to the Grecians because it seemed foolishnes to the wise Philosophers among the heatheÌ to look for life from death to beleeue in him that rose from the dead and that such as are dead shall rise againe How many are there amongst our selues that are offended at the simplicity of the Gospel that it is not accompanyed with miracles that it is brought vnto vs in earthen vessels These are they that esteeme the Manna as light meate and therefore loathe it But let them alone to loathe this Manna that loathe faith Christ and heauen it selfe yea their owne saluation Secondly for obedience wee must obserue Vse 2 that when these secret things be reuealed vnto vs of God we ought to endeuour to learne them to vnderstand them to publish them speake of them to others Whensoeuer God hath a mouth to speake we must haue an eare to heare Therefore Moses saith Deut. 29 29. Secret things belong vnto the Lord but the things reuealed belong to vs and our children to do them So the Apostle Paul when God had reuealed Christ vnto him and ordained him a teacher vnto the Gentiles saith I was not disobedient to the heauenly vision but shewed to Iewes and Gentiles that they should repent and turne to God and do works worthy amendment of life Acts 26 19 20. This serueth to reprooue all such as refuse to looke into these reuealed things of God but dwell in blindnesse and ignorance Of this sort are the greatest number in our assemblies They are wise enough to look into their own profit but they care not for the wisedome that is of God They are brought vp in the church but know not the Doctrine of the Church They are alwayes learning
ouer vs as he hath done them For are wee more excellent or better by nature or desert then they No by no meanes Eph. 2 1 3. we are borne dead in sinnes the heires of wrath as well as others This made the Apostle hauing made mention of the mercies of God shewed vnto him that had bene a blasphemer a persecuter and an oppressor to render thankes vnto GOD and to giue him the praise and glory Thou hast herein greater cause to blesse and praise the Name of GOD then for thy creation which onely gaue thee a being vpon the earth whereas this doth ioyne thee to GOD and entitle thee to the kingdome of heauen Verse 4. He hath said which heard the words of God and saw the vision of the Almighty falling into a trance Wee heard before how Balaam was inspired of God to deliuer vnto the Moabites Midianites and Ammonites the will of God Now here is offered to our considerations the meanes and manner that God vsed in giuing vnto him his diuine inspiration and that is by a vision or trance We heard before what a trance is to wit an extraordinary worke of the spirit vpon the whole man casting the body as it were in a deepe sleepe making the minde fit to receiue the things which are reuealed of the Lord. Thus it pleased the Lord to deale with Balaam at this present that his words might be knowne to be diuine not humane Doctrine In formeâ times Goâ reuealed dâuers thingâ by visions From hence wee learne that God in former times hath reuealed diuers things vnto men by visions by dreames and otherwayes as seemed good to his heauenly wisedome God hath not vsed one meanes alone but diuers to speake to the world either by Angels or by the cloud or betweene the Cherubims or by Vrim or by dreames or by visions To this purpose there is a rule set downe Numb 12 6. If there be a Prophet of the Lord among you I will be knowne to him by a vision and will speake vnto him by dreame This is further taught in the booke of Iob by the words of Elihu instructing Iob in the maner of Gods dealing with sinners shewing how God admonisheth them in dreames and visions God speaketh once or twice and one seeth it not in dreames and visions of the night when sleepe falleth vpon men and men sleepe vpon their beds Iob. 33 14 15. So when Paul was conuerted by the voyce of Christ the Lord spake to Ananias in a vision to goe vnto him and Paul likewise in a vision saw him comming in vnto him and putting his hands on him that he might receiue his sight Acts 9 10 12. When Peter lodging with one Simon a Tanner waxed hungry and would haue eaten he fel into a trance he saw heauen opened and a certaine vessell came downe vnto him as it had beene a great sheete knit at the foure corners and was let downe to the earth c. Acts 10 10 11. So the Apostle being compelled by the false Apostles to glory of himselfe maketh a rehearsall of the visions and reuelations of the Lord that were offered vnto him 2. Cor. 12 1. Vnto these examples wee might adde sundry others out of the Scriptures as of Iacob of Samuel of Ezekiel Gen. 46 â of Daniel of Iohn all declaring that GOD vsed to reueale many things by visions to his seruants the Prophets and to others when it pleased him The reasons are First to discouer and Reason manifest his will vnto them sometimes to admonish them sometimes to teach them somtimes to terrifie them and alwayes to declare and reueale his heauenly pleasure vnto them as we heard before out of the booke of Iâb Iob 33 15 16. For it hath bene the ordinary maner of God euen from the beginning to warne comfort and declare what hee would haue done or forbid what he would not haue done both in the day time and in the night season partly by visions to such as were waking partly by dreames to such as were asleepe Reason 2 Secondly God would haue the reuelation of his will appeare to be onely his and not of themselues For howsoeuer it pleased the Lord to deale with his seruants and what way soeuer he vsed to signifie his good pleasure in all these cases he imprinted in the mindes and hearts of them to whom hee shewed himselfe certaine notes and euident tokens whereby they might expressely and manifestly know that it was his doing This we noted before to be one of the causes why it pleased the Lord to deale by visions that we should chalenge nothing to our owne selues but ascribe all vnto him Vse 1 Now let vs come to the vses First consider from hence the greatnesse and excellency of Gods hand who hath diuers wayes to reueale his will and to teach his people to call them and gather them vnto himselfe Some meanes he hath to preserue a sinner from falling and some to restore him being fallen He is the head Physician of the world he ministreth the best Physicke and of most sure and certain working He neuer faileth in his cures both because hee knoweth the nature of the disease and the working of the ingredient The woman in the Gospel diseased with an issue of blood twelue yeeres suffered many things of many Physicians and spent all that shee had yet it auailed her nothing but shee became much worse Marke 5 26. But such as seeke to God to heale the diseases of their soules and submit themselues to be his patients doe alwayes receiue from him health and depart from him better then they came Hee vseth partly preseruatiues and partly restoratiues He speaketh by admonitions in dreames and visions And these being ceased hee speaketh by chasticements and corrections he preacheth vnto vs by the Ministers of his word and by all meanes desireth to doe vs good True it is the diuell hath his visions being as it were the ape of God which are so many delusions of men as when hee maketh men beleeue they see that which they see not or perswadeth men strange things of themselues that they are that which indeed they are not 1. Sam 28.14 His drift and purpose in both is to deceiue and seduce But God vseth sundry meanes to draw vs to himselfe to draw vs out of our selues to draw vs to his kingdome He is not as a poore practitioner that hath but one plaster for euery sore or one medicine for euery disease he hath variety of meanes store of prouision for al maladies which serueth to commend vnto vs the goodnesse mercy greatnesse power and wisdome of God to be acknowledged and confessed of euery one of vs. Secondly wee learne that God neuer leaueth Vse 2 them destitute of a teacher that in a reuerent feare of his Name seeke vnto him and call vpon him We see he oftentimes admonisheth and informeth of his will such as are out of the Church and know him