as we haue noted in sundry particulars before We sinne against God because we resist and withstand his will whose pleasure it is that wee bring forth the fruites of sanctification wee pollute and prophane the holie ordinance of Matrimony wee make the members of Christ the members of an harlot and so seeke to draw as much as in vs lyeth our blessed Sauiour into a filthy fellowship of our sinne Down Lectur on Hos 4 2. we defile the Temples of the holie Ghost and turne them into stewes Against our neighbour because this sinne is not committed alone but we draw some other to be partakers with vs in the same wickednesse punishment we sin against the wife or husband of the married-party whom we wrong in the cheefest treasure possession that she or he hath we sinne against the fruite of our owne body whom we disgrace brand with a note of perpetuall infamy which for the most part proue a degenerate brood through want of good-education and especially thorough the secret iudgement of God we sin against our owne families which wee oftentimes ouer-turne by defiling of them turn our houses into stewes we sin against the Cities societies kingdomes where we abide because we defile the land and cause it to vomit out the inhabitants we sinne against the church of God both by hindering the propagation thereof Malach 2 â—5 which encreaseth by an holye seed and by causing it to be euill spoken of by others as if it wer a company of vnclean persons Against our selues because we make our bodies the instruments of sin and sathan we weaken them and make them subiect to diuers diseases and we plunge soules bodies into the pit of hell which burneth with fire and brimstone Such then as are adulterers do not goe into hell alone they carry other company with them If then the iudgements of pouerty beggery infamy infirmity folly and impenitency will not mooue vs to make conscience of this sin yet let this preuail with vs that thereby we destroy our owne soules and exclude our selues from his presence Let vs threfore be watchful ouer our own wayes let vs pull vp the roote of this sinne and all other of the same sort and mortifie the deedes of the flesh Col. 3 5. Let vs cut off all occasions that may draw vs to them as surfetting drunkennesse idlenesse wantonnesse prophane company and such like And aboue all these things let vs obserue these three things First let vs remember that as God is holie so he requireth an holy people to serue him It is his wil that we liue in sanctification so that without holinesse no man can see God or haue fellowship with him Heb. 12. Secondly we must learne to feare God in his word and mark the commandement that forbiddeth adulterie Nothing maketh vs to fall into sinne but the forgetting of the Law which saith thou shalt not sin This stayed vp Ioseph in a strong tentation which being yeelded vnto did set before him a faire shew and goodly traine of all pleasures profits honors but being withstood did threaten him with a multitude of miseries hatred pouerty sorow shame imprisonment destruction and death it selfe yet he eschewed the sin by this means Shal I do this Genesis â—5 3â— and sin against God The word of God must be made our wisedome and direction our guide and our counsellor it is able to deliuer vs froÌ„ the stranger that flatteteth with her wordes This is it that Salomon setteth before vs My sonne keepe thy fathers commandements Prou. 6 â—â— â— 23 24. and forsake not the law of thy mother binde them continually vpon thine heart and tie them about thy necke c. For the Commandement is a lamp and the Law is light c. to keepe thee from the euill woman from the flattery of the tongue of a strange woman He teacheth that the lips of a strange woman drop as an hony combe and that her mouth is smoother then oyle but her end is bitter as worme-wood and sharpe as a two-edged sword how then shall we bee deliuered from her if the word of truth bee not in our mouthes and that which is more in our hearts to rule and reforme vs and to order our pathes aright Such as are ignorant of the word are soonest ouer-taken and they that haue not the loue and power of it dwelling in them The foolish woman that sitteth at the doore of her house and calleth the passengers that goe right in their waies Prou. 4 â— maketh choyse of such as are simple and want vnderstanding to turne in vnto her Lastly let vs keepe inuiolable the Couenant of marriage made in the presence of God of Angels and of men let the married persons make one another the delight of their eyes and the ioy of their hearts and be carefull to performe the duties they owe one to another And as the vnlawful impure coniunction of man and woman is detested of God so is holy matrimony euer accepted of him and adorned with many blessings and crowned with a continual supply of the fruits of his loue and fauour The Prophet sayeth Blessed is euery one that feareth the Lord walketh in his waies 〈◊〉 28 1 2 for thou shalt eate the labour of thine hands happy shalt thou be and it shal be well with thee thy wife shall bee as a fruitfull Vine by the sides of thine house thy children like Oliue plants round about thy table behold that thus shal the man be blessed that feareth the Lord. Riches are the inheritance of parents but a prudent wife is a speciall gift of God and wee receiue her as at his hands The Apostle doth beautifie it with an honorable title when he calleth it honorable in all It is the spirit of error which calleth that vncleane which God hath sanctified Adultery is foule and vncleane but the marriage bed is vndefiled Damnable then is the decree of Pope Syricius that marriage it selfe is the pollution of the flesh that the married cannot please God Diuellish also is the law of forced chastity restraining some orders and degrees from it whereas to auoid fornication euery man is commaÌ„ded to haue his owne wife and euery woman her owne husband 22 And when he hath made her to drinke the water then it shall come to passe that if she be defiled and haue done a trespasse against her husband that the water that causeth the curse shal enter into her and become bitter and her belly shall swell and her thigh shall rot and the woman shall bee a curse among her people 28 And if the womaÌ„ be not defiled but be clean then she shal be free and shall conceiue seed Wee haue shewed already that in setting downe this law of triall Moses obserueth 3. things First the cause is propounded Secondly the question and controuersie is determined And lastly the euent of the whole is deliuered The two former haue bene
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
accepteth and approueth of his creatures to bee his vouchsafing to them his speciall fauour louing them as his own children of this the Psalmist saith The Lord knoweth the way of the righteous or godly Psal 1 6 but the way of the wicked shall perish So the Apostle saith Rom. 11 2. God hath not cast away his people whom he knew before that is whom hee approued and loued The other is that knowledge whereby he disalloweth of the wicked and disavoweth them to be his and therefore he wil not shew forth his mercy toward them and of this we now speak which setteth forth the greatnesse of their misery and vnhappines Though he know them by the general knowledge of his power and prouidence Psal 34 16. Iob â—9 21. Psalme 31 3. Ieremy 9 12. Exod. 6 6. Psal 110 1. 114 7. 27 8 9. yet he wil not see them with the eie of his pity nor touch them with the hand of his fauour nor heare them with the eare of his bounty nor speake vnto them with the mouth of his goodnes nor compasse them with the arme of his protection nor come vnto them with the feete of his presence nor behold them with the Face and countenance of his louing kindnesse Can there be a more miserable condition described and felt then this is Yet these are they that count themselues happy and entitle themselues to the Kingdome of heauen But as soone shall they bring heauen and earth together and make an agreement betweene fire and water betweene God and the diuell betweene righteousnesse and vnrighteousnesse as procure the loue and fauour of God toward them so long as they walke in their euill waies For as they regard not to know God in his word so hee regardeth not to know them with his grace in this life and to crown them with his glory in the life to come These are they that Iob speaketh of chap. 21. ver 14 15. Who say vnto God Depart from vs for we desire not the knowledge of thy wayes Who is the Almightie that we should serue him And what profit should we haue if we should pray vnto him Though they speake not this with their tongues nor vtter such words with their mouths yet such corruption and Atheisme is in their harts For there is a double kinde of voice and a two-fold speaking One with the tongue the other with the heart and the foole speaketh with them both sometimes with the former and sometimes with the latter On the other side the Lord recompenceth them according to their words and workes and meeteth with them according to their sinnes for hee will professe vnto them his despising of them as they haue despised him and his passing by of them in the day of iudgement as they haue passed by him in the day of his mercie This is it which Christ himselfe speaketh in the manifestation of the iust condemnation of the Reprobate Math. 7 23. Then will I professe to them I neuer knew you depart from me ye workers of iniquity Heere is a description of the estate of all vnreformed and vnrepentant persons God disclaimeth them commandeth them to depart out of his sight Both these are ioyned together and both of them are most fearefull If God once disclaime vs who can lay claime to vs but the diuell If we may not enioy the presence of God whose fellowship shall we enioy but the diuels And mark with me how God iustly repayeth such men and findeth them out in their owne wickednesse They say to God in their life as we heard before out of Iob Depart from vs and God in the last day shall say to them Depart from mee They say in their life to God wee desire not the knowledge of thy wayes and he shall say in the end of the world I know you not ye workers of iniquity They will not know the Lord who he is and the Lord will not know them with his fauour but with his furie not with mercy but with iudgement not with glory but with shame and contempt poured vpon them Hence it is that in another place amplifying the last iudgement he saith Then shall they begin to say Luk 13 26 27 We haue eaten and drunke in thy presence and thou hast taught in our streets But he shall say I tell you I know ye not whence you are depart from me ye workers of iniquâ—ty Let vs therefore all betimes seeke to know the Lord to haue him dwelling in our hearts to call vpon him and to attend vnto his word with feare and reuerence that he may know vs and accept of vs. When a certaine man going downe from Ierusalem to Iericho fell amongst theeues was robbed of his goods Luke 10 31 32 33. stripped of his raiment wounded in his body and lefte halfe dead did it not increase his sorrow and misery that a certaine Priest saw him and passed by on the other side And that likewise a Leuite came neere to the place looked vppon him and departed his way without counsell or comfort without succor or assistance This did adde to the heape of his miserie but how much more lamentable shall it bee when wee shall lye not halfe dead but without any life of God in vs without any pitty shewed vnto vs without any Samaritan to haue compassion vpon vs to binde vp our wounds to poure in oyle and wine to giue vs any ease or to make prouision for vs When God will not know vs none of his creatures shall acknowledge vs or comfort vs or call vs by our names It shall bee with vs as with the rich man to whoÌ„ the Scripture vouchsafeth to giue no name as not worthy to be spoken of Luke 16 19. verifying the saying of the Wiseman Prou. 10 7. The memoriall of the iust shall be blessed but the name of the wicked shall rot Seeing therefore God promiseth to take notice of all such as are his it followeth he wil not know that is loue or allow the wicked or their deedes and therefore their condition must needs be miserable as being out of his number Vse 3 Thirdly seeing all that are Gods are numbred of him and haue their names written in his booke this serueth to seale vp the assuraÌ„ce of our saluation and election to eternall life For if God know vs euen by name our names shall neuer be blotted out of his account but remaine there grauen for euer This the Apostle teacheth 2 Tim. 2 19. The foundation of God remaineth sure and hath this seale The Lord knoweth who are his and let euery one that calleth on the name of Christ depart from iniquity Where he sheweth that Gods decree is infallible and vnchangeable and built vppon a sure foundation that cannot bee remooued True it is Satan will not cease to winnow vs the world to allure vs the flesh to corrupt vs and sundry other tentations to set vpon vs yet the elect shall
possession of theyr whole hearts and keepe not backe a part thereof Iosiah is commended for walking in all the wayes of God 2 King 23 25. Psal 119 6 and for taking away the abhominations of the land The Prophet Dauid witnesseth that he had respect to al the commandements of the law Moses professeth boldly before Pharaoh that they must carry their Cattle with them into the wildernes to offer sacrifice Exod 10 26 and he would not leaue an hoofe of them behind him Let vs labor after this sincerity otherwise our obedience is stained with hypocrisie for God that made all wil haue all or none at all Fiftly our obedience must bee a constant obedience it must not be by fittes and pangs as the comming of an Ague for a day or a short and set time Such as are sick of an Ague haue a cold fit at the first then an hot with these time-seruers it is quite contrarie they are hot at the beginning and afterward waxe colde at the latter ending But we must continue out to the end There is no promise made but to such as perseuer He that endureth to the end shall be saued Matth. 10.22 and 24.13 reuel 2.10 and if wee bee faithfull to the death We shall receiue the crown of life If we would giue right iudgement of a man how his case standeth with God and what his conuersation is wee must iudge of him by the whol course of his life not by this or that action no nor onely by his behauiour at the houre of death for that is a deceitfull rule and may leade vs into errour If a man in the course of his life yeeld obedience and seeke to approue himselfe vnto God wee haue good and firme hope of such a one that he is the child of God yea albeit at the end of his dayes by violence of some sickenesse and want of naturall rest and distemperature of the braine and impatience of the flesh hee should talke idlely raue greeuously and blaspheme horribly we are to iudge of such a one by the strictnesse of his life not by the strangenesse of his death If his life haue been sound and sincere his vnperfect obedience shall bee accepted and all his frailty shall bee remitted so that an euill end neuer followeth a good and godly life But if the course of a mans life be wicked and his wayes crooked though he die calmely and goe away quietly like a lambe and cry Lord haue mercy vpon me yet he may be a reprobate and goe to the pit of destruction Hence it is that the vngodly are described Iob 21. to say vnto God Depart from vs we desire not the knowledg of thy wayes Iob 21.13.14.15.23.25 who is the Almighty that we should serue him and what profit should wee haue to pray vnto him yet for the most part they liue pleasantly and hauing no bands in their death they die quietly they spend their dayes in wealth and are not tormented with long sickenesse They are not afflicted and affrighted as other men Contrariwise the godly are daily punished and chastened euery morning they die in the bitternesse of their soule neuer eate with pleasure Psal 73.4.14 Eccle. 9.1.2 Who doubteth of the integrity and sincerity of Iob and Ieremie wee know they were iust and eschewed euill yet they cursed the day of their birth and the night wherin it is said Iob 3.1.2.3 Ier. 20.14.15 there was a manchild conceiued And if they had died presently they had been saued vndoubtedly albeit the corruption of the flesh for a time preuailed euen as it fell out with Iacob who wrastled with the Angel but his thigh was so crushed that he halted euer after So may it fall out with many of Gods children the force fiercenes of sharp diseases proceeding from hote causes may so disturbe the head distemper the powers of the mind as that they may breake out euen into blasphemy yea be so distempered and distracted by the violence thereof as that they fare as men out of their wits and right minde yet they may notwithstanding all this remaine still in Gods fauor and die in his feare For they may say and say truely with the Apostle Rom. 7.17.18.19.20 21. It is not I that doe it but sin that dwelleth in me Hee saith his whole desire was to giue himselfe to the seruing of God yet hee was hindred and hampered by his owne nature which was ouerweake so that in striuing against sinne hee ceassed not to receiue many wounds and to take sundry foiles blowes and therefore could not accomplish the good that he desired Let vs all be constant vnto the death then our obedience shall haue his recompence of reward Lastly our obedience must not be delayed from time to time supposing we shall finde a fitter time heereafter to heare the Lord speake vnto vs. The longer we deferre the time of repentance the practise of obedience the more vnfit vnready and vnresolued we shall finde our hearts to be Euery sin helpeth to harden the heart vntill we be turned and transformed into stones Wherfore the holy Ghost saith Heb 3 7 8 and 4 7 To day if ye will hear his voice c The acceptable season is the present time So soone as God commandeth reuealeth his will vnto vs let vs not linger or prolong the time but immediately prepare our eares to heare our tongues to speake Bernard de praecep discipl our feet to walke our hands to work euery part of vs to performe his Commandements Hee loueth such a seruant he accepteth such a seruice Will we regard such a seruant as whē we speake vnto him shew him what we would haue done turneth his back from vs regardeth not our busines or saith he will do it another time when he is at fitter leasure If wee will not take such seruice at his hands or put vp such contempt shall we thinke the Lord will be mocked to his face dalied withal as with a childe When he saith Come shall we answere we will not come When he comandeth vs to heare his voice to day shall wee answere we will not heare it to day but the next day or peraduenture the next yeare When he saith This is the acceptable time shall wee answere I wil find a fitter more conuenient time hereafter If he shall say vnto vs the time of repentance is the present time shall we presume to crosse him and to reply the time to come is the best time which God hath reserued in his own hand is to vs vnknown How many are there that haue neglected the voice of God calling them crying vnto them that were preuented by sodaine vntimely death and thereby taken away in their sins The foolish Virgins delayed so long * Mat 25 10 that the Bridegroome came they were shut out of the Kingdome where they knocked but could not
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
where he had graciously bestowed much he may iustly require the more Againe our spirituall life is a debt and our workes due to him in regard of our redemption iustification and sanctification in consideration of all the which we owe our selues wholly vnto God and he in iustice may require all the seruice that wee can possibly performe vnto him A seruant bought with money and redeemed out of bondage is a debter to his master and is wholly at his commandement because he oweth to him his life his liberty and all that he hath How much more then must we consider our selues to be wholly the Lords to serue him in holinesse and righteousnesse all the dayes of our liues being redeemed from the bondage of sinne and slauery of Sathan not with siluer and golde but with the precious blood of Christ as a Lambe vnspotted and vndefiled 1 Pet. 1. 1 Pet. 1.19 Neither were we once onely made free men but moreouer are laden with many benefites by this our Sauiour and redeemer being regenerated with his Spirit to walke before him in newnesse of life So that our vnthankefulnesse is exceeding great if forgetting the greatnesse of our deliuerance we returne to our vomit againe as dogges 2. Pet. 2.22 and lye wallowing in the mire as filthy swine Lastly in regard of the benefits to come which by the Spirit of Christ we doe certainly expect and looke for to wit our resurrection of the body and glorification in the heauens These being exceeding blessings do make vs infinite debters vnto God Hence we learne to detest the heresie of Popish hypocrites that dare boast of the merits of the Saints and of workes of supererogation an euident argument of intollerable proude spirits For debt and merit are quite contrary they are so opposite the one to the other that the first being established it ouerthroweth the second as Rom. 4.4 5. Rom. 4.4 5. To him that worketh is the reward not reckoned of grace but of debt but to him that worketh not but beleeueth on him that iustifieth the vngodly his faith is counted for righteousnesse If then our whole life be a debt of the Spirit it must of necessity be false that there is any meriting of life and saluation by any workes either of congruity or condignity or supererogation For whatsoeuer it pleaseth them to prate of merits either publikely or priuately to their disciples dare any of them when they are ready to goe the way of all flesh and must be presented before the eternall iudge dare any of them I say desire of God to giue them according to their merits dare any in the pride of his heart so exalt and lift vp himselfe as to pray Lord I am worthy of thy mercy I haue deserued thy kingdome pay me that thou owest vnto me I desire nothing at thy hands gratis or freely my works are truely and properly meritorious I haue a right to heauen and deserue it worthily I expect not eternall life as an almes but as a price due vnto my labours I am content thou enter into iudgment with me for I haue righteousnesse in mine owne person and therefore I craue not to be accepted in thy beloued Ephes 1.6 1 Pet. 2.5 but in my selfe Lord thou hast made me able to merit heauen for my selfe and theâ—efore repay me according to my worth I thinke none of them are come to this presumption to pleade for themselues with God therfore whatsoeuer they write whatsoeuer they speake whatsoeuer they resolue and determine in their schooles and pulpits they deny it renounce it wholy at the point of death with their own mouthes condeÌ„ne their owne folly In their life they talke of merits but at their death they are glad to call for mercy so by their owne practise proue and confirme the trueth of the doctrine of the Protestants howsoeuer against the light of their own consciences they oppose themselues flatly as enemies vnto it The debt of the creature euen of the man regenerate is greater then he is able to pay the thousandth part nay the more he payeth the more he oweth and is bound to pay forasmuch as the benefits of God do daily grow and encrease toward him and abound in a wonderful measure that they augment the debt strengthen the obligation Neither can they escape and auoid the force of this Obiection by a friuolous and false distinction that our works are not indeed meritorious in the rigour of Iustice or absolutely considered in themselues but that they are so by the ordinance and acceptation of God Answere For albeit God accept of our workes and reward them euen to a cup of cold water Mat. 10. yet he accepteth them not as merits but as the due obedience of his sonnes which he recompenseth freely and fully because he that cannot lie or deceiue hath promised the reward Neither is it the ordinance of God that we should merit by our obedience but that we should performe the worship and honour that is due vnto him Tit. 3.4 Act. 15. Let them therefore shew vs where God hath made any such promise vnto vs to accept our workes as merits and we will beleeue them The Lord gaue the Israelites the land of Canaan not for their workes Deut. 7.8 and 9.5 but for his owne loue and mercy If they could not merit the earthly Canaan how should any deserue the heauenly Wee are taught to pray to GOD to giue vs our daily bread If wee cannot merit the foode of this life no not one morsell of bread but must craue it of him as poore beggers doe an almes at the dores of men much lesse can we merit euerlasting life which is the gift of God Rom. 6.23 Rom. 6.23 For what is a bit of bread in comparison of the kingdome of heauen or what is the food of the body in respect of the food of the soule Lastly this doctrine destroyeth another bulwarke of the Church of Rome Against mans free will whereby they set vp mans nature and that is free will teaching that there is a cooperation of mans free will with Gods free grace in the first act of our conuersion A doctrine full of pride and folly as well as the former for as much as this is to part stakes betweene God and our selues and to diuide our conuersion betweene him and vs and consequently to ascribe as much to man as to God Christ saith that without him we can do nothing Phil. 2.13 we cannot come vnto him except the Father draw vs Ioh. 6. It is God that doth worke in vs the will and the deed saith the Apostle We are all by nature corrupt there is no part sound in vs or without vs. We are not onely as crazy or sicke but as dead men God doth all and we nothing in good things Hee preuenteth vs with his grace he prepareth vs by his word he enclineth vs by his Spirit and worketh both the
Shepheard to leade them in greene pastures Mat. 9 36. Is it not a wofull miserable thing to see Satans kingdome flourish and to see him ruling in the hearts of men and as it were dancing in their soules No greefe or sorrow should be like vnto this to see so many thousands perish euerlastingly But there is no other way to destroy his kingdome to make him fall downe like lightening then to haue the glad tydings of the Gospell spread abroad in the earth Luke 10 42. Is it not a miserable thing to see a City besieged round about and to haue no watchman to watch it and giue warning of the approch of the enemy Who can doubt but such a City is neere to be taken and surprized God hath made the Ministers his watchmen they must blow the Trumpet Ezek. 3 18 and 33 9. and warne the wicked that they turne from their wickednesse and euill wayes and so dye not in their iniquity Is it not a grieuous thing to haue meate ready to putrifie and corrupt and yet want salt to season it The Ministers of the word are not onely the light of the world but also the salt of the earth Math. 5 13. without which the people are as vnsauoury flesh and stinking carrion in the nostrils of God or else what needed this salt Lastly is it not a miserable thing to be pittied of all men to stand vpon the shore and to see many ready to bee drowned and cast away To behold them tossed vp and downe with the waues and at euery blast of the winde like to be swallowed vp in the seas But thus it is with vs by nature we cannot chuse but perish except this meanes be prouided for vs as an Arke to saue vs. Alasse how many dead carkasses may wee see swimming and floating in the glassie sea of this world that haue no life in them This point is pointed out vnto vs in the vision that appeared to Paul in the night Acts 16.9 There sâ—â—od a man of Macedonia and praied him saying Come ouer into Macedonia and helpe vs whereby he gathered assuredly that the Lord had called him to preach the Gospel vnto theÌ„ There are many things may bring vs into misery are able to make vs miserable but the want of Gods word and the sauing hearing of it bringeth a misery of all miseries euen an heap of all miseries which are as it were included in one by the Spirit of God speaking of the estate of the ten Tribes that had driuen away the Priests of the Lord 2 Chr. 15 3. Now for a long season Israel hath beene without the true God without a teaching Priest and without law Where mark that the holy Ghost ioyneth these three together God the Priest and the Law they that were without a teaching Priest were also without God and he that is without God is without all those things that should doe him good The like we see in the 13. chapter of the same book where Abijah concludeth against Israel that they could not prosper because they had banished the Priests of the Lord the sonnes of Aaron from them and on the contrary he saith concerning himselfe and Iudah As for vs the Lord is our God and wee haue not forsaken him 2 Chr. 13 10 and the Priests which minister vnto the Lord are the sonnes of Aaron and the Leuites waite vpon their businesse Verse 12. and afterward Behold God himselfe is with vs for our Captaine and his Priests with sounding Trumpets to cry alarme against you O children of Israel fight yee not against the Lord God of your Fathers for you shall not prosper If then wee would haue God to be with vs we must bee content to accept and make account of his Ministers if we cast them out with contempt from vs we say to the Lord also Depart from vs for we desire not the knowledge of thy waies Iob 21 14 15. who is the Almighty that we should serue him and what profite should wee haue if we pray vnto him Iob 21 14 15. Likewise the Prophet complaining of the desolation of the Sanctuary Psal 74 9. saith Wee see not our signes there is no more any Prophet neither is there among vs any that knoweth how long It was a great punishment inflicted vpon Caine to be driuen from the face of God Gen. 4 14 also vpon Agar Ismael the bond-woman and her sonne to bee cast out of the house of Abraham which was the Church of God Gen. 21 14 21. For that is as much as to bee separated from God to be banished from the word to be separated from his kingdome The Ministers are the guides to leade vs the way without them wee cannot but wander out of the way we are blind vnderstand nothing they open our eyes that we may see the truth Acts 8 31 and 26 18. â—he second â—proofe Secondly this reprooueth the vaine conceite and proud imagination of their hearts who hauing learned the principles of religioÌ„ and some grounds of knowledge proceed no further as if they had no more vse of the word whereas there is matter of instruction alwaies to be learned out of the word for all persons When wee haue eaten one kinde of meat one day we eate the next day as hungerly of it as we did before So ought we to come to the great Supper that God hath made vs againe and againe alwaies hungring and thirsting after the same This is most certaine and set it down as a most true rule the more knowledge we haue the more still we desire knowledge the greater our faith is the more we desire to haue it strengthened It is our daily praier that God would giue vs our daily bread Math 6 11. how much more then ought wee to craue at Gods hand the gift of spirituall food belonging to our soules that wee may be nourished to eternall life He is a foolish builder that when he hath begun to builde and laid the foundation giueth ouer Luk. 14 29. and neuer proceedeth to finish the worke but suffereth all men that passe by to laugh at him There is no people ought to be without the ministery it must alwaies remain among them that it may build them vp forward Eph. 4 13. and finish that which is begun Till wee all come in the vnity of faith and the knowledge of the Sonne of God vnto a perfect man vnto the measure of the stature of the fulnesse of Christ Would we haue it saide of vs and obiected against vs This man began to build but was not able to make an end This man laide his hand to the plough but now he standeth still and looketh backe There is as great vse to be made of the word after wee are conuerted to the faith regenerated by the Spirit of God as when we first beleeued They theÌ„ are greatly deceiued that being puffed vp with an
intermeddle onely with the Common-wealth hath not God made them ouerseers of both states as also committed the charge vnto them of both Tables Answer I answere the care of Religion belongeth to all Princes and therefore the godly kings of Iudah made it their first labour to establish Gods worshippe But touching the worship of God wee must obserue that Church lawes and constitutions are of three sorts Materiall Ministeriall or circumstantiall Lawes that concerne the matter substance and parts of Gods worship are already established by God in the word nothing is left to Princes or Pastours of the Church nothing ought to be inuented of man nothing may be hammered in the forge of our braines which are too shallow to meddle in such deepe and profound matters as Christ teacheth Matth. 15.9 Matthew chapter 15. verse 9. In vaine they doe worship mee teaching for doctrines the commandements of men These Lawes we are to leaue to God only which touch the substance of his worship Ministeriall Lawes are such Canons as command the practise and execution of the former Lawes wherein the Prince is as it were the Minister commanding vnder God It belongeth to him to see both Ministers and people to doe their dutie 2 Chronicles chapter 30. verses 12.16 and to prouide that all his subiects reforme themselues in those things that pertaine to the worship of God and to punish idolaters Exodus chapter 22. Exod. 22.20 Leuit. 24 1â— Deut. 13.5 Numb 15.35 verse 20 blasphemers Leuiticus chapter 24. verse 16. false Prophets Deuteronomie 13.5 and prophaners of holy things Numbers chapter 15. verse 35. These belong vnto him these he is to looke vnto Lastly other Lawes are circumstantiall such as are constitutions made in things meerely indifferent which vary according to times occasions places and Churches These Lawes also he hath authority to make and meddle withall prouided that the rules of the word be not transgressed but carefully obserued So then albeit the Prince ought not himselfe to execute the things of God as to preach the word or to administer Sacraments or to practise the discipline of the Church yet he is bound to see them done and that all things be done in order comelinesse in the Church Againe it may be obiected Obiect that the Scripture doth often mention that sacrifices were offered otherwise then God appointed yet accepted They ought to be brought to the doore of the Tabernacle and not offered elsewhere I answere Answer the question is not so much of the fact as of the right not what was done but what ought to be done This is the cause that the Lord complaineth both against their persons and their doings and brandeth them both with a marke of dishonour in this manner Iehoshaphat did that which was right in the sight of the LORD 1 King 22 4â— but the high places were not taken away he walked in all the wayes of Asa his father he turned not aside from it neuerthelesse the people offered and burnt incense yet in the high places The like is remembred of Iehoash hee did that which was right in the sight of the Lord all his dayes wherein Iehoiada the Priest instructed him But the high places were not taken away the people still sacrificed and burnt Incense in the high places 2 Kings 12.2 3. When Manasseh was brought againe to Ierusalem into his kingdome he sought the Lord his God took away the strange gods and repaired the Altar of the Lord â—â—r 33 17 neuerthelesse the people did sacrifice still in the high places yet vnto the Lord their God onely God required to be worshipped not only as he appointed but where he appointed and therefore the contrary practise is noted to be a transgression a breach of the Law of God Thirdly it may be saide that the Prophets Obiection 4 of God who could not bee ignorant of their duties did not sacrifice as God commanded and yet are blamelesse They did not bring their sacrifice to the Tabernacle nor vnto the place that God had chosen but offered in other places as Samuel in Mispah 1 Sam. 7 9. and elsewhere chap. 16 2. â—â—â—wer I answer he did it as one of the Prophets who were extraordinary persons and not tied to the ordinary rules in all their actions So we see Elijah offered in Mount Carmel 1 Kin. 18. But wee are not to follow extraordinary matters without a speciall calling forasmuch as we liue by lawes not by examples So then it was lawfull in the Prophets in regard of their personal vocation which without it had beene vtterly vnlawfull Lastly it may be obiected that Dauid is Obiection 4 commended because he intended to build an house to the Name of God He had receiued no commandement from God to builde the Temple it was his good meaning and good intent yet he is expresly commended of God 2 Chron. 6 7.8 where Salomon in praising God saith It was in the heart of Dauid my father to build an house for the Name of the Lord God of Israel but the Lord saide to Dauid my father forasmuch as it was in thy heart to builde an house for my Name thou diddest well in that it was in thy heart If then Dauid hauing no word or direction from God did well how is all will-worship euill â—â—swer I answer in this God respecteth not the deed it selfe but the intent of the dooer so that when it is said Thou hast done well it is as much as if the Lord had saide I know thou hadst a good meaning in it as it appeareth by the reasons vsed in the second booke of Samuel where Dauid saith to Nathan the Prophet Sam. 7 2. See now I dwell in an house of Cedar but the Arke of GOD dwelleth within Curtaines where he compareth himselfe with God and his owne house of Cedar with Gods Arke within Curtaines This reason carrieth with it a great shew of comlinesse seemelinesse For some might thinke with themselues was it meete that himselfe should dwell in his seeled house the Lords house lye waste Notwithstanding in matters of God wee are not to reason according to our owne opinion and outward appearing but according vnto the word of God â—â—mment Pet. â—artyr in 2 â—an c. 7. And heerein was Dauid deceiued that he went beyond the Commandement of God To build a Temple to God is not in it selfe euill GOD had promised that the Tabernacle and the Arke should haue a resting place Deut. 12 5 6. 1 Kings 8 but to seeke to preuent God was to bee reprooued As to set a King ouer them was not in it selfe vnlawfull Deuter. 17 15. but when they attempted it before the time and waited not Gods Commandement to goe before them they are reproued and punished for it 1 Sam. 12 16. Dauid in this place had receiued no direction touching this matter eyther of the time or of the place there was no Commandement eyther who should
be as a toy or trifle vnto vs yet at least let vs alwaies haue before vs the iudgement of God vpon our selues and be well assured that the wrongfull and vniust detaining of the Lords portion from the Lords Pastours shall bring such a curse vpon the rest of our substance that it shall be as the eares of corne that are blasted yea it shall kindle such a fire in the middest of our houses that it shall consume them with the timber thereof and the stones thereof The Lord hauing by the Prophet Malachi charged his people with spoiling him in tithes and offerings he addeth this in the next words Ye are cursed with a curse for ye haue spoiled me Mal. 3 9. euen this whole Nation The zeale that Dauid had for the house of GOD was very great so that he professeth it had euen eaten him vp Psal 69 and indeed he sheweth no lesse by his owne practise For when Araunah the Iebusite as a King in the willingnesse of spirit offered to giue to Dauid Oxen for burnt sacrifice and the threshing instruments for wood that he might build an altar and offer thereon he would not accept of it at his hands 2 Sam. 24 24. neither offer to the Lord his God that which cost him nothing as one esteeming in so doing the precious things of GOD light and of small account O how farre are these men from this heauenly affection of this holy seruant of God He accounted nothing too good to giue to God but they account it an happy turne if they might goe away scot-free and pay nothing at all toward the maintenance of the Ministery of the word It is strange to see how bountifull many are and euen prodigall that they care not what they waste and consume in following their owne pleasures pastimes and vanities of their corrupt hearts and yet how backward and pinching they are oftentimes for one halfepeny that is going from them and comming eyther toward the poore or toward the Minister But marke the secret and iust iudgement of God vpon them and tremble at it or rather feare him that inflicteth it and paieth them home in their owne kinde punisheth them proportionably according to their sinne for he detaineth his graces from them and sendeth them poore and leane soules that are ready to famish and perish through want of heauenly and spirituall food Two extremes touching the Ministers True it is there haue beene two extremes in the world both touching the estimation of their persons touching the compensation of their labours In former times the people did so highly account of them that they did sticke and cleaue too much to their persons and therefore Paul saith 1 Cor. 3 5 7. Who is Paul and who is Apollo but the Ministers by whom ye beleeued euen as the Lord gaue to euery man so then neither is he that planteth any thing neither he that watereth but God that gaue the increase but in our times there appeareth not such forwardnesse wherein they are contemned despised This is one extreme Likewise in former times they were ready to giue all and yet they thought al to be too little now they would willingly if they might take away all so that if some positiue lawes did not stay them and restraine them their consciences are so large How the Ministers are dealt withal that they would suffer them well enough to take the corne and feed the Minister with the straw they could be content to fill themselues with the Calues out of the stall and to eate the fattest of them and then to reserue the refuse for the Minister and to giue them the bones to gnaw vpon which they offer to their dogges and yet thinke that too good for them A goodly recompence for their great paines They are not ashamed to share the wool of the flocke among themselues and to cloathe themselues therewith and then to cast the tailes to their Teachers and to stoppe their mouthes with the dung and drauery that is good for nothing Thus are they affected toward religion and the promoting of the word and worship of God they care not though all rudenesse and barbarisme were among vs and the world were become a receptacle of all atheisme like a wildernesse ouergrowne with nettles bryars and all noysome weeds if so be they might get any aduantage by the ruine and ouerthrow of the Gospel In the late daies of superstition which many now liuing can yet remember the people generally were most bountifull to their sacrificing Masse-Priests who fed them with corne that is musty and mouldred or rather with huskes fitter for swine then for the seruants of God and yet they thought nothing too good for them nothing too much to bestow vpon them as the idolatrous Egyptians nourished their idolatrous Priests in the yeares of famine Gen. 47 Gen. 47 22. so that their Land was not set to sale hauing a portion assigned vnto them of Pharaoh and eating the portion which he gaue them Now our people are better taught yet they pay all duties and demands for the most part grudgingly and murmure at all things that go from themselues as if a man did cut a peece of flesh out of their sides or let them blood at the hart veine Then they had a zeale though not according to knowledge and a conscience though it were blinde now indeed by reason of the labours of the Ministers which stretch out their hands all the day long spend their strength among them they haue science but little or no conscience the Gospel would be welcome vnto them at least in word prouided that it do not any way displease them or disease them neither be costly or burdensome vnto thē otherwise if they must depart with any of their morsels they care not for it nor esteeme any thing of it nor will be ruled by it nor order their liues after it 33. Of Merari was the family of the Mahlites and the family of the Mushites these are the families of Merari 34. And those that were numbred of them according to the number of all the males from a moneth old and vpward were sixe thousand and two hundred 35 And the chiefe of the house of the families of Merari was Zuriel the sonne of Abihail these shall pitch on the side of the Tabernacle Northwards 36. And vnder the custody and charge of the sonnes of Merari shall be the boards of the Tabernacle and the barres thereof and the pillars thereof and the sockets thereof and all the vessels thereof and all that serueth thereto 37. And the pillars of the Court round about and their sockets and their pinnes and their cords 38. But those that encampe before the Tabernacle toward the East euen before the Tabernacle of the Congregation Eastward shall be Moses and Aaron and his sonnes keeping the charge of the Sanctuary for the charge of the children of Israel and the stranger that commeth nigh
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
condemn our churches our ministers our sacraments to be no true Churches of Christ no true Ministers of Christ no true Sacraments of Christ And concerning our Liturgie or forme of publike praier read and prescribed to bee read they account it Antichristian they vtterly detest it and account it abhominable no more acceptable to God then the offering of Swines flesh was vnder the Law which the Lord abhorred as if they had instead of his appointed sacrifices cut off a dogs necke And albeit we haue the examples of all other Churches vnder heauen as presidents that go before vs in this practise and albeit wee follow them as they followed Christ yet they wil not allow vs to be like to them nor wil permit that to the people of God which he here prescribed to the Priests yea albeit they haue no examples whom they can pretend to follow yet they wil be singular in their own conceits condemn al others that will not ioyne with them The 136. Psalme was sung in the congregations long after Dauids daies as appeareth 2 Chro. 20 21. what Did they therein offer vp swines flesh Hezekiah that godly king that set his whole heart to seeke the Lord whom the Lord healed of an incureable disease â— Kings 21 1. Esay 38 8. and wrought a miracle in the heauens to assure him of deliuerance from his enemies this good King so much regarded of God togither with his Princes commanded the Leuites to praise the Lord with the words of Dauid and of Asaph the Seer 2 Chro. 29 30 so they did according to the kings commandement sing praises with gladnes they bowed their heads worshipped 2 Chro. 29 30. Did the King and the Princes command the Leuites to offer vp swines flesh or was their seruice no better accepted then the cutting off of a dogs neck or did it any whit quench their zeale or slake their deuotion that the words were not their owne but penned long before by Dauid the Prophet and Asaph the Seer No they praised the Lord with gladnes of heart and humblenes of mind which they testified by this sign that they bowed their heads and worshipped Obiect But it will be saide This was a thansgiuing I confesse it was but if it be lawfull to vse a set forme of praising and thansgiuing Answer then also of praying and making petition because there is a like reason of both And that we may the better see their errour and themselues confesse they are deceiued let vs examine som of their obiections in this place the rest we will reserue vnto the 10. chapter Numb 10 35 36. where we shal haue farther occasion to search more into this point One obiection which Obiection 2 they alledge is this that this set seruice is to quench the spirit 1 Thes 5 19. and to limit him that teacheth vs to pray to tel him how farre he shal go and to appoint him his banks and bounds beyond which he may not passe whereas we shold pray as the Spirit moueth giueth vs vtterance To vse a set forme or if you list to call it so a stinted forme of praier Answer is not to stint the Spirit but to helpe the Spirit But doth the Spirit of God need the help of man Obiection 3 Is not he al-sufficient by himselfe of himself Answer He standeth not in need of vs but is most sufficient howbeit the Spirit in vs is weake the worke of the Spirit is vnperfect and is perfected not all at once but by degreee If all the true seruants of God had receiued a perfect measure of grace and if all that haue the Spirit of God had the same Spirit fully without any defect or infirmity they should not neede any humane helpes but haue sufficient store of their owne So then to the former obiection I answer 3. things First if hee that taketh a booke and readeth a set prayer did stint the Spirit then he that taketh the Scripture into his hands and readeth a chap. out of the old or new Testament and then staieth goeth no farther might as wel be said to stint the Spirit Or he that heareth another pray should stint the Spirit also because all such as heare the prayers of others are stinted what to heare All cannot neyther ought to bee speakers either in the priuate house or in the house of God 1 Cor. 14 40. this were to breake the order of decencie required in prayer now such as are hearers of others haue words after a sort prescribed vnto them and limited how farre to goe and yet cannot such hearers be iustly taxed to limit or to quench the Spirit Againe obserue that the Spirit of God is neuer stinted or curbed neither can rightly be said to be quenched so long as it is kept within his owne bounds that is the limits of the holy Scripture as it ought to be Hee then that prayeth the prayer of Christ or the salutation of Paul or a Psalme of Dauid which he hath premeditated before or committed to memory cannot be said to quench the Spirit except we will imagine that the Spirit can be against himselfe Lastly to quench the Spirit is to oppose against the voice of the Spirit Rom. 1 18. to crosse and contradict the Spirit and to with-holde the truth in vnrighteousnesse Therefore althogh a man doeth not speake euery thing that the Spirite putteth into his head and into his heart yet hee cannot be charged to quench the Spirit except he set himselfe against it that with a set purpose to gainsay and resist it As for example when wee craue of GOD to feed vs with food conuenient for vs Pro. 30.8 to make vs content to eate our own bread 2 Thes 3 12. though we do not expresly pray to God to keep vs from vsing vnlawful shifts vngodly meanes whereby we seeke to get into our hands the goodes of other men yet we cannot be said to quench the spirit except we refuse so to pray because wee purpose to liue and thriue by iniuries and oppressions by fraud and deceit then indeede we quench the Spirit because we controll the voice of the Spirit speaking to vs in his word Again they obiect Obiection 4 that the scripture techeth that we know not what or how to pray Rom. 8 26. The spirit helpeth our infirmities for we know not what we shold pray for as we ought c. but when we haue a set forme of prayer framed to our hands and the booke lieth before vs wee know then what to pray and neede not the helpe of the Spirit and therefore such cannot say with the Apostle they know not what to pray for as they ought This is a silly collection and indeede a meere cauillation I answer therfore 2 things Answ First by setting downe the meaning of the words We know not what wee should pray for as we ought to wit of our selues as 1 Cor. 2 14 15.
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
for his piety and aduancement of true religion sent out his Princes to teach in the Cities of Iudah not that they did take vpon them the duty of the Priests or vsurpe the office of the Prophets but because they did backe countenance authorize the Leuites they did embolden encorage the Prophets This made an easy way and passage for the receiuing and entertaining of true religion among the people with much more readinesse and cheerefulnesse then otherwise would haue bene For when they saw and considered that such noble and worthy persons were the aduancers and vpholders of the common Faith they were the more stirred vp to a zelous professing and a carefull embracing and a sincere obeying of the truth that was taught Seeing therefore such good Princes are such great pillars of the Commonwealth of the Church and of Religion the losse of them when they are taken away is one of the greatest losses threatneth the ruine and hauocke of all that is good When the good King Iosiah was taken away Lam. 4 20. being taken in the snare vnder whose shadow they liued in peace all Iudah and Ierusalem mourned for him and spake of him in their lamentations to this day and made them an ordinance in Israel 2 Chr. 35 24 Zach. 12 11. For as the enioying of them bringeth many blessings that wee may quietly resort together to the hearing of the word and peaceably sit vnder our Vines and Fig-trees and reason of the wayes of the Lord as it was in the daies of Salomon when no man may doe what seemeth good in his owne eies as in the want of them so the taking of them away is the cause of many euils of much wickednes whereof we may say as Christ doth in another case Math. 24 8. â— All these are the beginnings of sorrows True it is that the religion of God and the doctrine of the Gospel do not so stand in neede of the help of man as though they must fal wheÌ„ they fal because they are set vpon such a sure foundation that no force or power of maÌ„ can shake them or destroy them and they tooke firme root and spred far and neere vnto all quarters before any Christian Magistrates embraced them nay while they remained vtter enemies vnto them and open persecuters of them neuerthelesse it pleaseth God to vse them as his chosen instruments and by them to bring many thousands to the knowledge of the trueth and consequently to the kingdom of heauen who otherwise through their ignorance wold not see it or through their carelesnesse would not regard it or through their vntowardnesse would not accept of it 10 And the Princes offered for dedicating of the Altar in the day that it was annointed euen the Princes offered their offering before the Altar 11 And the Lord said vnto Moses c. We heard before of the offering performed ioyntly by the Princes now let vs see the Offerings which they brought seuerally For besides the Chariots and the Oxen each of these great Commanders of the people and Heads of the Tribes offered vnto God for his seruice in the Tabernacle a Charger of fine siluer waighing 130. shekels a siluer Boll of 70. shekles and one Spoone of ten shekels of Golde full of Incense al which they performed at the same time when the Altar was dedicated to God by Aaron and before they marched from Sinai where the Law was giuen toward their conquest of the promised land The waight of all the 12. siluer Chargers and 12 siluer Bolles amounted vnto 2400 shekels of siluer the waight of Gold in the Incense spoones did amount to 120. shekels of Gold which maketh of shekels of siluer 1200. euery shekel of Gold valewing ten of siluer so that the whole sum which they offred at this time was about 420 pounds sterling These Princes offered before with men and women yet now they come againe thinke they can neuer do enough toward the furtherance of the Tabernacle the worship of God The doctrine Doctrine from hence is this that they which haue most outward blessings greatest ability must be most forward in Gods worship and seruice They that haâ—e tâ—e greatest ability guts muâ—t bee mâ—st â—orwâ—rd in Gods seruice In Ezra it appeareth they al gaue according to their ability chap. 2 9. The chiefe of the Fathers when they came to the house of the Lord offered freely for the house of God to set it vp in his place So in Nehemiah it appeareth how bountifull he and the Princes and the people were They gaue much siluer and gold to finish the worke of the Lord. The examples of Dauid and Salomon in this kind are very euident and apparent for that which one of them prepared to the work and the other employed and bestowed vpon the worke is exceeding great as appeareth in the holy history 1 Chron. 18 11. c. And so much the rather we should employ our blessings and gifts to the seruice of God Reason and so giue them after a sort to him that gaue them first vnto vs because it is a sign that our affection is set vpon the worship of God and an assurance to our owne hearts that we loue him and his house 1 Chro. 29 3 4. where Dauid sheweth he gaue 3000. talents of golde of the gold of Ophir and 7000. talents of refined siluer because he had set his affection to the house of his God On the other side where is no liberality we may conclude there is no worship of God Secondly euery one is bound to glorifie God with his riches knowing that they are but stewards and dispensers of them of which they must giue an account vnto God Luk. 16 2. To this end hath God bestowed them and to this end we haue receiued them and therefore to this end they should bee employed Thirdly this is a certain rule that To whom soeuer much is giuen of him shall much be required Luke 12 48. Hee that hath little committed vnto him hath the lesse account and shorter reckning to make but to whom men haue coÌ„mitted much of him they will require more so is it with God if he haue left vs fiue talents he will aske fiue of vs againe and according as God hath put vs in trust with litle or much we must know that he looketh for this at our hands that we bee ready to employ little or much vpon his seruice euery one according to his ability This serueth to reproue the forgetfulnesse and vnthankfulnes of such as neuer consider Vse 1 the end wherefore God hath blessed them giuing themselues wholly to carnall liberty and security and so are more backeward in good things then if they had neuer receiued so many and so great blessings from God Hee hath a plentifull store-house and a treasurie of all treasures out of this he dealeth with vs and distributeth vnto vs plentifully The Apostle giueth the Church a watchword
to whom therefore ought they of right to be returned and in whose seruice should they be imployed but in his who is Lord of all things So then we must know that we haue Gods gifts which must bee disposed by vs as Dauid saith Both riches and honour come of thee 1 Chro. 29.12.14 in thine hand it is to make rich and great and afterward he confesseth that albeit they had offered much yet al things came of him and that they had giuen vnto him nothing but of his owne We must all then consider that whatsoeuer we giue to the maintenance of his worship we do not giue so much that which is our owne as that which is his Cyrus an heathen king acknowledged that it was the Lord God of heauen had giuen him all the kingdomes of the earth Ezr. 1.2.9 and that hee had charged Vse 1 him to build him an house at Ierusalem This reproueth such as bring the worst to God Mal. 1.8 yet thinke the same too good for him Hence it is that Malachi saith If ye offer the blind for sacrifice is it not euill and if ye offer the lame and sicke is it not euill offer it now vnto thy gouernour will he be pleased with thee or accept thy person saith the Lord of hostes Many there are of this sort I will onely touch two First such as dedicate to the best seruice the worst seruants such as chuse those to bee Seers and ouerseers of the house of God which are starke blind or at least lacke their right eye Such as haue not knowledge and yet haue a calling to teach knowledge Hosea 4.6 God reiecteth that they shall be no Priests vnto him God would be serued as we haue heard before in this booke with the choycest flower of all the people with the first borne the best is bad enough for him 2 Cor. 2.16 for who is sufficient for these things Giue not to him therefore the worst These are blinde guides and vnsauory salt fitter for the dunghill then to be dedicated to the seruice of the most High Againe it taxeth those that would bee thought to serue God aright and not to offer him the lame and sickely and yet they halt before him they will not serue him with the chiefest thing nor glorifie him with the best member that they haue Esay 2â— 1 Matth. 15 If we draw neere to him with our mouthes and honour him with our lippes onely but keepe our hearts from him what doe we but worship him in vaine and withhold our best treasure from him Hypocriticall seruice is a blind and lame seruice it halteth with one foot we keepe from God the chiefest and diuide our selues betweene him and the world It is vnpossible that with one of the eyes we shold look down to the earth and at the same time looke vp to heauen with the other so it is vnpossible that wee should loue God and withall loue those things that are quite contrary vnto God The Samaritanes were reiected and separated from the people of God because they worshipped God and did cleaue also to the gods of the Assyrians 2 King 17.41 No man saith Christ can serue two masters The hypocrite is like to a Tauerne with a bush without at the doore when there is no wine within in the Cellar or like the gold of the Alchymists which appears beautiful outwardly but will not beare the touch He is like to rotten wood that shineth bright in a darke night but hath no true light in it or to a Painter that beginneth to paint the face outward feature but neuer regardeth what the inward parts be There is no painting will serue our turne when we come to appeare before the Lord we must bring him the best and offer him the chiefest gift Psal 103. â— that we may say with the Prophet Blesse the Lord O my soule and al that is within me blesse his holy Name The wise man exhorteth vs to looke to the heart Prou. 4.23 and to keepe it with all diligence for out of it are the issues of life If the fountaine of water be muddy miery it is quickly troubled and made vnseruiceable If the root of the tree be rotten it is sooner turned with wind and weather so the heart of man if it bee corrupt it soone defileth and polluteth all other things that proceed from it Halt not therefore with him that can abide no halting but walke with an vpright foote and offer vp all to him of whom we haue receiued all Secondly from offering to God the best Vse 2 things we haue to further his worship we may conclude that the maintenance of the Minâ—stery should be very sufficient that so they which preach the Gospel might liue of the Gospel 1 Cor. â— 1 And as they doe not sow sparingly so doubtlesse they ought not to reape sparingly I plead not the cause of those that are negligent slothfull that feed themselues but not the flocke but such as open their mouthes spend their strength to feed the soules of others deserue to haue liberal maintainance for their own bodies and as thâ—â— dispence spirituall things it is no great thing if they receiue carnall things The heathen men the idolatrous Egyptians prouided liberally for their Priests in the seuen yeeres of famine 〈◊〉 7.22 and would not suffer them to alienate their lands from the vse to which they were consecrated no not in the generall alienation of other men 〈◊〉 â— 7 God loueth a cheerefull giuer when the gift is giuen vnto men much more in duties performed vnto God would he haue vs cheerfull forward and bountifull There is no calling more honourable in many respects vnder the heauen then the Ministery I am not ignorant that it is much disgraced neuerthelesse it is a great grace to be set in it The Apostle sheweth that by Christ Iesus declared mightily to be the Son of God throgh the resurrection from the dead 〈◊〉 1.4 5. he had receiued grace and Apostleship And although some by grace vnderstand the grace of reconciliation and attonement with God others referre it to such gifts as did fit him for the function of his Apostleship yet I rather take it by a Grammaticall figure called Hendiadis to signifie the grace of Apostleship or the fauour and free gift of God to be an Apostle So then it noteth out the nature and fountaine of his Apostleship and sheweth that to be in the Ministery is not any disgrace but a speciall grace of God if we beleeue the Spirit of God speaking in the Scriptures 〈◊〉 1.12 Hence it is that he giueth thankes to Christ Iesus our Lord for that he counted him faithfull putting him into the Ministery inabling him to discharge the same And this honor farther appeareth as wel by the special gifts giuen to theÌ„ aboue the rest of the people as also by the reward recompence â—â—c
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
reason teach vs how is it then that wee will not vnderstaÌ„d so much in spiritual things that if wee receiue the word with hard hearts that are not broken vp wee lose all the profit of the worke May I not say with Christ If I haue told you earthly things and ye beleeue not how shall ye beleeue if I tell you of heauenly things Ioh. 3 12. And in another place O ye hypocrites yee can discerne â—he face of the skie Math. 16 but can ye not discerne the signes of the times Do yee not know that he which doeth not prepare and plough vp his ground before the seede be committed to the earth doth lose all his labour And do yee not know that whosoeuer receiueth the word into an vnprepared heart cannot looke for any fruite or expect any encrease And yet not one among many is carefull to deale with his owne heart before he come to the house of God or euer considereth what the worke is about which hee goeth or once remembreth with what graces he ought to be qualified If we haue a shew and shadow of godlinesse 2 Tim. 3 â— although we deny the power thereof wee content our selues with it and thinke all is well wee neuer regard any farther search into our soules The inward purity which is the life of our workes is altogether neglected what saide I neglected nay hated scorned taunted reproached and reuiled by the most odious names that malice it selfe can finde it Christ calleth the pure in heart blessed but wee are so far degenerate from al appearance of grace that wee curse such and brand them with all termes and titles of infamy contempt Thus we make our selues like to the Fig-tree which because nothing but leaues were found vpon it was accursed Math 21 19. Now to the end we may search our hearts to the bottome obserue these three rules First wee must consider we haue in this businesse to do with God and not with men and with Cornelius let vs set our selues in his presence and make account we heare the word not of man not of an Angel but of the Lord himselfe Actes 10. Secondly let vs search out our speciall sinnes whensoeuer we come to his seruice let vs be greeued at them and repent for them If we would draw neere to God in such maner as he might draw neere vnto vs wee are taught by the Apostle To purge our hearts and cleanse our hands Iames 4 8. But it may be saide Can we haue pure hearts and shall we not be accepted without them Who then can please God in any duty I answer we cannot attaine to an absolute purenesse this is reserued to the next life when wee shall inherite the kingdome of God prepared for vs. There indeede shall bee nothing but purity piety innocency glory No vncleane thing shall enter into that place the presence of GOD shall fill it with perfect sanctification howbeit here we haue but our measure of purification we haue but a small portion wee cannot attaine to any perfection The Apostle telleth vs Wee haue receiued the first fruites of the Spirit Rom. 8 23. The first fruites were but as an handfull of corne in respect of all the rest of the heape so it is with the faithfull they haue heere a small portion or pittance of grace in comparison of that which we waite for heereafter But is not God able to store vs here with a full measure Hee is able but it pleaseth him to deale thus with vs because thereby his name is most glorified 2 Cor. 12 9 10. thereby wee are most humbled in a feeling of our infirmities and in a sight of our owne imperfections thereby wee are stirred vp to seeke God and to pray to him for a supply of grace which wee want Iam. 1 5. and thereby mutuall loue and charity is maintained and encreased when wee see that we stand in neede one of another Thirdly it is required of vs to vse the means of sanctification It is noted of the Israelites 2 Chr. 30 1â— that they prepared their hearts did seeke the Lord God of their fathers Where we see these two points are ioyned together preparing of hearts and seeking of God And how did they seeke him In his ordinances or else they had neuer found him And his ordinances are the word the Sacraments and the calling vpon his name Thus must it bee with vs and then shall we receiue the benefite that they receiued This shall be a comfort to all that come with sanctified hearts and cleansed affections from all filthinesse of the flesh and spirit Though there be many wants and imperfections found in them yet if they examine themselues 1 Cor. 11 28. proue and try themselues whether they be in the Faith or not 2. Cor. 13 5 if they bewaile their sinnes and reconcile themselues to God they shall bee accepted their workes shall bee crowned and their imperfections shall be couered and pardoned in and for the perfection which is in Christ Iesus our Lord. Verse 10. Thou shalt bring the Leuites before the Lord and the children of Israel shall put their hands vpon the Leuites This is another circumstance belonging to the ordination of the Leuites which was done by imposition of hands This ceremony was ancient and often vsed in the olde and new Testament Iacob vsed this gesture in blessing the sonnes of Ioseph Manasseth and Ephraim Genesis 48. It is vsed at the election of Ioâ—hua who was appointed to be the successor of Moses Numb chap. 27 verse 23. It was vsed by the Priests and Leuites in the sacrifices to signifie thereby that they were consecrated vnto GOD. â—his gesture was retained in the New Testament in sundry actions as wee haue shewed before in the 6. chapter From this example of the Elders of the congregation for it is not to be thought that all the people without difference did it wee learne that the Ministers of the Church were ordained by imposition or laying on of hands Doctrine Ministers wer ordained by layiâ—g on of hands It is noted of the Deacons appointed to looke to the poore that the Apostles prayed for them and then laide their hands vpon them Acts 6 6. Paul willeth Timothy not to neglect the gift that was giuen vnto him by the prophesie with the laying on of the hands of the Presbitery 1 Tim. chap. 4. verse 14. And in the next Epistle hee putteth him in remembrance to stirre vp the gifte of God which is in him by the putting on of his hands 2 Tim. 1 6. This was for the most part ioyned with prayer and fasting Acts 14 23. and 13 3. The worke was great the calling was waightie the giftes were manie required to this calling therefore they vse Fasting to make them fitter to the present action and more feruent to poure out their prayers vnto the Lord of the haruest that he wold send forth Labourers into his haruest The ends of this
vnto vs. If an earthly Prince should send a messenger vnto any of vs hee is regarded for the Princes sake that sent him We are Ambassadors for Christ saith the Apostle as thogh God did beseech you by vs we pray you in Christs stead be ye reconciled vnto God 2 Cor. 5 ver 20. and therefore we should bee heard receiued and respected for our Masters sake Again they must submit themselues to our doctrine not onely when wee heare pleasing things precious promises and gracious comforts but when we heare the word sounding an alarme in our eares vttering reproofes deliuering threatnings and denouncing iudgements We see in humane things we are content to accept of the excuse of men that say they are but seruants and messengers they craue pardon because they are seruants and they obtaine it So standeth the case with vs we are sent of God who hath put his word into our mouths The Lord God hath spoken who can but prophesie Amos 3 7 8. Let vs not therefore be blamed we are Messengers we cannot but doe our message for the loue of almighty God of his people constraineth vs. How then shold we hold our peace when we are commanded to speake Lastly this Title importeth a limitation for no more is to be ascribed vnto vs then vnto seruants We are indeede as the Stewards of the house not in the number of the lowest and meanest seruants howbeit yet we are seruants as 1 Cor. 3 5. What is Paul or Cephas or Apollos but the Ministers by whom ye beleeue And therefore when Cornelius ascribed more to Peter then should be yeelded to a seruant he forbad him saying Stand vp for I my selfe also am a man But not many in our dayes offend this way we haue turned honouring of them into contempt and are so farre from falling at their feete that we are ready to trample them vnder our feete and make them our foote-stoole who are for no other cause accounted our enemies but because they tell vs the truth Verse 23 24. And the Lord spake vnto Moses saying This is it that belongeth vnto the Leuites from twentie and fiue yeare olde c. In these words we haue a limitation annexed by the expresse commandement of God touching the time of entering into the office of the Leuites to wit at the age of 25. yeeres This may seeme to be contrary to that which wee noted before Obiectioâ— chap. 4 23 31 33. where the age of thirty yeeres is appointed If then it be asked how it commeth to passe that in these seueral places seueral times are assigned for their election into the office and how it falleth out that fiue yeeres are cut off which before were granted I answer Answer here is no contrariety these Scriptures are thus to be reconciled The fiue yeeres restrained in this place which were enlarged before serued for triall and probation of such as entred into the office and seruice of the Sanctuary For when they were fiue and twentie yeeres olde they began to ioyne themselues with the rest and to minister before the Lord but being thirty and found fit they entered fully and wholly vpon their calling and therefore Chapt. 4. verse 3. Moses saith Fit to do the worke but in this place they are said to goe in to execute Euen as such as must go to warre are first trained and mustered and taught how to fight and skirmish that afterward they may know how to buckle on their armour in earnest and to looke the enemy in the face so was it in this spirituall warfare they were for a certaine time trained which yeeres once expired they were admitted The Doctrine from hence is this that the Ministers must be proued tried Doctriâ—â— examined before they be admitted to teach the people The miâ—â—â— must be â—â—â—ued and 〈◊〉 before tâ—â— be admiâ—â—â— to teach 〈◊〉 people The Apostles did not by their sole authoritie appoint one to succeed in place of Iudas who was faln from the Apostleship but they broght two forth and presented them or set them vp before the people that they might iudge whither they were fit or not Actes 1 23. The Church ought not to appoint any to the holie Ministery without good triall of their ability and sufficiencie forasmuch as two were set vp and caused to stand before the congregation that it might bee knowne whether they were such persons as ought to be chosen and that any man might obiect against them if he had ought to obiect Obiect But it may be saide Is this apposing or examining necessary at all times and to be vsed toward all persons I answer if they be fully and famously knowne to them that haue the right of choosing and trying it is not needfull howbeit it is necessary that they should offer themselues to this examination We see this in schooles of learning such as are to be preferred to any dignity that is voide there is an examination required albeit the parties to be chosen be neuer so sufficient and their sufficiency fully knowne to such as haue the voices of election in their hands how much more then ought this to be in this most weighty businesse of the Church This is farther apparent out of the Apostle 1 Tim. 3 10. Let these also first be proued then let them vse the office of a Deacon being found blamelesse so that they ought not before they be proued and when he saith Let these also he signifieth that the Ministers of the Church ought to vndergoe this triall Besides they must be without reproofe and haue good report of all Tit. 1 6. But it cannot be knowne whether they bee blamelesse without examination and triall going before And this standeth vpon good reason Reason 1 For first he is to take vpon him a greater charge then they that haue most costly iewels and precious pearles of wonderfull price coÌ„mitted vnto them forasmuch as he is to gouerne the sonnes and daughters of the King of heauen and earth and hath the price of the blood of Christ committed vnto him Acts 20 28. Secondly there be many subtill workers and deceitfull dealers transforming themselues into Angels of light 2 Cor. 11 13 14 and into the Apostles of Christ they haue indeed sheepes clothing but inwardly they are rauening wolues Math. 7 15. They seeke craftily and cunningly to creepe in that they may hurry and weary the flocke and then destroy and deuoure it Acts 20 29 30. They speake peruerse things to draw away disciples after them ver 30. If then there be not a narrow search and triall made of their doctrine and conuersation before they be admitted into the Ministery they haue a gate and gap opened vnto them to enter to the ruine of the Church Thirdly the office of Deacons was a function of lesse duty and danger in the Church they were onely to attend vpon the poore and yet they must not haue admission without due triall and examination as
it is he pretendeth he would not tempt God by asking a signe but the refusing of a signe when God offreth it is no better theÌ„ a tempting of God All that refuse the Sacraments tempt God for they will make tryall whether God can or will saue them without them But take this as a certaine rule and build yee vpon it whensoeuer God granteth his Sacraments he will neuer saue without them Obiection If any aske cannot God saue without these such as beleeue I answer Answer the question is not what God can do but what he will do he hath made no such promise to any man to saue without them Obiect while we haue them If any farther reply Is is not enough to beleeue is not faith sufficient to saue and to ioyne vs to God I answer Answer such deceiue themselues to thinke they doe beleeue and yet neglect the vse of the Sacraments Mar. 16.14 And therefore Christ saith He that beleeueth and is baptized shall be saued he saith not he that beleeueth onely Take this therefore as another rule whosoeuer truely beleeueth is carefull to frequent the Sacraments because when he hath faith he desireth earnestly the confirmation of it And whosoeuer reiecteth the Sacraments as needlesse and superflous or despiseth the counsell and commandement of God that requireth the comming vnto them doth euidently declare that he neuer had true faith Thus then we see the wofull condition of all such as refuse the comfortable vse of Gods Sacraments The Prophet pronounceth euery one of them accursed that do the worke of the Lord negligently Alas alas how many among vs lie vnder this curse how many are like to perish thorough the heauy yet iust wrath of God! O that these wicked and slothfull seruants could consider these things The Lord is neere in mercy to those that heare his word diligently that pray to him earnestly and frequent the exercises of religion carefully Act. 10 2. Cornelius was often in prayer for he prayed God continually and therefore an Angel is sent to tell him that his prayers were come vp in remeÌ„brance before God So it is said of Hannah Luke 2.37 for which she is highly commended Let this be our praise and commendation Secondly euery one is bound to prepare Vse 2 himselfe for such times to lay all lets and businesses aside to cut off from vs all hinderances and encombrances except we will our selues be cut off that so we may ioyne in the solemn exercises of Gods people And as we ought to performe this in all our meetings so then most especially when all the helps of faith and furtherances of our instruction meet together when we haue both the Scriptures read and prayers offered and the word preached and the Sacraments administred together with giuing of thankes and singing of Psalmes and such like Al Israel farre and neere came to the Passeouer and all nations vnder heauen professing the same faith ioyned with them Should not therfore euery one within a small precinct of ground and in a parish giue this honour to God But we haue such dissolute and disordered persons in most of our congregations that thinke they haue done a notable worke and begin to commend their own wisedome if they can handsomly and cleanly shift off the time of the celebration and participation of the Lords Supper Nay as cunning beggers delight to keepe their wounds alwayes bleeding and their sores euer fresh and running so commonly these corrupt fellowes will haue of set purpose some brabling and brawling with their neighbours iust at the time of Easter when it is required they shold communicate and when they know the eyes of all are vpon them more then at other times then I say they will haue some quarrell and contention that so they may escape and goe away And if they can deferre and delay the matter for that time they thinke themselues safe by this vngodly shift as the Foxe in his burrow vntill Easter shall come againe But these are not so to be suffered to escape scotfree Let them be called vpon to come the next time They that were vncleane by the dead or in a iourney that they could not keepe the Passeouer were they exempted and freed vnto the next yeare No tâ—ey were commanded to come to it the next moneth and that vnder the paine and censure of excommunication as we see verse 12 13. of this chapter And so was the Church in former time wont to excommunicate all such wilfull and wicked offenders and neuer was there more need to take vp this course againe against such as seeke to slide away slily as it were in the darke that they might not be espied Vse 3 Thirdly it reproueth such as pretend their defects and imperfections as reasons and warrants to barre them from the Communion of whom we hope better things then of the former They espie many corruptions in themselues that they dare not presume to come and therefore think it best vtterly to abstaine They pretend the danger to come vnworthily and seeme afraid to offend by their comming But let not such deceiue themselues For first no man for his weaknesse must forbeare the Lords Table It was instituted for such as feel their wants If you feele no weaknesse of faith I charge you come not thither for you cannot be fit receiuers Come to me saith Christ all that are weary and are heauy laden and I will refresh you Matth. 11.28 Secondly the absenting of our selues from the Sacrament can be no good meanes to better our estate For no man can reap any good by abstaining â—â—e forbeaâ—â—â—g of the â—â—â—ds Supper 〈◊〉 make no â—â—â—better Do we find much euill in our selues that we connot come let vs perswade our selues of this as of a certain truth that forbearing the Lords Supper will make vs much worse Suppose we find much hypocrisie much selfe-loue much corruption and much hardnesse of heart in vs yet to keep our selues from this Sacrament is the ready way to encrease and nourish these in vs and so to make vs much worse then we were before but better it cannot make vs by any meanes Thirdly this corrupt practise doth closely and secretly accuse God of cruelty and seuerity as if he were a rigorous iudge that would accept of none but of such as had attained to absolute perfection or else with that euill seruant in the Gospel they say We knew thee to be an hard man reaping where thou hast not sowen gathering where thou hast not strewed Matth. 25.24 yea in effect they taxe him with hatred and enuy whereas he is wel pleased with sincerity of heart though it be accompanied with imperfection of the worke and accepteth the will for the deed 2 Cor. 8.12 When Hezekiah prayed for the people that the Lord would pardon euery one that prepared his heart to seeke the Lord God of his fathers though he were not cleansed according to the purification of the sanctuary the
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
which shall doe him good and for his sake he will also doe them good that do good to him If any shall rise vp against him as an enemy God will shut the mouth of the lyon he will declare himselfe to bee his enemy and arise betimes for the defence of his seruant And this appeareth euidently in the hystory that is set downe of him This is therfore the comfort of the Church that albeit it haue many enemies that hate it oppresse it persecute it yet it shal haue many patrons nurses friends and fauourers nay God himselfe will protect it defend it and deliuer it nay he promiseth to blesse them that blesse it and threatneth to curse them that curse it This made Dauid say Pray for the peace of Ierusalem let them prosper that loue thee Ps 122.6 Vse Lastly it is our duty to labour to be in the number of his children otherwise these promises belong nothing at all to vs. Glorious things are spoken of thee O City of God but what is that to vs if we be not citizens of that city It is a notable priuiledge to haue the same common friends and enemies with God this is made ours if wee bee his if not we haue no benefit by it at all What will mooue vs to holinesse and righteousnesse of life if this will not that he which toucheth any of those that belong to him toucheth the apple of his eye Zach. 2. Could the Prophets haue vsed a fitter phrase to shew the care of God toward vs and the desire he hath to further our saluation If he were a mortall man like vnto vs Caluin Sâ—â— on Deâ— 3 and had flesh and blood together with those parts that we haue he could not more tenderly keep the apple of his eye then he hath kept his people from time to time We know it is the most tender part of the body of man vpon which dependeth the comfort of all the rest If a man were stricken on the head or hand or arme it might be borne but if he receiue a blow in the eye all the body starteth at it and wee are much grieued by it Howbeit we are expresly taught that God keepeth vs not as his arme or as his legge onely but as the most tender part to wit his ey as the most tender part of that tender part namely the apple of the eye Thus it pleaseth God to speake to vs to make vs vnderstand that which otherwise would be high and hard for vs if he should speake according to his own maiesty He hath neither armes nor legs neither hands nor eies but he borroweth this comparison as well known to vs and stoopeth down to our rudenesse and infirmity that we might conceiue his workes the better For the meaning is that he will defend and preserue vs not as a mortall man doth his hands or feet but as he wold do the apple of his eye This is his goodnesse toward vs when any of his are hurt he receiueth a blow on his eye and therefore cannot hold his peace and ought not we on the other side for our parts make all hast to register and enrol our selues in the number of his children All this his fauour is lost if we be not his Let vs ioyne our selues therefore to Gods people let vs be one with them that we may be as one heart and one soule And as we noted before that seeing God reputeth our enemies to be his we ought to esteeme his enemies to be ours so likewise we ought to account his friends to be our friends Such shall enter into the Tabernacle of God Psal 1â— and rest in his holy hill in whose eyes a vile person is contemned but he honoureth them that feare the Lord. 1 Sam And if God will honor them that honor him ought not we also to honor them and shew our selues like to our heauenly Father The Prophet telleth vs that all his delight was toward the Saints that were on earth Psal 16.3 God delighteth in such let vs follow his example doth the contrary of the vngodly Psal 139. Doe not I loue them O Lord that loue thee and doe not I reioyce with those that are obedient vnto thee yea I loue them with an vnfained and perfect loue I account them as my best and chiefest friends in comparison of whom I doe make account of none other In doing this we shal haue God to be our friend Wherefore let vs remember our duty to bee carefull to become sound and sincere members of the Church by true faith and a right ordered obedience that so God may accept vs to be his children Verse 36. And when it rested he said Returne O Lord vnto the many thousands of Israel This is the second prayer which Moses ordinarily made at the resting of the Arke and the pitching downe of the tents Heere are two things set forth first the act of God Returne O Lord this is also spoken after the maner of men for properly God neither goeth nor returneth he neither proceedeth forward nor returneth backeward but it is spoken in regard of a new work of God to be shewed toward his people The meaning is as if Moses had said As thou Lord wentest before vs to driue away our enemies so hauing put them to flight that none can stand before thee vouchsafe to come againe to our tents take vp thy rest residence among vs thy people â—â—â—l â—â—â—ol â—â—â—c locum as Psal 7.6.7 Arise O Lord in thine anger lift vp thy selfe because of the rage of mine enemies and awake for me c. So shall the Congregation of the people compasse thee about for their sakes therefore returne thou on high Secondly the persons to whom he should returne and among whom he should rest to wit the thousand thousands of Israel From hence we may obserue breefly â—â—â—trine where it is that God resteth and among whom he dwelleth 〈◊〉 dwelleth â—â—ng his â—â—le that is among his owne people hee abideth in his Church for euer there he hath pitched downe his standard and purposeth to continue he hath chosen Sion he hath desired it for his habitation This is my rest for euer heere will I dwell And in the next words he giueth the reason for I haue desired it Psal 132.13 14. All creatures are his so are all places his he hath his choyce to abide wheresoeuer it pleaseth him for all the world is his for who created it and gaue it a being but he Now of all places hee chooseth his Church to be with it and to rest in it Thus speaketh the king of Iudah 2 Chron. 13.12 God is with vs for our Captaine and Matth. 28.20 Christ saith euen he that walketh among the seuen golden candlestickes Reuel 1.13 Loe I am with you to the end of the world Reason 1 For first who is it that gathereth the Church but he can any doe this but God by his infinite
which in the end will faile them For albeit they be neuer so loose in their liues and prophane in their conuersations yet they trust by vertue of their good prayers and other good deedes to pacifie Gods wrath to escape his iudgements to make amends for their sinnes and to come to heauen by the string of their workes Of this sort are infinite numbers who as they satisfie themselues so they think to satisfie God with externall wordes and workes These are in deed holy in themselues if they were religiously performed but as they proceed from them they are hypocriticall and accursed These are such as shall say We haue eate and drunke in thy presence and thou hast taught in our streets but he shall say I tell you I know you not whence ye are depart from me all ye workers of iniquity Luke 13.26 27. And to all such the Prophet saith put away the euill of your workes Esa 1.16 Our plausible shewes be they neuer so great can doe vs no good God seeth the falsehood of our hearts and hateth the same as on the other side he commendeth and rewardeth the meanest seruice that the faithfull yeeld being offered in the vprightnesse of their mindes Vse 3 Lastly we must learne to come to God in an holy and right maner with a true faith a sincere affection and a purpose to performe obedience or else all is in vaine Hence it is that Christ saith Take heede not onely what you heare Mar. 4.24 but also how ye heare Luk. 8.18 If we looke as well to the manner as to the matter of our seruice we shall bee accepted and be well assured of happy and good successe Verse 16 18 19. Moses said vnto Korah Be thou and all thy company before the Lord c. In the words before hee protested his owne innocency that hee had giuen them no iust cause of this insurrection he had not taken an asse from them nor any way hurt them wherin he speaketh modestly of himselfe for hee had done them all good and preferred their safety before his owne life To teach vs Magistratâ— should be right in the gouernmeâ— that Magistrates should be vpright in their gouernment and seeke the good of those ouer whom they are set Such was the sincerity of Moses in this behalfe that he appealeth vnto God for the truth of it The like we see in Samuel 1 Sam. 12.3 he made protestation in the sight of the Lord and before his Annointed that he had not laid his hand vpon any mans goods so much as a shooe and no man could accuse him and in Paul Act. 20.18.33 34. So Exod. 18.21 They must be men fearing God and hating coueteousnesse which is the roote of all euill 1. Tim. 6 and no better then idolatry Ephe. 5. Gehazi coueted and obtained both money and rayment of Naaman but he procured from God the plague of leaprosie as the wages of his iniquitie 2 King 5. Achan dreamed of a golden day when he stole away the wedge of golde but he was stoned with stones for his labour Iosh 7. Iudas receiued thirtie peeces of siluer for betraying his master but it was not long before he brought them backe and hanged himselfe But to proceed consider the care Moses hath of the good of these men hee laboureth againe and againe to reforme them Hitherto hee saw no good of his labours yet he will not giue ouer vntill God command him to separate the people from them as desperate persons that could not bee recouered The Ministers Doctrine The Miâ—â— must not 〈◊〉 ouer thâ—â— they see 〈◊〉 fruit of thâ— labours though they see little or no fruite of their labours yet must continue in teaching and though they gaine vnto God few or none at all they must not giue ouer but bee constant in the worke of the Lord. The reasons follow First because wee Reason 1 know not when God may be pleased to blesse our labours and heare our prayers and saue the soules of those that are rebellious against him 2 Tim. 2.25 26. the man of God must be gentle vnto all in meekenesse instructing those that oppose themselues c. The husbandman knoweth not what profit he shall receiue of his labours when hee hath tilled his ground and though hee reape little profite the first yeere he will not giue ouer but still he hopeth for better increase so should it bee with the Ministers of God though we see little hope of gaining at the first yet we should be constant we know not how soone it may please him to blesse our labours to turne their hearts and to adde them vnto the Church Secondly we haue the example of God he Reason 2 is patient and beareth long with the vessels of wrath as Christ saith to Ierusalem hee would haue gathered them together but they would not Matth. 23.37 Thirdly albeit we gaine none and when we hearken we can heare no man repent of his wickednesse saying What haue I done Ierem. 8.8 yet we doe not altogether lose our labour and in this it is better with vs then the earthly husbandman if hee haue no encrease he loseth all his cost and labour It is not so with vs for we shall haue no lesse recompence if we be found faithfull in dispensing the word and Sacraments then if we had gained many thousand soules to God 2 Cor. 2.15 We are the sweet sauour of God to euery man we shall haue our reward with God The seruants â— 22.3 which our Sauiour sent out to inuite the ghests mooued none to come to the feast yet were they neuer a whit lesse welcome when they returned to the master of the feast he was indeed wroth with the ghests that were bidden not with the seruants that did bid them because they had done their deuoire So God will not be offended with his Ministers when they haue done their endeauour although they gaine none to him and therefore they haue reason to be faithfull and constant in their places Vse 1 This reprooueth many Ministers such as can be content to labour in their youth and in time of their strength and so long as they finde good entertainment among men but when once they grow old and are come to their gray haires and when they finde not so good entertainement as before they did or as they looked for they grow idle and negligent in their callings and as much as lyeth in them they betray and deliuer the people into the hands of their spirituall enemies But these men are willing in age to receiue the wages as well as in youth and whether their doctrine bee receiued or not they are ready to receiue their tithes There is no reason that while our hands are open our mouthes should be shut When we are no longer able to labour through weakenesse of body and the infirmities of age we ought to bee maintained of the Church euen for labours bestowed and strength spent in our youth A
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
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
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
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
the world to be adopted thorough Iesus Christ according to the good pleasure of his will to the praise of the glory of his grace wherewith he hath made vs freely accepted in his beloued as the Apostle teacheth writing to the Ephesians chap. 1 5 6. 1 Pet. 1 2. Thus the Church is builded vpon the vnmoueable rocke that cannot bee shaken The foundation of God remaineth sure hath this seale The Lord knoweth who are his 2 Tim. 2 19. Now let vs see what vses wee may rightly Vse 1 conclude out of this doctrine thus confirmed First we learne from hence that the opinion of those is condemned that bring in vniuersall grace vniuersall election of euery one vniuersall redemption of euery one and vniuersall vocatiō of euery one to the sauing knowledge of the Gospel For whereas the Church is as it wore the Parke of God impaled in from other waste Land or rather the Paradise of God wherein the wilde beasts of the Forrest may not enter this Doctrine pulleth vp the Pale and taketh away the enclosure laying it in common and ioyning it to the rest of the wildernesse The people of God are the little flocke in respect of the world Luke 12 32. We see frō the beginning of the world there was a difference and distinction betweene the sonnes of God and the sonnes of men Genesis chapter 6 verse 1 betweene the Iewes and the Gentiles betweene the circumcised and the vncircumcised betweene the people of God and those that were no people of his being out of the couenant To some God giueth faith to other he giueth not faith For all haue not faith 1 Thess 3 1. Therefore our Sauiour Christ saith Many are called but few are chosen Math. 20 16 and hee chargeth his Disciples when he sent them out to Preach not to goe into the way of the Gentiles neither to enter into the City of the Samaritanes Math. 10 5. and he sheweth that it is not giuen to euery one to know the mysteries of the kingdome of God Mat. 13 11. So the Apostles in spreading abroad the glad tydings of saluation and working the conuersion of the Nations to whom they were sent to preach the Gospel are commanded to remaine certaine yeares in some Cities because the Lord had much people in those places and when they were entring into other Cities the Spirit suffered them not to publish among them the way of saluation Acts 16 7. Act. 18 10. Vse 2 Secondly we must looke for a full and perfect separation of the Elect from the Reprobate of the sheepe from the goats of the vessels of mercy from the vessels of wrath when the Lord Iesus shall breake the heauens and come to iudge the quicke and the dead Indeed here is some separation made by the fan of his word by the power of the keyes by the fire or furnace of affliction yet still the chaffe is mingled with the wheate the Tares with the Corne bad fish with the good the hypocrites with the faithfull and true beleeuers But when Christ shall come with thousands of his Angels and the heauens be dissolued The bookes shall be opened and things hidden in darknesse shall be disclosed Reuel 20 12. Here a beginning is made but then shall be an absolute perfection and consummation of this separation This is opened vnto vs by the Euangelist Mat. 25 31 32 33. Seeing this separation shall come what manner of men ought we to be in all holinesse of life and conuersation Let vs search and try our owne wayes and turne vnto the Lord with all our hearts that when Christ shal appeare at the great day of the haruest and solemne season of separation we may be found good Corne and not be blowne away by the voyce of his mouth whē he shall blow the chaffe into vnquenchable fire where shall be weeping and gnashing of teeth But if we be not heere separated from the sinnes and corruptions of the wicked whē God separateth the soule and body we shall be separated from the comfortable presence of God we shall remaine with the diuell and his angels for euer neuer to be separated and sundred from them Vse 3 Thirdly this giueth good assurance and comfort vnto them that God will heare their prayers and respect them in their miseries For seeing they are his chiefe treasure Exod. 19 5 6 albeit all the earth be his seeing they are a kingdome of Priests and an holy Nation he will not see them want and stand in need of any thing which hee knoweth to serue for his owne glory and their good This is that vse which Salomon remembreth in his prayer at the dedication of the Temple 1 Kings 8 52 53. Let thine eyes bee open vnto the prayer of thy seruant and vnto the prayer of thy people Israel to hearken vnto them in all that they call for vnto thee for thou didst separate them to thee from among all the people of the earth for an inheritance as thou saidst by the hand of Moses thy seruant when thou broughtst our fathers out of Egipt O Lord God whereby we see that the consideration of the deere account estimation that God hath of his Church separating it to himselfe and calling it out of the world ought to moue vs with boldnesse to draw neere to the throne of grace and to comfort vs with assurance to be heard in our necessities For what can God deny vnto vs that hath giuen vs him selfe Or what can we want that know the loue of God toward vs before wee were Wherefore whensoeuer we are brought into any affliction and stand in need of helpe let vs be mindfull of the mercies of God toward vs and assure our selues that he which hath separated and sanctified vs from our mothers wombe will perfect his owne worke that he hath begun finish it vnto the day of Christ Lastly we must know that it is our duty to Vse flye from all vngodlinesse and worldly lustes and to haue no fellowship with the vngodly nor the vnfruitefull works of darknesse Tit. 2 12. This indeed is pure religion vndefiled to keep our selues vnspotted to the world This the Apostle Paul vrgeth 2 Corin. 6 14 15 16 17 18. Wee know that a little leauen leaueneth the whole lumpe One rotten sheepe infecteth a whole flocke One leaper spreadeth the difease further to the hurt of sundry other Now there is no leauen like to the leauen of sin 1. Cor. 5.6 no infection comparable to the infection of sin no leaprosie so deadly and dangerous as the contagion of sin which bringeth danger and destruction to soule and body Therefore we must not ioyne our selues with the vngodly seeing wee are an holy people to the Lord our God he hath chosen vs to bee a precious people vnto himselfe aboue other people that are vpon the earth Wee are a chosen generation a royall Priesthood an holy nation a people set at liberty that we should shew forth
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
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
to doe that which should honor his Prince this duty is that which delighteth God and honoureth him and therefore all of vs should practise it Fourthly as it is honourable so likewise it is most profitable to our selues both to make vs keepe the blessings which we haue and to obtaine such as we haue not If wee be faithfull in little he will trust vs with much if we be faithfull ouer a few things hee will made vs ruler ouer many things Luke chap. 19 17. Matth. chap. 25 23. But if we bee vnthankfull for mercies receiued he wil take from vs euen those which we haue This should teach vs to stirre vp our selues Vse 1 more and more to thankefulnesse by keeping in minde and laying vp in our hearts the speciall blessings and mercies of God This we cannot do except wee take notice of them and dayly marke and obserue what God doth for vs. For a benefit not remembred is all one as if it were neuer receiued Let vs not therefore suffer his mercies to passe away If the least crosse lye vpon vs we are sure to be sensible enough of it If the head ake we can by and by feele it and complaine of it How then is it that we receyue grace after grace and mercy vpon mercy heaped vp plentifully vpon vs and yet wee remaine as senselesse and blockish as if wee had receyued nothing at all Let vs take heede of this vnthankefulnesse Secondly it reproueth many amongst vs Vse 2 that haue tongues to aske and mouthes to speake when wee are in neede but know not how to return thankes to God when we haue receyued Haue we beene in trouble and affliction and hath God beene mercifull vnto vs to restore vs againe If wee be not thankefull vnto him for this it had beene better for vs that we had beene afflicted still yea that wee had perished in our affliction then not to returne to him the praise to lift vp our hearts to the heauens Lastly would we know whether wee bee Vse 3 thankefull indeede or not then let vs examine our selues how it goeth with vs after God hath deliuered vs from any dangers Are we more zealous in good things and more carefull to performe good duties vnto GOD then before Then surely wee may comfort our selues and assure our owne hearts that wee haue beene thankefull in some measure Thus doth Christ speake of the sinnefull woman Luke chap. 7. verse 47 her sinnes which are many are forgiuen her for she loued much but to whom little is forgiuen the same loueth little This is thankefulnesse for loue receyued to loue againe and for much loue to returne much loue againe True thankesgiuing is of a working Nature it will quickly shew it selfe toward him of whom we haue receiued mercy If the loue of God be shedde in our hearts we will loue him againe because he loued vs first On the other side if a man doe not performe this duty to wit to bee more zealous of Gods glorie and more obedient vnto his word and will he shall be found vnfaithfull whatsoeuer he perswadeth himselfe of himselfe So fell it out with Hezekiah as wee may see in the second booke of the Chronicles the 32. chapter and the 25. verse Who rendred not againe according to the benefite done vnto him His heart was lifted vppe and wrath came vpon him and vpon Iudah and Ierusalem If then God spared not him let vs take heed hee doe not spare vs and bee euermore carefull to praise him here as we ought and then we shall be sure to praise him euer hereafter in the life to come Wee haue therefore brought an oblation c. In the oblation of this people we are to consider the circumstance of time which serueth further to commend them they were no sooner returned and found the mercy of GOD toward them but by and by they giue him thankes Doctrine We are to returne thankes to God speedily and presently This teacheth that as all men must returne thankes vnto God so they must returne it speedily and presently while they haue oportunity and ability to doe it Exodus 15.20 Iudges 5 1 Luke 17 15 16. The grounds follow Reason 1 First it is the will of God our Father when he would haue thankfulnesse performed hee would haue it done speedily and cheerefully it is the willingnesse of the minde that hee respecteth and accepteth For if hee require of vs in the matter of liberality that we say not to our neighbour Goe and come againe and to morrow I will giue if we haue it by vs then certainly it is his pleasure that we doe not delay or deferre to performe the duty of praise to him to morrow when we should do it to day Secondly the performance of thankesgiuing presently maketh it the more accepted of God whereas the putting of it off from time to time causeth it to bee reiected Thirdly while the blessings of God are fresh in our remembrance the minde feedeth the affection with much more plentifull matter and it is stirred vp the more feruently and effectually to performe that duty whereas the oportunity in due season being neglected maketh the blessings of God grow stale and to bee quite forgotten and that quickly Vse 1 This teacheth that many men may heereby see their sinnes in this matter and maner of thanksgiuing because they are so slacke and slow drowsie and forgetfull and vse such delayes in their returning of praise to God By delay a man is made more vnfit and vnable to performe this duty True it is if a man repent of his dalying with God and delaying to doe his duty to him he will forgiue his euil howbeit he that putteth off his thankfulnesse it is not so acceptable to God because hee doth it not speedily albeit hee performe it in the end Vse 2 Secondly this must teach euery man to learne when be returneth thankes to God for any blessing that he should labour to doe it presently and speedily seeing this is that which is so much accepted with him And if any man haue beene faulty in this let him labour to make amends with double diligence and to bee more mindefull of this duty of thankfulnesse that so the Lord bee not enforced to put him in minde of his sinne by taking away his blessings from him It were farre better for vs to learne otherwise then by taking forth this hard lesson to wit by our harme Thirdly this serueth to put vs in minde to Vse 3 stretch this maner of speedy thankesgiuing to God to all other duties of Religion and Christianity The Apostle exhorteth all persons to do good while they haue time or oportunity to do good to all men Gal. 6 10 for wee know not what one day may bring forth Prou. 27 1. Many delay their doing of good till the houre of death these are like swine which are neuer good till they come to the shambles Especially in the case of repentance
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
pouerty peace and trouble prosperity and aduersity fall out alike to the godly and the vngodly and therefore Austine saith well in Epist 120. that Almighty God of his bountifull prouidence hath granted earthly felicity euen to the wicked that good men should not so greatly desire after it Vse 2 Secondly this reproueth the foolish and superfluous pompe vsed in Popery and blinde times of superstition as if God tooke pleasure in paintings in Images in Candles and cost bestowed vpon their owne traditions when in the meane season the poore are for the most part neglected and forgotten True it is the Lord could haue made all rich if it had pleased him but hee sendeth the poore to vs to giue vs occasion to exercise charity on them who are made after his owne Image The popish sort account no worship like to this to adorne and beautifie the Church wals to gild and garnish Images senselesse things and dead stones and passe by the liuing stones of the Temple that are polished by the hammer of Gods word Neyther doth this establish the art of begging because we teach that there shall alwayes bee poore among the people of God For pouerty is one thing and beggery is another all poore are not beggers and all beggers are not alwayes poore It is a great shame and reproch for a people that professe piety and Christianity The discommodities of suffâ—ing beggers rogues to suffer any beggers to swarme among them which is the ouerthrow of order and honesty For first this argueth great want of charity and much hardnesse of heart that the rich deuoure all alone and haue no regard of succouring such as bee in neede and necessity and are sore pinched with pouerty and penury Secondly when the bridle is once let loose in this kinde it groweth to be a common occupation and when such goe vp and downe from place to place and from house to house it cannot bee rightly discerned who are poore indeed neyther can we say who haue need who haue not need neyther discerne the ydle from the impotent wherein they most commonly speed best not who haue most neede but such as are most impudent clamorous importunate Thirdly the rewarding of such as go about begging from doore to doore and walke or rather wander from country to country is no better then a maintaining of ydle persons contrary to the law of God and man and a filling of the Land full of ydlenesse now such as are nuzled in roguing in the end grow to be cunning in robbing for from a rogue to turne to a theefe is an easie passage Fourthly such as are inured to this practise and finde sweetnesse in it and themselues encouraged by ease can neuer inure themselues to indure hard labour or to take paines in any calling afterward but liue by the sweate of other mens browes all their dayes Lastly such persons are dangerous to a state no better then vermine or caterpillers that deuoure the fruites of the eaarh rob from theÌ„ that are poore indeed such as liue as no parts of any body no members of the Church or of the commonwealth or of any priuate family but are as members cut off from the body So then there ought to bee no beggers in Israel which bring nothing but confusion are the nursery of all euill and ouerthrow the law of God and man of nature and charity Howbeit these locusts liue so well with the scrip that they would bee loth to exchange their trade for a yearely rent or a daily pension prouided that withal they shuld be compelled to labor with their hands This also serueth to meete with the begging Fryars such as vow voluntary pouerty as cousingermans to rogues beggers that wander vp and dowâ—â— vnder colour of releefe and yet boast of this occupation as of a state of perfection But of these vowes we haue spoken sufficiently before Lastly this teacheth those that haue the Vse 3 goods of this world to shew pitty and compassion on them that stand in need The two Tribes and the halfe are commanded to go vp armed before their brethren and neuer to forsake them and giue them ouer vntill they had seene their hearts desire vpon their enemies and placed their brethren in saftety and had giuen to them a peaceable possession of theyr portion of that promised land And albeit we should giue at all times yet then especially ought our compassion to be exercised and extended when the poore stand most in need of our helpe as in time of dearth and famine Then the common cause and cry of the poore should cause vs to cut our morsels thinner the shorter and to abridge our selues of al superfluity and excesse rather then to see them to miscarry and to perish for hunger And if ouer we minde to serue God and to doe him homage with our goods we should bee forward and faithfull to do it at such times The first Christians carried such zeal toward God and loue toward the poore Saints that They sold their possessions and goods and laide downe the mony at the Apostles feete that it might be distributed as euery man had neede And as the poore must especially be prouided for in times of want so among the poore the poore Saints ought chiefly to be regarded as the Apostle sheweth Let vs doe good vnto all men especially to them who are of the houshold of faith Gal. 6 10. Thus ought we in doing good to respect the times persons in both whatsoeuer we do it must proceed from a willing minde and a chearefull heart 2 Cor. 9 verse 7. otherwise it is a sacrifice not pleasing in the sight of God Motiues to moue vs vnto liberality toward the poore Now the Scripture affoordeth vnto vs sundry motiues as so many encouragements vnto liberality First because it is a seruice and sacrifice commanded of God that while wee haue opportunity we should do good to all Gal. 6 10. 1 Thess 5 15. Secondly it is a grace of God bestowed vpon the Churches 2 Cor. 8 1. Thirdly it is fruitfull and bringeth forth much encrease Gal. 6 7 8. 2 Cor. 8 verse 12 yea though it be cast vpon the waters Eccle. 11 1. Fourthly it is a certaine argument of sincere loue 2 Cor. 8 8 24 as for that bounty and liberality which standeth in words onely it sheweth the heart of that man to bee destitute both of faith and loue Fiftly the Spirit of God taketh notice of all charitable workes commendeth rhem in the godly whose example we ought to follow as in the Macedonians 2 Cor. 8. Sixtly whatsoeuer is bestowed in the name of God is lent to him and hee will repay vs Nay the Lord Iesus accepteth it and accounteth it as done vnto himselfe as wee shewed at large before in this booke 16 And the Lord spake vnto Moses saying 17 These are the names of the men which shall diuide the land vnto you
Iesus euen as it is written in the second Psalme Thou art my Son this day haue I begotten thee From hence it appeareth plainly that as the bookes themselues were seuered the one from the other so likewise euery part of one and the same booke kept his order and the proper station wherein it was set by the first Author This reprooueth all confounding and vnfit vsage of the holye Scriptures mingling one booke in another the old Testament with the new that the distinct parts cannot appeare The Turkes receiue the Law of Moses and some other parts of the old Testament but so disfigured deformed so corrupted and confounded with their horrible superstitions and the abhominable impieties of their wretched Alcoran that it ceaseth to be the Scripture of God and is turned into a most detestable idoll Wherefore it standeth vs vpon to keep the scriptures whole and sound without intermingling one part with another that the comely proportioÌ„ of euery part may appeare to euerie one that looketh vpon them whereas if we shall confound booke with booke and part with part wee shall lose the beauty of them and turne them into a mishapen and deformed monster which were monstrous impiety and presumption Secondly by this Title we learne that all Vse 2 the works of God are made in number weight and measure and created exceeding good in regard of the goodly order and comely beauty of euery one of them For that which is said of this booke is true also of the other Scriptures and verified of all the rest of the workes of God Where no order is there is all tumult and confusion A good Father of a family taketh order in his house that euerie one do his dutie A wise Pilot in a Shippe looketh that euery one know his place and so manageth it with discretion A prudent and prouident Magistrate appointeth order in his Citie and Commonwealth and ordaineth lawes to keep men in vnity The order of the heauens and the setting of times and seasons teacheth vs the wisedome of the Creator who gouerneth all things aboue and beneath by a wise and wonderfull disposition So that hee is called by the holy Apostle e 1 Cor. 14 33 The God of order and not of confusion True it is it cannot bee denyed we see it with our eyes there is great confusion and much disorder in the world but from whence doth it come who is the author of it and to whom shall wee ascribe it Not vnto God who hath made all things good and gouerneth all things well And if not vnto God to whom but to the spirit of the diuell the vglinesse of sinne which haue altered the workmanship of God and blemished the glorie of his creatures The wiseman in the Booke of Ecclesiastes leadeth vs to this consideration f Eccle. 7 3 1 Loe onely this haue I found that God hath made man righteous but they haue sought many inueÌ„tions If then there fall to bee any disorder in the creature we must not accuse the Creator but the corruption of man is to bee blamed from whence it proceedeth It is sin that hath turned all things vpside downe and brought a spectacle of all miseries as Moses sheweth Gen. 6 5. The Lord sawe that the wickednesse of man was great in the earth and all the imaginatâ—ons of the thoughts of his heart were onely euil continually Thus wee learne to magnify all Gods works and to acknowledge from what spring and fountaine as well order as disorder do proceede God is the God of peace and of order and requireth that al things be done honestly and in order It is Sathan thâ—t is the author of strife contention and confusion who laboureth to bring all things out of order But of this wee shall haue occasion to speake more in the second chapter where Moses describeth the order of the Tents and the names of the cheefe Heads and Captaines of the Israelites Vse 3 Thirdly seeing there is diuine numeration in this Booke let vs reade it diligently bee more and more in loue with it and with the rest of the Scripture which haue the same author handle the same matter resemble the same forme respect the same end and worke the same effect in the hearts of men Manie there are that come to the Church and professe themselues members of the same that are most ignorant in the Scriptures which are the helpes of our Faith the keyes of our comfort the meanes of our saluation and are able to make vs wise to eternall life Some know no difference betweene them and other Bookes but make them all alike containing some things true and some false Others are so ignorant that they know not the number of the Canonicall books nor the argument of them nor the order how they stand which plainely bewrayeth that they are little conuersant in them Others when they heare any book or chapter of the booke read vnto them full of names either of men or places or of both of which sort are sundry in this Booke they slake their attention they thinke it belongeth not vnto them they perswade themselues there is no profit to bee learned by it But wee must know and vnderstand that the whole Scripture was giuen by inspiration and came by the will of God When such parts and parcels of the word are read vnto vs the vse wherof we see not the purpose whereof wee vnderstand not let vs obserue these few rules and directions following First let vs condemne our own ignorance and sit in iudgement vpon the darknes of our owne hearts who of our selues are able to vnderstand nothing except it bee reuealed from aboue It is the saying of Christ to Peter after his worthy confession that he was the son of the liuing God a Math. 16 17 Blessed art thou Simon the son of Ionas for flesh and bloud hath not reuealed it vnto thee but my Father which is in heaueÌ„ And the Apostle witnesseth as much b Rom. 8 7. 1 Cor. 2 10 14 The wisedom of the flesh is enmity against God for it is not subiect to the Law of God neither indeede can bee Likewise in another place God hath reuealed them vnto vs by his Spirit but the naturall man perceiueth not the things of the Spirit of God for they are foolishnes vnto him neither can he know them because they are spiritually discerned The manner of many in reading the Scriptures when they come to that which passeth theyr capacity is to condemne them not themselues But if we would profit aright and benefite our selues by them wee must set this downe as the first rule and as a principle of our faith that the fault is in our selues and in our owne weaknesse Secondly it is required of vs to be of humble spirit which is a thing much accepted of God Such onely are right hearers and such God requireth vs to bee when wee heare him come and speake vnto vs. This
appeareth by the Prophet Esay when hee bringeth in the Lord speaking vnto vs c Esay 66 3. To him will I haue respect euen to him that is poore and of a contrite spirit and trembleth at my words The scripture is compared by one to a great and high palace but the doore that entreth into it is very low so that the high-minded and proud presumptuous man that standeth vpon the high conceites of his owne minde cannot run in but it is necessary that he stoope downe low humble himselfe whosoeuer intendeth to haue any passage into it This spirituall pride is the mother of all error but humility leadeth vs into all truth d Iames 4 6. For God resisteth the proud and giueth grace vnto the lowly Lastly we must come to the Scriptures to hearing and reading of them with prayer desiring him to direct vs and crauing his blessing vpon our labors The word of God is as an hidden treasure laide vp in the Lords Coffers Prayer is the Key to open it the way to come to it the hand to receiue it The Prophet Dauid prayeth oftentimes to God to open his eyes and to giue him vnderstanding e Psalme 119 18 34. that he might see into the wonders of his Law We haue a gracious promise from God that hee which asketh shall receiue hee that seeketh shall finde and hee that knocketh shall haue the doore set open vnto him Many of Gods Seruants haue attained to more knowledge and vnderstanding in the mysteries of the Kingdome of heauen by prayer then by their own study labour reading and searching If then we shall ioyne it to our reading and hearing it shall bring a great blessing with it reueal the secrets of God vnto vs. Thus much touching the Title of this booke Let vs now proceede to handle the Vses The ends and Vses of this Booke and speciall ends of this Booke for which it was written and thereby take a general view of the benefit that may redound vnto vs. There are many chapters that seeme to be verie bare and barren and to containe nothing in them but a naked Catalogue of places and persons but we shall plainly perceiue in the particular handling of the speciall matters taught therein that we haue great cause to giue attention and to marke what is offered to our considerations forasmuch as whatsoeuer was written afore-hand was written for our instruction that wee through patience and comfort of the Scriptures might haue hope Rom. 15. And albeit the vses come after to bee spoken at large yet it shall not bee amisse to giue a taste of them in the beginning thereby to set an edge vpon vs to procure vs an appetite to hunger after them First we see in the state of the Israelites as Vse 1 in a glasse what is the condition of the Church and of all the godly in this life they are as a barke tossed on the Sea ready to suffer Shipwracke and to be cast vpon euery rocke vnlesse they cast out the anchor of hope sure stedfast that they may in time appointed ariue in safety at the hauen desired For euen as the Israelites neuer rested in the wildernesse but trauelled from one place to another vntill they came into the Land of promise so the Church in this world is as in a wildernes they haue no certaine abode no setled dwelling to assure them any continuance but they walke and wander vp and downe as poore banished men vntill they bee translated into their heauenly Country We are heere as pilgrimes and strangers our hope is not in this life a 1 Cor. 15 19 For then of all men we were the most miserable Wee know we must all leaue it and we know not how soone We looke for a life to come and most earnestly desire to bee translated to that heauenly inheritance The Apostle hath many meditations to this purpose Phil. 3. b Phil. 3 20 2 Cor. 5 6 7. Heb. 11 13 14 Our conuersation is in Heauen from whence we looke for a Sauâ—our the Lord Iesus and 2 Cor. 5. Whiles we are at home in the body wee are absent from the Lord for wee walke by faith and not by sight And Hebr. 11 speaking of the Patriarkes Abraham Isaac and Iacob he saith They confessed that they were strangers and Pilgrims on the earth for they that say such things declare plainely that they seeke a Countrie We must not looke to finde Heauen vpon the earth we shall heere meete with many afflictions and it is profitable for vs to exercise our faith patience and prayer leste the flesh shoulde waxe proud against the spirit and lift vp it selfe against God Secondly we learne who is the Patrone Vse 2 and protector of the Church namely GOD himselfe he is the shield and buckler of it to defend it How many were the troubles and dangers and enemies and wants of the Isralites while they liued in the wildernesse Yet did God maruailously and miraculously nourish and preserue them Is he the God of the Iewes onely and not of the Gentiles yes euen of the Gentiles also For as hee kept them and carried them as vpon the Eagles wings so he is with his Church at all times when it seemeth most to despaire of help then commeth the helpe and comfort of God from on high and deliuereth them out of their distresse O that men would therefore confesse before the Lord his louing kindnesse and his wonderfull workes before the sonnes of men Let vs also looke for helpe from him from whence our saluation commeth c 1 Sam. 2 6 Who as Hanna the mother of Samuel singeth in her Song kâ—lleth and maketh aliue bringeth down to the graue and raiseth vp In dangers therfore let vs trust in him in wants let vs relie vpon him in chastisements let vs humble our selues before him in troubles let vs flye vnto him in temptations let vs fight vnder him and in all necessities let vs pray vnto him and call vpon his name Thirdly we haue in this booke a liuely picture Vse 3 of the state of the Church what it is in this life and of what persons it consisteth it standeth not wholly of such as haue receiued the grace of sanctification but it hath many hypocrites mingled with them and many wicked persons are found among them and come as the Ghest did in the â—ospell whoe came without his wedding garment In this body are many members but are not all liuing a great part are dead and rotten members Yea they which are indeed Saints by calling are not so sanctified that they liue without sinne For as d 1 Cor. 13 12 they know in part and beleeue in part so they are sanctified in part not fully and perfectly which shall not bee vntill the next life when we shall know euen as wee are knowne and see euen as we are seene of God Among the Israelites which did beare the name of the
is a seruice that is well pleasing in his sight forasmuch as we shew thereby that we do not depend on the pleasure of men but rely our selues vpon the authority of God And as it is the praise and triall of a good subiect who is content to beleeue and obey the lowest messenger and least officer that commeth vnto him with a message and commandement from his Prince so heereby it appeareth that we are true Citizens of the kingdom of God his adopted children if we heare his word with feare and reuerence albeit it be preached vnto vs by the meanest and poorest of all Gods seruants On the other side as it is a note of contempt toward the Magistrate himselfe to disobey or resist any Serieant or seruant that commeth from him how base soeuer he may seeme to be so wee make our selues guilty of rebellion and high treason against GOD when wee despise such as speake in his Name and contemne them that haue authority committed vnto them from the most high All such as loathe the truth for the Teachers sake when their owne consciences conuince them that it is the word of God which soundeth in their eares let them assure themselues and perswade their owne hearts that the contempt of their persons redoundeth to the Sonne of God yea to the Father himselfe Let them marke this point weigh it diligently who take it hainously when they are reprooued of men equall vnto them or inferiour to them or if they be contemptible to the world by reason of their poore estate The fourth reproofe Lastly it reproueth those that go about to shake the faith of many and to weaken the assurance and certainty of our saluation hauing the promises thereof propounded vnto vs in the doctrine and by the writings of the Apostles Hence it is that sundry scoffers and prophane spirits aske the question who is Paul and who is Peter or what is Iohn that wee should of necessity beleeue them Who gaue them authority or whence haue they power in the Church to set downe and prescribe vnto vs a rule of faith The doctrine that now we deale withall serueth very fitly to stoppe the mouthes of these Atheists and containeth a soueraigne preseruatiue against the poison that they offer vnto vs inasmuch as Christ the eternall Sonne of God maketh them his messengers his witnesses his heraulds to spread abroad his sauing health and auoucheth that he speaketh in them acknowledgeth himselfe to be author of that truth which they deliuer Gal. 1 8. so that if an Angell from heauen should preach any other Gospel then that which they haue preached to the Churches hee must bee holden accursed This therefore we ought to apply vnto our selues and gather as an argument of great comfort that when remission of sins and eternall life are promised to them that are truely penitent and lay hold vpon Christ by a liuely faith according to the doctrine of the Apostles we must assure our selues it is the voice of Christ and he will ratifie it in the highest heauens Neither is this true onely touching the Apostles themselues that had their calling from God and not from men and were conuersant with Christ in the daies of his flesh but likewise of all the faithfull Ministers of Iesus Christ that haue the keyes of the kingdome of heauen committed vnto them When we assure forgiuenesse of sinnes to those that haue contrite and broken hearts it is no doubtfull or vncertaine assurance but grauen with a diamond and written as it were with a pen of steele to continue for euer forasmuch as it is the assurance of Christ and of God himselfe The voice of the Minister is not the voyce of a priuate man but of one that is a publike person it is as the voice of Christ himselfe Art thou humbled and cast downe for thy sinnes and doth thy soule cleaue vnto the dust He sendeth his Minister vnto thee and putteth the word of reconciliation into his mouth so that if thou vnfainedly turne vnto God be as well assured of the mercy of God toward thee as thou heardst Christ himselfe say vnto thee as he did sometimes to the sicke of the palsie Sonne bee of good cheare Math. 3 2. thy sinnes be forgiuen thee Againe when the Ministers of God on the other side doe threaten and thunder out the sentence of condemnation against the vnbeleeuers and such as cannot repent this also is no lesse the voice of the Sonne of God which no power of the world nor authority of man can hinder or call backe forasmuch as whose sinnes they reteine they are reteined Iohn ◠This iudgement howsoeuer it be either denied or derided or doubted off among the vngodly yet will Christ make it good and execute the same vpon them to their confusion This doctrine reacheth to the true Ministers of the word who haue their calling from God his word As for the Bishop of Rome that challengeth sole authority to forgiue sinnes and will haue all his decrees and decretals no lesse acknowledged then the word of God it is more then childish and ridiculous For he hath nothing common with the Apostles and cannot proue his succession wherein he glorieth by any sound reasons and yet arrogateth more vnto himselfe then GOD gaue or the Apostles tooke or the Church acknowledged to be due vnto the Apostles forasmuch as the Lord tied thē by an expresse commandement that they should teach the people to obserue those things which he had commanded them Vse 3 Thirdly this serueth to informe the Ministers that it concerneth them much to adorne their calling and to magnifie their Ministery that it bee not blemished and euill spoken off through their default This ought aboue all other things to be a spur vnto vs in our sides and as a fire kindled within our bowels to inflame our hearts with a zeale of Gods glory with a loue of his people with a care to discharge our office committed vnto vs with an earnest desire to encrease the kingdome of Christ Iesus For seeing God accounteth vs as his owne Embassadors sent out to do his wil and vouchsafeth to ioyne our labour with mans saluation we are bound in duty and conscience to preach the Gospel truely purely painefully sincerely and soundly It is required of vs not onely to teach but to teach the truth and to teach the truth with a right affection For we can neuer challenge the names and titles of being the Messengers of God vnto our selues and to be respected as the person of Christ himselfe except we preach the pure word of God and commend to the Church the pure doctrine of Christ If wee preach corruptly and make merchandise of the word of God and mingle wheat with chaffe and good corne with darnell or that which is worse we are not to bee accepted receiued as Christ but to be reiected and refused as false teachers that speake in their owne
names and not in the Name of God They cannot say Thus saith the Lord but this I say vnto you not heare ye the word of the Lord but heare ye my word not that which God commandeth to obserue that do ye but keepe my word â—h 15 3. the commandements of men the traditions of the Elders the superstitions of the Fathers and such like humane ordinances wherby they make the word of God of none effect This carrieth no authority to the consciences of the hearers but it is as a sword that is blunt whose edge is turned that it cannot cut or enter into the flesh The word thus deliuered can neuer open the corrupt heart of man or do any good vnto the conscience If then we do not teach the flocke of God both by sincerity of doctrine and by innocency of life we shew our selues to be messengers of Satan not the Ministers of God to be false Prophets not true Teachers We are ioynt labourers with God and therefore he will be sanctified in all that come neere vnto him He feedeth the flock by our hands he conuerteth the soules by our Ministery and he saueth the hearers by our preaching and therefore we must not cause our office to be hated and contemned but by all meanes maintaine the dignity and authority of it to the vttermost of our power It is not only the corrupt doctrine but the euill life of the Ministers that maketh their calling to be vile and void in the eyes of worldly men If the persons that preach it be prophane they reiect Ministers Doctrine and Calling they set al at nought and let all alone And this is the deepe pollicy and subtilty of Satan wheÌ„ he dareth not openly oppose himselfe against the doctrine that is according to godlinesse nor encounter with the word of truth hand to hand he goeth to worke another way that he may cunningly vndermine it to which purpose he striueth to make it hatefull and contemptible by occasion of the Ministers and he duely obserueth their errors their faults and failings that with some colour he may cauill and so countenance his euill proceedings Christ our Lord and Sauiour did well and wisely foresee this and carefully did preuent this The treachery of Iudas was well knowne to the Iewes themselues hee betrayed his master forsooke the Apostles Mar. 26 27. ioyned with the Pharisies and in the end hanged himselfe This must needs bring a great scandall and much hinder the proceeding of the Gospel cause the Disciples to be euill spoken off and the truth it selfe to be reuiled Besides the Apostles might be afraid lest all their labour should be in vaine Wherefore to the end the Lord might adde strength courage vnto them and represse the slanders calumniations of the enemies of the Gospel and withall leaue a perpetuall direction vnto the whole Church that no man should refuse the purity of doctrine for the impurity of the liues of such as are the Teachers he vttereth and oftentimes repeateth this sentence Verily I say vnto you he that heareth you heareth mee Math. 10 40. Luke 10 16. Iohn 13 20. and he that heareth me heareth him that sent me he that despiseth you despiseth me and he that despiseth me despiseth him that sent me In these words he establisheth the authority of the Apostles doctrine and reprooueth all those that iudge of the doctrine by the Ministers and esteeme of the truth by the teachers For euen as Kings and Princes will not lose their right nor diminish the authority of their commandements albeit their Officers or Embassadors should exceed their calling and goe beyond the bounds of their commission in like sort whatsoeuer the Ministers of the Gospel shall be yet the word alwaies remaineth the same the promises and threatnings that are written in it shall be ratified by it we shall be iudged at the last day We must turne vnto it that shall not bow and bend to vs. For all flesh is as grasse and all the glory of man is as the flowre of grasse The grasse withereth and the flowre thereof falleth away but the word of the Lord endureth for euer 1 Pet. 1 24 25. To conclude therefore we must not cast our eyes so much vpon the Ministers that are the disposers of the mysteries of God as vppon the author of the Ministery which is the Lord himselfe neither be so carefull and attentiue to heare their voice as Christ himselfe speaking in them in whose Name they are Embassadors Doubtlesse they shall incurre the displeasure of God and receiue greeuous punishment whosoeuer are euilly affected to the Ministery of the word and their impiety shall detract and diminish nothing from the worthinesse of the doctrine it selfe which directeth vs to one God through our onely Mediatour Iesus Christ and teacheth vs to serue him with a true faith with a pure life with a loue vnfained Vse 4 Fourthly we ought from this ground of doctrine heere deliuered to giue them double honour and not withhold from them the wages of their worke and the recompence of their labours that is due vnto them but as euery labourer must haue his hire so ought the Ministers aboue the rest that labour in the word and doctrine to be maintained of the Church As the Church dependeth vpoÌ„ them for their allowance so they depend vpon her for their maintenance Thus the Pastour and the people do feed one another as a flocke of sheepe nourisheth the Shepheard who eateth the milke of them cloatheth himselfe with the wool of them and againe the Shepheard coucheth them into greene pastures and leadeth them by the still waters The people feed him with the bread of this life he feedeth theÌ„ with the bread of euerlasting life They minister to him in carnall things he to them in spirituall things They cannot lacke him in regard of their soules hee cannot be without them in regard of his body Thus then they do feed one another or at least ought to do If he receiue food of them and giue none vnto them againe he robbeth them of their goods and murthereth their soules If they on the other side receiue food of him so that they be taught of him and yet make him not partaker of a part of their goods they robbe him and cause him to depart from them and so become murtherers of their owne soules as if they did lay violent hands vpon themselues or rather as if they did famish themselues by refusing bread prouided for them inasmuch as where vision ceaseth there people perish Prou. 29 18. Nay the Lord accounteth of this sinne in another kinde and nature he chargeth such Church-robbers to be robbers and spoilers of God no lesse then they that stand by the high way and take a purse I doubt not but very many will be ready to scorne this comparison say What Do you liken vs to theeues Do you make no better of vs We are true