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 〈◊〉 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 〈◊〉 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 〈◊〉 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 〈◊〉 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 thē we deceiue our selues if we dreame of eternall life So in another place he maketh the ignorance of them to be the cause of all euill and error in iudgement as Marke 12 verse 24. Are ye not therefore deceiued because yee know not the Scriptures Obiect But some peraduenture will say it belongeth to the Ministers onely to search them it is their office to looke into them I answer Answer it is a duty belonging vnto all persons to know them Christ exhorted the people to search them It is required of all to haue them dwell in them plentifully Colossians 3. If we would be preserued from error we must know them if we desire saluation we must search them if we would be able to resist the tentations of Satan we must be armed with them They are as the will and Testament of Christ whereby he hath bequeathed vnto vs an heauenly inheritance and a most rich possession and therefore it behoueth vs to reade the will to know how we hold it Thou wilt obiect Obiect they are hard and I am simple they may leade me into errors as many haue fallen into strange opinions by reading of them Art thou simple thē thou art the rather bound to reade them for they were written Answer Prou. 1 4. to giue vnto the simple sharpenesse of wit and to the child knowledge and discretion The whole Church is commanded this duty both Iewes Gentiles were there no simple men and women among them Neither oughtest thou to be afraid to be ledde by them into error for they were written to preserue thee from error and to leade thee into all truth It is the vnstable that wrest them to their owne destruction Reade them with humility with reuerence and praier Be thou lowly in thine owne eies and take heed of a proud spirit be conuersant in them with reuerence Esay 66 ◠learne to tremble at his word craue the assistance of Gods Spirit to guide thee and to open thine eyes that thou maiest vnderstand his secrets and thou shalt not need to stand in feare of being carried into error And touching the hardnesse of them be not discouraged from the reading of them Some things indeed are hard to be vnderstood but there is nothing hard in one place but it is made easie in another and it shall he made easie to vs by diligent meditation in them Besides all things that are necessary to saluation are plainely set downe that the people may vnderstand them It is the lying spirit of the diuell in the false Prophets of Antichrist that cryeth out The Scriptures are hard and full of knots the people may not reade them Beleeue not euery spirit 2 Thes 2 3. but try the spirits whether they be of God or not for many false Prophets are gone into the world 1 Iohn 4 verse 1. They are blinde leaders of the blinde they play fast and loose with the people as Iuglers do with the simple and cast a mist before their eies that they should not espy them They leade them into error and then take the light from them whereby they might be conuinced It is the great policy of that great Antichrist and man of sinne not onely to forbidde the reading of our bookes but the free vse of Gods
when wee can complaine of them speake euill of them deface and euery way disgrace them as carnall men do their vtter enemies it is a true signe that our hearts are touched by the Spirit of God as our Sauiour Christ teacheth Iohn 16 verse 8. When the Comforter is come he will reproue the world of sinne and of righteousnesse and of iudgement Wee haue no greater enemies then our sinnes which are many in number strong in power deceitfull in snaring and dangerous in subduing of vs. They are in number as the sand on the sea shore that cannot be reckoned and moe then the haires of our head or then the houres that we haue liued They are as strong as an army of men set in battell aray who by their power and puissance haue strooke downe the chosen men of Israel They deceiue with their pleasures as the bird is taken in the snare and as the subtill harlot that flattereth with her mouth They bring danger both to soule and body and leaue vs not till wee perish for euer and be cast into the pitte of hel from whence there is no redemption Seeing then their nature is such that they carry vs headlong with violence into perdition we should also maligne them and hate them as death nay as him that hath the power of death that is the diuell Hebr. 2 verse 14. If we finde them too cunning and crafty for vs and our selues too weake to deale against them being armed with all the forces of Satan and of the world let vs goe to him that beeing stronger then that strong man is able to take away all his weapons Luke 11 verse 22. and binde him in chaines euen the Lyon of the Tribe of Iuda Reuel 5 verse 5. that is able to stop the mouth of that roaring Lyon which seeketh whom he may deuoure 1 Pet. 5 8. He knoweth wherof we are made he remembreth that we are but dust And as he is of power to helpe vs and subdue our corruptions so he is of infinite mercy to pardon vs our sinnes He knoweth what is in vs better then we our selues know our selues forasmuch as he is greater then our hearts and knoweth all things If then we confesse our sinnes truely and vnfainedly as he is faithfull and iust 1 Iohn chap 1 verse 9. so he will forgiue vs he hath made the promise and the word is gone out of his mouth which he cannot call backe againe he hath vttered his voice and he cannot deny it no more then he can deny himselfe If he should reteine our sinnes we being penitent he should forfeit and falsifie his truth which cannot agree to the diuine nature and therefore as one rightly speaketh he should be a greater leeser then we This is euidently to be seene in the Psalmes of repentance penned by the Prophet Dauid as Psalme 32. At the first he sought by all the meanes that he could to hide his sinnes hee sendeth for Vriah and vseth sundry shifts to conuey him vnto his house and thereby to couer his sinne When that pollicy would not serue he sendeth secretly to Ioab to put him in place of danger and thē to retire from him that hee might fall by the sword of the Ammonites But whiles he seeketh all meanes to couer it God the searcher of hearts doth discouer it and sendeth his Prophet vnto him to reproue him Heereby euen by the Ministery of the word his heart is touched and he is made to see the greeuousnesse of his sin against whom he had sinned then he is not ashamed to acknowledge it and to leaue a memoriall of it in the Church for the good of others Thus he found wonderfull comfort by his confession and could finde none without it I acknowledged my sinne and thou forgauest mine iniquity Psal 32 5. The consideration of the multitude of our sinnes is able to bring vs to despaire but the confession of our sinnes is able to raise vp to hope againe and to stay vs vp with the mercies of GOD which are as flagons of wine to refresh vs. When Dauid had thus confessed that he had sinned God sent him a comfortable message that cheered his heart and quieted his conscience The Prophet that before threatned thundered out the Law now applieth precious balme and powreth wine and oyle into his wounds saying vnto him in the Name of God Thy sinne is pardoned They that are escaped by the mercy of God as it were from a dangerous shipwracke out of their sinnes would not come into the same case and condition againe for to gaine a kingdome nay all the kingdomes of the world When the sinfull woman confessed her sinnes by shedding abundance of teares and wiping the feete of Christ with the haires of her head hee answered concerning her as the Lord of life and comfort Many sinnes are forgiuen her for shee loued much Luke 7 verse 47. Thus he spake graciously and comfortably to the penitent theefe on the Crosse accusing himselfe reprouing his fellow iustifying Christ confessing his faith and asking forgiuenesse This day shalt thou be with me in Paradise Luke 23 43. The more often we goe vnto God and confesse our sinnes before him the better it is for vs the more mercifully he will deale with vs the greater grace he will bestow vpon vs the farther he will remoue his iudgements from vs and the neerer he will approch vnto vs. Vse 3 Lastly let vs all labour after a right confession Many haue confessed their sinnes and yet found little comfort as Pharaoh Saul Iudas the Israelites and many others If we hope to speed better then these men then we must confesse better then they did If wee sinne with them and confesse as they did we shall reape no better fruite then they did We are apt to fauour and flatter our selues wee are possessed with selfe-loue Wee cannot looke vpon other mens vertues nor our owne vices we are blinde in seeing our owne faults wheras wee are sharpe sighted and quicke eyed to espie a little mote in other mens faces Wee should rather consider our owne wants to be humbled for them then the graces we haue to be puffed vp by them No man seeth the spots that be in his owne face so he discerneth not the sinnes that are in his owne soule He that would know his deformities taketh a glasse Iames 1 23. which sheweth vnto him what he is and how he is so if we would vnderstand our secret open sinnes we must behold our faces in the law of God for by the law commeth the knowledge of sinne Rom. 3 20. Wee must therefore examine our selues touching this duty of confession and obserue diligently the true properties of it Not euery one that saith Lord Lord shall enter into the kingdome of heauen Not euery one that saith I am a sinner I am vncleane is a true conuert and a right penitent Nothing is more common thē to heare men say I confesse my selfe a
aske sparingly and he bestoweth liberally yea he giueth freely that which we durst not hope for This we see in Iacob Genes 48 11. When Ioseph came with his two sonnes to visite his sicke Father hee saide vnto him I had not thought to see thy face and loe God hath shewed mee thy seede O the greatnesse of Gods goodnesse vnto vs How vnspeakable are his mercies How infinite is his louing kindnes O well shall it bee with vs if we bee euer mindefull of it and neuer forget any of his benefites For seeing he is rich in his mercies towards let vs not vs bee poore in our praises towards him Christ hath spent himselfe vpon vs let vs not bee sparing to giue our selues vnto him againe Let vs follow the example of Iacob who was in the earnestnesse of his affection carried into an admiration of Gods fauour towardes him and breaketh out into a thankesgiuing for his benefites as if hee had saide That which I neuer thought would haue come to passe nay that which seemed to mee desperate and vnpossible God hath offered to mee in wonderfull manner beyond my expectation I iudged my son lost but I haue found him dead but I haue receiued him aliue So let vs take pleasure and delight in his mercies let vs confesse them in words and let vs praise his power set forth his goodnes toward vs. Let vs theÌ„ be ashamed of our own sluggishnes seeing God is more willing to bestow theÌ„ we to receiue he is more ready to shew compassion vpon vs then we to be freed froÌ„ our misery 〈◊〉 His grace is more plentiful then our praier for he giueth vs more then we ask The theefe on the crosse no sooner desired of the Lord to remeÌ„ber him when he came into his kingdome but immediately hee receiued this answer Verily Luke 2â— I say vnto thee to day shalt thou be with me in Paradise which containeth more then he was bold to aske We need not then feare any excesse in faith or that we should beleeue more then he wil bestow forasmuch as his fauour goeth beyond our faith who hath his hand open to giue before our mouth is open to speake vnto him 29 This is the Law of iealousies when a wife goeth aside to another in stead of her husband and is defiled 30 Or when the spirit of iealousie commeth vpon him and he be iealous ouer his wife and shall set the woman before the Lord and the Priest shall execute vpon her all this law 31 Then shall the man be guiltlesse from iniquitie and the woman shall beare her iniquity Hitherto hath beene handled the setting downe of the Law We haue heard the cause propounded and resolued examined and determined Now we come to the conclusion of the whole matter and the winding vp of the sentence touching the woman suspected of adultery which is two fold one belonging to the man the other to the woman The man shal be free from sinne the woman shall beare her iniquitie â—ction Heere the question may be asked whether it be lawfull in our dayes for the husband to make tryal of his wife whoÌ„ he suspecteth of adultery may he attempt to discouer openly what she hath done secretly I answere there is no such law now in force neither may we giue way to any such practise therefore it cannot be allowed as lawfull This action commenced against the wife â—achi 〈…〉 b. cannot want sinne and hath an euill foundation Wee that liue in the light of the New Testament who haue more reuealed vnto vs then was made known in the time of the Law must know that no such thing is permitted vnto vs. What then will some say shall the husband suffer his wife to doe what shee list and must he be a baud vnto her or be constrained to take all patiently or shall he bee driuen to see all and to say nothing I answer if the crime be knowne God hath prouided in his law to deale seuerely with such Leuit. 18. and Christian Magistrates must take away euill out of Israel But if it be secret they are to wait with patience vntill God reueale it and bring it to the open light No man may rashly suspect his wife of adultery or call her name into question or raise an euill report of her but labor to keepe her within the bounds of her calling that on the other side shee may learne to loue him and to reuerence him Verse 29. This is the Law of iealousies We are come to the conclusion of this matter to wit of the law of iealousies We haue heard euery part of it we haue expounded euery circumstance we haue considered euery branch of it True it is we haue no vse of the practise of it The bitter waters are not now to be drunken the earthen vessell hath no more place the iealousie offering of memoriall is abolished the vncouering of the womans head is ceassed and the whole manner of tryall is abrogated Neuerthelesse albeit the whole law bee ended yet the same God remaineth the searcher of all hearts bearing the same hatred to all sinne which he did before and hath the like loue to innocency which he had before What is it that moueth to the committing of the sin of adultery but the hope to hide it This bewitcheth the vngodly and leadeth them to destruction when they dream that God is like vnto them This is a vaine conceit and foolish opinion because we see how the Lord himselfe taketh vpon him to discouer it and to be reuenged of those that shall presume to breake the band of wedlock which he hath made This was the purpose of this law to shew that the Lord taketh vpon him not only the knowledge reuealing and punishing of this sinne euen when it is most secretly committed without witnesse of any other man yea or certain knowledge from the husband himselfe or any confession of the party that had done it but also the defence and cleering of the innocent woman being oppressed vexed and ouer-burdened with the vniust iealousie of her suspicious husband He might present his wife whether she were guilty or not guilty before the Priest vnto that tryall which God had appointed and established to that end among them to auoid thereby a greater mischiefe After which matter solemnized with all the ceremonies and circumstances therof if the woman were defiled indeed then should her belly swell and her thighes rot if shee were not defiled then should she not only be free from this punishment but also be blessed with fruitfulnesse as a reward of her innocency and a recompence of the iniury done vnto her and a cleering of her good name which had euilly beene called into question Wee learne from hence that all secret sinnes Doctrine All secret sins are knowne to God hidden from men are knowne vnto God and nothing is hidden from him Howsoeuer many sinnes be committed very secretly and caryed closely
and he called the name of the place Taberah Here we see the punishment of their sinne Obserue from hence â—â—ctrine that among other iudgements of God 〈◊〉 is one of â—â—â—s iudgeâ—â—â—ts fire is to be esteemed as one Thus he destroyed Sodome and Gomorrha Gen. 19.24 and burnt vp both cities and people So a fire went out from the Lord and consumed Nadab and Abihu the sonnes of Aaron because they offered strange fire Leuit. 10.2 Eliah the Prophet did call fire from heauen and consumed the captaines with their fifty 1 Kin. 1.10 The like we see afterward chap. 16.35 according to that in the Psalme The flame burnt vp the wicked Psal 106.18 Reason 1 This must be acknowledged to be a greeuous and fearefull iudgement because we say commonly and truely fire and water haue no mercy And we see by neuer failing experience that it is so Secondly it is one of the titles of God expressing his nature that he is called a consuming fire Heb. 12.29 Deut. 4.24 and 9.3 Vse 1 This teacheth vs that if it please God to lay this iudgement vpon vs at any time whatsoeuer the meanes or instruments be whereby it commeth whether by negligence or wilfulnesse or by the immediat hand of God wee must alwayes lift vp our eyes to heauen and submit our selues with patience to him wee must not rest in second causes but acknowledge his prouidence and consider what is said in this place that the fire of the Lord consumed the campe We must therefore no otherwise account of it Vse 2 Secondly it is our duty in this regard to serue God acceptably with reuerence and godly feare 〈◊〉 2.28 29 We must take heed to our selues lest we forget the couenant of the Lord our God we must make no grauen image or the likenes of any thing which he hath forbidden 〈◊〉 4.23 It is reason we stand in feare of him that is able to destroy vs suddenly and to arme his creatures as his souldiers to consume vs in a moment Thirdly it warneth vs that at the last day Vse 3 the whole world shall be consumed with fire and the elements shall melt with heat and the heauens shall passe away as a scrolle Seeing then all these things shall be dissolued 2 Pet 3.11.12 What manner of persons ought we to be in all holy conuersation and godlines looking for and hasting vnto the comming of the day of God! Wee neuer read nor heard of moe burning of townes houses theÌ„ within these few yeres testified by the continuall collections for the releefe of such persons as haue receiued losse that way It is a lamentable sight and mooueth much commiseratioÌ„ to see a few houses consumed to ashes these particular burnings put vs in mind of that generall burning Particular burnings put vs in mind of the generall burning when all things that worldly men so much esteem and for which they labour gape so greedily shal be on fire What should we so much delight our selues in costly apparell bespangled with gold and siluer or why doe we dote and set our affections so farre vpon the treasures of this life which wee know must all be burnt vp like stubble Lastly we are hereby admonâ—shed of a more Vse 4 terrible fire and â—â—ore fearefull spectacle then all the former for they are but as painted fires in comparison of the last fire Esay 30.33 which the breath of the Lord like a streame of brimstone doth kindle It was a fearefull fire fell vpon Sodom which burned their cities to ashes 2 Pet. 2.6 but their soules suffering the vengeance of God in eternall fire was more fearefull Iude ver 7. Matth. 25.4.1 Mar. 9.44 2 Thess 1.8 This is called euerlasting fire which neuer shal be quenched Into this shall the reprobate be cast be tormented in those flames These plagues are infinite vnspeakeable incomprehensible without end without ease without intermission without remedy without profit Other iudgmeÌ„ts haue some good vse many times bring profit to the sufferers after they haue been exercised by them but these shall bring none at al there shal be weeping gnashing of teeth Againe when the people first murmured God did not punish them as appeareth in the booke of Exodus they had not yet receiued the law but after the law was giuen knowledg shined as a candle in their hearts to direct theÌ„ God spared them not but entred into iudgement with them so soon as they sinned against him We learne hereby Doctrine that knowledge the light of Gods word receiued into our hearts encreaseth sin and iudgement Knowledge encreaseth sin and iudgment The seruant that knew his masters will and did not prepare himselfe to do according to his will shal be beaten with many stripes so saith Christ of the Iewes Luke 12.47 If I had not come and spoken vnto them they had not had sin but now they haue no cloake for their sinne For ignorance doth in some sort excuse that is make the sin not to be so great Again Reason 1 all colour and excuse is taken from such as haue the meanes of knowledge Ioh. 15.22 Luke 12 48. they cannot say they knew not Ioh. 12.48 the word shal iudge them at the last day which they haue heard This then teacheth that none sin more greeuously then such as liue in the bosome of the Church heare his word and receiue his Sacraments It had been better for them that they had neuer knowne the way of righteousnesse then after they haue knowne it 2 Pet. 2 22. to turne from the holy commandement deliuered vnto them and the last state of that man is worse then the first Matth. 12.45 Againe marke from hence the cause why iudgment beginneth at the house of God 1 Pet 4.17 1 Cor. 11.32 because here is the greatest light here God hath vouchsafed the greatest mercy heere he hath rained vpon his owne city while other places remained dry and withered As then they haue tasted the greatest mercies so they must be touched with the sorest iudgments Deut. 28.15 Lastly it standeth the Church in hand and euery true beleeuer to walk as wisely in the day redeeming the time Ephes 4 15.16 because the daies are euill If the word do not worke our conuersion it shall further our condemnation and wee make our selues two-fold more the children of hel then others that haue not been partakers of such graces He called the name of the place Taberah God doth not content himself to punish their murmuring but setteth vp a memorial or monument of their sinne thaâ— others might be taught and instructed by it to feare by giuing a new name to the place where the sinne was committed calling it Taberah that is a consumption or a burning The like we see afterward in this chap. ver 34. Doctrine Learne from these examples The iudgements of God are both punishments and
abuses that publikely reigned The Psalmist exhorting Iudges to their dutie and reproouing euill in them saith How long will ye iudge vniustly and accept the persons of the wicked Psal 82.2 The Apostle saith of himselfe Woe vnto me if I preach not the Gospel 1 Cor. 9.16 he doth not say if I liue prophanely as also hee might haue done but he mentioneth the sinne of his proper calling as the greater euill The reasons follow First because God hath set men in seuerall places and callings and giuen them their limits and bounds that they should not passe If then they breake these bounds as the waters doe their bankes it must of necessity follow that they commit a farre greater sinne against God because they cast his cords from them and will not suffer themselues to be tyed with them as we might easily shew in the examples of Vzzah the Leuite 2 Sam. 6.7 and Vzziah the king 2 Chron. 26.19 Secondly from the proper workes of our callings we haue our name and denomination For as our calling is so we are esteemed as this man is said to bee a Minister that man a Magistrate another a master another a seruant and therefore those offences are the greatest which rush against our proper functions It is noted that when Ahab beganne to reigne he did euill in the sight of the Lord aboue all that were before him 1 King 19.30 and wherein did he euill or what is hee charged withall the holy Ghost might haue said because he shed much innocent blood but the euil wherewith he is charged is that he reared vp an altar for Baal in the house of Baal which he had built verse 32. and made a groue to prouoke the Lord God of Israel to anger The vses This teacheth that all sinnes are not equal Vse 1 and that the same sinnes in seuerall persons are not equall The persons make a great difference concerning the sinne forasmuch as the person is so the sinne is Ignorance is one and the same sinne in whomsoeuer it be whether in the Minister or in a priuate man but in respect of his office in the Minister more then in another If a theefe shall robbe a man by the high way side it is an offence but it is not accounted so great an offence because it is his practise But if a Iudge which should minister iustice indifferently to all and doth sit in iudgement vpon the common theefe if hee shal rob or spoile a man it is much the greater in regard of his place and office wherein God hath set him For he sinneth against his owne calling which he professeth wheras the theefe hath through custome made that his calling albeit a foule and faulty calling Secondly as we must auoide all sinne so especially Vse 2 those sinnes that are committed against our calling against the maine scope of our profession forasmuch as they are most hainous aboue all others and doe most dishonour God and deserue the greatest punishment Some men would account it a small offence for the Prophet that was sent out of Bethel to cry aloude against the altar to returne backe and to eate bread and drinke water in the house of the old Prophet but because hee sinned against his speciall calling 1 King 13.9.16 therefore he was deuoured of a Lyon If the Minister of the word shall be ignorant in the Scriptures and not able to instruct the people he shall be more punished then a priuate man because he ought especially both to haue and to teach knowledge It is more shame for a Lawyer that professeth the law to be ignorant in the Law then for another that is no way toward it It is a sinne in fathers that teach not their children and masters their seruants but more for the Ministers not to teach their people This made Christ our Sauiour pronounce an heauy sentence against the expounders of the Law Lu. 11.52 Woe vnto you ye Lawyers for ye haue taken away the key of knowledge ye enter not in your selues and them that were entring in ye hindred The woman was created and appointed of God to be an helper and comforter vnto her husband if then she shall greeue and vexe him Gen. 2.18 her sin is far the greater then if another do it because she sinneth against her calling and creation and is thereby made the lesse excusable as appeareth in Iobs wife whom hee doth more sharpely reprooue then he doth others chap. 2.10 and 19.17 The like we might say of all other callings of the Minister toward the people and the people toward their Minister Vse 3 Thirdly it teacheth vs the cause why many of Gods owne people are more sharpely punished in this life for the most part thē others and why they suffer more for lesse sinnes then the vngodly doe heere for farre greater because they sinne against their vocation and profession because they are partakers of the heauenly calling Heb. 3.1 Which words the Apostle vseth as a reason to perswade to be obedient vnto Christ and therefore their sinnes are greater then of others that neuer had that calling which know not what this heauenly calling meaneth Moses and Aaron for a little want of Sanctifying the Name of God and that but once at Meribah were notwithstanding punished with this that they should neuer enter into the land of Canaan whereas many a prophane and wretched man that sinned a thousand times more entred into it the reason is because they sinned against their calling vnto which God had called them So likewise for the children of God to prophane the Sabbath is a greater sinne and they may looke for a more fearefull punishment for the same in this life then the wicked shall haue because they sinne against their heauenly vocation And if they be not carefull to order their families aright to looke to their children and seruants that they serue the Lord they may expect greater iudgements from God then others that peraduenture are a thousand times worse and haue their houses more a thousand times vnreformed as we see in the example of Eli otherwise a good man for he his whole house were ouerturned and destroyed 1 Sam. 4.17 18 20. because God hath a purpose to condemne prophane persons vtterly in the life to come The like wee might say of Dauid hee committed adultery but once with Bathsheba the wife of Vriah yet did GOD threaten to raise vp euill out of his owne house so that he would take his wiues and giue them to his neighbour that should lie with them in the sight of the Sunne and not long after did his son commit incest with his daughter Thus did God seuerely punish his owne seruant whiles many vncleane persons liue in filthy adultery and daily embrace the bosome of a stranger who notwithstanding taste no such punishment their houses are safe from feare neither is the rod of God vpon them Iob 21.9 Seeing this is so we should not iudge hardly and vncharitably
appeareth by the Prophet Esay when hee bringeth in the Lord speaking vnto vs c Esay 66 3. To him will I haue respect euen to him that is poore and of a contrite spirit and trembleth at my words The scripture is compared by one to a great and high palace but the doore that entreth into it is very low so that the high-minded and proud presumptuous man that standeth vpon the high conceites of his owne minde cannot run in but it is necessary that he stoope downe low humble himselfe whosoeuer intendeth to haue any passage into it This spirituall pride is the mother of all error but humility leadeth vs into all truth d Iames 4 6. For God resisteth the proud and giueth grace vnto the lowly Lastly we must come to the Scriptures to hearing and reading of them with prayer desiring him to direct vs and crauing his blessing vpon our labors The word of God is as an hidden treasure laide vp in the Lords Coffers Prayer is the Key to open it the way to come to it the hand to receiue it The Prophet Dauid prayeth oftentimes to God to open his eyes and to giue him vnderstanding e Psalme 119 18 34. that he might see into the wonders of his Law We haue a gracious promise from God that hee which asketh shall receiue hee that seeketh shall finde and hee that knocketh shall haue the doore set open vnto him Many of Gods Seruants haue attained to more knowledge and vnderstanding in the mysteries of the Kingdome of heauen by prayer then by their own study labour reading and searching If then we shall ioyne it to our reading and hearing it shall bring a great blessing with it reueal the secrets of God vnto vs. Thus much touching the Title of this booke Let vs now proceede to handle the Vses The ends and Vses of this Booke and speciall ends of this Booke for which it was written and thereby take a general view of the benefit that may redound vnto vs. There are many chapters that seeme to be verie bare and barren and to containe nothing in them but a naked Catalogue of places and persons but we shall plainly perceiue in the particular handling of the speciall matters taught therein that we haue great cause to giue attention and to marke what is offered to our considerations forasmuch as whatsoeuer was written afore-hand was written for our instruction that wee through patience and comfort of the Scriptures might haue hope Rom. 15. And albeit the vses come after to bee spoken at large yet it shall not bee amisse to giue a taste of them in the beginning thereby to set an edge vpon vs to procure vs an appetite to hunger after them First we see in the state of the Israelites as Vse 1 in a glasse what is the condition of the Church and of all the godly in this life they are as a barke tossed on the Sea ready to suffer Shipwracke and to be cast vpon euery rocke vnlesse they cast out the anchor of hope sure stedfast that they may in time appointed ariue in safety at the hauen desired For euen as the Israelites neuer rested in the wildernesse but trauelled from one place to another vntill they came into the Land of promise so the Church in this world is as in a wildernes they haue no certaine abode no setled dwelling to assure them any continuance but they walke and wander vp and downe as poore banished men vntill they bee translated into their heauenly Country We are heere as pilgrimes and strangers our hope is not in this life a 1 Cor. 15 19 For then of all men we were the most miserable Wee know we must all leaue it and we know not how soone We looke for a life to come and most earnestly desire to bee translated to that heauenly inheritance The Apostle hath many meditations to this purpose Phil. 3. b Phil. 3 20 2 Cor. 5 6 7. Heb. 11 13 14 Our conuersation is in Heauen from whence we looke for a Sauâ—our the Lord Iesus and 2 Cor. 5. Whiles we are at home in the body wee are absent from the Lord for wee walke by faith and not by sight And Hebr. 11 speaking of the Patriarkes Abraham Isaac and Iacob he saith They confessed that they were strangers and Pilgrims on the earth for they that say such things declare plainely that they seeke a Countrie We must not looke to finde Heauen vpon the earth we shall heere meete with many afflictions and it is profitable for vs to exercise our faith patience and prayer leste the flesh shoulde waxe proud against the spirit and lift vp it selfe against God Secondly we learne who is the Patrone Vse 2 and protector of the Church namely GOD himselfe he is the shield and buckler of it to defend it How many were the troubles and dangers and enemies and wants of the Isralites while they liued in the wildernesse Yet did God maruailously and miraculously nourish and preserue them Is he the God of the Iewes onely and not of the Gentiles yes euen of the Gentiles also For as hee kept them and carried them as vpon the Eagles wings so he is with his Church at all times when it seemeth most to despaire of help then commeth the helpe and comfort of God from on high and deliuereth them out of their distresse O that men would therefore confesse before the Lord his louing kindnesse and his wonderfull workes before the sonnes of men Let vs also looke for helpe from him from whence our saluation commeth c 1 Sam. 2 6 Who as Hanna the mother of Samuel singeth in her Song kâ—lleth and maketh aliue bringeth down to the graue and raiseth vp In dangers therfore let vs trust in him in wants let vs relie vpon him in chastisements let vs humble our selues before him in troubles let vs flye vnto him in temptations let vs fight vnder him and in all necessities let vs pray vnto him and call vpon his name Thirdly we haue in this booke a liuely picture Vse 3 of the state of the Church what it is in this life and of what persons it consisteth it standeth not wholly of such as haue receiued the grace of sanctification but it hath many hypocrites mingled with them and many wicked persons are found among them and come as the Ghest did in the â—ospell whoe came without his wedding garment In this body are many members but are not all liuing a great part are dead and rotten members Yea they which are indeed Saints by calling are not so sanctified that they liue without sinne For as d 1 Cor. 13 12 they know in part and beleeue in part so they are sanctified in part not fully and perfectly which shall not bee vntill the next life when we shall know euen as wee are knowne and see euen as we are seene of God Among the Israelites which did beare the name of the
for discouraging the people that brought little children vnto him who ought rather to haue encouraged them Or why doth Christ tell them they knew not of what spirit they were Ioshua had no euill meaning when hee aduised Moses to forbid those that prophesied in the host Numb 11 28. Peters meaning had no hurt in it when he would not permit Christ to wash his feet Iohn 13. Iohn 13 8. Yet doth Moses reprooue Ioshua as one carried away with the spirit of enuy and Christ telleth Peter that if he washed him not hee had no part in him So then we are to vnderstand that as there is a God and that God will be worshipped so he will be worshipped according to his owne word and will If we decline from his will expressed in his word we may well please our selues but we cannot please him we may thinke our selues wise but he holdeth vs for no better then fooles wee may for a time go on in our ignorant courses but hee will in the end cal vs to a reckoning for them and set all in order before vs to the confusion of our faces Vse 3 Lastly it is our duty to study to acquaint our selues with the Scriptures and let vs reade them with all diligence The word is a Christian mans true and perfect guide and in all doubts it is his Counseller Let it not grieue vs to be ruled by it nor account it an heauy burden or an vneasie yoke to be held hard vnto it 2 Pet. 1 19. seeing it is so sure a way for vs to walke in Let vs take this to be our guide and wee shall neuer step one foot awry As the Teachers of the word are not to deliuer that which they neuer receiued of the Lord to his people so we must follow no more then is warranted vnto vs from thence it must be shewed vnto vs there before obedience be yeelded vnto it Hee hath prescribed in it a forme of seruing of him that onely he accepteth other he abhorreth and punisheth The examples of Nadab and Abihu mentioned in this place afterward againe in this booke do preach this doctrine vnto vs and cry out aloud as with a liuely voice that wee should take heed by their harmes In other things God is full of patience but in this he is full of wrath and his iealousie burneth as fire He hath authority ouer his house to appoint his owne worship and he cannot endure to haue it taken away from him by any man Wherefore it behoueth vs to search the Scriptures that wee may learne his will and we must suffer them to dwell plentifully in vs that we may obey his will First we must know it before wee can obey it if we decline and depart neuer so little from it our worke is out of square The Prophet reproueth Saul because he performed his will to halfes and saith vnto him Hath the Lord as great delight in burnt offerings and sacrifices as in obeying the voice of the Lord Behold to obey is better then sacrifice and to hearken then the fat of Rams 1 Sam. 15. 1 Sam. 15 22. Hee commanded Ioshua Iosh 1 8. to haue the booke of the law continually before him and he pronounceth those blessed that delight in it and do meditate vpon it day and night Psal 1 2. Woe then vnto those that hide the booke of God from the people and take away the key of knowledge that they should haue no entrance into the kingdome of heauen These are they that are the murtherers of many thousand soules that might come to the knowledge of the truth if these false Prophets did not locke vp and keepe close the Scriptures from them and therefore they are guilty of shedding blood and bring a famine not of bread a thirst but not of water the people cannot heare the words of the Lord. They feed them with lying legends with deceitfull fables and with humane traditions which do no better then starue them and are not able to keepe life in them whiles in the meane season they hide the Scriptures in an vnknown tongue so that albeit they heare them yet they cannot profit by them Thus the blind leade the blind vntil both the leader and he that is ledde fall into the ditch And woe vnto those also that liue in the Sun-shine of the Gospel yet shut their eyes that they should not see They haue the light brought vnto them they need not say Who shall ascend into heauen Deut. 30 12 13 14. or who shall descend into the deepe to bring it vnto vs that we may heare it and do it Neither neede any say Who shall go ouer the sea for vs and bring it vnto vs that we may heare it and doe it But the word is very nigh vnto thee in thy mouth and in thy heart that thou maiest do it It is brought vnto our doores preached vpon the house tops that is it is set foorth openly it is published by authority it may bee professed with liberty of conscience and no man is endangered to lose life or limbe or to haue one haire of his head touched for it Such are the dayes wherein we liue that we may truely say with the Apostle If our Gospel be hidde it is hidde in them that are lost 2 Cor. 4 3 ◠in whom the god of this world hath blinded the mindes of them which beleeue not lest the light of the glorious Gospel of Christ who is the Image of God should shine vnto them As these men are ignorant so they are willingly ignorant they know nothing because they will not vnderstand They professe themselues to be Christians and yet they haue many of thē no more knowledge of Christ then Turks and Infidels What a lamentable thing is it that such as beare the Name of Christ should know nothing touching Christ It will bee thought strange that any such should bee found in such a flourishing Church as ours is where the Gospel is sincerely taught hath had a free passage so many yeares It is true indeed it may seeme very strange and yet alas it is too common Let the Ministers of the word take an account of those that come to receiue the Supper of the Lord what they haue learned let them make a through search and suruay how they haue profited and they shall finde that to bee true which I affirme Many know nothing at all what Christ did for them neither euer heard what hee should do for them his Name they confesse hath often come to their eares and they haue heard very many speake of him but they know not how or which way they should bee beholden to him or indebted vnto him for any thing or what he hath done for them Is it not possible that many of the Saracens or sauages should heare know more of Christ Iesus then these falsely called Christians As this is enough to breake the hearts of the
sentence of death gone out against vs Euen as the children of Israel had beene all the children of death as well as the first borne of Egypt had not God in great mercy and compassion spared them For albeit he deliuered Goshen where the Israelites were from the plagues that wasted and wearied the Egyptians was this thinke we because Israel deserued to be spared or because God could not in iustice comence any action against them No they had learned too much the manners of Egypt they beleeued not the word of the Lord for their deliuerance but murmured against the Ministers of God sent vnto them albeit they had seene his wonders and signes that were wrought among them Their first borne therefore had beene in no better case then the first borne of Egypt had not God beene mercifull vnto them and shewed pitty vpon them So then we are all put in mind of our naturall corruption by sin deriued from Adam in regard of which corruption which is spread as a foule and filthy leprosie ouer all the powers of the soule and parts of the body we are guilty both of temporall and eternall death vnlesse we haue redemption by Christ the promised Sauiour of the world We are by nature wretched and miserable sinners borne as it were out of due time and deserue the wages of sin that is death 1 Ioh. 1 8. Tit. 3.3 Rom 6.20 We our selues were in times past vnwise disobedient deceiued seruing diuers lusts and pleasures liuing in malice and enuie hatefull and hating one another There are many branches of this corruption and sundry points necessary to be knowne of vs concerning the same First we must acknowledge no difference between our selues and others Are we better or more excellent then they No in no wise We all lie vnder sinne and haue the seedes therof within vs. Rom. 3.9 and are ready to fall into all the most horrible sinnes can be named if we be not stayed by the hand of God Secondly we must looke into the Law of God as in a glasse that we may see our defects and deformities We are blinde and cannot see the Law is a true glasse and will shew vs our face truly it telleth what is amisse and flattereth no man for by the Law commeth the knowledge of sinne Rom. 3.20 There cannot be the least spot but it will be made to appeare so that he which is ignorant of the Law knoweth not himselfe Thirdly we must confesse the loue of God to be great toward vs in freeing of vs from the bondage of sinne and setting vs at liberty to be the seruants of righteousnesse Thus doth the Apostle Rom. 7.24 25. O wretched man that I am who shall deliuer me from the body of this death I thanke God through Iesus Christ our Lord c. Fourthly ' we must learne the vilenesse and greatnesse of our fall which Paul calleth the disobedience of one man containing all sinnes of what kinde and nature soeuer Adams sinne how great which may be considered in those few particulars First he regarded not the promise of God wherby he was willed to hope for euerlasting life so long as he cōtinued to eat the tree of life Secondly he despiseth the commandement of God restraining him from the forbidden fruite and maketh no account of it Thirdly hee breaketh out into horrible pride and ambition whereby he would be equall vnto God and seeke an estate higher then that wherin he had set him He was not content with his present condition albeit it were most excellent Fourthly he sheweth an vnfaithfull heart to depart away from the liuing God his creator so that he did not beleeue or not regard the threatning of God which was that when he sinned he should die he becommeth the most vnkinde and vnthankefull wretch that could be not considering what infinite benefites he had receiued for himselfe and his posterity and that he was to loose them and leaue them in such sort that they departed both from himselfe and from his posterity Lastly he brake out into foule and fearefull Apostacy from God to the diuell from his maker to the tempter giuing more credite to him that charged God with lying with enuy and with malice then to the Almighty of whose goodnesse he had so great experience Thus he preferred the father of lyes before the God of all truth So that in the first sinne of man August Enchir. ad Laurent ca. 46. we may discerne many sinnes if it bee deuided into his particular parts and considered seuerally as it ought to be of vs. The fift branch is that we must all of vs take notice of the fruits and effects of the former disobedience whereby the image of GOD after which we were created at the first is blotted out onely some few remnants remaining of it so that in stead of wisedome power trueth goodnesse holinesse and righteousnesse wherewith our first parents were clothed as with garments more precious then the carpets of Egypt and all the ornaments of gold and siluer wherein the Nobles of the earth are attyred he punished them with the contrary euills and pulling these from them and stripping them starke naked they appeared most deformed through blindnes weakenesse falsehood foolishnesse prophanenesse and vnrighteousnes which swarmed in them and all their children A cursed roote cursed fruite a wretched cause a wofull effect Hence it is that we are prone to fall into all euil and not able to thinke one good thought 1 Cor. 2.14 2 Cor. 3.5 we are borne dead in sinnes and trespasses Ephe. 2.1 Ier. 17.19 Iob 15.15 And yet this is not all our misery but it brought in as by a violent wind or a raging flood an heape of sicknesses diseases aches and a traine of ten thousand calamities that attend vpon our whole life vntill they bring vs into the chambers of death Lastly when we haue taken good notice of the former miseries and bondage vnder which we lie and thought well vpon them with due meditation they will driue vs out of the loue of our selues and make vs labour to be regenerated and borne againe by the spirit of God Ioh. 3.5 Ezek. 36. ◠we must seeke to repaire the decayed image of God to be renewed in our mindes that we may be no longer the seruants of sin but of righteousnesse Our olde man must be crucified that the body of sinne may be destroyed Rom. 6.5 Let it not therefore reigne in our mortall body that we should obey it in the lustes therof neither let vs yeeld our members as instruments of vnrighteousnes but yeeld our selues vnto God as those that are aliue from the dead and our members as instruments of righteousnesse vnto God Againe What we are by grace as the figure of the first borne expresseth the natural condition of all mankind deseruing to be destroyed so it setteth foorth the prerogatiue of the faithfull and sheweth what we are by grace For as Christ being
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 thē 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
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 â—ut in compa â— Lygur and â—uma 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 â—wer 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 â—s 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 â—biect 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 â—nswer no. The Spirit guideth no man without the word We are begotten anew by the immortall seed of the word Pet. 1. â—m 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 â—h 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 disobediēce is our owne destruction notwithstanding our owne good intents which may please our selues but cannot please God When we haue his word we must not suffer our selues to be deluded by traditions by visions or by pretended reuelations The onely word reuealed vnto vs must put al other meanes to silence and make them giue place He that was commanded by the word of God to strike the Prophet and refused it was slaine by a Lyon 1 King 20.35 Let these examples make vs wise and their falles teach vs to stand vpright It is extreme folly to yeeld to the false and fained perswasions of ignorant men who goe about to tell vs that it is not so necessary a duty to obey the word of God deliuered vnto vs as many would make vs to beleeue that we shall be hated and derided of all men and therefore it is better for vs to seeke the fauour and good will of men and the applause of the world then to be singular and so contemned Let not vs be lulled asleepe with these sweet songs which are no better then cunning enchantments neither be led a side by such deceitfull counsellers as goe about to bring vs into eternall perdition Thirdly it reproueth such as part stakes betweene God and themselues and regard not to yeeld entire obedience vnto him but obey to halues For as Agrippa was perswaded somewhat to become a Christian so are these resolued a little to obey Saul was commanded to root out the Amalekites with all that was theirs from man to beast but he set his owne wisedome before the wisedome of the Lord sparing Agag and the better part of the sheepe to offer sacrifice vnto him But God spared not him for his kingdome was rent from him and giuen to his neighbor that was better then he The children of Israel were streightly charged of God to destroy the nations into whose land he would bring them lest by suffering them among them and by ioyning themselues with them they should learne their manners and serue their Idols which would turne to their ruine and destruction They executed part of his commandement they destroyed many of them took their cities yet because they saued a part and spared a remnant of them they found them by wofull experience to be thornes and prickes in their flesh Iudg. 2.3 and afterward they liued many yeres in their slauery and subiection as the booke of Iudges doth witnesse God looketh for full and perfect obedience so that there is no halting or faultering before him We see how Ananias and Sapphira were smitten with sudden death because they kept backe part of the price of that which they had vowed and dedicated vnto God Act. 5. This turned to their vtter destruction albeit they were taken to be zealous and forward disciples So shall it be with vs if we be like vnto them Let vs take heed of hypocrisie let vs labour to be entire and giue him the whole heart Vse 3 Thirdly let vs seeke after knowledge and vnderstanding of the will of God For how can that seruant practise and performe his masters will that neuer knoweth nor regardeth to know what he requireth or can that subiect obey the law of the Magistrate that is wholly ignorant of the Law The Apostle requireth that the word of Christ dwell richly in vs in all wisedome Col. 3.16 The true knowledge of God is the fountaine and foundation of all true obedience From hence as from a roote spring forth and spread abroad faith in Christ hope in the promises loue to the brethren the true worship of God and feare of his holy Name As on the other side from ignorance proceed infidelity distrust despaire presumption hatred of God malice superstition idolatry disobedience and all impiety Hence it is that the Prophet Hosea complaineth that God had a controuersie with the inhabitants of the land and that there was much ryot and excesse of vnrighteousnesse among them by stealing lying whoring swearing and killing because there was no knowledge found in that people thereby implying Hos 4.2 that they were vtterly destitute of all grace and goodnesse of all piety and true religion Such as know not God nor his will are ignorant what pleaseth or what displeaseth him and therefore cannot but offend him in both He that doth the will of God
euident First Reason 1 they are the Messengers of God sent out of him to do his message and to execute his wil and to speake in his Name and to deliuer that which he shall put into their mouthes and to discharge the commission that he hath giuen vnto them After that God had made a couenant with Leui so that the law of truth was in his mouth and he turned away many from iniquity he setteth downe this as a rule Mal. 2 verse 7. The Priests lippes should keepe knowledge and they should seeke the law at his mouth for he is the Messenger of the Lord of hosts To this purpose Paul speaketh both touching himselfe and the rest of the Ministers 2 Cor. 5 20. Now then we are Embassadors for Christ as though God did beseech you by vs we pray you in Christs stead to be reconciled to God If then the Messenger be to bee respected as he that sent him the Minister is to be acknowledged to represent the person of God in whose Name he speaketh Secondly it pleaseth God to worke saluation Reason 2 in his people by them and their Ministery For as the Gospel is the power of God so the Preachers of the Gospel are workers together with God Indeed we deny not but he is able and sufficient of himselfe to saue the soules of men without the Ministery of men as he created them without the helpe of men Neuerthelesse hee will vse their Ministery at his good will and pleasure and he will conuay his treasure in earthen vessels that the excellency of the power may be of God and not of vs. Not that he standeth in neede of any helpe or could not attaine to the end of his purpose without our labour for who are wee that can adde any thing to his perfection but hee doth it for our owne good and to manifest his greater loue and mercy toward vs. Hence it is that the Apostle saith 2 Cor. 6.1 Wee then as workers together with him beseech you also that ye receiue not the grace of God in vaine And in the former Epistle saith â— Cor. 3 9. We are labourers together with God ye are Gods husbandry ye are Gods building Seeing then the Ministers are workers together and labourers together with God so that they are the meanes by whom we beleeue God accounteth that as done to himselfe which is done to them as we are to account that God doth that vnto vs which they doe being directed by his word Reason 3 Thirdly he accounteth that which is done to any of his seruants and children as done to himselfe whether it be good or euil whether it be right or wrong forasmuch as Christ and the faithfull make one mysticall body whereof he is the head and they are the members In the day of iudgment Christ wil acknowledge that to be done vnto himselfe which is done to the least of them that beleeue in him and belong vnto him Matth. 25.40 In like manner when Paul was going to Damascus to bring them bound to Ierusalem that called vpon his Name he called vnto him from heauen â—cts 9 4. Saul Saul why persecutest thou me Christ Iesus is touched in his members when any of them are troubled so that their persecutions are his persecutions their afflictions are his afflictions according to the saying of the Apostle Col. 1.24 I Paul am made a Minister who now reioyce in my sufferings for you and fill vp that which is behinde of the afflictions of Christ in my flesh for his bodies sake which is the Church The faithful are as parts members of Christs body of his flesh and of his bones Ephes 5.30 and he is the head ouer all things Ephe. 1.22 So that as the head hath a feeling of these things that befal the body so is it with Christ he doth after a sort suffer with vs and reioyce with vs. Vse 1 The vses therefore are to bestood vpon that the trueth of this may be applyed to our instruction without which the doctrine is as bread cast vpon the waters or as seed that rotteth in the earth that is commeth to nothing First we are directed hereby what ought to be our behauiour toward their persons wee must take heed that we doe neither wrong them nor hurt them neither rise vp against them considering that God will take their wrongs and iniuries as done vnto himselfe If a Prince should giue vs in charge to beware that we doe not hurt some speciall seruants of his house and should adde withall that he would account their wrongs if any be offered as done in disgrace and despight to his person there is no doubt but euery one would take diligent heed that he did not hurt them Thus the case standeth with euery one of vs. The Ministers are Gods seruants appointed to doe his will and separated to preach the Gospel of peace and God hath laid a charge vpon men that they offer no iniury nor indignity vnto them If they doe they touch the apple of his eye which is most tender Zach. 2.8 and therefore they incurre his wrath and heauy displeasure This is it the Prophet teacheth Psal 105.15 He reprooued kings for their sakes saying Touch not mine Annointed and doe my Prophets no harme They then shall not escape the reuenging hand of God that set themselues against the seruants of his house and the trueth of his word that they deliuer Their word is mighty and shall preuaile it is Gods word that they bring vnto vs and he will take their cause into his hand It is true indeed they are aboue all other persons and callings in the world subiect to many and great abuses they are made a reproach to men and Angels they endure the nippes and quippes of wicked men with silence and patience so that wee may cry out with Ieremie in the bitternesse of our soules Woe vnto vs Ierr. 15.10 we are borne to be men of strife and men of contention to the whole earth But seeing God hath a sight and sense of these vniust and iniurious dealings toward them and accounteth them and accepteth them as done against himselfe we see it is no small sin to wound them with the tongue of malice to smite them with the fist of iniquitie or to spurne and kicke them with the heele of contempt and reproach It stirred vp Dauid to shew exemplary punishment vpon the wretched and wicked Ammonites that abused grosly and grieuously his seruants whom hee sent among them for he put them vnder harrowes and yron sawes and so reuenged thereby with rigour the disgrace brought vpon them as if they had done it to his owne person They could not more haue offended him and prouoked him to wrath if they had cutte off his garments in the middes and shaued off the one halfe of his beard 2 Sam. 10.4 and so done him all the villany that might be This therfore giueth vs a notable warning to beware that
thee This mystery of the Trinity Vnity was taught from the beginning of the world howbeit the fuller reuelation of it was reserued to the times of the Gospel when the light of the truth did shine as the sun at noon daies Math. 3 16 17 Hence it is that at the baptisme of Christ Iohn saw the spirit of God descending like a Doue and lighting vpon him and heard a voice from heauen saying This is my beloued Son in whom I am well pleased and when he sent out his disciples into all the world Math 28 19. he willed them to Baptize in the name of the father and of the son and of the holy Ghost So doth the Apostle speake 1 Iohn 5 7. 1 Iohn 5 7. There are three that beare record in heauen the Father the Word and the holy Ghost these three are one So in this place when he mentioneth the Lord three times it may note out the Trinity of persons and when he saith I will blesse theÌ„ it pointeth out the Vnity of the Godhead and so we learn to confesse and beleeue that there is one God three persons Thirdly we are taught from hence that al good things must be asked of God and of no creatures in heauen or in earth forasmuch as it is hee onely from whom all blessings come If then we feele any wants in our selues as who is it that findeth not manie we know to whom to go Iames 1 17. we are sent to the fountaine or head-spring euen to the Father of lights Hee is able to furnish vs and fill vs with that which we haue not hee is able to increase the measure of that which we haue hee will not see any want to them that are not wanting vnto themselues Fourthly seeing we must aske a blessing from God wee are thereby put in minde that by nature wee lye vnder the curse of God threatned by the Law by which commeth the knowledge of sinne Romanes 3 20. And the same Apostle Galat. 3 verse 10. sheweth that euerie one is cursed that continueth not in all things vvhich are written in the Booke of the Law to do them We are stained and defiled with sin from our birth Psalme 51.5 Iob 14. verse 4. Wee see then what is our naturall estate and condition wee are not heires of blessing wee cannot claime challenge any portion to our selues in any of the mercies of God there is nothing our owne but the curse of God the wrath of God the iudgement of God these wee may truly cal our own these are our lot this is our cup to drinke this is due vnto vs in regard of sin which we drinke in daily as water which we continually swallow as bread Let vs not therefore blesse our selues as if wee had some title to the blessings of God but consider that we lie vnder all the curses of the law Deut. 28 so long as we are vnregenerate or impenitent but when once we are in Christ haue receiued truly to beleeue then we are deliuered froÌ„ the curse and haue right to his blessings Fiftly this solemne blessing commanded in this place to the Priests doeth shadow out Christ Iesus which was sent of God that according to the promise made to Abraham all the nations of the earth should be blessed in him For as they blessed the people when they departed out of the congregation so did Christ wheÌ„ he was to depart out of the world as the Euangelist testifieth Luke 24 50 51. hee led them out as far as to Bethany and he lift vp his haÌ„ds and blessed them and it came to passe while he blessed them he was parted from them and carried vp into heauen All blessings indeede doe come from him and by him and thorough him they are conueyed vnto vs. So then the Office of blessing which vnder the law was committed to the Priests doeth truly and properly belong to Christ Iesus the high priest of our profession Caluin harm in Euang. through whoÌ„ we receiue spirituall blessings in heauenly things Eph. 1. He is the onely author of all blessing yet that his grace might be more effectuall to vs it was his wil pleasure that the priests in the beginning should as mediators blesse in his name To this purpose appertaineth that which is read in Psal 118 26. Blessed be he that cometh in the name of the Lord we do blesse you out of the house of the Lord. The Apostle teacheth Heb. 7 7. that it is a sign of excelency to blesse others because without all question and contradiction the lesse is blessed of the greater therfore when Christ the true Melchizedek and the eternall priest came into the world to offer vp himself it was meete that in him should bee fulfilled whatsoeuer was shadowed out by the Legall figures so that he blessed the Apostles openly with a solemne rite of lifting vp his hands to the end the faithful should fly vnto him so many as desire to be partakers of the grace of God to become rich in all heauenly things Lastly the priests are to blesse the people What then are they able to blesse haue they the blessings of God in their own brest and can they giue them to whom they list no it is God only that can blesse curse True it is this is giuen afterward to Balaam the false Prophet to be able to blesse and curse whom he wil chap. 22 6. As also it is in our daies to the bishop of Rome the true successor of Balaam rather then of Peter with whom he hath nothing like But the priests do blesse by praying for a blessing pronouncing the people of God to be blessed So then we see hereby Math. â—6 â—â— Iohn 20 2â— how the Ministers are said to bind and to loose to forgiue sins to retaine sins not that they haue an absolute power to do these things for it is God onely that properly can forgiue sins it is he that can take away the guilt and punishment of them the Ministers only do it ministerially publishing forgiuenesse and assuring remission of sins to al that are penitent and contrariwise preaching that there is no forgiuenes to the impenitent As then the priests did blesse onely as the Ministers of God so did the Disciples of Christ and so do the Teachers of the Church remit retaine sins onely as the Ministers of Iesus Christ who speake in his name Ver 23. On this wise ye shall blesse the children of Israel Now let vs come to the particular doctrine And first there is laid before our eies a set and solemne forme of praier enioyned to the priests to be vsed commonly and continually in the assemblies Doctrine A set forme of prayers lawfull to be vsed From hence we learne that a set forme of prayer is lawfull to bee vsed whether publikely in the Church or priuately in the family This point is the more strongly inferred from
30 1 Chro. â— Mal. 27. 1 King 21 5 7. Num. 15.34.35 both in his word and by his Ministers The Spirit speaketh euidently in the Scriptures by it he resolueth the Church no lesse then by an oracle from heauen besides for our farther direction he giueth the knowledge of his word to the Ministers who draw al their light from the word and doe thereby aske counsell as at the mouth of God The reasons are very euident First the Scriptures Reason 1 are all sufficient to improue and correct 2 Tim. 3.16 Rom 15 4. to teach and to instruct to giue patience and comfort Ioh 20 31. 2 Tim. 3.15 that we may beleeue haue eternall life and to make vs wise vnto saluation Secondly such as will not beleeue them and reply vpon them will beleeue nothing else no although one come from the dead Luke 16 31 It is therefore the foundation of faith to resort to these meanes to be resolued as to the oracle and ordinance of God Psal 85.8 Obserue from hence that all questions in Vse 1 Religion must be decided and determined by the Scriptures All doctrines are to be prooued by them and al errors to be conuinced by them The Scripture is the supreme iudge of all councels and controuersies The supreâ—â— Iudge of aâ—â— controuerâ—â— it sendeth not the Church to the generall consent of the Pastours of the Church nor turneth them ouer to expect a general councel nor posteth them ouer to Rome as the Gentiles resorted to Delphos to consult with the Oracle of Apollo It is in vaine to neglect the straight direct way to seeke out by-pathes and vncertaine passages It neuer taught the Pope and his Cardinals to be the highest court and supreme Iudges of Scripture who oftentimes are ignorant of Scripture It cannot be interpreted but by the same Spirit by which it was written It is required of the supreme Iudge and interpreter of Scripture that he cannot erre that no appeale be made from him that he be no way partiall and that he haue power to compell the parties dissenting to yeeld obedience These properties agree not to the Bishop of Rome he is not free from error for many of theÌ„ haue falne into heresy haue taught contrary things one to the other haue made many foolish interpretations he is a meere man and can compell no mans wil to yeeld vnto him he is partiall in his own cause and therfore to appeale to him is to aske ones fellow if he be a theefe Secondly the Scripture containeth all Vse things necessary to saluation to withstand tentations Matth. 4. and to build vs vp in all trueth So that it is simply and absolutely necessary The doctrine of saluation cannot be learned but from it The knowledge of the law is necessary Rom. 7.7 the knowledge of the Gospel is necessary Tit. 2.11.12 Neither let any obiect that the Church wanted Scripture along time euen from the creation to the dayes of Moses for the Question is not what was necessary in the beginning but what is now necessary The mothers milke is sufficient for the infant while it is a childe but it is not sufficient afterward when once it is growne vp Neither is it true which the Iesuite obiecteth that Christ commanded not any thing to be written but is ouerthrowne by many testimonies of Scripture 2. Pet. 1.21.2 Tim. 3.16 Reuel 1.11 and 14.13 Vse 3 Thirdly it teacheth that the Ministers ought to be ready to answere the questions and doubts that trouble the people any way Therefore they must be faithfull in their places and skilfull in the Scriptures Hag. 2.12.13 they must not be blind guides dumb dogs Ezek. 34.4 their lippes must preserue knowledge and the people seeke the Law at their mouthes Againe it is required of them to be resident vpon their flocks attending on them as watchmen watch the citie alwayes in danger of enemies to discouer the approach of them and as shepheards attending their flock for feare of deuouring wolues 〈◊〉 56 9 10. The people are as a prey in the iawes of al hereticks where teachers are not attending and residing The Israelites fell into horrible idolatry when Moses was absent from them Exod. 32.1 But how shall the Ministers be consulted withall being absent from the people Vse 4 Lastly it serueth for instruction for the people They are not to consult with witches and wizards but to resort to the Ministers of God Deut. 18.15 and to the word to the law and to the testimonie Esay 8.19.20 Princes therfore must not contemne them nor respect theÌ„ as the lowest and basest of the people And all people high and low rich and poore must search the Scriptures who thinke to haue eternall life in them Ioh. 5.39 They are greatly commended that were diligent in the reading of them Acts 8.30 and 18.11 Dauid did exercise himselfe in them day and night Psal 1.2 None are to be forbidden the reading of them forasmuch as the Gospel is the power of God to saluation to all that beleeue Rom. 1.16 They are greatly reprooued and rebuked â—hat were ignorant in them Mar. 12.24 that were slow of heart to beleeue them Luk. 24.25 Euery man therefore must seeke to be assured perswaded in his heart of that which he doth 〈◊〉 14.5 and seeke to warrant his owne work All things must be done in faith Hebr. 4.2 Mar. 11.24 Iam. 1.5 without which no man can please God This reprooueth the ignorance that is in the greatest sort who thinke it enough to doe as others doe to heare the word because others do so to receiue the Lords Supper because they see their neighbours doe so and to come to Church because the most do so These thinke it enough to be present at diuine duties albeit they be indeed farre from doing their duties There are many that come and heare prayers Many do hear prayers which neuer pray who do neuer offer vp any prayers as if there were some hidden vertue in the place or in the praier albeit they neuer lift vp their hearts to God These haue not neither can haue any comfort in that which they doe They are without faith because they are without knowledge They haue no assurance whether they please God or not but doe all things with doubtfull hearts and wauering mindes and therein condemne themselues and sin against God Rom. 14 23. Iam. 1.6 being like a waue of the Sea tossed with the winde Verse 9.10 And the Lord spake vnto Moses saying Speake vnto the children c. The determination of the question is heere set downe and vpon occasion thereof perpetuall lawes established for the direction of the Church The vncleane are put off to the 14. day of the second moneth the cleane must keepe the Lords Passeouer at the season appointed There are two causes alledged wherfore a man may for a time be excused for not comming to the Passeouer and is allowed as vnblameable
there cannot be a greater benefit God the Father offereth and assureth his owne Sonne whom he hath sealed to be the Mediatour of our redemption he deludeth and deceiueth no man that commeth to the Supper as a guest prepared for the marriage feast 2 Cor. 2.16 For as the word turneth to be the sauour of death vnto death to the vnreuerent and vnregarding hearer so in truth is the Sacrament the sauour of death vnto death to the vnworthy and vnwise receiuer Let vs therefore throughly examine and prooue our selues whether we be in the faith or not 2 Cor. 13 5. and consider diligently what is set before vs and hunger and thirst after Christ that we may obtaine this hidden Manna This we shall neuer do except we obserue these few rules First we must try our selues by the law of God whereby commeth the knowledge of sinne Rom. 3 20 7 7. It is a cleere glasse to shew vs our faces or rather our hearts Iam. 1 23. From hence we must frame an editement against our selues Secondly we must labour to vnderstand and beleeue the common corruption of all mankinde standing partly in originall sinne and partly in the fruites thereof wherewith all are tainted as with an vncleane leprosie from the crowne of the head to the soale of the foot Rom. 3 9. Thirdly we must feele the curse of euerlasting death due to vs Gal. 3 10. Fourthly we must learne what couenant God hath made with vs touching grace and mercy that we may be raised vp to comfort in the Sonne of God our Redeemer Fiftly we must desire to be made partakers of the Lords Supper and feele how much we stand in need of it which will follow necessarily vpon the former Lastly we should fit our selues the better vnto the worke by considering the proportion betweene the signes and the things signified The beholding of the breaking of the bread the powring out of the wine should enforce vs to remember the body of Christ broken and his blood shed for vs. When wee looke vpon the Minister comming to vs and reaching forth these elements We should consider that the Lord Iesus himselfe commeth to vs and offereth himselfe with all his mercies and merits vnto vs if wee haue faith to receiue him And as we lay hold vpon the bread and wine and take them in our hands so we must stretch forth the hand of a liuely faith to lay hold of Christ for with him we shall entertaine all his sauing benefits to our endlesse and euerlasting comfort CHAP. X. Ver. 1 2. And the Lord spake vnto Moses saying Make thee two Trumpets of siluer c. HEere wee haue the conclusion of the first part of this book Doctrine Of the siluer Trumpets the vse of theÌ„ In this chapter we are to consider two thinges First the commandement of God directed to Moses to make two siluer Trumpets Secondly the remouing of the Israelites from Sinai to Paran Touching the Trumpets they are described by the matter they must be made of siluer by the forme of an whole piece Thirdly by the ends for the calling of the assembly and for the iournying of the Campe. Fourthly by the manner prescribed how to vse them to what purpose one alone is to be sounded to what purpose both when an alarme is to be blowne and when the alarme is to be blowne the second time when they must blow but not sound the alarme Fiftly by telling who shall be the trumpetters or sound the Trumpets the sonnes of Aaron the Priest Lastly by the time how long this vse shall continue to wit as an ordinance for euer euen so long as the Commonwealth of the Israelites shall endure This is the present vse of them there is a double vse of them commanded for the time to come one in time of warre to assure them that God will then remember them for good and saue them from their enemies ver 9 the other in time of peace at their solemne feasts at their burnt offerings and peace offerings Vse 1 The vses of them follow which are partly ciuill and partly ecclesiasticall And first seeing these siluer Trumpets serued for the Camp and the Congregation to assemble and to remoue and that the power of making them is committed to Moses who hath the sole prerogatiue to call and to dissolue assemblies about publike affaires we learn that it belongeth to Kings and Princes as their proper right to gather together The authority of K ngs and Princes what it is and to dismisse them that are gathered together Euery one hath not authority and iurisdiction to draw multitudes together we shall haue no small ado if that may be suffered Acts 1â— 23. We must haue lawfull and orderly assemblies vers 29. and such as do not sauour of confusion So it was in Egypt without Pharâ—oh no man might lift vp his hand or foot in all the Land of Egypt Gen. 41 44. This right is annexed to the highest power by an estate indefeizible and by a perpetuall law that cannot be dissolued throughout all generations As this power together with the Trumpets was giuen to Moses so did he and his successours practise the same who commanded in chiefe as Deut. 33 ver 5. Numb 31 6. Ioshua called and dismissed the people and they obeyed him in the execution of that power no lesse then they had done Moses before Iosh 1 17 and 24 28. So did Dauid vse these Trumpets 1 Chron 15 4 23 2 3 6. When the Arke was to be remoued and when the offices of the Tabernacle were to be ordered which are things meerely belonging to true religion The like we might say of Salomon 2 Chron. 5 2. of Asa Iehosaphat Hezekiah and Iosiah Thus were all generall Councels congregated and called together and there were none otherwise called for a thousand yeares after Christ but by the Trumpet of Moses that is by the authority of Caesar Thus did Moses also in gathering assemblies about publike affaires both for consultation and action For consultation The neceâ—â— of gatheriâ—â— assemblieâ— because many eies may discerne that which few cannot For action because many hands may discharge that which is troublesome cumbersome for one to do Exod. 18.18 This serueth to reproue three sorts first the Bishop of Rome who as a theefe and vsurper hath encroched vpon the Princes right and stollen away one of these siluer Trumpets and carried to it Rome He would leaue Moses but one Trumpet and would limit his office to ciuill and temporall things challenging power in all spirituall causes and ouer all spirituall persons Howbeit Aaron the High-Priest neuer offered to wring and wrest out of the hand of Moses this power he was content to blow them at the commandement of Moses or rather at the commandement of God Nay such is the tyranny of this proud Bishop that he contenteth not himselfe with one Trumpet though he haue indeed right to none
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 ignoraÌ„ce 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 â—ance 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 theÌ„selues 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
time to time to languish and to perish for want of nourishment As these liue in darknesse and ignorance vpon earth so it shall bee iust with God to thrust them into vtter darknesse in hell But it may bee obiected Obiection that the Apostle saith 1 Cor. 8 2. Knowledge puffeth vp but charity edifieth I answer Answ the Apostle meaneth a false perswasion of knowledge wherby a man thinketh he hath some great matter in him therefore he addeth in the next words Verse 2. If any man thinke that he knoweth any thing he knoweth nothing yet as he ought to know If knowledge puffe vp any the fault is in the person or vaine perswasion of the person not in the gift of God Wee must know therefore that the Scriptures belong to all and that the knowledge of them is necessary to al. And who may exempt themselues from them or who shall say they belong not vnto him Shall Kings and Princes and such as sit in the throne No though they haue a multitude of busines waiting vpon them and are many waies disturbed and distracted by State affaires yet they must haue the law of God with them reade in it all the daies of their life that they may learne to feare the Lord their God Deut. 17.18.19 Shall Captaines and Gouernours in warre and peace No for was not Ioshua such an one yet the Booke of the Law must not depart out of his mouth but he must meditate therein day and night c. For that hee might make his way prosperous and haue good successe Iosh 1.8 Shall Noblemen and Gentlemen exempt thēselues No not they neither for the Eunuch a man of great authority vnder Candace Queene of the Ethiopians who had the charge of all her treasure while he was in his chariot read the prophesie of Esay to further himselfe thereby in knowledge Acts 8 27.28 and 17.11 also the Noblemen of Berca serched the Scriptures daily whether those things were so which the Apostles preached Who then may thinke themselues discharged May the Ministers No they should be men of knowledge and giue attendance to reading aboue others 1. Tim. 4 13. May the people No it is a generall precept giuen by Christ to them to search the Scriptures Iohn 5 39. and yet no doubt many among them were poore and tradesmen so Psal 1 2. Col. 3 16. May such as are weake in iudgement and simple witted No the law of God was written to giue wisedome to the simple Psal 19 7 and the Prouerbes were penned to giue subtilty to the simple and to the yong man knowledge and discretion Prou. 1 v. 4. May the young man deferre the matter vntill age No he must season his young years with the knowledge of the Scriptures Psal 119 9. 2 Tim. 3 15. May they that are rich and wealthy be priuiledged from this No Abraham saith of the brethren of the rich man They haue Moses and the Prophets let them heare them Lu. 16 29. It is in vaine to be rich in the world and not to haue the word also to dwell richly in them that so they may be rich in God May women be freed frō this duty No the grandmother the mother of Timothy taught him trained him vp in the Scriptures of a childe which could not be if themselues had beene without knowledge 2 Tim. 1 5. So then we may conclude that all which liue in the Church and would bee accounted members of the Church whether they be Princes or subiects Ministers or people noble or vnnoble high or low learned or vnlearned young or old rich or poore masters or seruants men or women one or other al I say ought to be endued with the knowledge of the waies of God Vse 3 Thirdly it teacheth euery one of vs to examine himselfe and his owne heart how farre he is guilty of this sinne of ignorance It is the first degree or steppe of knowledge for a man to know and acknowledge his owne ignorance For till we come to this to finde our selues to liue in ignorance and to mourne and lament for it it is vnpossible for vs euer to attaine to sound and perfect knowledge Obiect But some will say How shall we attaine to this knowledge which you speake of Answer I answer the way is to exercise our selues in the reading of the Scriptures He that would haue water must draw it out of the well and hee that would haue knowledge must draw it out of the fountaine of the Scriptures This doth Christ often point vnto in the Euangelists stirring vp men to reade and reprouing those that would not as Math. 12 ver 3. he said to the Pharisies Haue ye not read what Dauid did and verse 5. Haue ye not read in the Law and cha 19 4. likewise he said to the chiefe Priests Scribes Haue ye neuer read Out of the mouths of babes and sucklings thou hast perfected praise Math. 21 16. Psal 8 2. and verse 42. he saide Did ye neuer reade in the Scriptures The stone which the builders refused the same is become the head of the corner and chap. 22 3. he saide to the Sadduces touching the resurrection from the dead Haue ye not read that which was spoken of God So he speaketh to him that asked what he should do to inherite eternall life Luk. 10 26. What is written in the Law how readest thou And Abraham saith to the rich glutton They haue Moses the Prophets they haue their writings among them And speaking of the destruction of Ierusalem Who so readeth let him vnderstand Math. 24 15. The contrary when we do not and will not reade and obey this commandement so often repeated and vehemently vrged is the cause of errour and heresie of euill of discomfort and of al prophanenesse Acts 13 27. Mark 12 24. Secondly such as would haue the true and sauing knowledge must first of all lay before him the grounds and principles of Christian religion otherwise whatsoeuer he knoweth he shall know nothing as he ought to know like him that would build without a foundation Heb. 6 1. Thirdly earnest praier to God for the help of his holy Spirit to assist him and to teach him how to profite aright by the reading of the Scriptures For hee that is the author of them best knoweth how to giue vs vnderstāding to edifie our selues by them in our most holy faith And heereby we shall learne more then such as onely meddle with the Scriptures and neuer practise this duty of praier neither craue a blessing of him vpon their labours Lastly conference with others to minister helpe and comfort one to another This did the two Disciples vse going to Emmaus Luke 24 1◠who talked together of all those things which had happened touching Christ they reasoned of his passion and suffering and they are farther instructed in the truth of the matter and in the vnderstanding of the Scriptures This was the blessing of God vpon
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 〈◊〉 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 〈◊〉 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 〈◊〉 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 〈◊〉 second â—â—â—â—ction an â—â—ed 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 〈◊〉 8 31. â—â— 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 〈◊〉 5 20. 〈◊〉 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 theÌ„selues 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
brazen serpent was a figure of Christ crucified and hanging on the crosse who is made of the Father to bee a Sauiour vnto vs. This Christ himselfe testifieth Ioh. 3.14 15. As Moses lift vp the serpent in the wildernesse so must the Sonne of man bee lift vp that whosoeuer beleeueth in him should not perish but haue eternall life Heereunto likewise hee alludeth Chap. 8.28 29. Then Iesus said vnto them When ye haue lift vp the Sonne of man then shall ye know that I am he and that I doe nothing of my selfe as my Father hath taught me so I speak these things In both these places our Sauiour hath respect and reference to the brazen serpent in the wildernesse shewing that as it was erected to heale the body so must Christ bee crucified to cure the soule therefore this serpent set vp was a type of his death Caluin in Iâ—han â—ap 3 2â— 14. And howsoeuer some of reuerent account in the Church doe vnderstand this lifting vp of the preaching of the Gospel which is as a banner displayed that all men may behold him and esteeme the referring of it to the Crosse neither to bee pertinent to the matter nor to agree in the text yet if we compare the former places phrases with another like Testimony of Iohn chap. 12.32 33. the true interpretation of the words will easily and euidently appeare where Christ speaketh thus to the Pharisees Now is the iudgment of this world now shall the Prince of this world be cast out and I if I were lift vp from the earth will draw all men vnto me Heere by lifting vp Calu. in Iob. 〈◊〉 ver 28. we must necessarily vnderstand the death of Christ vpon the Crosse on which he was lifted vp on high and seene a farre off as the Euangelist himselfe expoundeth it in the verse following saying Now this said he signifying what death hee should die The reasons of this similitude shadowing Reason 1 out the manner of Christs death are very euident and apparent For first as the brazen serpent in the wildernesse had the shew and shape of a serpent but within there was no venemous or deadly thing as the true fiery serpents had so Christ tooke vpon him the shape of a seruant he was made like vnto men he was sent of God in the similitude of sinfull flesh and was counted among the wicked Rom â— 3 Mark 15. â— Esay 53 1â— yet he was pure and voyde of sinne neither could be charged of his enemies with any sin so that this is no vnpropper or far-fet similitude but fit and naturall Secondly euen as the brazen serpent was Reason lift vp on high vpon a pole appointed for that purpose so was Christ first lift vp vpon the wood of the Crosse and was after exalted by the Gospel and set in the sight of all as the Prophet Esay teacheth Esay 11.10 12. And as the brazen serpent before it could be a type of healing must be aduanced and lifted vp so before Christ Iesus could be a Sauiour of his people to saue them from their sinnes he must be fastened vpon the Crosse 〈◊〉 14 15 he must haue his hands his feet pierced that he might spoyle the principalities and make a shew of them openly with triumph As therefore it was not sufficient once to make the brazen serpent and so to looke vpon it but it must as well be mounted as at the first made so it was not enough to bring vs to life and saluation for Christ to be conceiued by the holy Ghost and borne of the virgin Mary vnlesse he also suffer death for our sinnes and so beare our sinnes in his body on the tree Thirdly as the Israelites which obeyed the Reason 3 commandement of God embraced his promise beleeued his word and so beheld the brazen serpent standing on the pole were healed of the deadly bitings of these fiery serpents so all men who are moued with the commandement of God embracing the promise do behold Christ hanging on the tree of the crosse with the eyes of faith 〈◊〉 3.16 are cured of the sting of that old serpent the diuell and recouer of that mortall wound being freed from death and restored into the glorious liberty of the sons of God A serpent did hurt a serpent did heale the Israelites Man did destroy vs man did restore vs. 〈◊〉 5.19 The first Adam did draw into condemnation the second Adam draweth vnto saluation The brazen serpent albeit it were lift vp neuer so high and mounted into the open ayre profited none but such as stedfastly beheld it and looked vpon it so Christ crucified profiteth none but such as beleeue in him by faith Many beheld him with the bodily eyes that reaped no benefit by him they heard him with their outward eares and handled with their hands that word of life yet it auailed them nothing to know him after the flesh 〈◊〉 5.16 neither furthered them in their saluation Reason 4 Fourthly as it seemed to humane wisdom a most foolish and ridiculous thing to be healed by the bare and onely sight of a brazen serpent so to all naturall wise men of the world it seemeth as vnlikely and vnreasonable that any shold be saued by faith in Christ crucified â—r 1.23 as the Apostle sheweth We preach Christ crucified vnto the Iewes euen a stumbling blocke and vnto the Grecians foolishnesse onely to them that are saued Christ is the power of God and the wisedome of God So then it is cleere and euident that the serpent set vp vpon the pole signifieth Christ hanging on the Crosse Vse 1 The vses of this type and similitude are many directing vs to sundry points of religion As what sin is whence it came what it worketh and bringeth forth likewise what the force of the Law and Gospel it who Christ is how we must vse and apply him to haue comfort and saluation in him First seeing the serpent was a signe and signification of Christ we learne that Christ was preached and published in the time of the law albeit darkely and obscurely For as there is but one saluation so there is but one way to attaine vnto it to wit faith in Christ The faith of the fathers is one and the same with the faith of the children There was neuer any man saued without the knowledge of IESVS CHRIST neyther is at this day saued neither shall be hereafter to the end of the world This the Apostle teacheth to the Hebrewes Heb. 13.8 Iesus Christ yesterday and to day the same also is for euer And to this truth Iohn giueth witnesse All that dwell vpon the earth shall worship the Beast Reuel 13.8 whose names are not written in the booke of life of that Lambe which was slaine from the beginning of the world Albeit he were manifested in the flesh and crucified on the Crosse in the last age of the world when the fulnes of time was
be effectuall to stay vs in our obedience because God wil continue the same God of mercy and truth vnto vs without alteration which he was to Noah Abraham Isaac Iacob Ioseph and all the faithfull so highly renowned and greatly commended in the Scriptures so it must serue to bee a bridle in the iawes of the vngodly and prophane wretches of the world that as he hath plagued consumed and throwne downe into the bottomles pit of hell the wicked heretofore that rebelled against him and resisted his will so he is vnchangeable in Name and Nature and therefore he will do the same to them now and to as many as shall walke in their steps for euer This we may see to be a plain case in the righteousnes of God Eccl. 8 12 13. Though a sinner do euill an hundred times and God prolongeth his dayes yet I know it shall be well with them that fâ—are the Lord and do reuerence before him but it shall not be well to the wicked neither shall he prolong his daies he shall be like a shaddow because he feareth not before God And the Apostle Iude in his Epistle Iude 6 7. 2 Pet 2 1 5. alledgeth and applyeth the examples of Gods vengeance vpoÌ„ the wicked past to those present and to come shewing that if God spared not the Angels that had sinned but cast them downe into hell and deliuered them vnto chaines of darknesse to bee kept vnto damnation neyther spared the olde world but brought in the flood vpon the vngodly c. Let vs remember that wee shall finde God the same toward vs for euer neuer presume that he can or will be changed now from that which he hath beene heeretofore toward others Verse 21. He seeth not iniquity in Iacob he beholdeth not transgression in Israel Hitherto we haue spoken of the vnchangeablenesse of Gods loue toward his Church Now let vs see the reasons of it both in spirituall things and then in temporall The cheefest priuiledge of the Church standeth in the fruition and enioying of spirituall blessings Among all spirituall blessings this is one of the cheefest Remission of sinnes This is expressed by this phrase that God seeth not sinne in them that is he forgiueth theyr iniquity and imputeth not sinne vnto them To the same purpose the Prophet saith Our sinnes are couered Psalm 32 verse 1. These may seeme at the first strange speeches and phrases For shall not he that made the eye see Psalme 94. Shall not he that made the eare heare He that made the heart shall not he vnderstand and know the secrets of the heart Are not all things naked and open before him or can any hide himselfe from his presence and winde himselfe from his prouidence The meaning is not that God doth not behold them but it is a borrowed speech from the custome of men which lay away those things out of sight which they do not vse or would not remember so that he doth not see them when he doth not punish them he couereth them when he doth pardon them and account them as if they were neuer committed So Hezekiah saith Esa 38 17. God had cast his sins behind his backe Thus the Prophet speaketh Esay 1 18. Though your sinnes were as Crimson they shall be made white as Snow though they were red as Scarlet they shall be as wool And chap. 44 22. I haue put away thy transgressions like a Cloud and thy sinnes as a Mist So the Prophet Micah saith chap. 7 19. He will turne againe and haue compassion vpon vs he will subdue our iniquities and cast all their sinnes into the bottome of the sea From all these Testimonies we learne this truth That to euery true member Doctrine of the Church To all the members oâ— the Churcâ— belongeth the forgiuâ—nesse of 〈◊〉 belongeth the forgiuenes of all theyr sins It is a peculiar priuiledge of the faithfull for the merits and righteousnesse of Christ to haue theyr sinnes forgiuen whereby it commeth to passe that God esteemeth of sinne as no sinne and of iniquity as if it had neuer bene committed Heere then we haue offered to our considerations a principall and fundamental point of our Christian Religion and of the holy faith That all our sinnes wants and impections originall and actuall as well in the committing of euill as in omitting of good in thought word deed are couered healed and released thorough the righteousnesse of Christ imputed vnto vs which being apprehended by faith and applyed vnto vs doth not onely make them as if they had neuer bene but also iustifie discharge vs causing vs to appeare blamelesse and spotlesse in the sight of God Thus God proclaimeth him selfe to be a most gracious and merciful God readily inclined to forgiue sins Exod. 34 6 7. Esay 33 24. and 43 25. Ier. 31 31 32. and 33 8. Reason 1 And this truth to wit that iustification staÌ„deth in the remission of sinnes through the satisfaction of Christ is confirmed vnto vs by sundry reasons out of the worde of GOD. For first we must appeare as iust and perfect in Gods sight either by the imputatioÌ„ of Christs righteousnesse or by the merite of our owne workes there is no third way can be deuised This is a full distribution of causes as appeareth by the Apostle speaking of the election and calling of the Iewes Rom. 11 6. If it bee of grace it is no more of workes or else were grace no more grace but if it bee of workes it is no more grace or else were worke no more worke Thus we see hee maketh an opposition betweene the grace of God and the workes of men But no workes can iustifie vs neither of congruitie nor condignity neither of nature nor of grace wrought in vs by the spirit of God but by Gods acceptation of the intercession and merits of his owne Son This the Apostle witnesseth Rom. 3 20. Gal. 3 6. By the workes of the Law shall no flesh be iustified in his sight And in another place I count all things but losse for the excellent knowledge sake of Christ Iesus my Lord that I might bee found in him not hauing mine owne righteousnesse which is of the Law but that which is through the faith of Christ euen the righteousnesse which is of God through faith Phil. 3 7 8 9. Reason 2 Secondly whatsoeuer giueth the creature cause of boasting and robbeth God of his glory may not be admitted and cannot be accepted in the worke of our iustification But all things sauing the righteousnesse of Christ minister to vs matter of boasting depriue God of the honor and glory due to his name This the Apostle teacheth in sundry places Rom. 4 2. If Abraham were iustified by workes he hath wherein to reioyce 〈◊〉 2 8.9 but not with God By grace are ye saued thorough faith and that not of your selues it is the gift of God not of workes lest any man should boast himselfe So
being the chiefe Corner-stone do feed men with fancies fond deuices without godly edifying and teach their owne dreames and fables Let the Prophet that hath a dreame tell a dreame and he that hath my word let him speake my word faithfully what is the chaffe to the wheat saieth the Lord Ier. 23 28. And the Apostle chargeth Timothy to stay prophane and vaine bablings for they shall encrease vnto more vngodlinesse 2. Tim. 2 16. Many there are that corrupt the word to please men and to establish their owne errors We cannot content our selues with the ancient faith but loathe the heauenly Manna and waxe wanton against Christ He is not esteemed that preacheth the plain truth plainely in the euidence of the Spirit He is most magnified and made of that can bring in some strange matter against the common receiued faith and we liue in this respect in most dangerous times and perillous seasons as euer were heretofore Others shut vp their mouths and eyther through feare dare not or through flattery and filthy lucre will not reproue sin These are men-pleasers and time-seruers not remembring what the Apostle saith Galat. 1 10. Preach I mans doctrine or Gods Or goe I about to please men For if I should yet please men I were not the seruant of Christ The Ministers of the Gospel must not sowe cushions vnder mens elbowes Ezek. 13.11 Mich. 2 11. nor prophesie to the people of wine and strong drinke they must not apply or fashion their doctrine to the humours and affections of men as if the word were a crooked line or a leaden rule or a shipmans hose but keepe a good conscience Hence it is that the Lord chargeth Ieremy to take away the precious from the vile and to do according to his word Let them returne vnto thee but returne not thou vnto them A father will not alwayes feed the fancy nor follow the disposition of his son that is sicke but will sometimes crosse his minde and restraine his desire Ier. 15 19 and 6 14. So must the Ministers of God which are the fathers of our soules deale with such as are sicke of sin not soothe them vp with sweete words nor dawb with vntempered Morter but giue theÌ„ that precious balme that shall not break their head Psal 141 5. Thus dealt Eliah with Ahab Amos with Amaziah Iohn Baptist with Herod though it cost him his head And thus should all the true Ministers of God do without pride or ambition without feare or flattery seeke the glory of God not the praise of men and howsoeuer the people hate him that rebuketh in the gate Amos chap. 5 verse 10 and abhorre him that speaketh vprightly yet they should set God before their eyes 2 Tim. 2 15. and consider they haue to deale with him Lastly they must not preach part of the word onely and leaue another part vntaught but lay before them the whole will of God Some preach nothing but the law some teach nothing but the Gospel both sorts are greatly deceyued if they looke for any great increase by their labors The Law must prepare and make the way the Gospel must follow after The Law casteth downe the Gospel comforteth and raiseth vp The Law reuealeth the knowledge of sinne the Gospel reuealeth the remission of sinne Both these meanes are to be set on worke and applied wisely and discreetly to our hearers Such as are secure and cold in the profession of the Gospel such as thorough presumption or ignorance see not their owne sinnes giue them the Law and apply vnto them the threatnings of the same Such as see and feele their sinnes and are cast downe by a deepe apprehension of Gods heauy iudgements minister vnto them a plaister of the Gospel made of the precious blood of Christ that looking vpon him as it were vpon the brazen Serpent Numb 21.6 they may presently bee cured and recouered of the sting of sinne and the wound of conscience Both these are two necessary meanes that God hath left the one without the other hurteth more then healeth The Law without the Gospel driueth the poore distressed soule vpon the rocke of desperation the Gospel without the Law puffeth vp and aduanceth proud flesh vnto presumption and therefore the spirituall Physitians and Surgeons are so to temper them as that the Church may haue the profitable and necessary helpe of both Vse 4 Lastly it serueth to direct the hearers in the right art of hearing they must submit them selues to Gods ordinance and bee ready to know and heare all the will of God We must not haue itching eares which are not able to suffer wholesome doctrine some as the Athenians delighting in new things and in hearing fables others not abiding to bee reprooued Therefore the Prophet Micha saith Are not my words good to him that walketh vprightly Mich. 2 7. The cause why the word to many men is vnpleasant and vnsauoury is because they delight in euill and desire to continue in sinne growing to so grosse a contempt as to command the Prophets not to Prophesie or to prescribe vnto them what they shall Prophesie or would limit them to their owne liking to serue their owne affections and filthy lustes Many would follow Iohn the Baptist til he required repentance They would heare Christ vntill he spake of taking vp the crosse Herod heard Iohn willingly Marke 6 20. and practised many things but when once hee came neerer to him taught that it was not lawfull to keepe his brothers wife hee enioyned him silence and clapped him vp in prison The Iewes seemed for a time attentiuely to hear the defence of Paul Acts 22 22. but when he touched his Apostleship to the Gentiles which they crossed gainesayed Luke testifies they heard him vnto this word but then they lift vp their voyces and saide Away with such a fellow from the earth for it is not meete that he should liue Thus it fareth with many hearers in our dayes The drunkard delighteth to heare the Minister preach agaâ—nst oppression and couetousnesse this pleaseth his humor this his stomacke brooketh well enough These men heare the word by parts parcels they giue care till their secret â—â—â—â—es be reproued and sit quietly till their sores bee rubbed and when once they are touched they begin to kick spurne with their heeles against the word and the Ministers of it But we must heare all that is taught vs and not certaine clauses or cantiles onely we must heare constantly continually and vniuersally as well the things that mislike vs and goe against vs as those things that please and content vs as well the iudgements of God thundered out against vs in the Law as the sweete promises pronounced and offered in the Gospel as well the laying open of our owne sins as the publishing of the sinnes of other men This kinde of hearing the Lord commendeth in his people after the deliuery of the Law Deut. chapter
not much more will hee teach them his wayes that feare him reueale his secrets to the humble-minded Psal 25 9 12.14 Let vs exercise our selues in the diligent reading hearing and conferring of his word let vs earnestly desire to profite and grow forward in the knowledge and vnderstanding of the truth from time to time according to the meanes affoorded vnto vs. We liue in the cleare light of the Gospel and in the golden dayes of Gods grace times that our fore-fathers neuer saw let vs not therefore shut our eyes against the truth that shineth in our hearts or at the least not stop our eares against the sound of the word that pierceth our eares We haue a gracious promise made vnto vs that God will giue a blessing vnto such as seeke him hee will be knowne of those that seeke to know him he will open to those that knocke for him This is the maine cause of all ignorance that we desire not knowledge It is a grieuous sin to be destitute of knowledge but it is more fearefull to haue no desire of knowledge Ignorance is the root of all impiety of infidelity of idolatry of superstition of presumption of disobedience of contempt of the word and worship of God as the Apostle rehearsing the corrupt fruites of darknes the throat an open sepulchre the mouth full of cursing the feet swift to shed blood destruction and calamity in their wayes maketh this the the cause of all The way of peace they haue not knowne Rom 3.17 So the Lord Psal 95 10 doth render this as the reason why his people erred because they had not knowne his wayes This caused the Iewes to crucifie the Lord of life and to deliuer him into the hands of sinners For if they had knowne the wisedome of God they would not haue crucified the Lord of glory 1. Cor. 2 8 according to the words of Peter preaching repentance vnto them Now brethren I know that through ignorance ye did it as did also your gouernours Act. 3.17 And as it is the root of all impiety against God and vnrighteousnesse of men so it is the cause of all iudgements and punishments The Prophet Hosea threatning Gods plagues in a fearefull hand to fall vpon the people maketh this one cause There was no knowledge of God in the land Hos 4 1 2. So at the last day when the Lord Iesus shall come to iudge the quicke and the dead He will come in flaming fire to render vengeance to those that doe not know him 1. Thes 1 8. These things being rightly and wisely considered should teach all of vs to seeke after knowledge as for siluer and search for vnderstanding as for precious stones assuring our selues that God will neuer be wanting to helpe such as hunger and thirst after righteousnesse who is neere to al those that call vpon him euen to all that call vpon him in truth Vse 3 Lastly we see his mercy is greater vnto vs then to the fathers before The Lord Iesus hath brought the doctrine of the Gospel from the bosome of his Father Acknowledge then with thankfulnesse the preferment of these latter times and let vs not seeke after dreams and visions which are abolished but hauing the sure word of the Prophets and Apostles rest in the reuealed will of God Moses had a preheminence aboue the Prophets to whom God spake not by dreames or visions but face to face as is declared Numb 12 6 7 8. I will be knowne to the Prophets by vision by dreame my seruant Moses is not so who is faithfull in all mine house vnto him wil I speake mouth to mouth and not in darke words As Moses was preferred before the other Prophets so haue we a singular priuiledge aboue the Patriarkes Prophets that haue gone before vs who wanted the light that we enioy as the Writer of the Hebrewes doth testifie declaring that the glory of our time is greater in which GOD hath vouchsafed to speake vnto vs by his own sonne At sundry times and in diuers manners God spake in olde time to our fathers by the Prophets in these last daies he hath spoken vnto vs by his Son Heb. 1 1 2. So then the condition of Christians vnder the Gospel is better then of the Israelites vnder the Law in respect of the manifestation and reuelation of Gods truth The Israelites had God reuealed by the Prophets but we haue him taught by the Son himselfe who is counted worthy of more glory then Moses Heb. 3 3.4 inasmuch as hee which hath builded the house hath more honour then the house and he that is Lord ouer it hath more honour then he that is a seruant in it Hereupon Christ calleth and accounteth the Disciples blessed Because they saw with their eyes and heard with their eares those things which many Prophets and righteous men desired to see and heare and yet could not Mat. 13 17. Let vs therefore walke worthy of this great grace and mercy let vs embrace and professe the doctrine of Christ with all zeale and as wee haue receiued greater fauour let vs bring foorth greater obedience Let vs magnifie the preaching of the Gospel whereby Christ Iesus is described in our sight as it were crucified among vs which hee hath made the strength of his arme and his great power to saue those that do beleeue to which he hath giuen such effectuall grace that it worketh more mightily then all miracles and pierceth deeper into the heart of man then all visions and reuelations yea Though one should arise from the dead to speake vnto vs Luk. 16 31. Let vs now looke for no miracles nor depend vpon strange wonders the doctrine of Christ is â—ufficiently strengthned confirmed so that no doubt of any part therof is to close vp our owne eyes that the light of the glorious Gospel of Christ which is the Image of GOD should not shine vpon vs. 2 Cor. 4 3â— If the Gospel be yet hid it is hid to theÌ„ that are lost To conclude let vs all know that God hauing brought vs into these last times requireth of vs greater knowledge faith zeale obedience and greater fruites of repentance Heb. 2 1 â— For if the word spoken by Angels was stedfast and euery transgression and disobedience receiued a iust recompence of reward how shall wee escape if we neglect so great saluatioÌ„ which at the first began to be preached by the Lord and afterward was confirmed vnto vs by them that heard him Wherefore we ought diligently to giue heed vnto the things which we haue heard lest at any time we runne out Verse 5. How goodly are thy Tents O Iacob and thy Tabernacles O Israel as the valleyes that are stretched out c. Hitherto we haue spoken of the preparation and entrance into this third Prophesie Now we come to the summe and substance of it vttered by way of an admiration or exclamation the diligent consideration of the florishing estate
for a meate offering c. 14 And their drinke offerings shall be halfe an Hin of wine vnto a Bullocke and the third part of an Hin vnto a Ramme and the fourth part of an Hin vnto a Lambe c. 15 And one Kid of the Goats for a sinne offering vnto the Lord shall bee prepared besides the continuall burnt offering and his drinke offering In these words we haue the monethly solemnity commanded to the Iewes to wit the Calends of the moneths called the New Moones or beginning of euery moneth The worship performed therein was two young Bullocks one Ram seuen Lambs of the first yeare three tenth deales of flower for euery Bullock and two tenth deales of flower for euery Ram for a meate offering c. it must also haue a drinke offering containing halfe an Hin of wine c. Here we haue mention made as also before of the Hin and of the Epha Touching the Epha Omer we haue spoken already chap. 5 15 16. What the Hin was Now we must speake somewhat of the Hin Some are of opinion that it cannot bee certainely knowne how much the Hebrew measures contayned as appeareth in Lyra and Caietan and so they leaue it vncertaine to determine Others to enwrap the Hin in greater obscurity make two kindes of measures of this one kinde the greater and the lesser but this is a bare coniecture without warrant Mention is made heereof before chap. 15 4 5 7 9. This we are to hold for a certaine truth that the Hin is of liquid things and it is commonly accounted to containe six pintes which we receiue as most probable least suspected because it agreeth with the computation of the Hebrewes who generally hold that it holdeth twelue of the measures called Log and the Log contayned sixe egges and there goeth to a pinte of our english measure as much as 14 eggeshels containe But of this see before chap. 15. Now to returne to the matter which is heere handled Of the feast of the New Moone we see that the Calends or beginnings of the moneths were consecrated hallowed vnto God as before chap. 10 10 and in many other places 1 Sam. chap. 20 5. 1 Chron. chapter 25 verse 31. 2 Chron. chap. 8 verse 13 and chapter 31 verse 5. Nehem. chapt 10 verse 33. Ezr. chap. 3 verse 5. Ezek. chapter 45 verse 17 and 46 verse 1. Amos 8 verse 5. This was the solemne feast of the Iewes Vse 1 let vs see what it belongeth vnto vs. First see heereby that God did set apart diuers times besides the Sabbath to his people that serue him to heare his word and to resort to the Prophets to bee taught and instructed in the wayes of godlinesse 2 Kings 4 25. Ezek. 36 1 at such times the people went to the Prophets when the Priests were oftentimes negligent in theyr places Christ our Sauiour complayneth in the Gospel that they were as sheepe without a Sheepheard Math. 9 verse 36 when there were store of Priests and Leuites in the Land howbeit they were dumbe dogges and opened not theyr mouthes to interpret the Law The Sabbath day is the cheefe time to seek after knowledge and euer was from the beginning neuerthelesse God appointed other times also to his people There are not many places in the land where the word is preached on other dayes thē the Sabbath I would there were more of them it is a good helpe to many other places where they want teaching if the people resort to them as they were wont to the Prophets they are to be commended encouraged If there were a dearth of Corne among vs how farre would we goe to fetch Corne rather then wee would starue I beleeue as far as the sonnes of Iacob who went out of the Land of Canaan into Egypt so ought it to be with vs in regard of the soule we should be ready to go from place to place yea from Land to Land rather thē pine away and perish for want of instruction Amos 8 12. But if many that liue among vs had liued in those dayes that cannot abide that preaching should be vpon any other day they wold haue enueyed against this as a great disorder and vpbraided the people that they gad after Sermons and leaue their businesse and begger themselues In the dayes of Christ the people followed him out of their houses and Cities and sought him out to bee taught of him yet he neuer reproued them or forbad them but fedde them both in soule and body Doth the Lord command vs so often to delight in the Law of the Lord to meditate therein day and night to seeke first of all the kingdome of God and ought a few miles to stop vs or hinder vs How far will men ride and runne and sayle for a little earthly substance It is accounted by worldly minded men that sauour nothing but of the earth no disorder at all to runne on heaps from towne to towne to drunken feasts may games dancings playes beare-baytings and other like fooleries and vanities they allow this running from place to place but if any go halfe so farre to seeke after the word and to edifie themselues in theyr most holy faith they cry out against it with open mouthes and thinke them worthy to bee punished Thus they would also haue done to Gods owne people the Iewes if they had seene them runne resort to the Prophets in the ruinous times of the Church with so great zeale and forwardnesse as they did Secondly we learne that all moneths and Vse 2 times are consecrated to vs through Christ so that worshipping God truely they shall turne to our good and benefit according to the saying of the Apostle Whether life or death or things present or things to come all are ours 1 Cor. 3 22 23. The heathen and they that are heathenishly minded are afraid of the influence of the starres and of the constellation of the heauens yea the Starre-gazers would beare vs in hand that some times are dismall and fatall to some purposes The Gentiles made it vnlucky to enterprize some busines in some of the moneths Hence it is that the Poet saith Ouid de fust l. 3. Hac quoque de causa fite Prouerbia tangunt Mense malum Maio nubere vulgus ait That is The Prouerbs teach and common people say It s ill to marry in the moneth of May. In like manner he teacheth before that some times are vnfit for the marriage of widowes or of maides forasmuch as such as marry in them are not long liued but haue died quickly Nec viduis tedis eadem nec virginis opta Tempora quae nupsit non diuturna fuit And one of the wisest Philosophers among the heathen enquiring into the causes Plut in his Roman quest 86. why the Romanes would not marry in the moneth of May alledgeth this as one because they offered oblations to the dead in this moneth and therfore was
more to the heaps of their other wickednesse Sixtly theyr estate or ability what theyr lands or liuings bee what goods and substance they haue where their dwelling and abode is whether they haue any thing to lose and bee able to make satisfaction if happely they be found tainted For beggers and bankrout strangers and straglers vnknowne and vntryed may soone bee brought to lift at an oth for a little money and for hope of gain and the party grieued and abused by theyr falsehood and forgery shall purchase theyr eares when they are in the pillery at a deare rate if he list to sue at the Law for them Lastly theyr faith or religon is of speciall consideration because that is the bond of all good order If they feare God and regard theyr conscience there is no feare of them we need make no scruple of conscience to allow of them For infidels Turkes heretiques or vnbeleeuers make little account to renounce sell Christ and the Christian faith which they doe not beleeue fot a small gaine and aduantage Neuerthelesse the Gentiles themselues did put such religion in othes if they had sworne solemnely by their false gods that they feared vengeance to fall vpon them Iuuen. satyr 8. if they did breake them Thus wee haue seene what witnesses ought to bee now let vs see how they offend when they are such as they ought not to be For no man must thinke it a small offence to wrest iudgment and to be a false witnes A false witnes offendeth sixe wayes inasmuch as they offend against God against the truth against the Iudge against the person accused against the commonwealth and against themselues First of all they sinne against GOD himselfe who is the Author of truth and the President of iudgment seates for they feare not to lye shamelesly to his face and to pollute and defile his Tribunall they despise and contemne his Law and call vpon him to be a witnesse of falsehood Secondly they do offend against the truth which is that onely light wherein the knowledge of things consisteth this they go about to darken with theyr lyes and to hide it from the sight of men as they that couer a candle vnder a bushell or like to theeues that cannot abide the light but put it out that neyther they nor their doings may be espied Thirdly they transgresse against the Iudge who pronounceth sentence according to the words of the witnesses and maketh their depositions as a rule to guide and direct him It is a common thing for the Iudge to erre and to go astray Phil. Bosquieri theatrum patie p. 280 being seduced and deceiued by their falsehood pronouncing with his mouth sealing with his hand and striking with his sword otherwise then it ought to be who ought to be the instrument the oracle and the interpreter of God Fourthly against such as are accused and brought to iudgment whether they be guilty or not guilty If they be guilty and bee acquitted and discharged by them they free them from punishment which might bee a good meanes to doe them good when they should receiue according to their deserts and besides they encourage them in euill because to escape without punishment inflameth them with a desire to continue in euill If they bee not guilty they are wronged and oppressed by their false testimonie eyther in their life or in their goods or in their name or in such like earthly blessings Wilh Zepper de leg Mosaic lib. 5 cap. 7. For whatsoeuer is taken from the condemned person by sentence of the Iudge is all done by the fault of the false witnesse If life be taken from him he is the murtherer if he lose any of his goods hee is the theefe if his good name be impaired he is the slanderer Fiftly against the common-wealth because the end of iudgments and of the courts of iustice is not attayned to wit the peace and tranquillity of the people For wherefore serue so many places and seates of iudgment but that wee should leade a peaceable and a quiet life The end of warre is said to be peace so the end of suites is that we should not sue Now this great and precious iewell of peace is wronged and wrested when the Iudge following the rule of the witnesses and iudging according to things alledged and proued doth condemne the innocent and absolue the guilty person For as hee is iniurious against my body that cutteth off a sound arme or leg so is he against the citty which casteth way a good and profitable citizen Again as he is hurtfull to my body that doth not cut off a rotten member or perswade the Surgeon to cut it or to burne it when need requireth because the sound members that remain are endangered thereby so likewise he that moueth or perswadeth the Iudge to acquit a guilty person who is no better to the common-wealth then a rotten member is to the body is an enemy to the state and iniurious to the body politicke Lastly against himselfe False witnesses doe hurt themselues most of all because he depriueth himselfe of all blessings belonging to soule and body The Lord professeth himselfe to bee a sharpe and speedy Iudge against those that sweare falsely Zach. 5 4. Mal. 3.5 Hence it is that Salomon sayth A false witnes shall not be vnpunished and he that speaketh lyes shall not escape Prou. 19 5.9 and chapt 25 18 A man that beareth false witnes against his neighbour is a maule and a sword and a sharpe arrow to wit not onely toward his brother but striking piercing wounding and hurting himselfe It is the part of an enuious person to pull out both his owne eyes to put out one of his neighbours but such are all false witnesses they annoy themselues in soule and body that they may hurt the body onely of their brother So then a false witnes doth hurt himselfe more then he doth another or can do He may by his false testimony take away his goods or his life or his name and this is all when in the meane season he destroyeth and damneth his owne soule and casteth it into hel fire there to be tormented with the diuell and his angels CHAP. XXXVI 1 ANd the chiefe fathers of the families of the children of Gilead the sonne of Machir the sonne of Manasseh of the families of the sonnes of Ioseph came neere and spake before Moses and before the Princes the chiefe fathers of the children of Israel 2 And they said The Lord commanded my Lord to giue the land for an inheritance by lot to the children of Israel and my Lord was commanded by the Lord to giue the inheritance of Zelophehad our brother vnto his daughters 3 And if they be married to any of the sonnes of the other tribes of the children of Israel then shall their inheritance be taken from the inheritance of our fathers and shall be put to the inheritance of the tribe
most comfortable p. 563 b. Faithfull must vse meanes to further Gods prouidence 577. they must deale wisely p. 579. b. they are greeued for the sins of others 504 they shall be euilly intreated p. 596 b. Faithfull faile in many things 735 a. 736 how said to walke in all the Commandements 736 b. they may fall into the same sinnes againe 772 they are forrainers in this life 822 they are brought into the inheritance of the wicked 845 b. they are men of courage 864 b. they bring a blessing vpon their families p. 1080 b. Faith true of an applying nature p. 1232 b. False Teachers p. 1036. Familiarity with Idolaters to be auoided p. 1219. Famine of the word p. 780. Fast the kindes of it 1153 a. what it is ibid. it is to be ioyned with praier 1154 the popish fastes ibid. Fathers comforted that haue euill children 134 their duties See duties Fauour of God must be cheefely desired 432 b. 433 mans happinesse standeth therein p. 433 b. 434 a Feare wrought two waies p. 269 b. Fellowship with wicked p. 1049 b. 1050. Feast of the Sabbath 1140 of the New-Moones 1143 of the Passeouer 477 1146 of Pentecost 1148 of Trumpets 1150 of fasting 1152 of Tabernacles p. 1155 b. Fire one of Gods iudgements p. 525 a. First borne the Lords p. 145. 158 b. First fruites p. 630 631. Flesh eaten before the flood p. 150 b. Food of the soule p. 532 a. Forefathers stood vpon p. 586. Foreseene works p. 87 a. Forgiuenesse by man how farre p. 298. Forgiuenesse of sinnes 654 b. a notable benefit 955 what it is 311 a. 340 such as want it are most miserable p. 340 956. Forgiuenesse three fold p. 298 b. Forme of set praier 513 b. 424 b. against those that condemne it 512 their reasons answered p. 426 b. 512. Fornication not indifferent 380 it is knowne vnto God 381 motiues to auoid it 385 it bringeth iudgements 1052. b. auoid the occasions 1055. See adultery whoredome Freedome ciuill 181 and spirituall ibid. Free will confuted 90 a. what free will man hath p. 90 b. G. Gaine a tentation p. 886 b. Gaming and Gamsters p. 142 b. Genealogies p. 174 b. Gifts what may be lost what not p. 24. 25. Gifts of Moses whether diminished p. 535. b. Glebe of the Church p. 705. Glory of God 605. it is the triall of doctrines page p. 232. God is the Author of the Scriptures 1. hee performeth all his promises 41 b. how hee is present and how farre off 81. 958. 595. hee bestoweth his gifts freely 85. yet by meanes 546 a. how he requireth impossibilities p. 89. God disliketh mens deuises in his worship 141 b. he ordaineth the officers of his Church 146 b. he chuseth weake meanes p. 175. God will haue all places taught 197. and haue a learned Ministery p. 199 a. God hath not giuen to all alike p. 243. God punisheth sinne in his owne kinde 390 he will make knowne the innocency of his 396 b he bestoweth more vpon them then they desire 403 b 683 he knoweth all secrets 410 b. why hee holdeth his peace at our afflictions page 413 b p. 572 a. God hath two schoole-houses 443 b two dwelling places 520 hee vnderstandeth all mens wayes p. 558 God searcheth before he punisheth 562. he heareth not such as lye in their sins 568. hee mingleth his chastisements with mercy 573 b. he respecteth no persons 575. how he is saide to come to a people p. 596 a. God deliuereth from dangers vnknowne to his 902 he is vnchangeably true 952. he prouideth for his 1113. he is of much patience 606. not to be abused p. 778. God visiteth the sins of fathers vpon children 615 b. he punisheth for sinnes of impiety 640 b. he would haue all brought to repentance 678. he is not to be accused for not giuing it Ibid. he giueth life to the dead 683 b. iust in all chastisements p. 691. God chastiseth his owne children 739 he loueth his people 759 b. heareth their prayers 760 784 b he deliuereth them vnder the crosse 786 b. he is mercifull to greeuous sinners p. 809 b. God is mercifull to the mercifull 993 b. accounts our wrongs as his owne 996 a. he chastiseth his owne first p. 1050. Gods presence what it signifieth p. 283. Gods dwelling is among his people p. 519. Gods wrath moued is full of rage 1077. it is foreknowne three wayes p. 1078 b. God setteth bounds to all mens possessions p. 1225. God tolerateth things which he neuer alloweth p. 1247 Godly See Faithfull Good name 357. haue care of each others 398 401. especially of Gods name p. 400. Good is to be commended in whomsoeuer it abideth p. 1257. Gospel of Iames counterfet p. 348 b. Gospel contemned a greeuous sin 796. it needeth no new miracles p. 685 a. Greatest part See multitude Guilty none before triall p. 362. Guilty ought not to be spared p. 1252 b. H Hollowing of Churches p. 436 b. Harlots to be auoyded p. 384 b. Hatred none like to that for Religion p. 764. Head taken diuersly p. 436 a. Hearbes soure p. 1147 b. Hearers duty p. 474 Hearing 13 b. it is a Iewel for the eare 234 a. wherein it consisteth p. 13 b. Hearing the same things p. 238. Heart p. 145 b. Hebrewes how they entitle the Scriptures p. 8 a. Hiding of gifts p. 463. Hin what p. 626 1143 b. Honour God with the best 348. it draweth from God p. 863. Hope of euill professors more then of ciuil men 120 b. of wicked is vaine p. 937. House of God what p. 563 b. Housholders p. 573. Humility p. 77. a Hipocrisie 31 976 582. the markes of it Ibid. at last it is vncased 588 b. the heinousnesse of it 589 a. nothing worse then it p. 1126. Hipocrites 446 b. often in the church p. 11. I Iealousie what 347 a. whereof it consisteth Ibid Iewish lawes touching inheritance p. 1127 a. Iewes had knowledge of the Messiah p. 498 b. Idolaters honored their Prophets p. 914. Ignorance abounds 142 b. the danger of it 170. it is the root of disobedience 250. a great sin 526. it shal excuse none 931. the causes of it Ibid. Ignorant what they are p. 172 251 b. Ignorant Ministers p. 229. Image of God what p. 422. Images not to be worshipped p. 789 b. 790 792. Imposition of handes 434 a. 469 Ministers ordained by it ibid. Impropriations p. 702. Inheritance of the Israelites p. 1257 b. Infants without baptisme 486. they belong to the Couenant p. 1081 bi Inferiors must reuerence their superiors p. 541. Innocency p. 596 b. Innocent person not to be put to death p. 1252 a. Instruction to the Ministers p. 697 a. Instruments weake God chuseth p. 105. Intents excuse not p. 141 b. 170 b. Iobs children godly p. 1130 b. Iosephus tale of Moses wife disproued p. 500. Ioseph and Mary brothers children p. 1270 a. Irony p. 895. Ismael whether he repented p. 1171. Israelites 42 mansions in the wildernesse p.