Captaines and Moses himselfe disdained not to set their hands to worke No doubt many of the people ioyned with them as helpers forward but the principal men and heads of the families are heere named because they did direct strengthen and encourage others that were vnder them by their good example The doctrine arising from hence is this That publicke persons vnto whom God hath granted honor and principality Doctrine All Supeâ— must giue eâ—ample to â— Inferiors and preferred before their brethren are not only to informe their inferiors and giue directions vnto them by word but by their example and practise to go before them All superiors are to teach by example of life as well as by word of mouth their inferiors So then we are all from this example of the zeale of Moses and forwardnesse of the Princes of the Tribes to consider that it is required of cheefe personnes whose heads are aduanced aboue others to haue in them a zeale and forwardnes to further good things in others that so their care may be answerable to the place wherein God hath set them This is proued vnto vs in the example of Eliud one of the Iudges who hauing slaine Eglon King of Moab and knowing there was a greater worke behinde to do it is sayde he blew a Trumpet in Mount Ephraim he assembled the people and he went before them saying vnto them Follow me Marke here how he thought it not enough to shew the Children of Israel what was to be done and to direct them in the way but himselfe ioyneth with them nay goeth before them hee followeth not his owne ease hee seeketh not his owne pleasure he layeth not the burthen vpon them to keepe at home himselfe but being fitted called of God hee began the enterprize and looked for the issue from him His example not onely in speaking but in going before them was very auaileable The like we see in Dauid whose zeale for the Lords house had euen eaten him vp hauing an intent to cal the Arke home to Sion from the house of Abinadab he called the people together â— 6 1 5 he praised God with instruments of musicke he danced before the Arke and gaue a notable testimony how feruent he was and with what ioy of heart he went about it The like practise wee see in Salomons sonne who sate in his Throne when once the Temple was builded when the worke of the Lord was finished and when the people were assembled hee in their sight and hearing doth dedicate the Temple with a fruitfull comfortable and passionate prayer and intreateth the Lords gracious presence when in that holy place they should call vpon him 1 Kin. 8 22. The like forwardnes in the workes of the Lord wee finde in Iehoshaphat Hezekiah Iosiah Ezra Nehemiah Zerobabel Mordecai and sundry others these went before others in zeale and accounted it a shame reproch vnto them to be matched in goodnesse of those whom they ouer-matched and ouer-mastered in greatnesse This made Iosua say who was Gouernor of the people I and my house will serue the Lord Iosh 24.15 This made Dauid say Psal 101 2. I will walke in the vprightnesse of my heart in the midst of my house This made the Apostle say 2 Thes 3 7. speaking of the idle that walked inordinately and would not worke Ye your selues know how yee ought to follow vs for wee behaued not our selues inordinately among you vrging his owne example to prouoke and pricke them forward Reason 1 This truth will yet further appeare vnto vs when we shall consider how it is proued and vnder-propped by strength of Reason â—irst it is the Lords dooing to make them a distinct people and order by themselues Hath he aduanced them to no purpose had he no end in choosing them from among their brethren and setting them in degree of dignitie before them We know that all Gods workes haue som end which he respecteth he worketh nothing idlely euery action hath his special and proper end His separation of them to rule in the Land or Church is that they should execute the things that concern Gods glory with all zeale This we see in the booke of Ester ver 4 when she was desirous to shrink backe and not aduenture her selfe beholding the hazard of her life and the danger of death before her eyes except the king did graciouslie respect her and fauâ—urably hold out his golden scepter Mordecai presseth her with this reason Who knoweth whether the LORD hath brought thee to the kingdom for such a time And Nehemiah aimeth at this in chap. 6. ver 10 11. where being counselled to hide his head and to shut the doores of the Temple vpon him because the enemies would come sodainely vpon him and slay him hee opposeth his calling Should such a man as I fly Who is he being as I am that would go into the temple to liue I will not go in As if he shold say God hath promoted me to this place of honor hath brought vpon me the dignity that I neuer looked for and therefore I will aduenture to stand out in the discharge of the worke of the Lord inasmuch as promotion commeth neither from East nor West but from him Secondly such as are aduanced aboue others Reason 2 lye open to wrath and iudgement as well as others Albeit they bee great in the world and can plead with men yet they cannot pleade with the Lord seeing the greatest men lye open to the greatest punishments If therefore they would not kindle Gods wrath against themselues against their houses and against their posterities they must go before others in all godlinesse and instruct them by word and by example This is the reason that king Artashasht vseth Ezra 7 23. Whatsoeuer is by the commandement of the God of heauen let it be done speedily for the house of the God of heauen for why should he be wroth against the realm of the King and his children So in Num. 25 4 9. the Lord commaunded a thousand of the Rulers of the people to be hanged before him against the Sunne because they stayed not the people from ioyning themselues to Baal â—cor In like manner because Eli reformed not his sonnes but suffered them to run forward in their sins who through their extreme wickednes caused all Israel to abhorre the offerings of the Lord his house was destroyed 1 Sam. 2 31. his sons were slaine and himselfe brake his necke with a fall from his seate The Vses are these First of al see how comfortable Vse 1 it is to all inferiours when the Lord blesseth a land and people to giue them faithfull Rulers godly Princes zealous Nobles righteous Magistrates painfull Ministers by whose example and practise they are led and guided to all wel-doing It is an ancient saying Of what disposition soeuer Princes are â—laudianus the people will not be vnlike â—hem Experience in all ages and places teacheth vs
alledged to this purpose but these are more then sufficient to shew that whensoeuer God hath a mouth to open and a tongue to speake and a voice to vtter vnto vs wee should prepare and make readie an eare to heare and an hearr to obey whatsoeuer is enioyned vnto vs and required of vs. The Reasons are many to enforce vs to Reason 1 yeelde heereunto For first of all GOD hath all authoritie in his owne power hee is our Creator and wee are his creatures he is our Sheepeheard and we the Sheepe of his pasture he is our Father wee his Children hee is our Maister wee his Seruants hee is our King we his Subiects he is as the Potter we as the clay Is not the creature bound to obey the Creator Is not the child to shew al duty to his father Is not the seruant to stoope downe to his Maister And doth not the subiect owe honour and homage to his Prince The Scripture sheweth and nature teacheth that they do This is it which the Prophet Malachi declareth chap. 1. ver 6. A sonne honoureth his Father and a seruant his Master if then I be a Father where is mine honour And if I be a Master where is my feare saith the Lorde of hostes c. These titles of honour giuen to God and these titles of subiection ascribed to our selues do serue as so many bands Obligatorie to perswade vs and draw vs to obedience Reason 2 Secondly obedience is so valued and set at such an high price that it is better woorth then all sacrifices that can be offered and on the other side the Lorde abhorreth and detesteth disobedience and rebellion against him as the sinne of witchcraft True it is God allowed and commanded sacrifices he greatly abhorreth sorcery yet he preferreth obedience before the one and hateth disobedience as the other This Samuel teacheth Saul when he reproueth him to his face 1 Sa. 15 22 23 Hath the Lord as great pleasure in burnt offerings and sacrifices as when the voice of the Lord is obeyed Behold to obey is better then sacrifice to hearken is better then the fat of Rams for rebellion is as the sin of witchcraft and transgression is wickednes and idolatry because thou hast cast away the word of the Lord therefore he hath cast away thee from being King This reason is thus framed If obedience bee better then sacrifice then it is due to God and with all care to be performed to him But it is better then sacrifice therefore it is due to God Againe if GOD hate nothing more then the disobedience of his commandements then is disobedience to be auoided But he hateth nothing more inasmuch as hee esteemeth it no better then witchcraft or idolatry therefore it is to be auoided Reason 3 Thirdly such as are disobedient are sure to be punished Obedience hath a promise of blessing annexed vnto it and a recompence of reward depending vpon it as appeareth Exod 19.5 6. Deut. 28 1 2 3 4 c. Exod. 2.14 If ye will heare my voice indeed and keepe my couenant then ye shal be my ch efe treasure aboue all people thogh all the earth be mine On the other side God abhorreth disobedience to his will and commandements as a Prince hateth rebellion raised against him which he will not leaue vnpunished So doth God esteeme those that stubbornly transgresse his Lawes as traitors vnto his person and rebels against his lawes and therefore such as are rebellious against his word shall be reiected of him and punished by him When Sauâ— did cast away th word of the Lord God proceeded also to cast away him This the Prophet Ieremy declareth chap. 4â— ver 6 10 17. when the Captaines of the hoast promised whether it were good or euill they would obey the voice of the Lord God hee assured them of his mercy that God would build them and not destroy them he would plant them and not roote them out Contrariwise if they would not hearken to his voice and submit themselues vnto him he threatneth that they should dye by the sword by the famine and by the pestilence so that none of them should escape from the plague that he would bring vppon them Thus doth hee command Moses to speake to Pharaoh Exod. 8.2 10 4. Thus saieth the Lord Let my people go that they may serue mee Deut. 28 15 1â— but if thou wilt not let them go behold I wil smiâ—e all thy Countrie with Frogs c. This reason may be framed in this sort If the obedient shal be blessed and rewarded and if the disobedient shall be reiected and punished then it behooueth vs to acknowledge all obedience due vnto God but the obedient and disobedient shall be both rewarded the one according to their righteousnesse the other according to their wickednesse Let vs now come to the Vses of this Doctrine First this serueth to reproue diuers Vse 1 and sundry abuses that creepe into vs which make our seruice and worship of God abhominable and detestable in his sight The 1. reproofe And first of all there are too many that refuse to heare and to lend their outward eare to listen to the word of the eternall God to whom all attention is due These men as if they had no soules to saue nay as if there were no God no heauen no hell haue shut their eyes lest they should see and stopped their eares lest they should heare This reprooueth the desperate disease of our dayes men are so farre clogged and cloyed with hearing that they loath the heauenly foode the bread of life Who seeth not how we decline in care and zeale and how the light of the word beginneth to bee extinguished Our change from better to worse touching seeking after knowledge is most fearfull a token that God hath giuen vs deadnesse of heart to prepare the way to some iudgement Math. 12 42. The Queene of the South shall rise vp in iudgement and condemne this froward generation who thought it worthy her labour to make a long iourney to heare the wisedom of Salomon and yet the mystery of the heauenly wisedome of God laid open in the ministery of the word 1 Pet. 1 12. The whâ—ch the very Angels desire to behold passeth the humane wisedom of Salomon and of all other men in the worlde Wherefore to turne away our backes when wee should turne our faces to the worde is a greeuous sinne and we shall giue an account therefore in the great day of vengeance This is set foorth plainly in the first chapter of the Prouerbes and the 24.25 26. verses Because I haue called and ye refused I haue stretched out mine hand and none wold regard I will also laugh at your destruction and mocke when your feare commeth Thus doth the Lord lay open the peoples sinnes Ier. 2.27 7 13 23 24 25. 15.2 3 6. and his iudgements by the Prophet Ieremy I rose vp early
euery exercise of our religion euery fruite of our most holy faith This is commended to haue bin in Ephraim by the Prophet After that I conuerted I repented and after that I was instructed I smote vpon my thigh I was ashamed yea euen confounded because I did beare the reproch of my youth Ier. 31 18. Hypocriticall confession is no confession Fourthly The fourth property we must confesse our sins with an hatred of them For where there is no feeling of sin there can be no pardon of sin and therefore Christ calleth such to him as were weary and heauy laden and ready to faint fall downe vnder the burden of them Mat. 11 28. The Prophet confesseth Psal 38 4 5. that his sinnes were as a weighty burdeÌ„ too heauy for him so that he went crooked bowed very sore So long as sinne appeareth vnto men small as a mote light as a feather pleasant as a sport that it groweth to be as common with them as going in the high way drinking iniquity as water and delighting in it as in meat drink it is plaine they know not the nature of it Many hypocrites like Iudas haue confessed their particular sins who said he had sinned in betraying innocent blood Math. 27.4 but it is of custome without conscience or of passion without remorse or of feare without change because they are weary of the punishments that lie vpon them but are not weary of their sins that are the causes of them their plagues seem heauy but their sins seeme light â—e should â—e greeue 〈◊〉 punishâ—t wheras the sins that are in vs should more greeue vs then the iudgements that are vpon vs. Such men are for the present touched with the stroke of Gods hand but after they haue confessed and the punishment is remoued they are the same that they were before and are found no changlings they returne againe to their old sinnes as the dogge to his vomit and practise that which before they seemed to abhorre Let vs therefore hate sin much more then the punishment lest we be as malefactours that oftentimes cry out for the punishment but seldome or neuer for their offence Sinne is the breach of Gods law and the procuring cause of all punishment If we be carefull to stay the cause we shall quickly and easily stay the effect and if we would iudge our selues we should not be iudged of the Lord. Fiftly â—e fift proâ—ty our confession must not be extorted or enforced but freely and willingly performed Many men confesse their sinnes but this is no free wil offering they are forced vnto it by the rigour of the Law or by the anguish of the soule or by violence of sicknesse or by feare of death or by the cracke of Gods iudgement or by the censure of men If we be as forward to confesse them to the glory of God as we were forward to commit them to his dishonour we haue comfort in the performance of this duty and it will worke in vs repentance neuer to be repented of But if necessity compel vs to this as it did Pharaoh and Iudas and Achan while the rod was vpon their backs or God otherwise had found them out it is our crosses that make vs confesse and not our sinnes as Psa 78. When the wrath of God was heauy vpon them so that he slew them and consumed their dayes in vanity and their yeeres hastily then they sought him and they returned and sought God early they remembred that God was their strength and the most high God their redeemer but they flattered hem with their mouth 〈◊〉 78.36 and dissembled with him with their tongue Euery duty must be performed to God cheerefully if it be done otherwise God regardeth it not 〈◊〉 sixt proâ—y Sixtly this must be obserued in our confession that we ought not so farre to dwel vpon the meditation of our sins that we forget the mercies of God and faith in his promises and forgiuenesse of our sinnes Iudas confessed against himselfe his owne particular sinne in betraying his master and shedding of innocent blood howbeit this being wrested from him through horrour of his conscience and the fearefull apprehension of Gods wrath he neuer expected any mercy but went his way solitary 〈◊〉 27 5. and hanged himselfe desperately Hee had no beleefe of pardon nor hope of fauour nor desire of repentance and therfore his confession serued to no other end but to acknowledge as on the one side the Iustice of God and the equality of his wayes so on the other side the merit of his owne punishment and the sealing vp of his owne iust condemnation by his owne mouth It was farre otherwise with Peter after he had denyed and abiured his master Mat. 26.75 he repented of his sinne and wept bitterly for the same he beleeued the promise and laide hold on mercy and was saued This confession was ioyned with faith which sanctified it to his comfort Confession ioyned with infidelity is no confession for vnbeleefe is as a bitter root that poisoneth it and maketh it vnsauory and vnhealthfull Seuenthly The seuenth property it belongeth vnto vs and to our confession to ioyne prayer to God for the pardon of our sinnes It is our duty together with our acknowledging of our faults to aske forgiuenes and to pray for mercy to the God of all mercy against whom we haue trespassed without which all is in vaine Thus did not Caine that despaired and cryed out that his sin was greater then he could beare Gen. 4.13 and therefore receiued no comfort nor grace in time of neede How many and great soeuer our sins are let vs neuer giue ouer prayer for pardon It is one of the engines of the diuel whereby he betraieth our soules and he catcheth many in his snare He knoweth that they are holden fast as slaues in chaines and fetters that are perswaded to giue ouer prayer He is in the way to Atheisme that prayeth not at all Psal 14.4 He is forsaken of God that thinketh it needlesse and superfluous as appeareth in Saul when the noise that was in the hoste of the Philistims spred farther abroad hee said vnto the Priest that brought the Arke of God Withdraw thine hand as if he had said 1 Sam. 14.19 There is now no time to aske counsell of the mouth of God Numb 27.21 It is otherwise with the seruants of God though they haue bene ouercome by the strength of their corruption by want of watchfulnesse by the subtilty of sin and by the tentation of Satan yet they would neuer shut vp their mouthes from the inuocation of the Name of God and from calling for mercy at his hands We see this in Dauid both in the booke of Psalmes in other places Psal 51.1 We see it in the penitent Publican Luk. 18.13 and 15. â—1 and in the prodigall son that returned to his fathers house We see it in the Israelites
partly by dissembling hypocrites and partly by cunning Papists Hence it is that the Church is oppressed and groneth vnder the burden of sundry corrupt customes and iniurious prescriptions to the decay of religion and hinderance of the true worship of God If these meÌ„ had onely cut off the lap of our garments 1 Sam. 24.5 6 it were reason they should haue some remorse for it and it were wel with them if their harts would smite them for it But they haue serued vs as the Ammonites serued the messengers of Dauid whom he sent to comfort the King who shaued off halfe theyr beards and cut off their garments in the middle 2 Sam. 10 4. Of whom we may say as Paul said sometimes of the Iewes Thou that abhorrest Idols committest thou sacriledge Rom. 2 22. That is thou hatest the false gods and yet thou spoylest the true God which seemeth to bee much worse then the worshipping of Images and the giuing of our selues to the sinne of Idolatry Thus we offer to the Lord the lame and the sicke the torne and the blinde which if it were offered vnto thy Prince would hee accept it at thy hands be content with thee Mal. 1 8 9 13 14. yet we thinke him deeply indebted vnto vs. Thus do we spoyle the Lord of hosts in his Tithes and Offerings yet the Idolaters will not spoyle their gods as wee haue spoyled and doe spoyle the true God Mal. 3 8. Thus oftentimes it fareth better in this world with those which prophesie errors and speake flattering thinges which dawbe with vntempered Morter and preach of wine and of strong drinke theÌ„ with such as are found faithfull witnesses of the truth denouncing the iudgements of God and dealing faithfully with his people Whilst the true Prophets of God are hid in Caues and fed with bread and water to sustaine their feeble soules and faint liues foure hundred Prophets of the Groues are fed to the full and fare deliciously euery dat at Iezebels Table 1 Kings 18 13 19. Whiles Mâ—chaiah is clapt vp in the Prison house 1 Kin. 2â— and fed with the bread of affliction c. the false Prophets walked at liberty were richly prouided for tasted of the best and did eate the portion of the Kings meat Whilst Ieremy the true Prophet of the Lord is put in the court of the prison Ier. 37 1â— 38 6. hath giuen him daily a morsell of bread out of the Bakers street and is cast into the Dungeon where was no water but myre where he stucke fast the false Prophets insult ouer him and liue in al pleasure abundance Whilst Daniel and his companions feed vpon Pulse and haue water giuen them to drinke Dan. 1 1â— the Priests of Bel with their wiues children made merry with the meate allotted to the Idoll But howsoeuer this hath euer bene the lot and portion of the Prophets and Apostles and of other seruants of God and the recompence of their labours who spend their vitall spirits and waste their strength to speake to an vnthankful people let vs notwithstanding the disgraces and indignities offered vnto vs go forward in our callings looking for our wages and reward at the hands of GOD in whose seruice we are imployed and who hath promised That they which are wise shall shine as the brightnesse of the Firmament c. Dan. 12. Thus the Apostle exhorteth the Elders to feed the flocke of God which dependeth vpon them assuring themselues That when the chiefe Shepheard shall appeare they shall receiue an incorruptible crowne of glory 1 Pet. 5 3 4. Verse 39. So Balaam went with Balak He tooke Balaam and brought him vp into the high places of Baal that thence he might see the vtmost part of the people After the communication followeth a description of theyr actions they prepare for theyr coniuration they offer sacrifices and going into the Chappell of Baal they take a view of the vtmost part of the people of God God hath set himselfe against Balaam he had forbidden him to curse his people the sword was drawne out against him for his disobedience and he promised to submit himselfe vnto the good pleasure of God All this was knowne also to Balak that set him on worke and payeth him his wages yet see here how they proceed and goe forward in theyr wicked course and cannot be stopped hindered from it From hence we learne that howsoeuer the vngodly be checked reproued of God Doctriâ— The wicâ—â— reproueâ— continuâ— sinne yet they continue in theyr vngodlinesse howsoeuer they bee crossed and contradicted they hold on their course in sinne which they haue begunne This appeareth in the example of Cain albeit he were admonished and reprooued of God for his wrath and malice against his brother 〈◊〉 6 8. â— yet he runneth forward and neuer ceaseth till he had killed him This is seene likewise euidently in the example of the olde world when the Lord saw that the wickednesse of man was great in the earth and all the imaginations of the thoughts of his heart were onely euill continually he stirred vp Noah a Preacher of righteousnes and gaue them an hundred and twenty yeeres to repent yet they sinned still corrupting their wayes and defiling the earth with their cruelty they did eate and drinke and gaue themselues vnto all excesse till the flood came and swept them all away Hereunto commeth the practise of Pharaoh Exod. 6 34. what could the Lord haue done vnto him that he did not He sent Moses and Aaron to speake vnto him he brought sundry plagues vpon him hee corrected him by diuers and sharpe afflictions yet he waxed obstinate and hardned his heart more and more to his owne destruction This is that which the Apostle Paul teacheth 2 Tim. 3 1 2 3. This know that in the last dayes shall come perillous times for men shall be louers of their owne selues couetous boasters proud cursed speakers disobedient to parents vnthankefull vnholy c. So that it appeareth to be an euident trueth that the wicked are so obstinate and hardned in their euill that by no meanes they can bee brought from it Pro. 27 22. And if thou shouldest braâ— a foole in a mortar among wheate brayed with a pestle yet will not his foolishnes depart from him Reason 1 The Reasons to strengthen and confirme this truth to our consciences are to be considered First sin is as the Gangrene or Canker iâ— fretteth and cateth further and further the hand infecteth the arme and the foot the leg vnlesse the part that is infected bee cut off at the beginning as the Apostle teacheth 2 Tim. 2 16 17. Stay prophane and vaine bablings for they shall increase vnto more vngodlines their word shall fret as a canker of which sort are Hymeneus and Philetus So the Apostle Iames resembleth and compareth sin to child-bearing for the fruitfulnesse of it Iam. 1 15 When lust hath conceiued it
it were brought downe to reside and remaine among vs. So long as the word which is the scepter of his kingdome is with vs we shall not need to feare he will goe from vs neither shall be constrained to make long iourneyes to seeke him out When once his word is departed and the Gospel gone his standard is remoued and he is quite turned from vs. It is in vaine to dreame to find him when we cannot find him in his word Hence it is that Abijam telleth Ieroboam that made Israel to sinne that God was gone from them seeing he had driuen away the Priests of the Lord the sonnes of Aaron and on the other side he ioyneth together the presence of the Lord and the preaching of his word saying Behold this God is with vs as a Captaine 2. Chron. 13.12 and his Priests with the sounding trumpets to cry an alarme against you This then is a speciall token of Gods speciall presence when he sendeth his word as a gracious raine vpon his inheritance and thereby watereth the dry furrowes of the barraine hearts of his people Thirdly we haue the promise of his presence and the seales thereof in his Sacraments whereby we are at one with him and he with vs. Whensoeuer we meditate of our baptisme the Sonne of God doth witnesse vnto our spirits that we are cloathed with his righteousnesse as with a garment Gal. 3.27 for all such as are baptized into Christ haue put on Christ Whensoeuer we receiue the Supper of the Lord hee sheweth vs that he is our food and that the bread which we eate at our tables and in our houses doth not nourish vs better then we be nourished by his substance at his heauenly table insomuch that we liue in him by him and through him according to the testimony of Iohn Ch. 6. Ioh. 6.54.55 Whosoeuer eateth my flesh and drinketh my blood hath eternall life and I will raise him vp at the last day for my flesh is meat indeed and my blood is drink indeed Thus we are spiritually one with him and mystically he is one with vs so that we haue a communion with him as the members haue with the head so that we must receiue it as most true which the Apostle saith 1 Cor. 10. 1 Cor. 10.16 The cuppe of blessing which we blesse is it not the communion of the body of Christ the bread which we break is it not the communion of the body of Christ for we that are many are one bread and one body because we all are partakers of one bread Fourthly when we come together in the Church to call vpon his Name he is neere vnto vs and most familiar with vs. For our LORD Iesus Christ assureth vs that he is there among vs whensoeuer we are assembled in his Name and by lifting vp our eyes and holding vp our hands toward heauen wee shew that our coming thither is to present our selues in the sight presence of our God To this purpose our Sauiour saith Math. 18 20. Where two or three are gathered together in my Name there am I in the middest of them so that we must consider that we are heere not onely before the Angels of heauen but also that the Sonne of God both seeth and heareth vs. True prayer doeth ascend vp to Heauen as Incense and lifteth vs vp to talke familiarly with God and bringeth downe his blessings vpon vs except we vse this heauenly exercise whereby we speake to him he is a stranger to vs and we are strangers to him Lastly he dwelleth among vs whensoeuer he preserueth vs from euill and deliuereth vs from our enemies If the fauour of GOD were not a shield buckler about vs to preserue and protect vs from our enemies wee should lie open to ten thousand dangers and deaths If our Lord had not a continuall care ouer vs and stood not mightily for our defence we should bee a prey to the iaw of the Lyon and should perish euery minute of an houre We are of our selues ouer-weake and haue no meanes to deliuer our selues this is our comfort that God is on our side dwelleth among vs. Let vs also take heed we walk in feare before him and doe not prouoke him to wrath and indignation against vs by committing euill in his fight who can abide nothing that is prophane or polluted as Deut. 6 15. The Lord that is in the middest of thee is iealous beware therefore that his wrath kindle not lest thou be rooted out of the Land which the Lord thy God hath giuen thee To this purpose the Apostle speaketh 2 Cor. 6. 2 Cor. 6 16 17 Yee are the Temple of the liuing God as God hath saide I will dwell among them and walke there and I will be their GOD and they shall be my people wherefore come out from among them and separate your selues saith the Lord and touch none vncleane thing and I will receiue you and I will be a Father vnto you and ye shall bee my sonnes and daughters saith the Lord Almighty This sheweth that we ought to walke alwaies as in Gods presence and to consider euermore that his eye is vpon vs. Our bodies are the temples of the holy Ghost for him to dwell in If then we shall defile them and make them as swine-styes we greeue the holy Spirit whereby our adoption and redemption are sealed and driue him from vs and chase him away out of our hearts Vse 2 Secondly albeit the placing of the Tabernacle in the middest of the host be gone and past long agoe and were verified among the Iewes vnder the shaddowes of the Law yet it serueth to teach vs to what end God hath instituted ciuill States and Common-wealths in this world to wit to be staies and proppes to the Church to vphold and strengthen the same that the people of God may assemble together in peace and quietnesse and be free from all dangers of malicious enemies that labour to do euill to the Sanctuary To this purpose the Prophet teacheth Psal 102 2â— 22. and 122 3 4. that The Name of the Lord shall be declared in Sion his praise in Ierusalem when the people shall be gathered together and the Kingdomes to serue the Lord. And Psal 122. Ierusalem is builded as a City that is compact together in it selfe whereunto the Tribes euen the Tribes of the Lord goe vp according to the Testimony to Israel to praise the name of the Lord. Heereby we are put in minde of three notable duties First of all let all persons Princes and people high and low do good to the Church of God and imploy their best endeuours to promote the glory of God and the safety of the Church For wherefore was the Tabernacle taken and pitched in the middest of all the host not placed in a corner nor set in the skirts of that mighty army but was inuironed round about with the strength of Israel but to
the first borne among many brethren Rom. 8.29 is the Priest of his Church because he offered vp himself to his Father as a perfect sacrifice to satisfie his wrath for our sinnes and maketh intercession for vs and the king of his Church because he hath authority in heauen in earth so he maketh vs kings and Priests vnto God his Father Reuel 1.6 and 5.10 Priests that we should make knowne his wil call vpon his Name in spirit and truth and offer vp our selues to him a spirituall sacrifice and kings that we should conquer sinne Satan and the world through faith in Christ for this is our victory euen our faith 1 Ioh. 5.4 that ouercommeth all these enemies We haue also the adoption of sonnes and we are a chosen generation a royall Priesthood an holy nation a peculiar people that we should shew forth the praises of him who hath called vs out of darknesse into his maruellous light 1 Pet. 2.9 Thirdly this layeth before vs the dignity Vse 3 of Christ Iesus our Sauiour touching whom we learne that he is in deed and in trueth the first borne of God by whom we are deliuered from the wrath of God and redeemed from hell and destruction forasmuch as he was consecrate vnto God and made a sacrifice of attonement for vs who by sinne were become his enemies as we noted before Now hee is the first borne in these foure respects first How Christ is the first borne according to his diuine nature being begotten of the Father before all creatures after an vnspeakeable manner being of the same substance with him and is therfore called the first borne of euery creature Coloss 1. verse 15. Rom. 8. verse 29. He is the eternall sonne of God being borne of him before any creature was created Whereby wee learne against the blasphemous opinion of the Arrians that he is true GOD not a made or a created God but being God from all eternity Secondly according to his humane nature euen as he tooke vpon him our flesh and was borne of the virgine Mary so hee was also her first borne Matthew 1. verse 25. Luke 2. verse 15. Not that the blessed Virgine had other after him but because she had none before him For he is in Scripture called the first borne that first openeth the matrice whether other be borne after or not Thirdly he is called by this title because he was the first that arose out of the graue made a way for vs vnto euerlasting life because it was vnpossible that hee should be holden of the sorrowes of death And therefore hee is said by the Apostle to be before all things the beginning and the first borne from the dead Col. 1 18. This is a notable comfort vnto vs that forasmuch as our elder Brother Christ Iesus arose from the dead to the euerlasting possession of eternall glory in heauen it followeth that we also shall rise againe and not for euer lye in the graue and then be partakers with him of that blessed inheritance prepared for vs from the beginning of the world Hee is gone before to prepare vs a place and when he commeth againe we shall enter into that blessed estate and condition euery one according to the measure of the grace and guift of Christ Psal 45 7. For as Christ was annointed with the oyle of gladnesse aboue his fellowes so he was rewarded with the possession of glory aboue his brethren and highly exalted farre aboue all principalities and powers who ascended aboue all heauens that hee might fill all things Eph. 4 10. Neither let any obiect that some did rise againe before him for they arose againe to this present life and dyed againe but he arose againe to die no more death had no more dominion ouer him but to take possession of the kingdome of heauen and therefore it followeth in the next words that in all things he might haue the preheminence Lastly as the first borne was set apart and then sacrificed vnto GOD I meane the first borne among the beasts that were killed so Christ was separated from sinners Heb. 7 26. as the vnspotted Lambe of God holy and acceptable and then made a perfect oblation of himselfe not for himselfe but for the sinnes of his people Heb. 7 27. He must be holy both in his conception and life that he might be a mercifull and faithfull high-Priest and make reconciliation for vs. For he that must be a Mediatour betweene God and vs and restore vs into his fauour must of necessity be himselfe in the fauour of God and neuer haue offended him Neither could he haue accesse to the Throne of God who is most holy to make intercession for vs vnlesse he had beene holy harmelesse vndefiled and made higher then the heauens Hence also we haue vnspeakeable comfort we are assured that the wrath of God is pacified the curse of the Law is cancelled and all our sinnes are purged and done away Who is it now that shall be able to lay any thing to our charge Rom. 8 33. or to the charge of any of the elect It is God that iustifieth who is he that condemneth It is Christ that died yea rather that is risen againe who is euen at the right hand of God and maketh intercession for vs. There is nothing then that shall be able to separate vs from this loue of Christ neither tribulation nor distresse neither persecution nor famine nor nakednesse nor perill nor sword neyther life nor death forasmuch as in all these we are more then Conquerors through him that loued vs. Lastly seeing God separated the first borne Vse 4 or eldest of the family from the rest of his brethren as also he did the Leuites from the other Tribes to serue him it teacheth that all the faithfull ought to be separated from the company of wicked men and to abhor them as a sinke of all filthinesse and annoyance that we may more freely and faithfully serue the Lord as the Prophet saith Psal 119. Psal 119 115. Away from me ye wicked and I will keepe the Commandements of my God Thus we see the Church of God to be described to be an holy people elected out of the rest of the world Numb 23.9 They shall dwell alone and shall not be reckoned among the Nations God reuealeth his will to them he gouerneth them he protecteth them he careth and prouideth for them no lesse then parents for their first borne Hence it is that he willeth Moses to goe to Pharaoh and to say vnto him Israel is my sonne euen my first borne let him goe that he may serue me and if thou refuse to let him goe Behold I will slay thy sonne euen thy first borne Exod. 4. Exod. 4 22 23 The like we reade in the Prophesie of Ieremy chap. 31 9. I am a father to Israel and Ephraim is my first borne He hath a greater care of them then of all other nations and people
the staues of it 15. And when Aaron and his sonnes haue made an end of couering the Sanctuary and all the vessels of the Sanctuary as the Campe is to set forward after that the sonnes of Kohath shall come to beare it but they shall not touch any holy thing lest they die These things are the burden of the sonnes of Kohath in the Tabernacle of the Congregation 16. And to the office of Eleazar the sonne of Aaron the Priest pertaineth the oyle for the light Exod. 30 34. Exod. 30 24. and the sweet incense and the daily meate offering and the annointing oile and the ouersight of all the Tabernacle and of all that therein is in the Sanctuary and in the vessels thereof In this diuision the particular charge beolnging to the sonnes of Kohath is both propounded and confirmed Touching the speciall parts heere remembred First Aaron and his sonnes as ouerseers of the rest are charged when the hoste of God remooueth to couer the Arke of the Testimony the Table of shew bread the Candlesticke of light the vessels of oyle and such like Secondly the duty of the Kohathites is set downe that so soone as Aaron and his sonnes haue made an end of couering the Sanctuary and all the instruments of the Sanctuary they must come to beare both it and them as it was deliuered vnto them prouided that they did not touch any of them or meddle with them vntill they be couered lest they be destroyed Thirdly the office of Eleazar the Priest the sonne of Aaron is specified to him belonged the oyle for the light the sweet incense the daily meat offering and the anointing oyle with all the ouersight of the Tabernacle These seuerall points thus largely laid open may seeme needlesse and vnprofitable to be thus particularly rehearsed but as all things were done in types and figures vnto them so they had their vses to them and serue also for our instruction to the end of the world Touching the instruments belonging to the Tabernacle and the vessels that were vsed as the oyle the lamps the candlestickes the shew bread the incense and what were the significations of them we haue already declared in the bookes of Exodus and Leuiticus Now we wil onely call to remembrance these three points and briefly note what we are to learne from thence First the Tabernacle was remooued from place to place and the parts of it taken asunder and ioyned together This was a figure of the Church and sheweth that the faithfull so long as they liue in this Tabernacle of the body â— Pet. 1.13 are absent from the Lord and so shall continue vntill they obtaine a stable inheritance in the heauens We are not as yet come to the rest Deut. 12.9 and to the inheritance which the Lord our God shall giue vs. We haue heere no continuing citie to dwell in we are as Pilgrimes and strangers in this world We seeke a countrey else-where Let vs therefore vse this world as though we vsed it not 1. Cor. 7.31 Be not deceiued with the glorious and glittering shewes of earthly things If we did consider the frailty and vncertainty of all humane things heere beneath that they are the suttle and sugred baits of Satan which catch and condemne many thousands in the world Tim. 6.6 and bring men to many foolish and noysome lusts that drowne them in perdition and destruction we would not so easily wound our consciences and sell our soules for gaine as the maner of many is who in all things wherin they haue dealings and doings with others regard nothing but their owne wealth albeit it be ioyned with decay and vndoing of our brethren Secondly obserue in this place that the Sanctuary together with all the frame and furniture thereof was couered with badgers skinnes a very sure couering to teach vs that the whole Church euery particular member thereof are vnder the protection of God as it were vnder a couering Hereunto the Prophet alludeth Psal 27.5 In the time of trouble he shall hide me he shall set me vp vpon a Rocke And the Prophet Esay chap. 4. 5 6. The Lord wil create vpon euery dwelling place of mount Zion and vpon her assemblies a cloude and smoake by day and the shining of a flaming fire by night for vpon all the glory shall be a defence and there shall be a Tabernacle for a shadow in the day time from the heat and for a place of refuge and for a couert from storme and from raine This ministreth great comfort to all the faithfull seruants of God to consider that howsoeuer the Tabernacle was subiect to the violence of winde and weather yet it could sustaine no harme because it was most surely and safely couered against all iniuries tempests and stormes whatsoeuer None lie open to such troubles and turmoiles as the Church none are so garded regarded as they are It were vnpossible that we should hold out and continue in our profession against such dangers except we had a couering vpon vs as the helmet of saluation He is our defence and a buckler round about vs. He will neuer leaue vs nor forsake vs so that we may boldly say The Lord is my deliuerer I will not feare what man can doe vnto mee Lastly we see the Tabernacle had diuers and sundry instruments in it belonging to the worship of God and sanctified and set apart to holy vses so is it in the Church of God the word the Sacraments the preaching the praiing the praysing of God the gifts of sundry sorts bestowed vpon the Church are all of them sacred and holy by the speciall institution of God Hereunto doth the Prophet Zachary allude chap. 14. 20 21. In that day shall there be vpon the bels of the horses holinesse vnto the Lord and the pots in the Lords house shall bee like the bolles before the altar yea euery pot in Ierusalem and in Iudah shall be holinesse vnto the Lord of hostes and all they that sacrifice shall come and take of them and seeth therein for in that day there shall be no more the Canaanite in the house of the Lord of hostes The things that God hath appointed to the glory of his Name and the furthering of his worship are al of them holy and there is as it were grauen vpon them Exod. 28.36 as once on the forehead of the high Priest Holinesse to the Lord. Hence it is that the word is called the holy Scripture and all other things belonging to the seruice of God are holy also This teacheth how wee should bee affected when we present our selues in the presence of God and come to be partakers of the ordinances of God Heere are holy things for such as are holy if we come vnto them with sanctified hearts and touch them with sanctified hands Such as come prophanely vnto them receiue no benefite by them He that turneth away his eare from hearing the Law euen his praier is
the Lyons brake their bones in pieces and tore them in sunder that had cast Daniel into the denne Dan. 6 24. Thus shall it bee with all persecuters that plot the ruine of the Church They may gather themselues together but they shall be scatterd they may pronounce a decree but it shall not stand they may digge deepe to hide their counsels but they shall be discouered come to nothing Hee hath not made his Church a prey vnto their teeth but hath vtterly destroyed them and made hauocke of them that they became dung to the earth and a prey to the fowles of heauen They then are greatly to be reproued who behold euery where and at all times the workes of God both of his mercy toward his people and of his iudgements against his enemies and yet are neuer moued to glorifie his Name nor to walke in obedience before him In the middest whereof I dwell Wee haue heard the strength of the reason and how necessarily and demonstratiuely it concludeth The presence of GOD with vs is a forcible meanes to pricke vs forward and to prouoke vs to holinesse of life and to all well-doing Now let vs consider the words in themselues without the consideration of others Wherein we see hee giueth his promise for his presence or setteth downe plainely vnto theÌ„ that he is continually among them to wit the holy God among his holy people â—ine â—euerâ—â—resent 〈◊〉 peoâ— This teacheth vs that God is euermore present with his people he is in the middest of them he is neuer absent from them He watcheth ouer theÌ„ for their good he neuer slumbreth nor sleepeth hee neuer forsaketh them that he should bring them into danger This appeareth in the example of Ioseph Gen. 39 21 23. The Lord was with him and shewed him mercy and gaue him fauour in the sight of the keeper of the prison Where hauing shewed that God was with Ioseph he expoundeth and expresseth what his presence was and wherein it consisted and how it was manifested Hee was cast into prison and lay in great misery yet did not God forsake him but was with him euen in prison God abhorreth not the loathsome prisons into which his seruants are cast He commandeth vs to visite his Children that are put in prison much more therefore will he do it himselfe This is set downe in the praier of Dauid for Salomon his sonne Arise and be doing and the Lord be with thee 1 Chron. 22 11 16. and in the prayer of Salomon at the dedication of the Temple 1 Kings 8 57. The Lord our God be with vs as he was with our Fathers let not him leaue vs nor forsake vs. This also is that mercifull promise which he maketh to his people Exod. 29 45 46. I will dwell among the children of Israel and will be their God and they shall know that I am the Lord their God that brought them foorth out of the Land of Egypt that I may dwell among them I am the Lord their God Heereby doth the Prophet comfort himselfe Psal 23 4. Though I walke through the valley of the shadow of death I will feare none euil for thou art with me thy rodde and thy staffe doth comfort me This is such a principle as is so plaine that it needeth no farther confirmation that wheresoeuer two or three are gathethered together in his Name he is in the middest of them Mat. 18. I will propound a few reasons and that Reason 1 breefely First he will saue those that are his His presence is not a vaine presence neither is he an idle beholder of things that are done but his presence is to prosper and to saue The end of his beeing with vs is the saluation of vs. This is the reason that God giueth to his people and the promise of deliuerance after long trouble Ier. 30 11. I am with thee saith the Lord to saue thee though I make a full end of all Nations whither I haue scattered thee yet will I not make a full end of thee but I will correct thee in measure and will not leaue thee altogether vnpunished And to the same purpose he speaketh in the 42 chapter Bee not afraid of the King of Babylon of whom yee are afraid be not afraid of him saith the Lord for I am with you to saue you and to deliuer you from his hand We must not therefore dreame of a presence that effecteth nothing hee is not one that standeth still and doth nothing as he that is in a dreame but rather willeth his people oftentimes to stand still while he worketh all in all Secondly they haue good successe in their Reason 2 lawfull labours and honest endeuours so that he maketh the workes of their hands prosperous Except the Lord do builde the house watch the City the labours of the builder and the cares of the watchman profit nothing at all This reason is rendred in the example of Ioseph Gen. 39. God was with him and hee made all that he had to prosper So it is said in the booke of the Iudges The Lord was with Iudah Iudges 1 19. he draue out the inhabitants of the Mountaine In like manner we reade concerning Dauid 2 Sam. 5 10. Dauid went on and grew great and the Lord God of hosts was with him Seeing then God saueth his people in times of danger and prospereth the workes of their hands that they vndertake in his feare it followeth that he is continually with them Let vs now come to the vses that arise from Vse 1 hence First for the encrease of a sound faith in God in whom we are to trust we may conclude that seeing God is with his seruants therefore they shall not fall downe or take the foile but shall prosper and preuaile He leaueth them not to themselues he withdraweth not his strength from them he deliuereth them not to the lust and pleasure of their enemies This is it which he telleth Ioshua after the death of Moses Iudg. 1 5. There shall not any be able to stand before thee all the daies of thy life as I was with Moses so I will bee with thee Whensoeuer we prosper in our waies finde the blessing of God to haue beene with vs in our actions let vs not ascribe it to our industry and pollicy to our owne diligence and endeuours but acknowledge from whence it springeth and proceedeth it is because God is with vs. This is a notable comfort vnto vs to consider that the gates of hell shall neuer be able to preuaile against the Church to deface it and to roote it out and to destroy it If the Church faile God shall faile with it If this be vnpossible so is the other If the church should faile Christ must also faile and all the benefits of his death and passion which can neuer come to passe forasmuch as he died not in vaine but will make his death auaileable in all the members of his body
vnto the ende of the world Let vs euermore lay hold on this especially when wee see the enemies of the Church multiply and to affront the true seruants of God the presence of God must stay vs vp and support vs in the middest of all dangers Vse 2 Secondly this teacheth vs this good duty that we take heed we do not defile our selues with the pollutions of sinne For how shall we dare to commit sinne that is so highly displeasing in his sight forasmuch as hee is with vs to behold vs and all our actions Nothing is more loathsome to GOD then the filthy stench that sinne casteth vp in his nostrils so that we should hate it in all men but especially in our selues with a perfect hatred euen more then the diuell of hell himselfe True it is many men cannot abide to heare him named they defie him in words but they doe not deny him in deeds We hate him as he is deformed not as hee was formed not as the creature of God but as he is degenerate from his originall estate He is the creature of God but sinne is the worke and child of the diuell Iohn 8 44. he is said to be a lyar from the beginning and the father thereof and as he is the father of lying so also of all other sinne He is saide to bee a murtherer from the beginning and the Pharisies are charged to bee his children Gen. 3 15. The wicked are named his seede and Caine is said to be of that euill one because he slew his brother 1 Iohn 3 12 We must therefore be afraid of sinne and be as vnwilling to entertaine it as to entertaine a childe of the diuell If once we lodge it it will not be easie for vs to dislodge it if once we suffer it to fasten vpon vs it will bee very hard to loose his hold againe It wil sticke fast vpon vs as pitch and defile vs also as dirt and dung The means to bridle and suppresse it is to set before vs the presence of God The Subiect will doe nothing vnseemely in the presence of his Prince nor the childe in the sight of his father We are alwayes in Gods eye hee beholdeth all things that are done of vs. This is that of which Moses putteth the people in remeÌ„brance Deut. 23 14. The Lord thy God walketh in the middest of thy Campe to deliuer thee and to giue vp thine enemies before thee therefore shall thy Campe be holy that hee see no vncleane thing in thee and turne away from thee No vncleane thing like to the vncleannesse of sinne it is worse then all excrements which we doe loathe and abhorre It driueth him from vs that he will no longer walke among vs to do vs good Thus speaketh Phinehas the sonne of Eleazar the Priest to the Tribes that inhabited beyond the Riuer Iosh â—â— This day we perceiue that the Lord is among vs because ye haue not committed this trespasse against the Lord now yee haue deliuered the children of Israel out of the hand of the Lord. Where he prooueth that they had rightly learned and also reuerently regarded the presence of God because they had learned thereby to abstaine from sinne which is abhominable and filthy before him For this cause the Apostle saith 2 Cor. 6 17. Come out from among them and bee ye separate saith the Lord and touch not the vncleane thing and I will receiue you Then he promiseth to dwell in vs and to walke among vs he offereth himselfe to be our God to account vs to be his people All men will in words confesse that they beleeue the presence of God in all places and his all-seeing eie reaching and stretching ouer all persons howbeit this confessing in word is not an argument of sound beleeuing in hart forasmuch as many acknowledge it with the tongue that do vtterly and openly deny it in their deeds If his presence worke in vs a conscience of sin and a care to please God in all things it is an euident token that we are good Schollers remember this lesson well which is heere deliuered vnto vs touching his presence euery where Let vs oftentimes examine our selues by this rule and know that wee haue so farre profited in the doctrine of it as it brideleth our corruption in vs and no farther If we be loose in life and euery where prophane neuer regarding what wee doe or what we speake or how we breake out into all wickednesse we may well talke or tattle of Gods presence but wee turne him into an Idoll and with the Epicures make him sit idle in heauen to know all things but to regard nothing Lastly it is our duty to haue a care to promote Vse 3 his worship and seruice in all things to farther it and to cut off all impediments and hinderances that stand against it This is the vse that is often made of this doctrine as Exod 25 8. Let them make me a Sanctuary that I may dwell among them Where the Sanctuary of God is there will hee be where it is not well looked vnto but wholly neglected there is he gone from that people and departed This we see in the words of Dauid exhorting and commanding all the Princes to helpe Salomon his sonne in building of the Temple 1. Chron. 22 18 19. where he saith Is not the Lord your God with you and hath he not giuen you rest on euery side For hee hath giuen the inhabitants of the Land into mine hand and the Land is subdued before the Lord and before his people now set your heart and your soule to seeke the Lord your God arise therefore and build yee the Sanctuary of the Lord God to bring the Arke of the Couenant of the Lord and the holy vessels of God into the house that is to bee built to the Name of the Lord. As they had experience that hee was among them so he would haue them goe lustily forward in furthering of his worship the meanes of it Could their enemies haue taken the foile and beene deliuered as a prey vnto them who had so long dwelt among them and taken deepe roote in the earth as a Tree that could not be shaken with the wind except the Lord had beene with them and holpen them and fought their battels for theÌ„ Thus they were assured of Gods presence with them and therefore they ought to bee sttong and couragious in promoting his glory and setting vp his seruice that he might remaine among them and neuer depart from them To this purpose speaketh the Prophet Haggai when hee saw the wonderfull backwardnesse of the people of Israel in building the Lords house that they gaue themselues to their owne profits and pleasures but let the Temple lie waste chap. 2 4. Be strong O Zerubbabel saith the Lord be strong O Iehoshua sonne of Iosedech the high Priest and be strong all ye people of the Land saith the Lord and worke for I
spirit of wisedome and meeknesse the spirit of knowledge and vnderstanding the spirit of grace and prayer the spirit of prophesie of faith of a sound mind and such like it signifieth not only the seuerall effects and gifts but the author and giuer of them from whence they proceed to wit the holy Ghost so likewise to apply these things to the point and purpose we haue in hand the spirit of iealousie mentioned in this place giueth vs to vnderstand two things first the swing and sway that this corrupt affection did beare in this people as they transgressed sundry wayes against their wiues both by taking many wiues together and by putting them away so soone as they displeased them so they gaue themselues exceedingly to nourish euill thoughts suspicions and surmises against them as if they might vse them at their owne pleasures and were not giuen them to be their companions Mal. 2.14 and so made two persons in one flesh Secondly we learne thereby from whence iealousie commeth to wit from the euill spirit the diuell is the authour of it who soweth the seedes of malice and setteth debate betweene a man and his wise and disturbeth their peace and tranquility and kindleth dissension as it were a fire burning among them that they might pull downe their house with their owne hands forasmuch as an house diuided against it selfe cannot stand and euery kingdome diuided against it selfe is brought to nought Matth. 12.25 Wherefore heereby they are put in minde to beware and take heed lest by these blinde and vncertaine suspicions they offend the Maiesty of God that hateth and abhorreth all false suspicions trouble the quietnesse of their owne family corrupt the ordinance of marriage and bring a perpetuall slander and reproach vpon themselues Thus much of the questions now we come vnto the doctrine And the Lord spake vnto Moses saying Speake vnto the children of Israel and say vnto them If any mans wife goe aside c. In these words we see God maketh a Law touching the iealousie of the husband toward the wife whom he suspecteth of adultery And albeit this ceremony heere touched be a part of the legall worship which hath no place of practise in the Church of Christ where no such thing is permitted and though we neuer read of any that vsed this remedy to rid himselfe of iealousie to detect his wiues adultery yet there is a morall equity in it which concerneth vs all others to the end of the world indeed it belongeth to the obseruation of the seuenth commandement and of the ninth commandement which require the chastity of the person and the innocency of our good name The ende of the seuenth commandement is to teach both that as God is the authour of mariage so he is the reuenger of the breach of it being the most holy couenant of all other and that women should not pollute and prostitute themselues to be common through hope of impunity and of escaping without punishment The scope and drift of the ninth commandement which forbiddeth false witnesse-bearing is to take order for the honour and estimation and good name of our brethren that they bee not slandered and defamed and if of all our brethren and neighbors much more of the wife which is the neerest neighbor So then God restraining such breaches and abuses declareth euidently that hee doth not allow the iealousies that euery fond or hare-braind husband conceiued in those dayes neither doth enact or establish this Law in fauour of them but rather in fauour of the innocent wiues that they bee not headily and hastily cast off without cause and thereby a way made for more vsuall and more often diuorsements which were too common already among that people Wherefore he reprooueth and checketh this euil spirit of tormenting iealousie as hauing no good ground or warrant from God and his word From hence we learne that it is the part of a good and godly man Doctrine We must interpret all doubtfull things to the best to interpret all doubtfull things to the best as much as may be This we see practised by Iacob when he saw the party-coloured coate of his sonne Ioseph stained with blood and knew not what was become of him he said It is my sonnes coat an euill beast hath deuoured him Gen 37.33 Iosepth is without doubt rent in peeces The matter was doubtfull how he should come to his end and very suspicious the circumstances were to be examined his brethren were throughly to be examined of the time and place when and where they found the garment the place was to bee viewed where he is supposed and suspected to be deuoured forasmuch as some part and parcell of him would haue remained When Iezebel was eaten with dogges the skull and the feete 2 King 35. and the palmes of her hands remained so might somewhat of him bee found out or at least the men of that place were to be asked whether any rauenous beast haunted those quarters But Iacob was so ouercome with sorrow that he hath the euill beasts in his owne house and yet cannot discerne them and is so carried away with credulity to beleeue the forged tale of his treacherous sonnes that he least suspecteth where the greatest cause of suspition was forasmuch as he could not be ignorant that they hated him in former time Gen. 37.4 But not knowing where the fault lay nor able to try out the fact he enterpreteth and expoundeth all in the better part he concludeth that surely some rauenous beast had torne him in peeces The like we might say of Izhak the father of Iacob when he came to him in the name and garments of his eldest brother being doubfull who it should be because the voyce was Iacobs voyce but the hands were the hands of Esau Ge. 27.22.23 in the end he concluded that it was Iacob and so blessed him We haue many examples seruing for confirmation of this truth in the new Testament In the first Chapter of Matthew when the virgine Mary was found to bee with child by the holy Ghost and Ioseph was ignorant what to think of it being espoused vnto him hee reasoned with himselfe that either she had committed adultery after their contract or else fornication before the contract in the end of after he had considered this seriously in his mind he resolueth vpon the lesser that she had committed fornication and so belonged to another rather then to him as Matthew 1.19 Ioseph her husband being a iust man and not willing to make her a publike example was minded to put her away priuily to wit that she might be giuen to wife to him that had accompanyed with her In like maner after that Peter had reproued the Iewes because they had denyed Christ in the presence of Pilate preferred a vile cut-throat and murtherer before him killed the Prince of life whom God had raised from the dead and glorified in heauen and set
in their best thoughts We are debters one to another and do owe a mutuall duty Rom. 1 12 14. Our duties are not arbitrary and indiffrent but necessary to which we are bound in an obligation tying vs to the performance thereof for euer For is it left to our choice and discretion whether we will pay the debts which we owe nor not Hence it is that Paul a worthy and excellent Apostle requested the prayers of the Churches persons to whom he wrote and the people were wont to bee mindfull of their Ministers When Peter was in prison earnest praier was made by the church for his deliuerance Acts 12 5. 15 40. They stand as it were in the forefront of the battell and Satan with all his instruments do most of all fight against them Zach. 3 ver 1. As then Christ giueth in charge that we should pray to the Lord of the haruest that he would send foorth labourers into his haruest Math. 9 38. so we ought to pray for a blessing vpon their labours which are sent forth by the gracious hand of God The want of this maketh their paines to be vnprofitable vnto vs. Ver. 24. The Lord blesse you and keepe you Now we come to the particular parts of this blessing First the protection of the Church is to be prayed for that it would please God to keepe it guard it and defend it The doctrine arising hence is this God is to be praied vnto to be the protector preseruer of his church Doctrine God is to be praied vnto to keepe and defend his Church This must we continually desire of him our mouth must be opened and our heart enlarged This we see to be figured out and represented in the couering of the tabernacle while it wandred in the wildernesse the which was as it were a portable or moueable Temple it had a large and sure couering made of Badgers skinnes sewed together to hide and preserue the same the appurtenances belonging vnto it this did signifie the safety and sure estate of the Church and of euery true member thereof sitting vnder the shadow shelter of the most High whereunto Dauid alludeth Psal 27 5. In time of trouble hee shall hide me in his pauilion in the secret of his Tabernacle shall he hide me he shall set me vpon a rocke To this also hath the Prophet reference Esay 4 5 6. There shall be a Tabernacle for a shadow in the day time from the heat and for a place of refuge and for a couert from storme and from raine This also was shadowed out in the order of the Tabernacle set in the midst of foure most mighty battailions or squadrons surrounded by the Leuites so that none of the heathen or stangers could approch by reason of these puissant and powerfull armies which guarded the same and were as a wall and bulwarke vnto it on euery side This protection was also promised vnto the Israelites in times of greatest danger when they might seeme to lye open to euident perils both of domestical insurrections of forreigne inuasions while they were celebrating their solemne feasts euery male was commanded to appeare before the Lord Exod. 34 24. I will cast out the Nations before thee and enlarge thy borders neyther shall any man desire thy Land when thou shalt goe vp to appeare before the Lord thy God thrice in the yeare We are commanded to pray for the peace of Ierusalem and for the building vp of the walles thereof Psalm 51 18 and 122 6 7. Our daily praier therefore must be that he would do good to Sion in his good pleasure for our brethren and companions sake we must say Peace be within thy walles prosperity within thy Pallaces The reasons warranting and mouing vs to pray that the Church may be secured are first Reason 2 because as the state of the Church standeth so it goeth commonly with the common-wealth The Church is the life of the commoÌ„wealth by which it liueth and as the soule by which it breatheth For as the soule quickneth the naturall body so doth the Church giue motion and strength to the politike body If the Church be well seene vnto it cannot goe amisse with the ciuill State Hence it is that the Lord willed the Iewes to seeke the peace of the City whither he had caused theÌ„ to be carried away captiues and to pray to the Lord for it for in the peace thereof shall yee haue peace Ier. 29 7. Secondly howsoeuer the state of the church standeth so our owne particular estate remaineth whether it haue cause to reioyce or to be sorry euen the same cause haue we both of the one and of the other For how can the childe chuse but prosper while the mother is in health and prosperity Or how can it but be weake and sickly by the weaknesse sicknesse of the mother The Church is the mother of vs all we sucke both her brests as it were the sincere milke of the old and new Testament We know that the man which goeth in a shippe vpon the sea his desire and praier is for the safety of the whole Ship no lesse theÌ„ for his owne particular because he knoweth his owne estate dependeth vpon the estate of the whole Ship and therefore he hath good reason to pray for it And what is the Church of God but as it were a Shippe floting vp and downe in the sea of this world tossed too and fro with the rough and raging windes of the wicked and therefore we ought to pray earnestly for it â— 11. lest as Iacob said of Esau the mother and the childe be destroyed together Thirdly it is required of vs to haue a fellow feeling of the wants and necessities of our brethren as well as of our owne as Rom. 12 10 15. Bee kindly affectionated one to another with brotherly loue reioyce with them that reioyce and weepe with them that weepe because we are all members one of another If one member of the naturall body suffer all the rest suffer with it so the troubles of the Church should goe as neere vnto vs as our owne priuate griefes and troubles Lastly the Church hath sundry enemies which plot the death and destruction thereof and seeke to ruine and subuert them that belong vnto it in body and soule The cheefest and greatest that setteth the rest on worke is Satan â—4 8 a man-slayer from the beginning a roaring lyon seeking whom he may deuoure The instruments that he imployeth like the wheele of a clocke that giueth motion to the rest are the flesh the world false teachers The flesh is full of darknes doubting the seed of al euil The world is an hook ready to catch vs baited partly with pleasures and profits with honors and promotions and partly with threatnings â— terrors and persecutions of enemies False teachers come disguised in sheepes clothing and armed with errors heresies which may be
vs which we noted before to be careful liberally to maintain the Ministery that they may teach vs in the word otherwise we commit sacriledge against God and indeed rob our own soules because if we sow sparingly wee shall reape sparingly The Prophet Malachi bringeth in the Lord speaking and charging the people with no lesse crime then robberie and against no lesse person then himself Wil a man rob God Mal. 3.8.9 10. yet ye haue robbed me But ye say wherein haue we robbed thee In tyths and offerings Ye are cursed with a curse for ye haue robbed me euen this whole nation Secondly it teacheth Parents that are willing to offer to the calling of the Ministry any of their sons to serue the Lord in that calling to offer to him the fittest not the foulest the best not the worst The best is fittest for the Lord and doubtlesse hee is most worthy of him But of this we haue spoken at large in the 3. chap. Thirdly we giue to God the best and fattest when we serue him in our youth and with all our strength The young man offereth to God the best thing hee hath when hee remembreth his Creator in the daies of his youth Eccle. 12.1 while his senses are sharp his memory quicke his wit ripe his capacity readie his vnderstanding deepe But if he say to himself now I will take my pleasure a while I wil reioyce in my youth Eccle. 11. I will walke in the wayes of mine owne heart and in the sight of mine eies I will repent at the end of my daies serue the Lord when I can serue the lusts of the flesh the pleasures of sin no longer if I say we reason thus and offer to God our worne and withered old age when wee can serue sathan no more what do wee but offer to God the lame and the blinde which he abhorreth How far are we from following Abel who offered the best forasmuch as we offer the worst of all to God Fourthly we must not serue the Lord by halues we haue no other sacrifice to offer but our selues let vs therfore offer vp soule body and not serue him for company or for fashions sake or coldly and negligently or thorough compulsion and feare of the Law If we offer no otherwise our sacrifice and seruice is no better then the offering of Caine who was reiected both his person and his oblation Iude ver â— Wo vnto such that walke in the way of Cain that do not season their first fruites that they bring with faith God wil haue al that is in vs or nothing If we do not consecrate our selues wholy to his seruice we cannot be his seruants It is giuen as a speciall commendation of good King Iosias that he turned to the Lord with all his hart and with all his soule and with all his might 2. King 23. according to the law of Moses not that he was able to fulfill the whole law without failing in one point but hee did striue with might and main to serue the Lord to the vtmost of his ability and endeuour with hart life to please him Lastly we honor God with our substance when wee are mercifull in helping the needie with that which is ours We must not giue almes at another mans cost nor releeue our neighbour by our neighbours goods but we must honor him with our owne substance not with the substance of others as couetous persons vsurers theeues seruants do who giue away that is none of their owne Therefore when God giueth vs all things abundantly to vse let it not grieue vs to honor the lord with them and distribute them to the necessities of the Saints cheerfully Matth. 25. â— The Lord Iesus accounteth it as done to himselfe which is done vnto one of the least of his brethren Neyther let vs feare any want our selues or falling into decay through our bountifulnes and liberality inasmuch as God will make vs the more to abouÌ„d in all things 2 Cor. 9.9 for hee is of power to make vs abound in all gifts The widdow that had bene the wife to one of the sonnes of the Prophets so long as she powred Oyle out of the vessell or pot that was her owne into the empty vessels she perceiued the oyle stil to increase but when she poured out no longer 2 Kin. 4.6 the oile ceased and stayed Euen so so long as we shall helpe the poore with our goods as it were fill the vessels with oile our riches shall encrease multiply but if we stay our hand froÌ„ giuing our store will quickely faile and our fountaine dry vp The more commonly you draw water out of a well the more plenty you shall haue so likewise the more liberall we are toward those that want the more we shall encrease our owne weath Neither let any man delay the time promise to giue away much when he dyeth for that is to giue them away when we can keepe them no longer He that will not giue almes till after his death is like to a man that carieth a light behind his backe The houre of death is not the fittest time to doe good then we should looke to reape the fruit of a wel led life these are like to a simple souldier that prepareth his armour when he should fight or like the foolish virgins that went to seeke oyle when they should vse it â—â—h 25.10 A ship that leaketh must bee mended in the hauen not in the sea a wall that is broken must be made vp in peace not in warre If we forget God in our life how can we looke that he shold remember vs in our death and when we lie at the last cast To conclude seeing we must serue the Lord with the best things that we haue let the people be ready to maintaine the Ministery in the best maner let godly parents giue to God their best children let the yong man dedicate to God his best yeeres let euery Christian offer to God his best member 〈◊〉 23. to wit the heart let all rich men doe the best good they can with their goods and lay vp for themselues a good foundation for the time to come thus shall the people and parents and yong men and rich men and generally all Christians follow the example of righteous Abel who offered to God the best sacrifice he had On the other side if we maintaine the Ministers in the worst manner if we spend the flower of our age and the prime of our life in the worst vanities if wee giue our best part I mean the heart to the worst deseruer that is the diuel if we imploy our riches to the worst vses we follow the example and offer the sacrifice of Caine and therefore may iustly feare to be reiected with him and after this life to bee rewarded with him 24 On the third day Eliab the sonne of Helon prince of
to his glory and to the good of others Wee must referre them to him as we haue receiued them of him As all riuers runne into the sea so all our riches should returne to God Thirdly we must be ready and willing to leaue them whensoeuer God shall call for them For hee that bestowed them may he not require them againe when he pleaseth we must leaue them rather then leaue him If we haue this godly resolution then may we perswade our owne hearts that we are thankefull for them Thus it was with Iob 〈◊〉 1.21 when he could say The Lord hath giuen and the Lord hath taken away blessed be the Name of the Lord. Fourthly wee must not put our trust and confidence in them and if riches encrease 〈◊〉 10. we must not set our hearts vpon them because then we commit grosse idolatry with them This is a fearefull sinne Many such idolaters it is to be feared remaine stil in great store among vs â—nd albeit idols be banished out of our Churches yet many doe yet set them vp in their hearts This idolatry is so much the more dangerous because it is more close and secret coloured vnder the name of vertue practised by such as detest popery and idolatry and therefore is lesse perceiued and discerned Lastly we must not account these the chiefest riches or the best treasures inasmuch as the vngodly haue commonly the greatest share of them Luke 12. and 16. and therefore we must labour to be rich in faith 〈◊〉 6.11 in loue in righteousnesse in godlinesse in patience in meekenesse and in all good workes Heere is true riches if we adorne our selues with these we shall be truely rich although we be poore Reuel 2.9 and though we haue neither siluer nor gold Acts 3.6 yet he hath giuen vs all things 2 Pet. 1.3 And though we haue nothing at all yet we possesse all things 2 Cor. 6.10 89 And when Moses was gone into the Tabernacle of the Congregation to speake with him 〈◊〉 iâ— with 〈◊〉 then he heard the voyce of one speaking vnto him from off the mercy seate c. Hitherto of the offerings of the Princes receiued of Moses and giuen to the Leuites Two tribes offered one wagon and euery wagon had two oxen therefore they offered sixâ— wagons and to draw them twelue oxen These were thus distributed â—ret comment in 7. cap. Num. the Geâ—shonites had two wagons and consequently foure oxen commited to them the Meratites haâ— foure wagons and consequently eight oxen so that they carryed the greatest burdens Touching the Kohathites the third family of the Leuites nothing was bestowed among them because to them were committed the vessels of the Sanctuary which were carryed vpon their shoulders so that they had no need ether of wagons to beare them or of oxen to draw them themselues seruing in stead of them both In this verse we see the oracle of God speaking to Moses We might note heere that God spake diuers wayes to his Church in the old Testament as also that all blessings come from God to vs through Christ the true propitiatory couering our sinnes out of Gods sight and reuealing Gods will to vs that wee should know it and haue benefit by his Priesthood But to passe ouer these we may note that Moses went into the Tabernacle The Tabernacle signifieth his Church There is God to be spoken vnto The doctrine Doctrine is this God is present in a speciall manner in places set apart for his worship True it is God is euermore present wheresoeuer his Church is assembled hee is euery where the heauen is his throne and the earth is his footstoole howbeit wheresoeuer his Church and people are assembled hee is present with his Spirit with his grace and with his blessing and assistance Hence it is that the place appointed for his seruice is called his face Gen. 4.14 This is afterward called the presence of the Lord verse 16. So Psal 46.5 God is said to be in the middes of the City of God And Christ teacheth that wheresoeuer two or three are gathred together in his name he is in the middes of them Matth. 18.20 So then wheresoeuer the place of Gods worship is there is God euer present For first he hath promised to dwell there Reason 1 Where dwelleth the master of the house and where is he readiest to bee found but where he dwelleth as Psal 132.13.14 The Lord hath chosen Sion he hath desired it for his habitation this is my rest for euer heere will I dwell for I haue desired it Secondly he is knowne by a speciall worke of his presence sanctifying Reason 2 those that are his by his word heereupon the Prophet saith Psal 87.2 3. The Lord loueth the gates of Sion more then all the dwellings of Iacob glorious things are spoken of thee O City of God Thirdly he delighteth in his own ordinances Reason 3 In Iudah is God knowne his Name is great in Israel in Salem also is his Tabernacle and his dwelling place in Sion Psal 76.1.2 It is Gods ordinance that we should meete together in one place for this cause hee commanded the Tabernacle to be builded and afterward the Temple these he sanctified for the word for sacrifices and for prayer these doth the Lord loue and in those doth he take pleasure and with them will he vouchsafe his presence This being an euident trueth from hence we must learne so to carry our selues in such places as are sanctified and set apart for his seruice as that wee may call him to bee a witnesse of our sincerity Will a subiect dare to behaue himselfe rudely and vnreuerently in the presence of his Prince or the child in the presence of his father How then ought wee to stand in awe of the Maiesty of Almighty God whose glory is incomprehensible who dwelleth in light that none can attaine vnto Heerepon the wise man saith Eccle. 5.1 Keepe thy foot when thou goest to the house of God and be more ready to heare then to giue the sacrifice of fooles for they consider not that they doe euill No man ought to come before the Lord vnprepared or to set his feete in the Lords house rashly and vnreuerently Were it not vnseemly and vnciuill to enter into a kings pallace with foule and filthy feete defiled with dung and myre or to sit downe at a Princes table with vnwashen hands And is it not more vndecent and vndutifull to come into the house of the great King the King of Kings and to be partakers of his Table before wee haue cleansed and sanctified our hearts This was shadowed out at the giuing of the law by commanding them to wash their garments and to abstaine from their wiues Exod. 19.14 15. Thus they were to be prepared before they receiued the Law Likewise before they could behold the wonderfull workes of God they were spoken to to pull off their shooes because the place whereon they stood was
the Saints to hinder the best workes Zach. 3 1. Luke 8 12. like a subtill serpent that he may seduce deceiue vs as he did our first parents we may be assured he commeth freely and frequently into the company of his professed seruants which are his children Ioh. 8 44. For as Christ speaketh that where two or three are gathered together in his Name he is in the midst of them so wheresoeuer two or three are met together at his pleasure to his liking and for the doing of his will he will be in the midst of them though not in a visible manner to tempt theÌ„ to euill and to make them glory and continue in their euill If then we feare such a companion let vs forsake such company If we will needs frequent the company of wicked liuers we cannot auoâ—d the society of Satan Do we then see any place where drunkennesse where whoredome where vanity where blasphemy and all impiety is maintained vpholden we may conclude and as it were write vpon the backside of it and vpon euery doore and poste within it This is the diuels house here are the workes of the diuell to be seene heere is the diuell in a speciall manner present with his teÌ„tations with his allurements with his instruments to ruine the soules of men and to bring them to confusion and destruction Thirdly it is our duty to frequent those Vse 3 places that make knowne his Name vnto vs and spread abroad his sauing health among al people Here we may haue familiar accesse to him be admitted into his presence In praier we talke familiarly with him Gen. 18 27. where Abraham saith he had taken vpon him to speake to the Lord and in his word he talketh familiarly with vs and therefore do the Prophets continually cry out to heare the word of the Lord and tell vs that the Lord speaketh to his people What an high honour is it to a subiect to haue free accesse to his Prince and to come into his chamber of presence we are so honoured of God to come to him without checke or controlement the more boldly we preasse into his presence the more welcome we are No man is reproued for coming too often The faithfull haue accounted it a great part of their happines to haue liberty to meet together with one minde with one mouth to glorifie God to set forth his praises This made the Prophet say Lord Psal 26 8. I haue loued the habitation of thy house and the place where thine honour dwelleth On the other side they haue lamented their condition with a lamentable bitter cry when they haue bin banished from the place of Gods worship driuen to seeke harbour and habitation among the vnbeleeuers Then their soules longed and fainted for the Courts of the Lord Psal 84 2 and 137 1 2. their hearts and their flesh cryed out for the liuing God yea they wept and lamented when in captiuity they remembred Sion They longed for the Courts of the Lord but many among vs long greatly to be out of them They accounted it a great greefe to be out of the house of God but we account it a great greefe to abide in the house of God They were neuer well nor quiet so long as they were from the worship of God we are euen sicke and discontent so long aâ— we are at it Finally they were banished from the Lords house we banish our selues they were compelled to be absent we cannot be compelled to be present We wold be thoght to be willing to haue God in our company to desire to haue accesse vnto his presence but if this were truly in vs we would loue the place of his dwelling We shall bee sure to finde him in his word to meete with him at the Sacraments and to speake with him by our prayers This then reproueth the carelesnes of all such as make no reckoning of Church-assemblies that account one day or houre of the day spent in their owne pleasures vanities better theÌ„ a thousand in the Courts of the Lord. These are weary of the heauenly Manna it is a light and a loathsome food This is a fearefull sinne to pollute the holy things that he hath sanctified and set apart to holy vses These are scornfull beasts and prophane persons there is but a step betweene them and atheisme They are men without religion and tread vnder feete the Sonne of God and account the blood of the new Testament as a prophane thing Hereby we see the height of that sinne which is too rife and common to wit the carelesse wilfull and negligent forsaking of the holy things of God These are come to the highest steppe of sin and are set downe in the seate of scorners Psal 1 1. These haue faith iustly denied vnto them and haue not the grace giuen them to beleeue because they contemne the meanes by which they might beleeue be saued Act. 13 48. And doubtlesse he that maketh no coÌ„science of Gods worship will also if occasion shew it selfe make as little conscience of any thing else that belongeth vnto his brother To conclude let vs haue no part or fellowship with these men but carry earnest affection to the exercises of religion hungring and thirsting after them with longing desires When one Sabbath is ended we should wish for the next when one Sermon is finished we should desire another when one Communion hath beene celebrated we should enquire when the next shall follow euen as the Gentiles besought Paul and Barnabas to preach to them the next Sabbath day Acts 13 42. the same things they had offered to the Iewes O that this zeale were found in vs then would God be found of vs O that we would enquire after him he would offer to vs his gracious presence in this life we should be sure to enioy his glorious presence in the life to come CHAP. VIII 1. AND the Lord spake vnto Moses saying 2. Speake vnto Aaron and say vnto him When thou lightest the Lampes the seauen Lampes shall giue light ouer against the Candlesticke 3. And Aaron did so c. IN the latter end of the former chapter wee haue seene how God gaue answer vnto Moses from aboue the Mercy-seate between the two Cherubims according to his promise before Exod 25 22. In this chapter is recorded what he spake Wee haue also learned what was the sanctification of the other Tribes testified by the solemne offering that they brought at the dedication of the Altar heere Moses entreateth of the sanctification of the Church-officers wherein obserue two things the first touching the Priests the second touching the rest of the Leuites For such as serued at the Altar either were taken into the order of the Priests or else were of the rest of the Tribe of the Leuites that serued in inferiour places about the Tabernacle to assist the Priests in their offices Touching the Priests we are to
we do not deny that the Scripture being vnderstood doth enlighten our mindes but it is not therfore lightsome because it is vnderstood of vs for then the light therof should wholly depend vpon our vnderstanding Thus if we vnderstand it it shall be lightsome but if we vnderstand it not it shal not be lightsome Nay which is much more absurd if one man vnderstand it it shal be light if another man vnderstand it not it shall not bee light thus at one and the same time it shold be both light not light The truth therefore is that the Scriptures are lightsome two wayes â—â—e holy â—â—â—iptures are â—o wayes â—â—â—â—tâ—ome First in respect of them selues secondly in respect of vs. In respect of themselues they are alwaies lightsome of theÌ„selues and haue light in themselues In respect of vs they are lightsome when we vnderstand them and receiue them and light by them But to returne to the former matter the Minister should be the principall light to hold out the Lanthorne to bring men to heauen and to worke in them repentance as Iohn the Baptist is said to be a burning and a shining light Ioh. 5 35. But euery one also in his place must be a light to shine in knowledge and obedience in doctrine and in life On the contrarie when men are as candles put out there falleth great hurt to the church The danger heereof may be discerned by common experience in an hauen towne if the Lanthorne be taken downe or the candle put out which should direct the ships in the night season into the hauen al the ships and the soules that saile in them are left to the mercy of the winds which are without mercy and so all perish by miserable shippewracke In like manner if men haue no light in their hearts to guide them into the hauen and harbour of the church and consequently of the kingdome of heauen they doe as much as in them lyeth betray their owne soules and drowne themselues in eternall perdition Verse 3. And Aaron did so c. The obedience of Aaron is here described and the Candlesticke set in the Tabernacle described It is saide to be of golde as Reuel 1. the most precious of all Minerals for two causes First because as Gold excedeth all other mettals so the Church exceedeth all other societies of men because in it saluation is only to be found Esay 46 13. all other beeing ordained to preserue this safe and sound Esa 45 14. 49 23. Reuel 21 24 26. Yeâ— it is the glory and honour the beauty and ornament of all other societies kingdomes cities townes houses and persons to be parts of the church inasmuch as otherwise they are parts of the world of the kingdome of darknesse yea aâ— dogs swine and vncleane beasts Ephes 22 11 12 13 c. Secondly because it is most precious deare to God and to Iesus Christ as gold is to man because it is an holye company sanctified by the blood of Christ whom it cost deare to redeeme it Acts 20. The Candlesticke in the Tabernacle was to hold the light for the direction of all that were therein from Euening to morning continually Exod. 27 22. It is the vse of euery Candlesticke to hold to keepe to preserue to continue and to yeelde forth the light to the benefit of others This doth mystically represent the church Doctrine teacheth that the church is as the Lords golden candlestick appointed to hold and keepe the light treasury of the Word for euer It is the office of the church to holde and keep the word for euer that it should neuer bee lost or embeselled from vs to the end of the world And as the Candlesticke was to hold the light to the first comming of Christ so is the church to preserue the truth vntil the second comming of Christ It is therefore the office of the church and of euery true member thereof to keepe in it and to publish abroad and to hold out to those that are in it the truth of Gods word to direct their pathes aright as Deut. 31 20. The booke of the Law after that it was written was by the Lord himselfe committed to the Israelites to be kept in the side of the Arke of the couenant The Prophet Esay sheweth That the Word should go forth out of Sion where it was kept into the middest of the earth Chap. 2.3 And the Apostle declareth that the Iewes had the Oracles of God committed vnto them of trust Rom. 3 2. and that to them appertained who were the onely church the adoption and the glory and the Couenants and the giuing of the Law and the seruice of God and the promises Rom. 9 4. And Paul is said to haue written vnto Timothy that hee should know how he ought to behaue himselfe in the house of GOD which is the Church of the liuing God the pillar ground of the truth 1 Tim. 3.15 By all which testimonies wee are taught that the Church holdeth and bringeth the truth Esay 41 27. and conueieth it vnto vs and that wee can no otherwise receiue it or be partakers of it For further proofe heereof obserue with Reason 1 me the titles that are giuen vnto it It is a safe keeper or treasurer to keepe as it were vnder locke and key the holy Iewels of the olde and new Testament that they be neither corrupted by Heretikes nor destroyed by other enemies It is as a cunning Goldsmith to try euery thing Whit. de Scrip. quaest 3. Cap. 2. for as he discerneth pure gold from counterfet mettalles so the church discerneth true Scripture from false or forged books and writings It is as a crier to publish and make knowne the decrees of almighty God It is an Interpreter to expound the sence and to open the meaning of the Scriptures according to the proportion of faith set forth in other parts Secondly it is a great honor and wonderfull preferment that God giueth vnto the Church aboue al other societies and places of the world besides And indeede there can bee no greater honor then to be put in trust with such a treasure If a man should vpon trust commit vnto another a great treasure and make choyse of him to leaue it with him it is a signe he honoreth and respecteth him before and aboue others so is it betweene God and his Church he hath laid vp his trueth in his Church as in his store-house Ps 147 19 20. He hath giuen his word to Iacob his statutes and ordinances vnto Israel he hath not dealt so with other Nations as for his iudgements they haue not knowne them This made the Apostle say What is then the preferment or aduantage of the Iew Or what profit is thereof circumcision much euerie day shewing thereby that God committing his Oracles vnto them did aduance and prefer them farre aboue all other Nations Thirdly the church is the house
habitation of God who is light it self in whom only is light properly to be found who dwelleth in light that none can attaine vnto 1 Tim. 6 16. Hee hath called his Church his rest and the place where his honor dwelleth Psal 132 13 14. The Lord hath chosen Sion he hath desired it for his habitation this is my rest for euer heere will I dwell for I haue desired it Vse 1 This condemneth the Papistes who stand from the verdict of this doctrine as men endited of two crimes and errors first they accuse the Scriptures left vnto vs in the Originals to be corrupted the old Testament by the Iewes the new by Marcion and other heretikes But it is a vaine surmise without proofe or probability touching the corruption of the original fountaines which notwithstanding the Romanists pretend thereby to make a way to bring in the Latine translation to be the pure authenticke Scripture and consequently to bee preferred before them which is as foolish and vnreasonable as to make the mistris to walke on foot like a seruant Franci Luc. in Epist ad Serlet and to set her handmaid on horsebacke therefore some of their own frends are ashamed of this vanity It is a shame they say to belye the deuill It is a crime to taxe the Iewes of a crime wherof they are not guilty It is wel knowne that howsoeuer they stand affected vnto Christ yet they alwayes were and now are very religious respectiue in keeping the text sound and sincere and cannot by any meanes be induced to choppe and change to adde or to diminish any thing And doubtlesse had they not bene trusty and faithfull would God haue trusted them with this true treasure yea though that Church were oftentimes corrupt yea sometimes an Harlot or an Apostat yet the ouer-ruling prouidence of God hath alwaies wrought in them a care and conscience this way both for their owne future happy estate and the benefit of posterity to come to keepe the ancient records euidences of the Scripture sound sure and sincere This appeareth further by the Sermon of Christ in the Mount reprouing the false interpretations of the Scribes and Pharisies who had very grossely corrupted the meaning of the Law Mat 5 21.27 31 33 38 43. 16 6. The church of the Iewes was neuer more corrupt then in the dayes of Christ yet could they neuer be touched nor be iustly charged with this horrible crime of offering violence to the holy bookes of Scripture And if they might haue bene endited of this detestable forgery â—hrist would not haue omitted this greater fault who often reprooueth them of lesser offences Besides our Sauiour willeth the Iewes to search the Scripture which the Prophets had left vnto them by diuine inspiration hee sendeth them vnto these as then they had theÌ„ to try the doctrine of the Pharisies by them Ioh. 5 39. Iohn 5 39. which hee would neuer haue done had they bene corrupted and themselues the corrupters of them Moreouer touching the Iewes seeing they were mortall enemies to Christ if they were minded to corrupt the Scripture they would haue corrupted for their own aduantage such places out of Moses and the Prophets as concerned Christ whome they hated but these remaine entire by which they are fully conuinced and confuted Andrad lib. â— defens Tridâ—â— Hieron epi. 7â— ad Marcell And therefore one saith well that such as holily and religiouslie handle the Hebrew Text do find therein more notable testimonies of Christ then in the Latine and Greeke Copies Now if the true Church had lost the pure and perfect fountaines of the Hebrew and Greeke Text how could it bee a faithfull keeper of his Will and Testament Howbeit GOD hath euer had a care of his word and truth euen then when he committed the same to the custody of the Church Another error of the Romane church is that they make the churches authority to bee our supreame ground and stay of our faith and set it farre aboue the Scriptures themselues These assertions are found in their writings touching the Scripture It is not authenticall without the authority of the church that the authority of the Scripture dependeth on the authority of the Church necessarily Ecchi â—â—cbirâ—â— Pighi lib. 1. de Hierar eccl cap. 2. that we are not bound to take them for Scripture without the authority of the Church that in respect of vs the church hath absolute authority to determine which is Scripture and which is not that the Church hath power to make a booke not Canonicall Stapl. to be Canonicall and one of them vttred this impudent and shamelesse blasphemy that the Scâ—ipture should bee of no more credit then Aesops Fables Hermaâ—â—m without the approbation allowance of the church Howbeit as wee must not take from the church hir right so we must take heed that we giue not to it more then is due and so rob God of his honour and glorie and derogate from the excellency and authority of the Scriptures They make the Church the light it selfe and not the Candlesticke to hold the light say that it also is called light I answer it is a borrowed light receiuing all the light it hath from the word as the Moone doth from the Sun They make it to be the authorizer of the word and hold that it is of no force or credit but is as a dead letter and inken diuinity without it This is no better then to hang the word and consequently Cal in infâ—â—â— lib 1. cap. 7. the promises of God the kingdome of heauen saluation it self vpon the pleasures of men wheras the church is founded and grounded vpon the word not the word vpon the Church as Peter is builded vpon Christ not Christ vpon Peter All the authority that the Church hath be it neuer so great it hath it from the Scripture for how do we know whether the Church erreth or not but by the Scripture The Church cannot giue vs faith whereby we beleeue in Christ and lay hold of eternall life it is the Scripture that worketh it by the inspiration of the holy Spirit The Scripture is the chiefest and the highest court from whence is no appeale but we may appeale from the iudgement of the Church to the Scriptures not from the Scripture to the Church The Church that is the company of the faithfull are not lords ouer our faith they are ruled by faith not ouer-rulers of our faith True it is the Church is a means to bring vs more speedily to know the Scriptures as the woman of Samaria was a meanes to bring the Samaritans to beleeue in Christ 〈◊〉 4 42. but as they when they had heard Christ beleeued not so much for her report as for that themselues had heard him speake so after the Scriptures are discerned and pointed out vnto vs as by the finger of the Church we beleeue them to bee the word of
this is the end that God aimeth at Reason 3 in all his threatnings not the destruction of them that are threatned but their amendment Ezek. 18 23. Haue I any pleasure at all that the wicked should die saith the Lord God and not that he should returne from his waies and liue and ch 33 11. Why will ye die O house of Israel The vses First consider that in the greatest Vse 1 and most fearefâ—ll threatnings of Gods heauy iudgements theâ—e is comfort remaining and hope of grace and mercy to be found there is life in death and health in sicknesse if we can change and amend Thus do the Princes of Iudah profite by the threatnings of the Prophet when he had threatned desolation of the Lords house and the destruction of the whole Land for which the Priests and people would haue put him to death they pleaded the practise example of good Hezekiah for the comfort of themselues and the people of his time and thereby stirred vp themselues to feare the Lord and to turne from their euill waies Ier. 26.18 The place is worthy to be considered where the Princes shew that Ieremy did no more theÌ„ Micah had done before him yet Hezekiah and all Iudah did not put him to death but feared the Lord and besought him of mercy and the Lord repented him of the euill which he had pronounced against them But it may be obiected Obiectioâ— If God threaten one thing and doth another it may seeme his will is changeable and that he hath two wils I answer Answer the will of God is one and the same as God is one but it is distinguished into that which is secret reuealed as the Church is sometimes visible and sometimes inuisible yet but one Church The secret will is of things hidden with himselfe and not manifested in the word The reuealed is of things made knowne in the Scripture Deut. 29 29. and by daily experience The secret is without condition the reuealed with condition and therefore for the most part it is ioyned with exhortation admonition instruction and reprehension But no man is exhorted and admonished to doe his secret will because no man can resist it the reprobate and diuels themselues are subiect vnto it and must performe it Rom. 9.19 Vse 2 Secondly it is the duty of the Ministers to propound the threatnings of GOD with such conditions prouoking and perswading all men to repentance and amendment of life offering grace and mercy to the humble and broken hearted 〈◊〉 1 4 14. â—2 3 Esa â— 16. They are to preach not onely the law but likewise with the law the Gospel And thus they are said both to bind and loose both to retaine sins and to forgiue For as Eliah by his earnest and zealous prayer did both shut vp the heauens 〈◊〉 4.25 Iam. â— 18. and open the windowes of heauen so that it gaue raine and the earth brought forth her fruit so the Ministers of God by their earnest zealous preaching do shut vp the kingdome of heauen against all obstinate persons â—â—th 16.19 and also open the heauens to such as are penitent To propound the threatnings of God without condition is to bring men to despaire and to take from them all hope of mercy and forgiuenesse Thirdly it is the duty of the people whensoeuer Vse 3 they heare the theatnings of God to stirre vp themselues to repentance thereby to preuent his wrath and to stay his iudgements Let vs take heed we doe not rush on as the horse in the day of battell 〈◊〉 12.11 12. to our destruction And thus haue the seruants of God vnderstood his threatnings and accounted them as a Sermon of repentance as we heard before of Hezekiah king of Iudah and all Iudah with him when Micah the Morashite prophesied saying 〈◊〉 26.18 Thus saith the Lord of hostes Sion shall bee plowed like a field Ierusalem shall become heaps they fell not into desperation neither concluded an impossibility of obtaining pardon and the continuance of the Temple of the citie and of the whole kingdome but besought the Lord and feared his Name the Lord repented him of the plague which he had denounced against them And no maruell that this godly king conceiued the meaning of the threatning in that manner for so did the King of Niniueh an heathen and idolatrous king vnderstand the threatning of Ionah no otherwise Who can tell if God will turne and repent 〈◊〉 3 9. turne away from his fierce anger that we perish not Thus also did Hezekiah before named vnderstand the message sent to him from God by Esayah when he was sicke vnto death 〈◊〉 3â— 1.2 Set thine house in order for thou shalt die and not liue and therefore he turned his face to the wall and prayed to the Lord of life Let vs make this vse of the Ministery of the word and of all the threatnings contained therein to bee stirred vp to repentance and obedience lest we be destroyed If there be no change in vs let vs looke for a change from God and he will neuer change his threatnings except we change our liues and conuersations Vse 4 Fourthly seeing the threatnings of God suppose a condition we must also know how we ought to vnderstand his promises to wit with a condition The threatnings of GOD haue a condition of repentance the promises haue a condition of faith and obedience Esay 1.19 God hath made many mercifull promises vnto vs in his holy word howbeit he hath no otherwise bound himselfe vnto vs then wee will acknowledge our selues bound in duty to serue him We must not only consider what God promised to vs but withall remember what he requireth of vs. Hence it is that the Prophet saith I will speake suddenly concerning a nation and concerning a kingdome to built it and to plant it Ier 18.9 10. but if it doe euill in my sight that it obey not my voyce then will I repent of the good wherewith I saide I will benefite them He hath promised to loue vs but he requireth at our hands to loue him againe He hath promised to forgiue vs our trespasses but he chargeth vs to forgiue them that trespasse against vs. He hath promised to be a Father vnto vs but he looketh for at our hands that we walke before him as obedient children Lastly if God threaten and no repentance Vse 5 followeth then certainely the threatnings pronounced will come to pâ—sse God threateneth not in vaine he terrifieth not without cause If we doe not preuent them they will preuent vs and take vs away suddenly See the fearefull examples of the flood of Sodome of the destruction of the ten tribes of Ierusalem and of the Iewes of the seuen Churches of Asia and other Churches planted by the Apostles supplanted in the wrath of God all assure vs of the truth of this point Consider our owne wayes in our hearts We liue where wee
without which we haue no saluation we must examine our harts by this note that is found in all the members of the body one toward another If any member be hurt or endangered the rest are ready to helpe euery one according to his office the foote runneth for it the eie looketh vpon it the hand stretcheth out it selfe for the good thereof If it be so with vs in the dangers and desolations of the Church we haue comfort in our owne hearts we carry a witnesse about vs that we are liuely meÌ„bers of Christ But if we haue no feeling no compassion no pitty toward them that suffer for Christs sake we are dead and rotten members we want life and quickening in Christ wee cannot assure our selues that as yet we are engrafted into his body Therefore the Apostle saith Gal. 6 2. Beare you one anothers burden and so fulfill the Law of Christ Againe Who is weake I am not weake Who is offended and I burne not 2 Cor. 11 29. And in another place Be of like affection one to another reioyce with them that reioyce and weepe with them that weepe Rom. 12 15 16. Hereunto the Apostle accordeth in the Epistle to the Hebrewes chap. 13 3. Remember them that are in bonds as though ye were bound with them and them that are in affliction as if we were also afflicted in the body teaching vs heereby that their condition must be as our owne condition and their trouble as our owne trouble So the Prophet vttereth his affection Lam. 2 11 13 20 that although he should bee preserued from the iudgement executed yet beholding Sion lying waste he cryeth out Mine eies gush out water for the destruction of the daughter of my people thy breach is great like the sea And afterward he stirreth vp his zeale Behold O Lord and consider to whom thou hast done thus Wherefore whensoeuer God offereth vs the sight of any chastisement vpon our brethren at home or the neighbour-Churches abroad we ought not to be as those that are dull sencelesse and past feeling but to haue a simpathy of their sorrowes and draw out the bowels of compassion toward them Vse 2 Secondly woe and woe againe to them that are secure that laugh when the Church weepeth that liue in brauery and excesse wheÌ„ the Church putteth on sackecloth and ashes that fill and feast and fat themselues with all delicates when the Church fasteth that awake not out of their sleepe when the iudgements of God are heere vnto them This the Prophet reproueth Esay 22 12 13 14. In that day did the Lord of hoasts call vnto weeping mourning and to baldnes girding with sackcloth behold ioy gladnes slaying oxen killing sheep eating flesh and drinking wine for to morrow wee shall die When we are once come to this carelesnesse and contempt of our brethrens condition the threatning denounced in these words following shall fall vpon vs Our iniquities shall not be purged from vs vntill we die A fearefull sentence of a greeuous iudgement to teach vs humility and to driue away all security Hereunto also cometh the saying of Amos chap. 6 1 2 3 4.5 6. Where we see he pronounceth the wofull estate and condition of those that liued without feare and regard of Gods iudgments neither remembred their brethren carried into captiuity and liuing in great aduersity We liue in the time of the distresses and wants of the Church This calleth vs to practise this duty of seeking the good of the Church and vsing all good meanes by supplication to God and by petition to men for the redresse thereof Especially let vs be mindfull in our prayers of the peace of Ierusalem Because of the house of the Lord our God 〈◊〉 â—2 6 9. 〈◊〉 â—8 This was the prayer of the Prophet Lord be fauourable to Sion for thy good pleasure build the wals of Ierusalem If then we would haue both the Common-wealth and our priuate wealth to florish we must tender the good and florishing estate of the Church we must be tender-hearted to procure the prosperous estate therof Câ—â—rch â—ommon 〈…〉 For the Church and Common-wealth are as those twins which are said to weepe together and to laugh together they florish together they fade together they fall together So long as pure religion and preaching of the Gospel are maintained it cannot goe ill with the common-wealth they are as a brazen wal as a strong fortresse and bulwarke as a Castle of defence to keepe out all inuasion of enemies and crying in our streetes For the one addeth strength vnto the other whilest the Common-wealth fighteth against the visible enemies of the Church by counsell and authority August epist 1. poster the Church fighteth against the inuisible enemies of the Commonwealth by praier and supplication If then the Church be spoiled the publishing of the Gospel be hindred the Commonwealth cannot long goe free but the foundation thereof is dangerously shaken which hath no promise to be kept in good estate but as it is a Nurse to the Church and a Lanterne to hold the light of the word The like might be said of priuate families and of particular persons wee haue no assurance of the protection of God of the continuance of our estate in peace farther then wee promote his glory and giue entertainment to the Gospel We see in the second booke of the Chronicles ch 36 15. when the people of Israel came to this height of iniquity to mock the messengers misuse the seruants of God which he sent vnto them rising early Because he had compassion on his people and on his habitation then he brought vpon them the King of the Caldeans who slew their young men with the sword in the house of their Sanctuary spared neither yong men nor virgins ancient nor aged God gaue them all into his hand So Christ saith Mat. 23 37. O Ierusalem Ierusalem which killest the Prophets stonest theÌ„ that are sent vnto thee how often would I haue gathered thy children together as the Hen gathereth her Chickens vnder her wings but yee would not Now what followeth this contempt of the word and neglect of the Gospel Behold your habitation shall be left vnto you desolate To conclude therefore let vs promote true religion and then we shall prosper and be safe otherwise we haue no promise of blessing Lastly this doctrine of pittying the Churches Vse 3 troubles serueth most fitly to condemne the contrary practise of those miserable and mercilesse men that are without all humanity naturall affection that are borne of wolues nourished of tygers and haue sucked yâ— milke of most sauage beasts or rather the poyson of aspes and vipers whose very bowels of mercy are the breathings out of cruelty as the wise man speaketh Prou 12 10. who are so farre from pittying the miseries of others and helping them in their distresses that they adde to the heape of their afflictions oppresse
nine There are none found that returned to giue God praise saue this stranger that was a Samaritan Secondly seeing we must giue God thanks Vse 2 for benefits receiued of what sort soeuer they be then especially we must praise him for spirituall blessings that are of an higher nature belong to a better life This the Prophet Psa 103 1 3. thought vpon prouoking himselfe to praise the Lord preparing his hart with his tongue to extoll his mercies he beginneth with this Which forgiueth all thine iniquities healeth al thine infirmities For wel did he know that if a man enioyed the world at wil and yet wanted the perswasion of the pardon of his sins and reconciliation towards God it were nothing For what shall it profit a man if hee win the whole world and lose his owne soule c. Mat. 16 26. When Israel was oppressed in Egypt it was ioyfull tydings to heare of a deliuerer and they rendred praise to God for their deliuerance When they had bin carried to Babylon and accomplished the yeares of their bondage prophesied by Iere. 25 12. and the Lord brought again the captiuity of Sion they seemed at the first like them that dreame Ps 126 1 2. Then was their mouth filled with laughter their tongue with ioy then the heathen confessed The Lord had done great things for them Then the church sang The Lord hath done great things for vs wherof we reioyce Suppose the case stood with any of vs bodily as it standeth with al of vs spiritually without any supposition at all that we were taken by enemies bound in chains cast into prison sticking fast in the mire pinched with famine and wasted with despaire of euer comming out of such a dungeon that lying thus without helpe or hope a king shold come vnto vs smite off our fetters free vs out of prison pay our ransome and promote vs to honor in his kingdome would we not render vnto him al possible thanks depend on him all the daies of our life But we are deliuered from greater enemies and from greater dangers from sin hell death darknesse the diuell and damnation For as the diuell doth exceede all bodily enemies and hell fire infinitely surpasseth the pains of this life which endure but for a season so we must consider that our deliuerance being greater our Thankesgiuing must not be the lesse but our praise must bee answerable to his power who hath cut the cords of our enemies and restored vs into the glorious liberty of the sons of God Let vs acknowledge our selues tied to this duty to offer to him the offering sacrifice of praise for the spiritual blessings of our redemption and saluation for his word Gospel he hath not so dealt with euery nation people This is the onely recompence that we can make him to giue him all the glory How shal we requite his mercies Ezek. 16 4 5 6. who finding vs neither washed in water nor swadled in clouts nor pittyed of any but cast out in the open field to the contempt of our person and polluted in our own blood couered our filthinesse annointed vs with oyle cloathed vs with broidred worke girded vs with fine linnen decked vs with ornaments and entred into a couenant with vs to become his Shall wee come before him with burnt offerings and Calues of a yeere old Will the Lord be pleased praised with thousands of Rams and with ten thousand riuers of oyle All these be as nothing For all the beasts are his and the beastes on a thousand Mountaines yea all the world is his and whatsoeuer therein is Psal 50 10 14. The seruice sacrifice wherein he delighteth is an humble contrite and thankfull heart which is more acceptable to him then all sacrifices that haue hornes and hooues Offer therefore vnto him praise and pay thy vowes vnto the most High which thy lips haue promised in the presence of all his people Vse 3 Thirdly let vs acknowledge this truth that his name is most glorious and confesse the greatnesse of his name to be worthy of al glory Let vs not set vp our owne names nor sacrifice to our owne nets nor say wee haue escaped by our owne power but thorough the fauour and kindnesse of God as the Prophet teacheth Psalme 124 1. Let vs not claime the praise of God to our selues nor rob him of his honour but confesse that his mercy endureth for euer This vse the Prophet teacheth Psal 8 1 9 where setting downe many arguments of the praise of God which he sheweth in the earth he concludeth the maiesty of God to be worthy of all honor O Lord our Lord how excellent is thy name in all the world None can praise him aright except hee be touched with a feeling of Gods greatnesse goodnesse and maiesty euen as our prayers are colde when wee haue a small and slight feeling of sinne Vse 4 Lastly seeing praise and glory is due to God for his blessings it is our duty to pray for thē and to aske them at his hands When the Prophet Psal 50 15. had stirred the people vp to offer vnto God praise he addeth withall Call vpon him in the day of troble so will he deliuer thee and thou shalt glorify him For when wee come to him by praier and haue experience of his goodnes who deliuereth our soul from death our eies from teares and our feet from falling and are assured that our helpe commeth neyther from the East nor from the West nor frō the wildernesse that is from the North nor South inasmuch as Iudea was on both sides included and compassed with a Desert Psal 75 6. we are hereby prouoked and pricked forward to cast downe our selues and all our glory at his feet to magnifie his mercy to exalt his praise on high and to say with the Prophet Ps 115 1. Not vnto vs O Lord not vnto vs but vnto thy name giue the glory for thy louing mercy and for thy truths sake But if we trust in our owne strength and rest in our owne labours and think the good things we possesse be the works and fruits of our own hands not the blessings gifts of God we shal neuer giue him praise for them but set vp our selues in his stead to the dishonor of his name to the confusion of our owne faces and to the hindering of the course of his blessings toward vs. Let vs therfore confesse that euery good and perfect gift commeth downe from aboue from the father of lights and then wee shall render him the Calues of our lips Verse 18. O Well whom the Princes digged c. We haue already declared in the former doctrine that the people gaue thanks to God for sending them water miraculously and supplying their want in that necessity Here we see offred to our consideration who were the chiefe workemen and principall Labourers in digging the Well the Princes Heads of the people the
in faith albeit it were not in it selfe vnlawful to aske aide and to craue helpe of the higher power but onely in respect of circumstances he proclaimeth a Fast hee humbleth himselfe before God and looketh for all helpe to come from him Secondly let vs not stand in feare of them but feare him before whom all things are naked and open who discloseth the hidden things of the heart Luke 12.2 who hath said There is nothing couered that shall not bee reuealed neither hid Prou. 15 12. that shall not be knowne Hell and destruction are before him how much more the hearts of the sonnes of men Indeede the heart of man is an hidden thing and an vnsearchable thing howbeit God not onely searcheth the heart and trieth the reines Iob. 26 6. but vnderstandeth the deepest things of the earth hee knoweth the state of the dead and damned soules that are in hel which things of al other are most hidden from the eyes of man Albeit therefore the vngodly conspire against the Church neuer so closely and albeit they conspire neuer so deepely to hide their counsels from Gods al-seeing Spirit yet he shall finde them out in their sinnes and bring them vnto iudgment he shall bring to light their priuy deuices and scatter them in their owne imaginations in his good time This serueth to put life and courage into vs to lift vp our hands which hang downe and strengthen our weake knees Let vs not feare them that feare not God but feare God and comfort our selues in him Vse 3 Thirdly seeing God breaketh the snare of the Fowler that is hidden and setteth his seruants at liberty that want the knowledge of the danger and meanes of escaping let vs seek betimes to be parts of his family to bee citizens of his Kingdome to bee members of his body and to bee children of the true Church that wee may be vnder the protection of this mighty God whose presence is euery-where whose Throne is the heauen whose footstoole is the earth whose Dominion is infinite If a man abounded in wealth liued in honour bathed himselfe in pleasures yet if hee be not in the number of the faithfull hee cannot take any sound comfort in all these For all outward blessings in an vnsanctified man are vnsauoury To them that are defiled and vnbeleeuing is nothing pure Titus 1 13. but euen their mindes and consciences are defiled To the pure are all things pure but the vnfaithfull defile all things that they touch and handle Their sweet sauours and pleasant smels are stench Their good meats and strong drinkes are gall and worme-wood Their delicious fare is as poyson Their costly apparell is as a menstruous cloath Their beds of ease are sinkes of sinne Their life is a death The best things they doe are foule and filthy So long as we continue in this estate Acts 1â— 9. Hebr. 11.6 and haue not our hearts purified by faith we cannot please God For without faith it is impossible to please him neither can we be vnder the wings of his defence This therefore shall bee our comfort to bee sheepe of his fold that hee may be our Sheepheard to seeke vs when we are lost to bring vs home when we are gone astray to feed vs in his green Pastures to pull vs with his right hand out of dangers when we are falling into them Otherwise if we content our selues to be in the Church and labour not to bee of the Church wee can looke for no defence or deliuerance from him but rather destruction of soule and body and calamity vpon calamity to fall vpon vs. Fourthly this doctrine teacheth that seeing Vse God bringeth vs out of vnknowne and desperate dangers that we think not of how much more can he and will he deliuer vs when wee knowing them doe call and cry vnto him for helpe that we may escape them If hee be not farre from vs when we doe not pray vnto him but be found of them that sought him not Esay 6â— and 59 â— and answere them that asked not for him how much more may we assure our selues that hee will preserue vs from dangers when we craue his aide and assistance seeing his hand is not shortned that it cannot saue neither is his eye dimme and darke that he cannot see and behold our miseries that are vpon vs. This doctrine therefore serueth greatly to comfort and incourage vs to pray vnto him in all our afflictions and to increase a double care in vs to powre out our Meditations before him How many in their troubles and crosses into the which they are fallen beginne to sinke downe vnder the burden and to cast off their confidence which notwithstanding hath great recompence of reward Surely if wee did wisely consider the watchfull eye of Gods prouidence ouer vs who fore-seeth our dangers before they come and preserueth from the troubles which wee through our blindnesse and ignorance cannot vnderstand we may assure our selues of the presence of his hand when wee know our selues to bee in trouble and pray vnto him for deliuerance out of trouble When a sonne hath had experience of the louing kindnesse of his father in pulling him out of danger as it were out of the fire which hee saw not to bee kindled against him can hee doubt or despaire of the care of his father ouer him or thinke hee will leaue him when he calleth vnto him for helpe out of dangers that are seene and felt Doubtlesse hee that hath an eye to fore-see dangers will haue an eare to heare in the time of danger Let this comfort vs greatly and cheare vp our hearts while wee lie vnder the crosse let vs perswade our owne soules that hee which performeth the greater will alwayes be ready to accomplish the lesse hee that deliuereth from the pit that was hidden will helpe vs to escape from that which lieth openâ— and hee that discouereth a secret snare laide to entrap vs will not leaue vs nor forsake vs when we entreate for succour in the midst of our greatest afflictions that wee finde and feele to be vpon vs. Lastly we are admonished by this fauour Vse 5 of God towards vs to giue him the praise and glory of his owne workes True it is when we haue vsed al holy meanes for our deliuery yet the praise is due to the Lord. How much more therefore ought wee to render all thanksgiuing to God when he hath done it without our meanes and confesse that hee hath done great things for vs Thus did the people when they returned out of Babylon as the Prophet declareth Psal 126. Vhen the Lord brought againe the captiuity of Sion we were like them that dreame then was our mouth filled with laughter our tongue with ioy then said they among the heathen The Lord hath done great things for them the Lord hath done great things for vs whereof we reioyce He watcheth for vs when wee rest hee waketh
potters vessell So then when the wicked say peace peace vnto themselues and thinke themselues sure of their purposes they shall faile in the midway and suddainly come to destruction verifying the saying of Salomon Prou. 11 7. The hope of the vniust shall perish Reason 1 The reasons are first because as they set themselues against the Church so God setteth himselfe against them Can we then maruaile that they are confounded and consumed against whom God opposeth himself they are the enemies of God and God professeth himselfe their enemy Who euer arose against him and prospered Who euer fought against him and preuailed They shall consume as the fat of Lambes before the fire and melt as the waxe against the Sunne This hath beene the faith and assurance of the Church of God in all their dangers that haue threatned and assailed them namely that God would take their cause into his hands and reuenge the wrong done vnto them Therefore when the enemies tooke crafty counsell against them and consulted cruell things to compasse their destruction saying Psal 83.12 Come let vs cut them off from being a nation let the name of Israel be no more in remembrance and let vs take for our possession the habitation of God they prayed to God to confound their enterprizes to fil their faces with shame to make them afraide by his iudgments to turne them vpside downe as a wheele to persecute them with his tempest that they might be as stubble before the wind as the fire burneth the forrest and as the flame setteth the mountaines on fire Reason 2 Secondly they trust in lying words that cannot profit and consequently they cannot prosper because no man by his own strength or the power of his owne hand can bring any thing to passe God scattereth the deuices of the crafty and taketh the wise in their craftinesse so that man cannot by his care and confidence attaine to the fruite of his desire Hagg. 1 9. For God bloweth vpon it and it commeth to nothing The vses of this doctrine remaine to be Vse 1 considered and handled First marke heereby the vnhappy estate of those that haue onely eyes of flesh to rest vpon the things which they see Nothing shall be able to helpe them wofull therefore is their condition This the Prophet teacheth Ier. 17 5 7. Thus saith the Lord Cursed be the man that trusteth in man maketh flesh his arme and withdraweth his heart from the Lord but blessed is the man that trusteth in the Lord and whose hope the Lord is So then all they that make not God their Lord are vnhappy If the vngodly did consider these things that they setting vp their rest vpon vaine things and putting their confidence in a broken reed cannot prosper it would bee a notable meanes to bridle their vanity and to suppresse their folly If we should see a man naked vnarmed to go into the field against his enemies and perswade himself with a blast or bullrush to thrust them through and throw them down on euery side and make no doubt to get the victory we would thinke him sâ—ttish and pitty his folly wee would wish him to keepe a good dyet and keepe himselfe and his head warme fearing the man were breeding mad But thus it is with all the enemies of God and his people that raise great hope by their owne deuices and imagine great matters by their own counsels they are as distracted and distempered men they are in a miserable and wofull condition leaning vpon a bulrush and setling their trust and rest vpon a rotten reede They build vp the tower of confusion God will come downe against them and diuide their tongues as hee did at Babel Gen. 11.8 Wofull therefore and wretched is the case of all those whose confidence raised vp to high attempts falleth on the ground they trust in an arme of flesh and are deceiued for GOD laugheth them and their inuentions to scorne They attaine not to the end of their desires but are disappointed and so their hope perisheth and this is chiefly in death when they shal remaine in misery for euer Secondly let vs not rely vpon such vaine Vse 2 things nor rest vpon deceitfull vanity nor waite vpon lying dreames and deuices of men for then all our expectation shall deceiue vs. What man is there in his right wits that would in danger leane on the spiders web and yet thinke to be deliuered Who would trust to a broken staffe who would lay his strength vpon a weake reed This is it that Bildad one of Iobs three friends vttereth ch 8 14. 20 5 6. where he teacheth That the reioycing of the wicked is short the ioy of hipocrits is but for a moment though his excellency mount vp to the heauens his head reach vnto the clouds yet he shal perish for euer like the dung they which haue seen him shal say where is he His confidence also shal be cut off his trust shal be as the house of a spider therfore it can minister no comfort to such as catch hold vpon it Heereunto come sundry exhortations of the Prophet in the Psalmes Psal 62 10. 20 7 125 1. If we rest vpon God we shall haue a sure staffe that shal neuer faile we build vpon that hope that shall neuer make ashamed They that trust in the Lord shal be as mount Sion which cannot be remoued but remaineth for euer Vse 3 Lastly seeing the glory of our enemies shall end in shame and their vaine reioycing be buried in confusion let vs all take comfort and cheere vp our selues and one another when we see the enemies of the Church plot and conspire against the Church Albeit they lay their heads together and be very busie to stoppe the course of the glorious Gospel yet this is our hope that their hope is but on the spiders web the gates of hell shall neuer be able to preuaile against the Church and themselues shall worke out their owne destruction Thus doth the Prophet comfort himselfe Psal 49.5 6 7. Let this stay our faith and comfort our hope when wee see mighty plottings subtill proceedings deepe deuices and conspiracies of the wicked For why should we feare seeing they wait on lying vanities and forsake their owne mercy See this in the example of Pharaoh of Haman of Sancherib of Herod and sundry others If other enemies in our dayes follow their deeds let them also feare their ends And for this purpose the Prophet speaketh vnto them Esay 8 9 10. Gather together on heapes O ye people ye shall be broken in pieces and hearken all yee of farre Countries gird your selues and ye shall be broken in pieces gird your selues and ye shall be broken in pieces Take counsell together yet it shal be brought to nought pronounce a decree yet shall it not stand for God is with vs. Thus the enemies shal be confounded thus their counsels shal be ouerturned so
of the church rauishing as it were all his senses and so astonishing him that he is not able to finde words sufficient to expresse the glory thereof For heere we see he compareth the happinesse and blessednesse of the Church to the Valleyes Gardens Cedars and such like all to this end to shadow out vnto vs the value and worth of it that it farre surmounteth all other societies and is most precious deare in the sight of God Heereby then wee learne what is the Doctrine true Church The Churâ— is more excellent anâ— precious 〈◊〉 all other â—ces it exceedeth all other societies of men and is most precious and deare vnto God and vnto Christ We see then how from hence we learne that aboue all other companies and fellowships in the world the Church is most excellent and beautifull and of GOD most respected This hath plentifull testimony of other Scriptures The Prophet saith The Kings daughter is glorious within her cloathing is of broidered gold Psal 45 13. Hereunto come the titles and commendations giuen vnto the Church in sundry places dispersed in the booke of Canticles chap. 2 2. and 4 13. and 5 9. Shee is the Rose of the field the Lilly of the valley the fairest among women an Orchard of Pomgranats a Fountaine of Gardens a Well of springing waters the Spouse and Sister of Christ the beauty of the earth the glory of the world and being compared with other societies as a Lilly among Thornes like the Apple among the Trees of the Forrest It is a Citty whose walles and gates are of precious stones and the streetes thereof of gold Reuel 21 2 19. It is compared to a woman cloathed with the Sunne and had the Moone that is all corruptible things which are vnstable and vncertaine vnder her feete As the Doctrine by these euidences is Reason 1 made cleare so by the Reasons whereby it is proued it may be yet made much clearer For first it is more excellent then all other societies as gold aboue all other mettals because in it alone saluation is to be found and no where else When the vniuersall flood came and couered the face of the whole earth what place wouldest thou preferre before the arke in which Noah and his family were saued and out of the which all the world beside was drowned So saluation is taught and receiued in the Church damnation is to be found and felt out of the Church Can there be a greater priuiledge had then to haue our souls saued or a greater losse then the losse of our soules Wee reade in the Scriptures of many great and exceeding grieuous losses Iob lost all his camels and his asses his oxen and his sheepe his seruants and his sons all his goods and riches Saul lost his kingdome and his life But all these are pettie losses and damages in comparison of the incomparable and inestimable losse of the soule which is a perpetuall separation from the glorious and comfortable presence of God according to the saying of our Sauiour Math. 25 16. What shall it profite a man if he winne the whole world and then lose his owne soule Or what shall a man giue for the recompence of his soule The truth of this reason the Lord himself expresseth in the Prophet saying I will giue saluation in Sion and my glory vnto Israel Esay 46 13. The wealthiest country vnder heauen hath not this treasure the greatest Monarke in the world hath none of this merchandice the richest merchant that compasseth sea and land and trauaileth into the furthest part of the earth cannot bring home with him this pearle of vnualuable price it is only to be found in the city of God which is his Church for in mount Sion and in Ierusalem shal be deliuerance Reason 2 Secondly all other sorts and societies of men are appointed and ordained of God to serue and preserue this This is it which the Prophet Esay saith Esay 45 14. It shall be the honour of Kings and Princes to doe seruice to the Church and to promote the good of it It is the end for which God hath lifted vp the heads of rulers and gouernors aboue their brethren to promote the good of the Church and to aduance the glory of God This the Prophet speaketh of in the Psalme Psal 78 71. that God chose Dauid his seruant tooke him from the sheepefold and preferred him before his brethren euen tooke him and from behinde the ewes with yong brought he him to feed his people in Iacob and his inheritance in Israel so he fed them according to the simplicitie of his heart and guided them by the disâ—retion of his hands The like we see in the book of Ester when the destruction of the Church was determined and contriued Mordecai said to Ester Ester 4.14 If thou holdest thy peace at this time comfort and deliuerance shall appeare to the Iewes out of another place but thou and thy fathers house shall perish and who knoweth whether thou art come to the kingdome for such a time So what power strength ability or meanes soeuer God hath giuen he looketh for this duty and thankfulnes at our hands to seek the safety of Sion to aduance the glory of Ierusalem and to know that hereunto we are called Thirdly the beauty of all other cities and Reason 3 societies standeth in this that they are parts and members of the Church This is the glory of kingdomes and countries whereby they are beautified in that they belong to the true Church for otherwise all places are as cages of vncleane birds nay as lodges of vncleane spirits and all persons are as dogges swine as Tygers and vncleane beasts Hence it is that the Apostle describing what wee are by nature saith Eph. 2 12. Yee were at that time without Christ aliants from the commonwealth of Israel strangers from the couenants of promise and had no hope and were without GOD in the world If then it beautifie other places and persons it must needes be beautifull it selfe If it giue grace and glory to others that ioyne themselues to it it must needs be both gracious and glorious it selfe For whatsoeuer causeth a thing to be so must needes be so it selfe much more The vses of this doctrine are excellent as Vse 1 the nature of the Church is For first we conclude that they must needs be most happy blessed of God that are members of the Church For howsoeuer the world account them miserable grinning at them with their teeth nodding at them them their heads gaping at them with their mouthes hissing at them with their tongues and euery way contumeliously reproaching them with their words yet they are deare and precious in the account of God and in the reputation of Christ Iesus who bought them at a great price and redeemed them with the ransome of his owne blood 1. Pet. 1 18 19. Behold what loue the Father hath giuen to vs that we should be called
of Moab had deuised and what Balaam the sonne of Beor answered him that ye may know the righteousnesse of the Lord. Wee haue heard what great preparations were made what charges the King defrayed to bring his purpose to passe and yet preuaileth nothing against the Israelites his onely refuge was patience a cold comfort to rest in his onely reuenge was complaint a weake weapon to fight withall Wee haue heard of Balaams comming to curse the people of his diuinations sacrifices and prophecies his chiefest wages was the Kings wrath a cold contentment his highest honour whereto he was aduanced was to take his heeles and be gone a poore preferment Thus much of the order obserued in these words Touching the doctrines that arise from this diuision wee haue already handled at large such as are heere offered to our considerations When Balaam speaking of great afflictions that shall fall vpon sundry places and people sayth That GOD shall doe this chapter 21 verse 6. he teacheth that GOD is author of all chastenings and punishments there is no euill in the city which hee hath not done Besides hee declareth that GOD rayseth vp one euill man to scourge another chapter 21 verse 25. Lastly hee setteth downe the manner of Gods punishments to be proportionable and answerable to the offences and dealing of men chapter 24 verse 20. GOD punisheth in the same kinde as man sinneth They that tooke away the Empire from others haue the Empire taken from themselues GOD dealt with them as they had dealt with others and caused them to perish with the sword that drew the sword vpon others Now let vs proceede to the handling of other doctrines which may be gathered from hence Verse 14. The shippes also shall come from the coastes of Chittim and subdue Ashur and shall subdue Eber and he also shall come to destruction In these words as we haue declared in setting downe the method and meaning of them Balaam prophesieth of the rising and falling of great Princes and Empires They had their heads lifted vpon high and were aduanced vnto the greatest honour but suddainly they came tumbling downe and all their glory lay in the dust From hence we learne Doctrine Such as are in greatest place of honour many times fall suddainly that great men mighty Princes sometimes in greatest honour suddainly decay come to nothing they are in a moment cast downe and left destitute when they little thinke of it and come to great extremity This we see verified often in fighting great battels such as not long afore were in great pompe in the middest of souldiers men of might and great command hauing strong armies and many chariots are suddenly brought low into great misery flye for their liues and are glad of a poore harbor to saue their liues as we see in Sisera in Saneherib and sundry others Iudg. 4 16. Behold this in proud Haman he gloried in his fauour with the people in his greatnes with the King in his grace with the Queene who had none to the feast but the King and him he repined and was euen consumed with enuie to see one looke vpon him and not doe reuerence vnto him but on the suddaine he lost both honour and life and was hanged himselfe on the gibbet which hee had set vp for Mordecai that spake good for the King Ester 7 10. This wee see in Agag king of the Amalekites he flourished in his kingdome and his people liued securely in their cities but Saul came suddainly vpon them slew the people and tooke the King aliue And when he thought the danger gone he said merrily and pleasantly Truely the bitternesse of death is passed then did Samuel hew him in pieces before the Lord in Gilgal 1. Sam. 15 32. This likewise appeareth in Nebuchadnezzar whom Daniel compareth vnto a great and strong tree the height thereof reached vp vnto heauen the sight thereof to the ends of the earth the boughs thereof were faire and the fruit thereof much it made a shadow vnder it for the beasts of the field and the fowles of the heauen dwelt in the boughes thereof and all flesh fed of it Dan. 4 18.19 who as he walked in the royall palace of Babel and gloried in the worke of his own hand saying Is not this great Babel that I haue built c. while the word was in the kings mouth this voyce came downe from heauen Thy kingdome is departed from thee So they droue him from men they turned him out of his kingom they made him eat grasse as oxen his body was wet with the dew of heauen This sudden alteration in a moment somtimes befalleth the faithfull seruants of God Dauid was made a great man in Israel beloued of the Princes honored of the King aduanced to be his sonne in law of whom they sang by course in their play and said Saul hath slaine his thousand and Dauid his ten thousand 1. Sam. 18 7. but on 〈◊〉 suddaine hee was in exile among the wilde goates and constrained to put his life in hazard in a strange countrey So Iob was one of the greatest and richest men in all the East who in the turning of an hand became one of the lowest and poorest so that they mocked and derided him Iob 30.1 whose fathers hee refused to set with the dogges of his flockes that is with the meanest of his house Reason 1 Neither can wee much maruaile at this change of the place and estates of the sonnes of men confirmed vnto vs by all experience in the examples of Pharaoh Achitophel Saul Sifera Saneherib Herod and of infinite others in the acts and monuments of the Church seeing this falleth not out by chance or fortune but it is the Lords doing and the worke of his right hand This is the reason that Iob expresseth Now I am their song I am their common talke they abhorre me and flie farre from me and spare not to spit in my face because that GOD hath loosed my cord and humbled me Iob 30 9 10. This Hannah in her song toucheth 1. Sam. 2 7.8 Where we see the Lord lifteth vp hee pulleth and putteth downe according to his owne wil and pleasure who maketh the highest tyde to haue the lowest ebbe Reason 2 Secondly as he worketh his owne will so hee will humble and abase the sonnes of men to make them know themselues Wee thinke our selues great men wee will ascend aboue the height of the clouds and exalt our selues aboue the starres wee lift vp our hearts aboue our brethren and will be like the most High so that God is constrained to bring vs downe to the graue lay our honor in the dust that we may know we are but men whose life is but vanity vexation of spirit We should neuer be humble and lowly in our owne eyes vnlesse we saw how God casteth downe the mighty from their seates scattereth the proud in the imagination of their hearts and sendeth the rich
ignorance onely purpose and intend the committing of it a plague came vpon him all his kingdome Gen. 20 3 17. This vncleannesse as appeareth in the booke of Iudges chap. 18 and 19 had almost consumed the whole Tribe of Beniamin a few of them only reserued VVe see this in the sonnes of Eli as in a glasse they were wicked men knew not the Lord they caused the people to abhorre the offering of the Lord and lay with the women that assembled at the doore of the Tabernacle of the Congregation 1 Sam. 2 22. therefore God at the length found them out in their sinnes when they descended into the battell and perished Looke vpon the example of Dauid and behold what a fire it kindled in his house it brought vpon his head through the iust iudgement of God who punisheth sinne with sinne the sword of the enemy the rauishing of his wiues the deflouring of his daughter the death of his childe the murther of Ammon the treason of Absolon the reuolting of his Counsellers and Captaines sundry other conspiracies insurrections and calamities that fell vpon him This is that which the Prophet Nathan told him from the mouth of the Lord Because thou hast despised mee and taken the wife of Vriah the Hittite to be thy wife behold I will raise vp euill against thee out of thine owne house wil take thy wiues before thine eyes and giue them vnto thy neighbour and he shall lie with thy wiues in the sight of this Sunne for thou diddest it secretly but I will do this thing before all Israel and before the Sunne 1 Sam. chap. 12 verse 11. Reason 1 The Reasons are now a little to be stood vpon to make the Doctrine sinke deeper into our hearts and to gaine our affections to subscribe vnto it First all vncleannesse bringeth with it a certaine curse wheresoeuer it goeth and by whomsoeuer it be committed This is it which Iob affirmeth chap. 31. verse 12. It is a wickednesse and iniquity to bâ—e condemned yea this is a fire that shall deuoure to destruction and which shall rooâ—e out all mine encrease what portion should I haue of God from aboue and what inheritance of the Almighty if I should suffer my eyes to wander after strange women Secondly it is greater then other sinnes of Reason 2 the second Table that are sharply and seuerely punished The wise man teacheth that it is a more greeuous sinne then theft It is a peruerting of all right and an ouerturning of all equity among men If a man rob another of his goods he shall be punished A theefe shall be rebuked at euery mans hand he shall be exclaimed vpon and men wil spit in his face and yet adultery is more then a simple robbery for thereby other men are robbed not of theyr goods and substance but of their honour and honesty yea they rob not onely those that are borne but those also that yet are vnfashioned in their mothers wombe Men do not despise saith Salomon a theefe when he stealeth to satisfie his soule because he is hungry but if hee be found he shall restore seuen fold or he shall giue all the substance of his house but hee that committeth adultery with a woman hee is destitute of vnderstanding he that doth it destroyeth his owne soule Prou. 6 30. Reason 3 Thirdly this sinne neuer goeth alone but is accompanied with a traine of many other sinnes as ydlenesse drunkennesse prophanenesse of heart and sencelesnesse of spirit This the Prophet Hosea expresseth chapter 4 verse 11. Whoredome and wine and new wine take away their heart whereby he meaneth that the vnlawfull pleasures blinde the vnderstanding draw away the will from all goodnesse and make the affections so brutish that they mind nothing and delight in nothing but in beastly sensuality This the Prophet Ezekiel declareth touching the vncleannes of the Sodomites Behold this was the iniquity of thy sister Sodome pride fulnesse of bread and abundance of ydlenesse was 〈◊〉 her and in her daughters neither did she strengthen the hands of the poore and needy Ezek. 16 49. The vses of this Doctrine are to bee considered Vse 1 First wee learne that God will neuer suffer this sinne to lye hid though it bee committed neuer so closely and secretly We see it euidently in the sinne of Dauid he was in time found out and the hand of God arrested him They are greatly deceiued that thinke to hide this sinne and go away in the darke and not be espied For howsoeuer men eyther do not at all punish this sinne or punish it slightly as if they did not see it or not regard it yet God will be a swift Iudge against whoremongers and adulterers This was notably set foorth by the ceremony of the bitter waters Numb 5 12. discouering the guilty wife which no man on earth was able to accuse True it is this ceremony is ended and these shadowes of the law are ceassed yet the eye of the Lord is as quicke and his sight as sharpe as euer it was he taketh vpon him the knowing disclosing and punishing of this sinne It is vnpossible to hide it from him who will reueale the things that are hidden in darknesse Nothing more prouoketh to sinne then hope of impurity and the opinion of secresie and carrying the matter away closely If a man were perswaded that the sinnes which hee committeth should be engrauen in his forehead or written in great Letters that he which runneth mighâ— reade them it would bee a meanes to make him abstaine if not for conscience yet at least for shame of the world from the doing of them But we are assured by the word of the eternall God that our secret sinnes are open and manifest to him with whom wee haue to do and he will bring them to the light what figge-leaues soeuer we patch together to couer them from his knowledge This should moue vs to beware of committing secret sins seeing he vnderstandeth all things Hee made the eye and shall he not see He made the heart shall not he finde out the iniquities of our hearts Psal 94 9. Take we heed therefore of whoredome and of all vncleannesse and learne to possesse our vessels in holinesse and honor not in the lust of concupiscence as the Gentiles did that know not God Secondly this doctrine reproueth the light Vse 2 account and estimation of this sinne For if it procure and cause great iudgements and destroyeth a mans soule they are deceyued that make whoredome a tricke of youth a veniall offence a naturall sinne a matter of small importance and a sport to laugh at We see in this chapter that there fell in one day foure and twenty thousand for their fornication committed with the Midianites 1 Cor. 10 8 hee destroyed so many of his owne people in one day and made them examples to vs vppon whom the ends of the world are now come and yet shall wee make it a tricke of
or not or another diuerse from it or whether any wise Athenian could precisely tell when and by what workman euery peece and parcell was patched and supplied vntill the old was wholly gone or when and at what time it ceased to bee that ship and became a new ship The Romane Religion is almost become like this shippe it hath bin patched and peeced at seuerall times by cunning workmen there is little or nothing remaining of the old ship wherein Peter fished I meane of that Church wherein they say Peter sate as Bishop one error succeeding another and one heresie making way for another vntill little faith truth is found among them Notwithstanding all the secret conueyances made in that Church it is not hard in very many particular points to shew the beginning proceeding and establishing of the same touching pardons and indulgences touching the Popes supremacy vsurped the Images of the Trinity and the beginning of Idoll worshippe touching the merit of workes forbidding of marriage The Masse one of the greatest Idols began not all at once but came to this height by degrees It were endlesse to name all that might be alledged and to shew how and by whom these points were resisted and the truth euermore defended Secondly this serueth to condemne the Vse 2 foolish practise of popish pilgrims who vndertake long and laborious iournies to Ierusalem and the land of Iudea or to this that Idoll and make it a meritorious worke to visite eyther the Sepulcher of our Lord or the Image of our Lady For albeit this Land haue bin heeretofore famous because the Law came from Sion and the word of the Lord from Ierusalem Eâ—â—y 2 3 and because Christ himselfe liued and preached and wrought many miracles there and it be oftentimes called The holy Land yet the presence of Christ infused no holines into it more then into any other place And all the Papists in the world shall neuer be able to prooue that it is more meritorious to goe to Ierusalem in a pilgrims weed then to go to Antioch or Ephesus or Constantinople or any other City in the East or West or that it is more acceptable to God or auaileable to the soule to trauaile thither then for the English to go to London or the French to Paris The house where the King resideth all the while he is there is an honourable house and there the Court lyeth but when the king is once remoued out of the house it is afterward neuer a whit the more honourable for the kings beeing there before so is it in this case albeit Christ in his life time and the daies of his flesh did many great works and wonders in it yet being ascended and the Christian religion also remoued there remaineth no more holines in that place then in any other and therefore it is great vanity and idolatry for any people to practise such impiety These are like to the Pilgrims among the Turkes Sarazens The turkish Pilgrims that go yearely with great shew of deuotion to Meccha to visite the Sepulcher of Mahomet and account it a work very meritorious The Cittie 's Gilgal and Beth-el were sometimes famous and renowned Cities yet true religioÌ„ being once remoued the Prophet chargeth the people not to come at them and to haue nothing to doe with them Hos 4 15. Hence it is that Christ saith Iohn 4 23. The true worshippers shall worship the Father in spirit and truth If then we may worship God with great benefit to our selues and as great glory to him in our owne Country I see no cause why we should resort to Ierusalem or go on pilgrimage to Rome or any other place forasmuch as we may lift vp pure hands euery where and be heard 1 Tim. 2 8. But thus these crafty workmen keepe the peoples heads busie with outward deuotions and shewes of holinesse that they may not espy their fraud and deceit in greater matters Lastly this teacheth all men how they may Vse 3 make themselues to bee of good name and their houses and habitations truely famous to wit by holinesse and true religion by faith repentance which are the ornaments of all Christians Thus shall the noble man make himselfe and his house truely noble If they worshippe God aright they shall haue true worship with God and man for he will honour them that honour him 1 Sam. chap. 2 verse 30 and without true religion the most noble blood is stayned and taynted and neuer restored since the treason and rebellion of Adam against God For that which maketh a man reprochfull or any place reprochfull is sinne and wickednesse which make our names rotte Prou 10 7. See then the difference betweene the iudgement of God and man Men do commonly magnifie Cities by the stately buildings goodly Monuments that are found in them but this is no true or well grounded fame the true praise and commendation of any City is the piety of the Citizens A well ordered Towne or City embracing zealously true religion The True praise commendation of a City and maintaining the worship of God in integrity drawing out the sword of iustice against vice and countenancing the faithfull in their godly courses is indeede a right famous and flourishing City Ierusalem the City of God and the praise of the world Psal 122 3 4 5. and 87 3 and 48 11 12 13 was neuer so famous for her buildings and stately Towers and outward magnificence as it was for the word and worship of God Wee see then heereby who they are that are the honor and ornament of Cities of Townes and of houses to wit such as honour God and are truely zealous and religious and likewise who are the shame and reproch the blot and blemish the dishonour and disgrace of them to wit such as are wicked and prophane Do we see a City or Towne or priuate house full of drunkards of blasphemers of light and lasciuious persons these are they that poure contempt vpon them and bring shame infamy vnto them Euery one therefore should be carefull to looke to their charges committed vnto them the Magistrate to gouerne the people the Minister to looke to the flock Ouer which the holy Ghost hath made him Ouerseer euery father and mother to haue an eye to their children and euery master and gouernor to looke to their seruants as their seuerall charges that their houses may not be houses of wickednes of riotousnes of deceit of cursing and euill speaking but rather the houses of God All men are ready to condemne the Ministers that are absent from their flockes and to call for residency at their hands but let these look also vpon themselues and consider the duties of their own callings Doubtlesse all Gouernors haue a certaine kinde of residency required at their hands All gouernors of houses haue a kinde of residency required at their hands and their presence is meete to be among them
two points First The contents of this chapt the seuerall mansions and stations where the Israelites rested and stayed Secondly a law and commandement how they should behaue themselues toward the Canaanites and how their land should be diuided among thē Touching the first that is theyr iournies in the Wildernesse it is set downe generally v. 1 and 2. and then particularly how God led them from place to place first he noteth the place from whence they went till they came to the red sea afterward notwithstanding theyr often infirmities and fallings from God he brought them in despite of their enemies and all opposition of flesh and blood to the borders of the Land which many of the faithfull before them desired to see but did not see it onely they beleeued the promise in theyr heart The people of God had long bene deteyned in slauery and bondage now GOD brought them forth with a mighty hand and an out-stretched arme killing all the first born of Egypt and destroying their Idols in which they trusted whereupon the Egyptians were striken with such a sudden astonishment and amazement that they were not able to resist and withstand the Israelites but were compelled to open them a free passage to depart Thus thē they went out early in the morning hauing eaten the Paschall Lambe the euening before they had liued many yeares in great heauinesse and endured many tentations in the Land of Egypt but they go out thence with their young and with their olde with their sonnes and with their daughters with their flocks and with their heards in great ioy much comfort of heart so that they might say with the Prophet Psal 126 1 2. When the Lord turned againe the captiuity of Sion wee were like them that dreame then was our mouth filled with laughter and our tongue with singing then saide they among the heathen The Lord hath done great things for them the Lord hath done great things for vs whereof we are glad Thus doth the Lord turne the ioy of the wicked into heauinesse and contrariwise the heauinesse of his children into ioyfulnesse This teacheth vs Doctrine The Church is preserued from all dangers and deliuered from bondage that God preserueth his Church in the midst of dangers when it wanteth humane defence and protection and deliuereth it out of bondage and slauery wherein it is holden Exod. 12 22. Ezek. 9 6. True it is God doth many times giue ouer his people to serue hard masters and to suffer many calamities for a time yet in the end he deliuereth them when they call vpon him Ier. 25 11 12. Mic. 2 10. This truth standeth vpon good grounds Reason 1 For first when he deliuereth them into the enemies hands he doth it to correct them and not to corrupt them to bring them the neerer vnto him not to cast them farther off from him wherby it appeareth that he hath a purpose and meaning to redeeme them and to bring them out of their hands Secondly God will neuer cast off his people he loueth them with an vnchangeable loue and therefore will accept them and receiue them vpon their repentance and humiliation He hath a speciall feeling of their miseries and therfore he will giue them deliuerance Thirdly God will magnifie his owne mercy and power toward his people by giuing them deliuerance It would haue beene a great dishonour to the great Name of God if he had suffered the Egyptians to hold their rodde euermore ouer the Israelites and the loynes of his people to be clasped and compassed therewith therfore to shew his mercy and power toward them to magnifie his owne honour he sent them deliuerance and brought them out of that horrible seruitude and captiuity Vse 1 This gracious dealing of God admonisheth the enemies of God into whose hands hee hath for a time deliuered his people to bee Lords ouer them not too much to tyrannize and triumph ouer them because howsoeuer God suffer them to bee vnder their power for a while that they lift vp their hands against them and trample them vnder their feete yet the Lord will not forget eyther to bee iust or mercifull he will take them out of the snare of the hunter and the more they haue insulted ouer them in the pride of their harts the greater shall be their deliuerance yea their deliuerance shall bee the cause of the destruction of these enemies Thus did Moses speake to the Israelites These Egiptians which yee haue seene ye shall neuer see them againe any more for euer Exod. 14 13. So then we may conclude the wofull and wretched condition of all the Churches enemies because albeit they seeme for a time to be as it were Lords of the earth and to haue power in themselues to doe what pleaseth them yet their turne shal be the next and their destruction sleepeth not For when the Israelites were deliuered out of the hands of the Egyptians that were cruell masters ouer them it was not onely the cause of their shame but of their destruction also as appeareth in the death of all the first borne and in that hee drowned Pharaoh and his host in the red sea so that these things being duely considered the wicked haue no cause at all to triumph and insult ouer the children of GOD when they haue gotten them in subection vnder them Secondly this teacheth euery soule that Vse 2 belongeth to God if he fall into this captiuity and estate to be ruled by cruell Lords that they should suffer it with all patience this is but for a while Heauines may abide at euening but ioy cometh in the morning Psal 30 for God will surely deliuer them What though the bondage bee sharpe and bitter yet this must be their comfort they shall haue deliuerance out of all and ought to nourish such hope in them that although they see no meanes of deliuerance yet they must looke vp to God and waite his leysure and in the ende they are sure of an happy yssue Exod. 3 9. God neuer afflicteth vs without iust cause and therefore we should looke vpon our selues and search our owne hearts and labour to beare patiently our afflictions whatsoeuer they be whether they come before or after repentance For doubtles whosoeuer shal search his owne wayes shal not onely finde that God hath bin iust in punishing his sinnes but that hee hath also bene mercifull in not laying greater iudgments vpon him as iustly he might haue done and therefore hee ought not to murmure against him but patiently to beare his hand knowing that the greatest punishments that almighty God inflicteth vpon vs are nothing so great as those which wee haue deserued at his hands Thirdly we ought all to labour to be members Vse 3 of the true Church that so these priuiledges may belong vnto vs. It is a very great honour to liue vnder Gods protection and to abide vnder the shadow of the Almighty If we be deliuered at any time
no maruaile therefore if men decline it is a part of the old leauen for what man is it that sinneth not 1 Kings 8 46. The power of sinne euen in the regenerate is as a Law and therefore wee doe as wee would not Romanes 7 yet not I but that sin which dwelleth in me Secondly they lye vnder an heauy and fearefull curse that doe the worke of the Lord negligently which hee will haue executed diligently carefully cheerefully and zealously Ierem. 48 10 Cursed bee hee that doth the worke of the Lord deceitfully but all such as are luke-warme in the Lords businesse are deceitfull workemen they are loyterers rather then labourers and therefore they may not looke to haue the wages of laborers Thirdly such are vexed with a spirituall consumption losing the heate of the Spirit and the life of grace and fall to decay by litle and litle as Reuel 2 5 thou hast lost thy first loue For as they that haue a consumption of the body the naturall heate decayeth and threatneth death so such as haue a consumption in the soule the spirituall heate diminisheth and threatneth destruction For such churches and persons become in time barren in good thing but plentiful in euill things Esay 5 3 4. The vses follow First this reprooueth the miserable times Vse 1 wherein wee liue wherein men seeme to bee cast into a dead sleepe There is a general lethargy hath possessed vs that nothing can awake vs. Wee haue had not onely the trumpet of Gods word sounding in our eares but many other iudgments but who stirreth or starteth vp at the noyse thereof Who repenteth him of his wickednesse saying What haue I done euery one turneth to his course as the horse rusheth into the battell Ierem. 8 6 if wee tarry till the last trumpet come woe vnto vs for that shall awaken vs and sweepe away all the impenitent into hell and none shal be able to escape Our Sauiour teacheth that from the dayes of Iohn the Baptist vntill now the kingdome of Heauen suffereth violence and the violent take it by force Math. 11 12 where he sheweth that after the Gospel beganne to bee published by the ministery of Iohn who was sent to prepare the hearts of the people they were very greedy and as it were couetous of the truth and couragiously brake into it with all theyr strength and force that they could make Thus it was in the dayes of the Apostles For as at the preaching of Iohn the souldiers the Publicanes and people came vnto him Luke 3 10 12 14. saying Master what shall we doe so when they preached repentance in the Name of Iesus they that heard them were pricked in their hearts and said vnto Peter and to the rest of the Apostles Men and brethren what shall we doe Acts 2 37. But is it so in our dayes alas we may say the kingdome of darknes suffereth violence the kingdome of this world is wholly sought after and euery man presseth into it Luke 16 16 but as for the kingdome of God wee are content to let it alone Some are open enemies to the Gospel and the preaching of it serue Satan with all their power Some are secure and care for nothing they let al alone and sit still like those that sate idle in the market place and laboured not in the vineyard Some stop their eares and harden their hearts and when the Ministers of God will not apply themselues to their humors they goe backe Some desire to heare sweete and pleasant things to bee flattered in their sinnes and to haue cushions sowed vnder their elbowes If a sonne should no otherwise honour his father then we honor God doubtlesse he would disinherite him and cast him off for euer Or if a seruant should in such sort serue his Master would hee not put him out of his seruice and turne him out of his dores The diuell hath a part of our seruice the world another and shall wee thinke that God will accept a third This were to serue him to halfes or not so much But halfe a man is no man and halfe a Christian is no Christian Euery naturall thing groweth till it be perfect herbes plants trees Euery tradesman and artificer seeketh to encrease onely the Christian sitteth still and doth nothing God the Father left not off the worke of creation till the whole hoste of the creatures was ended Genes 2 1. Christ Iesus ceased not the worke of redemption till it was finished Ioh. 17.4 A builder leaueth not off when hee hath almost builded Paul said I haue finished my course 2 Tim. 4 7 not almost finished there is no comfort in this no more then to bee almost saued which is not to be saued at all If we be cold in Gods seruice we are almost his seruants that is not at all Secondly God will not be dalied withal in the matter of Religions eyther wee must serue him wholly and acknowledge him throughly as wee should or not at all If Baal be God let vs goe after him without wauering So long as wee are neyther hote nor cold wee worship him in vaine and may be assured that hee will spew vs out of his mouth This is no better then to serue him with the halt or blinde or leane or lame which he abhorreth The Lord saith by the Prophet Cursed bee the deceiuer which hath in his flocke a male and voweth and sacrificeth vnto the Lord a corrupt thing for I am a great King saith the Lord of hostes and my Name is dreadfull among the Gentiles Mal. 1 14. This is no better then to serue God with the off all of our affections and to turne vnto him halfe our face and the other halfe to our owne lustes and pleasures This is such an indignity and indecency that a man of any place or reckoning will not take it at our hands Offer the blinde for sacrifice is it not euill and if yee offer the lame and sicke is it not euill offer it now vnto thy gouernour will hee be pleased with thee or accept thy person saith the Lord of hosts Malachie 1 8. Take heede therefore wee doe not play with God Hee that playeth with fire may bee scorched and consumed with the flames of it but our God is euen a consuming fire Deuteronom 4 24 and 9 3. Hebrewes 12 29. No man dare dally with a Prince or with his Lawes whose wrath is as the roaring of a Lyon but there is one Law-giuer who is able to saue and to destroy Iames 4 12. No man will bee bold to iest with edge-tooles wee say commonly that it is dangerous but the Lord is a shield and the sword of excellency Deuter. 33 29 and if his word be compared to a two edged sword going out of his mouth Reuel 1 16 nay if it bee saide to be quick and powerful and sharper then any two edged sword piercing euen to the diuiding asunder of soule and spirit and of the ioynts
nothing Another sort seeing the Ministery so vilified and seeking to shun that rocke do rush and dash themselues violently against another for they giue almost no reuerence at all to the Liturgie neither care to affoord vs their presence at the same But we must walke in the golden meane betweene both these giuing to each that which is meete without comparing the one to the other and so yeelde obedience to both In the one God speaketh to vs in the other we speake to God The Wiseman handling them both beginneth with the preaching and hearing of the word as the most principall part of Gods worship and afterwards he proceedeth to prescribe rules of praier Eccl 4 5. Acts 2 42. So the church is saide to haue continued in the Apostles doctrine in prayers They then deceiue themselues that vnder a pretence of receiuing the prayers of the church do contemne the Ministery of the word and think they haue done enough if they haue bin present at them saying We haue godly praiers published and set forth by commaÌ„dement of the Prince why cannot men bee contented with them These speake through hypocrisy and would seeme zealous of publike prayers howbeit they are like to Iudas he cried out against the waste of the ointment as if it might haue bin better bestowed vpon the poore He seemed very carefull of the good of the poor but hee spake this not that he cared for the poore but because he was a theefe and bare the bag Ioh. 12 6 So do these men talk much of prayers as if they were so zelous that they were altogether giuen to prayer howbeit they do not this for any zeale to prayer or for any great care they haue to frequent theÌ„ but thereby to seeke a couer for their owne negligence in hearing the word Such as liue vnder an vnpreaching Ministery thinke themselues well enough when as notwithstanding they want a chiefe and principal part of Gods seruice the ordinary meanes of saluation Ro. 10. Iam. 1. On the other side such as ascribe al to preaching and regard not the prayers of the Church are blame-worthy this must be done but the other must not be left vndone It is the office of the Ministery to perform both Act. 6. and the duty of the people to bee present at both yet great is their negligence this way if not contempt Vse 3 Lastly from hence ariseth great comfort to such as are weake in faith and in the giftes of faith For God will not reiect vs or our prayers though we be not able to performe them as we ought to do Albeit we come vnto him halting and borne by others yet he will embrace vs and receiue vs. This may bee a notable motiue to encorage vs to this duty Christ hath promised that he will not quench the smoaking flaxe nor breake the bruised reede Math 12 20. Blessed are they that come to him creep on hand and foote if they cannot walâ—e vpright but woe vnto them that come not at al. If wee haue but a graine of Mustard seede of faith he cherisheth it and accepteth of vs. Let vs therefore come vnto him by prayer howsoeuer we come by our selues or by others forasmuch as our comming to him shall haue a reward See more of this before chap. 6. Rise vp O Lord and let thine enemies be scattered and let them that hate thee flie before thee This is the prayer made when they began to march This prayer is short but it is verie effectuall The summe and substance is to commend vnto God the good and preseruation of the church from the many enemies of it As if he had saide O merciful God which hast promised thy presence among vs go thou before vs and scatter thine and our enemies put theÌ„ to flight which seeke to stop our way and to hinder vs from entering into the land of Canaan which thou hast promised vnto vs. The prayer consisteth of two parts a cause and the effect The cause is Gods arising to the defence of his seruants wherein he speaketh after the maner of men because properly God neither riseth vp nor sitteth downe as also he neither slumbreth nor sleepeth Psal 121 4. But it is spoken in regard of a new worke whereby he manifesteth his help to be ready at hand and sheweth that he shrinketh not backe in time of neede from those that are his Sometimes he is saide to lie still and to be as it were asleep when he doth beare with patience Illyr câ—au Sâ— and suffer the wicked to rage and run on against the righteous and against religion so when he beginneth to take the cause into his owne hand both by defending his children and maintaining his owne glory against the wicked hee is saide to arise and stand vp Esay 2 21. as 2 Chro. 6 41. Psa 44 23. 82 8. 132 8. The reason of the speech is borrowed from men who can do no work of any moment or account while they lye still but if they wil go in hand with any thing they must rise vp The effect of his arising is the scattering of his enemies If he once arise to the help of his people then followeth quickly the fall of his enemies If he fight for them They shall flye before him as chaffe before the wind and as wax melteth before the fire so the wicked perish at the presence of God Psa 68.2 We might note from hence that when once God sheweth himselfe for his people the enemies are quickly put to flight Exod. 14. When Pharao pursued the Israelites and ouertooke them at the redde sea and that their hearts began to faile and fall away to be troubled and as it were to melte away Moses said vnto them Feare not stand stil and see the saluation of the Lord which he shal shew you this day 13. The Lord shal fight for you and you shal hold your peace 14. Deut. 28 7. and Ro. 8 31. If the Lord be on our sides who shal be against vs This is a great comfort to the Church 2. Chro. 15 2. The Lord is with vs if we bee with him Againe let euery faithful soule apply this to himself and gather assurance by it to stand vnmoueable vnder the shadow of the almighty Lastly it noteth out the wretched miserable condition of the enemies of God and of his children for when they thinke to arise God wil giue them a sodain and shameful fal But I onely point out this point and proceed to the consideration of the titles which Moses giueth to the vngodly â—â—â—â—rine he calleth them the enemies of God â—â—e wicâ—â—â—â—e Gods â—â—i s and â—â—â—â—m such as hate him So then obserue that al wicked men are vtter enemies to God they hate him they abhorre him they cannot abide him They say in their hearts There is no God Psal 14 1. God hath forgotten he hideth his face hee will not require it Ps
10 11 13. The Lord shall not see neither shall the God of Iacob regard it Psal 94 7. Depart froÌ„ vs for wee desire not the knowledge of thy waies what is the almighty that we should serue him and what profit should we haue if wee pray vnto him Iob 21 14 15. Exod. 5 2. Mal. 3 14. In the second commandement the Lord saith that hee would visit the sinnes of the fathers vpon the children to the third and fourth generation of theÌ„ that hate him Exo. 20 5. Howsoeuer therefore they pretend friendship and loue to him as Iudas did to Christ yet their hearts are farre from him they hate him and cannot abide him Reason 1 And no marueile For first they fight against his Lawes and resist his ordinances They wish there were no God no hell no heauen For as they are the friends of God that do his commaundements so doubtlesse they are his enemies that will not submit themselues to his kingdome nor do his wil. Hence it is that Christ saith Luk. 19 27. Those mine enemies which would not that I should reigne ouer them bring hither and slay them before me They that will not haue him to reigne ouer them and in them are his enemies but such are all the vnregenerate therefore they are Gods enemies Secondly they are vnder the dominion of the Prince of darknesse who is Gods professed enemy he ruleth in them to him they giue homage and obedience From him they will not depart and of him they shal receiue their wages So Christ telleth the Pharisies they were of their father the diuel Ioh. 8 44. they did the lusts of the diuell and therefore they were the children of the diuell The God of this world ruleth in them and therefore they can bee no better then the enemies of God 〈◊〉 2 19. for of whoÌ„ a man is ouercome of the same hee is brought in bondage Lastly the godly that seeke to feare the Lord are both called and accounted the friends of God as Abraham was Iam. 2 23. To this purpose speaketh Iehoshaphat in his prayer 〈◊〉 20 â— Art not thou our God who didst driue out the inhabitants of this land before thy people Israel and gauest it to the seed of Abraham thy friend for euer If then the faithfull be the friends of God doubtlesse the vnfaithful what are they but his enemies Vse 1 Tâ—e Vses First conclude from hence that most certainly God wil be their enemies Wil he hold friendshippe with those that care not for his loue and fauour that professe and proclaime though not in wordes yet in their workes that they are and will bee his enemies No doubtlesse â—e will cast them ofâ— he will renounce them for being any of his people Thus the Prophet speaketh Psal 78 â—6 He smote his enemies in the hinder parts hee put them to a perpetuall shame And Esa 63 10. â—hey rebelled and vexed his holy spirit therefore he was turned to be their enemy and he fought against theÌ„ Would any man haue the displeasure of great men Do not all men feare to haue such as are in high place to become their enemies But behold he that is higher then the highest and greater then the greatest is an enemie to all wicked persons as they are enemies to him Who would not therefore make all possible haste to come out of such a wretched condition as pulleth the enmity of God vppon his head and setteth God against him Secondly let no man glory in their fauor Vse 2 friendship or that they are any way nere vnto them or great with them He that toucheth pitch cannot but be defiled with it Hee that is inward with Gods enemies will learne in time to be enemie also Wâ—e must therefore auoid their company and entertaine no familiarity and acquaintance with them They are Gods enemies and they are enemies vnto vs why then should not we be enemies to them The Prophet setting downe the note of the Citizens of heauen maketh the contempt of the wicked to be one Psal 15 4. He in whose eies a vile person is contemned The Prophet Elisha witnesseth and auoucheth euen to the face of Iehoram the King of Israel that had it not beene that he regarded the person presence of Iehoshaphat he would not once haue vouchsafed to looke vpon him 2 King 3 14. Whatsoeuer titles they claime and challenge vnto themselues this is their true title they are the enemies of God and we must haue no society with Gods enemies Thirdly it sheweth the certaine destruction Vse 3 of all the vngodly for they are his enemies and can they then prosper They fight against him and he will fight against them are they stronger then he or able to preuaile against him No in no wise for though hand ioyne in hand and all of them should combine theÌ„selues in one against him yet the breath of his mouth shall blow them away and they shall not stand in iudgement before him To this end they are compared to chaffe which the winde scattereth away Psalm 1. The godly are like a Tree planted by the Riuers side that bringeth foorth his fruite in due season his leafe also shall not wither but the vngodly are not so they are like the chaffe they are of no more reckoning or account with GOD then the chaffe is with men in comparison of the good corne Hence it is also that they are compared to dung they cast vp as soule and filthy a sauour in the nostrils of almighty God as dung doth in the nostrils of men Therefore the Church in their praier against them Psal 83 9 10. desireth God to do vnto them as vnto the Midianites as to Sisera and Iabin at the brooke of Kison which perished at Endor and became as dung for the earth So doth Ahijah tell the wife of Ieroboam that the Lord would bring euill vpon the bouse of Ieroboam and take away the remnant of his house as a man taketh away dung Iob 20 7. till it be all gone 1 King 14 10. Let them therfore magnifie themselues neuer so much lift vp their hornes on high they are of no price they are in no account they are of no estimation with God they are lothsome and abhominable to him Their sins cry aloud in his eares they haue a stinking sauour in his nostrils they are odious in his eies they greeue his heart and can they escape May we not make an vndoubted conclusion from all these things that they shall certainly perish Vse 4 Lastly to shut vp this point it is a duty required of all of vs to seeke to be at peace with God and to giue vnto him our hands or rather our hearts For so long as we stand out against him and bid him open defiance there can be no peace betweene him and vs neither any hope at all of reconciliation For as Deut. 32 41. If he whet his glittering sword and his hand take hold on