vpon you seeing all the Congregation is holy euery one of them and the Lord is among them Wherefore then lift ye vp your selues aboue c. IN this chap. we haue two other murmurings set down the latter arising out of the former as one sticke on fire kindleth another The former consisteth of a few carried away with enuy and emulation against Moses and Aaron the originall whereof arose from Korah of the Tribe of Leui The cause of Korahs Conspiracy who first blew the bellowes and tooke it greeuously that the Priestly dignitie was translated to Aaron and challenged Moses of partiality as if hee had preferred his owne Kindred and followed his priuate affection rather then the direction of God This seditious Korah associateth vnto himselfe Dathan Abiram and On of the Tribe of Reuben whom he knew to be ill affected towards Moses because hee being the eldest sonne of Iacob had by right of his birth-right the Principality and gouernement of the whole people belonging vnto him and therefore they thought themselues as worthy to haue the Soueraignty in their hands as Moses was to haue it in his hands All these ioyning together made a schisme or rent amongest the people and assemble two hundred and fifty others all Princes of the assembly which seeme to stand for the good of the whole Congregation as also all Rebelles haue euer had some pretence and colour for they plead that all the Lords people are holy that God is present among them and therefore they should no longer vsurpe the sole gouernment of the whole hoste It is vsuall in all ages of the Church to haue schismes and rents to arise in it and for men to separate themselues from the Church because forsooth it is not well gouerned as it ought to be Now albeit this open insurrection were a flat rebellion against the expresse ordinance of God yet they set many goodly shewes vpon their doings helping a bad cause with a beautifull colour lest they should seeme to be mad without reason alledging that all the Lords people are holy and the Lord is among them â—octrine We learne heereby that whatsoeuer corruptions breake out of men and whatsoeuer euils they doe â—hatsoeuer 〈◊〉 wicked â—en doe they some coâ—er vpon it and howsoeuer they decline from God from his word and from his ordinances yet they will labour to excuse it to defend it to colour it that it should not seeme as it is When euill men haue committed euill they are ready to iustifie their euils that they may seeme good We see this in Saul 1 Sa. 13.11.12 and 15.15 so Ioh. 12.5 6. Iudas pretended the poore and his great care of them albeit he cared not for them but for himselfe and chap. 11.48 So Caiaphas pretendeth the safety of the people to wit if Christ were not put to death the Romanes would come with a mighty army and ouerrunne them but the taking of him away and the putting of him to death was indeede the true cause why the Romanes came and destroyed the Temple the Citie and the people This we see sometimes also in those that are not the worst men The fact of Simeon and Leui against the Schechemites was no better then horrible murther committed against the Law of God and of nature and against the league and couenant that had passed between them which ought to be held inuiolable euen among infidels yet somewhat they pretend to couer it Gen. 34.31 should he deale with our sister as with an harlot So the Israelites touching their Idolatry Exod. 32.1 and Aaron verse 23. and our first parents Gen. 3. and in a maner all wicked men do the like that are vnregenerate without repentance and sanctification The reasons Reason 1 For men are affected to their actions as they are to themselues Though they be corrupt abominable yet they would not bee thought and iudged to be so so it is with their actions that proceed from them though they bee wicked and vniust yet they would haue them accounted iust and therefore they seeke excuses for themselues â—â— 7. as Adam did fig leaues to Reason 2 couer his shame and his sinne Secondly if they should pretend nothing al would be ready to condemne them and to passe sentence vpon them therefore to blinde the eyes of others they cast a mist before them as iuglers vse to doe that they may not be espied This did Herod Mat. 2.8 he pretended to come and worship Christ For he knew well enough if hee had dealt plainely and told them hee sought the life of the babe they would haue detested his detestable cruelty This serueth to reprooue diuers sorts that Vse 1 goe about to varnish their actions with false colours thereby to blind the world and to put out their eyes These shew themselues to bee ranke hypocrites exceeding sinners against the Lord which serue to harden their hearts and to hinder them from a sight of their sinnes and sorrow for them For no man can returne from his sinnes and repent of his euill wayes so long as he goeth about to defend them because all such sinners doe declare a firme resolution to continue and goe forward in sinne and thinke themselues safe and sure because they haue some colours for their actions But the first beginning of repentance is confession a duty oftentimes commended and continually practised by the faithfull The first thing that Ioshua perswaded Achan to performe when he was taken as guilty for taking the accursed thing was that he should giue glory to the God of Israel and make confession vnto him Iosh 7.19 Prou. 28.13 1 Ioh. 1.9 Whereas such as hide their sinnes shall not prosper and they that say they haue not sinned doe make God a lyar and his word is not in them Wherefore we cannot giue a more euident signe of our want of the grace of repentance Psa 32.3 4 5. then by defending denying excusing or lessening of sinne Secondly this sheweth the cause why the Vse 2 dregs of Popish religion are so setled in the hearts of men that they are hardly rooted out euen because such deceitfull colours are set vpon them and their superstitious practises If they be accused for their idolatry worshipping of Images they pretend they worship God in the Image Touching the worship of Saints and praier to them they say they honor them as the friends of God and that they are vnworthy to approch or to come neere to God themselues and therefore in humility they goe to the Saints and Angels but this is nothing but to speake lies through hypocrisie Col. 2.23 Concerning their sacriledge in withholding the cup from the people they haue their colour that the labour of the Priest would be too great if he should deliuer the same to all himselfe or else that the blood of Christ might be spilt vpon the ground but these excuses cannot deceiue God hee seeth their open declining from the word of
And Drusius obserueth that many such examples are found in the Priests which married wiues of other Tribes Now the cause that he had possession in another Tribe is because his inheritance fell in the Land of the Amorites on this side of Iordan not in the Land of Canaan on the other side Out of this diuision wee might obserue in that the children of Gad build Cities that the building of fortifications and strong holds is not vnlawfull prouided that we put not our trust confidence in them Obad. verse 3 4. And that the children of Machir tooke the Citties of the enemies we learne that the people of God are oftentimes victorious in battell But to passe ouer these obserue a notable point of theyr sincerity in cleauing to God and abolishing the monuments of Idolatry that they would not reteyne the former Idolatrous names of the two Citties Nebo and Baalmeon but changed them that they might no more bee had in remembrance nor the people whom God had chosen to be holy vnto himselfe Doctrine The reliques monumēts of Idolatry are to be abolished bee acquainted with them This teacheth that God will haue the remnants and monuments of Idolatry to be vtterly abolished and all occasions that might draw vnto it to be taken away not only Idolatry it selfe to be destroyed but the memoriall of it and the meanes that may bring it among his people againe Hence it is that the Apostle Iohn chargeth the Church not onely to beware of Idolatry but of the Idols themselues 1 Iohn 5 21 for hee shutteth vp the Epistle with this Little children keepe your selues from Idols If we suffer Idols to haue entrance into the Church wee shall not long bee free from Idolatry it selfe Therefore the Prophet declareth his hatred as well of the one as of the other when hee saith I will not make mention of their names with my lips Psalm 1◠4. Zach. 13 2. When God promiseth the ouerthrowing of Idolatry he promiseth withall the vtter destroying of the Idols themselues and that the remembrance of them shall bee cut off and perish out of the mindes and mouthes of men Esay 1 18 and 30 22. Hos 2 17. The reasons are plaine First because God Reason 1 would not haue his people snared by such occasions for they are as stumbling blocks layd before his people to cause them to fall and therefore the Lord saith Deut. 7 25. The grauen Images of their gods shall yee burne with fire thou shalt not desire the siluer or gold that is on them nor take it vnto thee lest thou bee snared therein Secondly it is sayde to be an abhomination Reason 2 to the Lord Deut. 7 25 for whatsoeuer is vnpure is abhominable vnto him and our nature is prone to this false worship is hardly kept from a corrupted religion This teacheth vs first of all what to thinke Vse 1 of the religion of the Church of Rome for as it is a false Church so it is vpholden by a false religion wherein not onely some reliques and remnants of Idolatry are to be found but most grosse open and palpable Idolatry is maintained like to that practised by the Gentiles themselues To manifest this to bee true in sundry particulars first obserue that they teach men to worship things that are without sense images of siluer and gold of wood and stone and yet they are vncertaine what worship to giue them Aquinas one of the chiefe schoolemen and a principall pillar of the Romane faith hath deliuered that the Image of Christ is to bee worshipped with the same worship that is due to Christ himselfe that Christ himselfe remaineth in the Image Bellarmine denyeth this and teacheth that they may not teach so neuerthelesse he holdeth a middle course that the image may be worshipped so farre as it doth represent Christ Againe they teach that we are to worship the Saints and yet it is certaine that some of them are false and feygned Saints such as are so farre from being holy men that they were neyther holy nor men as I haue shewed at large elsewhere because they neuer had life nor beeing Some they worship for Saints that are now by all probability in hell and of whom themselues make question whether they were saued or not Moreouer they say we are to pray to the Saints that the Saints heare our prayers and by that meanes they pray to the Image of the Saint but whether they heare vs by the swiftnesse of theyr hearing or by the reuelation of some Angel that standeth by vs and reporteth it to the Saint we shall know of them when they know thēselues but I beleeue they will take time and leysure to resolue vs. The like wee might say of theyr breaden god whom they worship also and looke for helpe from it and yet they are altogether vncertaine whether it bee the body of Christ or not because theyr consecration dependeth vpon the Priests intention so that we may truely say vnto them as Christ did to the woman of Samaria Ye worship ye know not what we know what we worship Iohn 4 22. Vse 2 Secondly this teacheth vs to abhorre and abandon all false worship whatsoeuer as that which can neuer minister any peace or comfort of conscience and labour to lay a good foundation that so we may bee established in the present truth For doubtlesse this is the cause why many fall away and embrace superstitiō because they were neuer wel grounded neyther tasted the sincere milke of the word of God that they might grow thereby 1 Peter 2 ver 2 3. And howsoeuer the Gospel haue bene purely preached and professed in this Land yet the greatest sort remaine as newters or as indifferent men neyther hotte nor colde and consequently fitte to be made a prey vnto the wolues I meane to the Priests and Iesuites that lye watching in corners for such proselytes and when they haue gayned them they make them sometimes two-fold more the children of hell then themselues Wee must therefore be carefull to haue the principles of true religion planted in vs that there is but one God and one Mediatour betweene God and man the man Iesus Christ and that there is but one meanes to attaine to saluation But the greatest part of our people know nothing at all as they ought to know And let the Minister in conscience of his duty to GOD and the Church preach in season and out of season 2 Tim. 4 2 yet scarse one among tenne is able to giue an account of their faith They are content to liue in their ignorance and despise knowledge are blindly led by blinde guides that cannot informe them in the wayes of the Lord and so both of them fall into the ditch Many shut their eyes because they will not see and refuse to heare the word which is a precious pearle of such price that rather then they would want it they should sell all that they haue to
There was no king like him ouer all Israel neuerthelesse euen him did out-landish women cause to sinne This was the cause of the great wickednes of Ahab who solde himselfe to worke euill in the sight of God because he tooke Iezabel to wife 1 Kings 16 31. And wherefore did Iehoram forsake the steppes of his godly father and commit grosse idolatry but because hee linked himselfe in an idolatrous stocke and married the daughter of Ahab 2 Kings 8 18. Mal. 2 11. Ezra 10 1 2 3. Lastly they are to be reproued who are present with their bodies before the abominable idoll of the Masse whether it be of a fansie or for fashion whether of curiosity or for feare of punishment and to bow downe to an image thinking to be excused if they reserue theyr hearts to God Discommodities of being present at the Masse whereby they robbe God of his glory they giue scandal and offence to the weake brethren they spoyle the Lord of his right they cast themselues wilfully into desperate danger they depriue themselues of a good testimony of their owne saluation and lastly they deny the Lord IESVS and his truth before men and therefore must take heed that he deny not them before his Father in Heauen Math. 10 33. Obiect Neither let them think this any defence or comfort vnto them that they reserue their hearts to God Answ and for his pure worship For if this were true then were the holy Martyrs of God simple fooles that were content to endure all torments yea to lay downe theyr liues for a testimony to the truth rather then giue the least outward approbation to idolatry Then were those three seruants of God greatly deceiued who chose rather to be cast into the fiery fornace then bow downe to the idol that was set vp Dan. 3 18 we are bought with a great price and therefore we must glorifie God in our body and in our spirit for they are Gods 1 Cor. 6 20. Rom. 12 1. Mat. 4 9 Exod. 20 4. 1 Ioh. 5 21. What husband would endure that his wife should prostitute her body to commit whoredome albeit she should pretend and protest that shee reserued her heart chast and pure for him only Then how much lesse will the Lord admit such a bad and blind excuse when they that professe themselues to be his spouse shall commit spirituall whoredome with idols in their bodies Secondly we must learne from hence that Vse 2 it is impiety to worship images with any kind of worship whatsoeuer For if we be commanded to abstayne from familiarity with them that be idolaters much more are we charged to abstayne from idols and from all worship of the idols It is a greeuous sinne to giue the honour of God whereof he is iealous to any but onely to himselfe To robbe God and thereby to enrich another must needes be acknowledged to be a sinfull and wicked practice much more then is it a sinne to giue the same to such base stuffe as stockes blocks and stones and images Not to honour the king is wickednesse To giue the honour due to the King to his Peeres and Nobles must needs bee a greater sinne and offence but to giue it to a base and contemptible person must needs be greater wrong and wickednesse then any of the rest So is it in this case for men not to honour God is euil Idolatry much abuseth the dignitie of man to giue his honour to any mortall man is more sinfull but for a man made after the image of God to giue it to base and senselesse idols is most wicked of all which are the workes of mens hands The basest image-maker that liueth is farre better then the image that liueth not as the workeman is better then the worke And what a grosse and senselesse thing is it that the liuing image of the liuing should performe worship or seruice to the dead image of a dead Saint It were much better therefore and lesse absurd to worship him that made the image who is the creature of God then the image it selfe which is the creature of man So then we oght carefully to take heed to our selues that wee worship not any image or idol with any worship whatsoeuer It is not lawful for a subiect to worship his Prince or for a sonne to worship his father with any religious worship much lesse lawfull is it then for a man to worship such things as these that haue eyes and see not eares and heare not feete and walke not neyther doth any sound passe from them A man would be much ashamed to be found or seene worshipping a tree that groweth a bird or beast that liueth much more then ought we to be ashamed of this grosse kind of worship that we should bow downe to such things as are beholding to vs for theyr forme and fashion so that there is farre more reason that the image should worship his maker then the maker worship the image that hee made Let vs learne to feare GOD and reuerence his worship and flye all kinde of worshipping of images whatsoeuer to abhorre the same as the imiattion of the Gentiles and the very excrements of Antichrist himselfe Whosoeuer they be that practise such impiety in these dayes of grace are fallen from grace It may be that in time of danger and persecution a man may be forced to doe that which goeth against his conscience to saue life but for a man to stand out in these times and to approue such maner of worship he is certainly fallen from Christ and deserueth iust condemnation and destruction and therefore let no colour or pretence or perswasion whatsoeuer draw vs away to the committing of this sinne but let vs labour to keepe our selues pure by cleauing to the worship and seruice of God and by giuing honour and glory vnto him Obiect But they tell vs that they worship not the image of any false God The Scripture indeed cryeth out against the images of false gods and such as are no true Saints but wee for our parts worship nothing but the Images of the true God and of true Saints I answer Answer there is a great difference betweene the Images of true Saints and of false Saints but there is no difference at al in the action it self forasmuch as it is idolatry to worship the Image of the true God as well as of the false And the reason is because it is to giue worship to that which by nature is no God at all Paul and Barnabas were true Saints yet if the men of Lystra had worshipped them they had sinned against GOD as much as when they worshipped Iupiter and Mercurius which were no other then fayned gods Acts 14 12. Therefore that distinction falleth to the ground Deut. 4 15. Obiect Esay 40 18. Rom. 1.23 1 Cor. 10 20. Deut. 27 15. Psal 97 7. But some of the Papists tell vs that images are Lay mens bookes to looke vpon
teach vs that this must be the end we oght all to aime at that it is our duty to the vtmost of our power to procure the peace of Sion the prosperity of Ierusalem all the dayes of our life For euen as the hilles and mountaines did compasse about Ierusalem to defend it from all dangers and inuasions of enemies so ought all the faithfull that are the friends of the Church seeke to defend it from all such as seeke the ruine and destruction thereof They haue a promise made vnto them that they shall prosper that preferre it Psal 122 6. Pray for the peace of Ierusalem let them prosper that loue thee Such was the zeale of Dauid for the house of God Psal 132 1 2 3 4 5. that it euen consumed and eate him as the people declare Psal 132. Lord remember Dauid with all his afflictions who sware vnto the Lord and vowed vnto the mighty God of Iacob saying I will not enter into the tabernacle of mine house nor come vpon my pallet or bed nor suffer mine eye to sleepe nor mine eye-liddes to slumber vntill I finde out a place for the Lord an habitation for the mighty God of Iacob c Loe how great his care and zeale was to builde the Temple and to further the worship of God he spared no cost but opened the treasures of his house to imploy them this way Thus it ought to be with vs it is the chiefe end why God doeth blesse vs with the blessings of this life that we should pay him his tribute and be content to depart from them when his glory worship do require it If we care not how bountifully we spend and lauish in vnprofitable nay in vngodly vses and pinch for a penny and an halfe-penny imployed to charitable and godly purposes we make it manifest to all men that the glory of God is not before our eies nor his worship any whit regarded of vs. And hence it is that God oftentimes curseth our store and substance and bloweth vpon it that it flyeth away as the winde that commeth not againe Let vs therefore be wise hearted to referre our goods our liues and all that wee haue to seeke the good of the Church that it may be safe and then shall we bee safe vnder the shadow of it On the other side the Lord denounceth a sore and seuere threatning against all such as doe wrong to the Church so that he will wound the head of his enemies and the hairy pate of him that walketh in his sinnes This appeareth by the prayer of the Church â—l 74.2 3. Psal 74. Thinke vpon thy Congregation which thou hast possessed of olde and on the rodde of thine inheritance which thou hast redeemed and on this mount Sion wherein thou hast dwelt lift vp thy strokes that thou mayest for euer destroy euery enemy that doth euill to the Sanctuary Such shall neuer prosper albeit they may flourish for a time that hate the Church which God loueth Secondly it is the duty of all persons to assemble together to heare his word all excuses and delayes set apart For wherefore was the Tabernacle placed in the mids but to bind all persons alike to come to the exercises of religion and to performe publike worship to God Ieroboams calues who made Israel to sinne were set one in the North part of the land the other in the South but the Tabernacle of God was setled in the middes among them that all men should haue accesse vnto it and that no man should colour his absence with any pretences Hence it is that the Prophet declaring that GOD had chosen Sion and loued to dwell in it saying This is my rest for euer â—al 132.13 â— 7. heere will I dwell for I haue delight therein doth adde We will enter into his Tabernacles and worship before his footstoole A notable encouragement to moue vs to resort repaire oftentimes to the place of Gods worship seeing he maketh it his habitation and resting place and the house where he will dwell and where we shall find him in time of need A strong perswasion to worke a desire and delight in vs to goe to the Lords courts â—al 68.15 16 â—mpared â—th 10. that we may behold the maiesty of the king of glory To this purpose speaketh Dauid in another Psalme The mountaine of God is like the mountaine of Bashan it is an high mountaine as mount Bashan Why leape ye ye hie mountaines as for this mountaine God delighteth to dwell in it yea the Lord will dwell in it for euer Where he teacheth that Gods Church in regard of mercifull promises heauenly graces and noble victories doth excel without comparison all worldly things and all earthly places All assemblies though neuer so glorious and glitering outwardly must giue place to it and are as nothing being matched with it inasmuch as the excellency beauty and continuance of the Church goeth beyond all other congregations of men Hereupon hee inferreth Thy Congregation dwelled therein for thou O God hast of thy goodnesse prepared for the poore If then we would dwell with God let vs repaire to his house if we would see him we shall see him there if we would heare him we shall heare him there if we would know him we shall know him there for his face is to be seene there his voyce is to be heard there his preseÌ„ce is to be found there O let vs prefer one day in his courts before a thousand elsewhere Let vs rather desire to be dore-keepers in his house then dwellers in the pallaces of the wicked If they were called and accounted blessed that stood in the presence of Salomon how much more blessed and happy are they that stand in the presence of God and worship toward his holy Temple Let the same mind and affection therefore bee in vs which was in Dauid to say with him with a feeling heart One thing haue I desired of the Lord Psal 27.4 that I will require euen that I may dwell in the house of the Lord all the dayes of my life to behold the beauty of the Lord and to visite his Temple Where shal we find in our dayes this longing and holy desire to speake with God in his word and worship where are the ancient wishes of the Saints Psal 42.1 and 84.2 thinking it long before they came and appeared in the presence of God where is now the panting of the soule and fainting of the heart and the reioycing of the flesh in the liuing God like vnto the earth that gapeth for the showers of raine to refresh it We are an vnthankfull people whom plenty and aboundance haue glutted and made to loathe the heauenly Manna giuen to vs. Thirdly let vs not stand in feare of any enemies as if they could beare and beate downe the Church before them and raze the foundations of it to the ground neither let vs as gracelesse children forsake our mother for
feare of troubles that may come vpō her True it is the Church of God hath many enemies that threaten the ruine thereof and imploy all their wiles and fetches to worke the subuersion of it as if an huge and heauy milstone were cast at it or as if a mighty tempest were fallen vpon it or as if a sudden flood of waters did ouerflow and ouerwhelme it Neuerthelesse the Church is set in a safe place they shal not be able to hurt it it hath a safe keeper that neither slumbreth nor sleepeth they shall not be able to destroy it the gates of hell and the power of the deuill are set against it but they shall neuer haue victory ouer it They may well assault this City of our God cast their trenches against it build Forts and Barricadoes against it yet they shall neuer winne it but their losses shall be greater then their gaines Let vs comfort our selues in this that it is vnpossible the Church should fall being borne vp and vpholden by so strong a pillar For as when we become the enemies of God despise his maiesty he is able quickly to consume confound vs so whē we be in his safe keeping he wil maintaine defend vs in such sort as the Lyons aspes the dragons wild beasts wherof we are most afraid shal not be able to destroy or annoy vs. Therefore the Lord speaketh Deut. 7. Deut. 7 21 22 Thou shalt not feare them for the Lord thy God is among you a God mighty and dreadfull he will root out all these enemies before thee by little and little First hee willeth them not to be afraide of their enemies and afterward he addeth the reason because God is among them We are all of vs as in the Tabernacle and tuition of God let vs put on the shield of faith to repulse all feare he will not leaue vs nor forsake vs so that we may boldly say The Lord my deliuerer I will not feare what man can doe vnto me Let vs hold our selues to his promises and assure our selues of his succour Vse 3 Lastly this situation of the Tabernacle serueth to conclude the full and finall happines of the faithfull which is begun in this life but shal be consummated in the end of the world Then will God dwell with vs and we shall dwell with him then we shall bee admitted into his presence and neuer be cast out then no euill shall touch vs or come neere vs and no good thing shall be wanting vnto vs that we can desire Heereunto the Apostle alludeth Reuel 21. Reuel 21.3 I heard a great voice out of heauen saying Behold the Tabernacle of God is with men and he will dwell with them and they shall be his people and God himselfe will be their God c. Consider heere the blessednesse of that people that shall euer enioy the immediate presence of such a God as is the fountaine of all happinesse True it is God doth dwell among his people in this life and he is not farre from euery one of them inasmuch as they haue their spirituall life and birth from him howbeit it doth not appeare to others nor sometimes to our selues what we shall be The Tabernacle of God seemeth now to be remoued out of our sight and to be set in a darke corner where it lyeth hidden We are heere subiect to many temptations of sinne to many sicknesses and sorrowes to many paines and aches to many losses troubles which often cause vs to sigh and lament we haue not hearts of yron and steele nor bodies of stone or oake that cannot be touched with any feeling We must all passe through these afflictions and tribulations as the children of Israel passed through the red sea But when the Lord who is an infinite and endlesse treasury of all good things shall bring vs into his heauenly Tabernacle in the new Ierusalem we shall stand in need of no good thing wee shall stand in feare of no euill thing in both which consisteth true felicity The olde Ierusalem though it were called the holy City and place of Gods worship had many vncleane persons dwelling in it the Tabernacle of the Testimony though it figured the coniunction of God with his Saints had many prophane persons resorting to it but in the heauenly Ierusalem and the heauenly Tabernacle which is the Kingdome of glory there shall be no vncleane thing there shall rest no vile person all shall be holy and pure indeed In them shall be no confusion no disorder no broiles no tumults no turmoiles no tempests no sinne no sinfull thing no effect of sinne The Apostle saith We looke for a new heauen a new earth according to his promise 2 Pet. 3 13 wherein dwelleth righteousnesse Then we shall weepe and lament no more there shall be no more death nor sorrow nor pain nor crying the teares which we shed shal be wiped away the sinnes which prouoke God shall be blotted out the kingdome of the diuell shall be throwne downe and the kingdome of Christ set vp death and hell shall be cast into the lake of fire and whosoeuer is not written in the Booke of life long white robes shall bee put vpon vs we shall hunger and thirst no more neither shall the Sunne shine vpon vs neither any heat come neere vs Reuel 7.17 For the Lambe which is in the middes of the throne shall gouerne them and shall leade them vnto the liuely fountaines of waters c. This is the dignity vnto which we are aduanced by Christ our Sauiour we shall dwell with God the great king of glory Now wee are tossed with many stormes and tempests Sometimes we are persecuted and banished from our countrey sometimes we are imprisoned and destitute of things necessary poore hungry thirsty naked weary cold faint and feeble yea subiect to a thousand mischiefes and dangers miseries and encombrances In the middes of this boysterous sea of confusions this is our comfort that God will rid vs and release vs out of them all and bring vs into the quiet hauen of rest and happinesse Why then should we be cast downe in our tentations or why should we thinke that God hath forsaken vs Wee shal shortly be with the Lord and the Lamb which taketh away the sinnes of the world he will feed vs with all heauenly and spirituall dainties Here we assembled together in tabernacles and Temples and Churches for the performance of diuine duties where God vouchsafed to be present according to his promise Matth. 18.2 Where two or three are gathered together in my Name there I am in the middes of them There were the Sacrifices and Sacraments there was the Law and the Gospell taught These were worthy and notable signes of Gods presence But the heauenly Ierusalem the mother of vs all hath neither tabernacle nor Temple nor materiall building nor place of instruction nor sacrifices nor Sacraments nor signe of the presence
doctrines fundamentall otherwise 1 Cor. 3 11 12 13. Secondly touching diuorce and polygamy there is no allowance but a permission onely Math. 19 8. and that of vsurie was particular for those nations Deut. 23 20. Exod. 21 1. Obiect Fourthly it doeth greatly manifest commend and extoll true religion 1 Cor. 11 19. I answer no otherwise then as one contrary being set to another Answer doth make the same better to be seene and thus doth sinne serue to commend the grace and mercy of God as Rom. 5 20. Where sinne abounded grace did much more abound howbeit this commeth to passe accidentally not directly and properly Obiect Fiftly the conscience is not to bee forced therefore men should be left to themselues I answer Answer it is lawfull to force them to the means Luke 14 23. Compell them to come in that my house may be filled that by the blessing of God vpon the vse of the means they may afterward willingly yeeld 2 Chron. 34 33. Ezra 10 8. The sonne that answered his father that hee would not work in his vineyard afterward repented and went Matth. 21 29. And some haue bene forced in the beginning to come to the word who afterward could hardly bee forced and driuen from it There is an actiue violence and a passiue Many are haled to the means by violence and come to the church as a Beare to the stake but afterward the violent take the kingdom of God Math. 11 12. and lay hold on it by force Obiection Sixtly all manner of wicked men and wickednes are to be left vnpunished for the tares and the wheate in one field must bee let grow together vntill the haruest and then they shal be separated Mat. 13 30. the tares shal be burned Answ the wheate shall be preserued I answer the scope is onely to shew that both good and bad are by Gods decree to remaine til the end of the world to vphold the godly against that tentation as the application or reddition the second part of the comparison doeth shew in the exposition of it by Christ himselfe Mat. 13 36 37. The godly must not be offended at the multitude and growth of the wicked we must neuer look for perfection vpon the earth This parable doeth no way touch the authoritie of the Magistrate Beza de haeret à mag puniend nor the discipline of the church neither pleadeth pardon and impunity for malefactors but warneth vs that offences shall neuer be wanting in the church to the end of the world but it shall alwayes bee troubled with such abuses August de fide oper cap. 1. 2. There shal alwaies be a mixture so long as the world standeth and therefore we ought not to depart out of the church as schismatiks do for the blots and blemishes that appeare in it Thus much of this parable Seuenthly Obiection euery christian Magistrate is not of power to suppresse contrary religions without the ruine of his kingdome I answer Answ wee speake of such as God hath giuen power into their hands whensoeuer God requireth it at their hands he will enable them to perform it and then they ought to set vpon that as a speciall duty Where there is no power God accepteth the will for the deede 2 Cor. 8 12 so that if they endeuour to restrain such and cannot it is not their sinne Hitherto we haue spoken of false religions in generall Popery 〈◊〉 be tolleraâ— in any state now among all other false religions popery is one of the worst and least of all to be tollerated in any State or in any sort as that which raceth the foundation of the christian faith and pulleth it vp by the rootes as plainly appeareth by these particulars First it maintaineth inherent righteousnesse of their owne and iustification by workes done by themselues in themselues and therby make iustification and sanctification all one contrary to the Apostles doctrine 1 Cor. 1 30. 2. Cor. 5 21. It reiecteth and derideth the imputation of Christs righteousnesse whereby we stand righteous in the sight of God thorough his righteousnes and merits imputed vnto vs. And hence it is that they make his righteousnes vnperfect and giue a power to themselues to make satisfaction for sin by temporall punishment and the sacrifice of the Masse Secondly they corrupt the worship of God in substance by professing and practising idolatry and worship of images making the church an harlot by forsaking her first husband and bringing in more then heathenish idolatry by adoring Saints angels crucifixes relickes their breaden god Raiâ—ol 〈◊〉 with 〈◊〉 8. by entertaining a mixture of Paganisme and Iudaisme Thirdly the church of Rome is the church of Anti christ therefore not of Christ for to the bysh of Rome do all the notes and properties whereby Antichrist is described in holy Scripture The byshop of Rome is Antichrist agree truly fully solely This wil not be hard to resolue if we consider the place where we are to seeke him and where wee shall finde him the time when the church was to looke for him and lastly the qualities wherby he is to be known The seat of Antichrist is mysticall Babylon mystical Babylon is no other theÌ„ Rome it self For the whore of Babylon is the great citie which in the Apostlestime had rule and dominion ouer the kings of the earth Reu. 17 18. and this City is situated vpon seuen hils Reu. 17 9. the seuen heads are seuen mountaines on which the woman sitteth which agreeth properly to Rome and euery historian nay euery Poet almost Prop◠〈◊〉 lib 3 〈◊〉 Georg lib 〈◊〉 Vano lib 5. lâ—gâ— Latâ— Pluto Prâ— Ren. cal it the city on seuen hils Secondly touching the time of the reuealing and manifestation of Antichrist it was foretold by the Apostle that he should come when the Emperors were remoued and taken out of the way and when once the Empire in the west should be dissolued then should Antichrist succeed in that seate that is in the gouernment of Rome 2 Thes 2 8. and this we see with our eies to haue long agoe come to passe that it needeth no farther inquiry The Apostle had spokeÌ„ plainly of this to the Thessalonians by word of mouth therfore forbeareth to set it downe in writing lest he should bring on his owne head and on the church the needlesse hatred of the Romane monarchy his own writing remaining as a strong euidence against himself and others For when the Romans should reade or heare that he had prophesied of the dissolution of the Romane Empire they would soone raise persecution against him and the rest of the beleeuers as if they expected the ruine desired the downfall thereof And this truth in all likelyhood was wel marked and continued in the church from age to age because it is generally vnderstood of the Roman Empire and Emperor 〈◊〉 detesur Amoros Thes 2. in Thes 2. 〈◊〉 ad
seruice in detecting and disclosing the conspiracie intended against him Hamans wife and his wise-men sayde vnto him Ester chap. 6. verse 13. If Mordecai bee of the seede of the Iewes before whom thou hast begunne to fal thou shalt not preuaile against him but shall surely fall before him And heereunto also come the words of the Moabites Midianites to Balaam Numb 22. verses 5 6. Behold there is a people come out of Egypt which couer the face of the earth they are stronger then we So that they ioyned together because they feared the multitudes of Israel lest they should lose their Dominions and their ancient glory through their conquest Reason 2 Againe they hate the people of God and their Religion Although the Church bee weake and want humane strength so that the enemies neede not feare it yet still they plot and bring forth new deuices the children of Belial are alwayes packing and contriuing mischiefe against the Church For as true faith and loue of religion vniteth hearts together that wee may with one mouth glorify God the Father so contrarywise where hatred of the true Religion reigneth there can be no loue to the Professors thereof No maruell therefore if such ioyne in league against Gods people As wee see when the Rulers and Gouernours could not finde any fault in Daniel in regard of his faithfulnesse concerning the kingdome enuying his honour and promotion They picked a quarrell against him in matters of the pure worship of the true God So then whether we consider that the wicked feare theyr owne fall and hate the faithfull with a deadly hatred in both respects we may conclude this as a most certain trueth that notwithstanding the bandings and brawlings of the wicked and vngodly among themselues yet they can consent and consort themselues together to impugne and slander the Church of God and the doctrine of Christ Vse 1 The Vses now remaining to be handled are these First this teacheth that seeing sundry sects dissenting and varying greatly one from another do many times ioyne together in one vnity is not alwayes a note of the Church except it be conioyned with veritie For as dissention is sometimes in the church so agreement is oftentimes out of the Church among the enemies of Christ There was an vnity betweene the Moabites and the Midianites betweene the builders of Babel betweene the Priests of Baal between the Scribes and Pharisies betweene the Rulers and the people There is an vnity betweene theeues conspirators murtherers and malefactours there is an vnity betweene the Turkes against the Christians betweene Antichrist and his adherents betweene sathan and his members yea betweene the diuels themselues al vsing the same meanes all ayming at one end all conspiring consenting against the kingdome of Christ Howbeit the agreement of euill men is not truly to be tearmed an vnity but rather rightly to be called a conspiracie Wherefore they are greatly deceiued that make all agreement and vnity an essential and vnseparable note of the Church What aâ— notes anâ— maâ—ke 〈◊〉 Church If we would know what are the proper markes and euident notes of the Church agreeing to euerie Church alwayes and onely they are the powerfull preaching of sound doctrine the right administration of the holy Sacraments the spirituall worshippe of the true God and holynesse of life and conuersation Where these are not found it cannot bee that there should be the true Church This the Euangelist Saint Luke testifieth in the second of the Acts verses 41 42 46 47 They that gladly receyued the word were baptized and the same day there were added to the Church about three thousand soules and they continued in the Apostles Doctrine and fellowshippe and breaking of bread and prayers So Christ calleth and accounteth those as his Brethren Mother and Sisters that heare his word and keepe it and those his Disciples that abide in his word and his Friends if they do whatsoeuer he commaÌ„deth them as Luke chap. 8. verse 21. and chap 11. verse 28. Iohn chap. 8. vâ—â—se 31 and ch 15. ver 14. These are the notes that are peculiar and proper to the Church by these we shall finde the true Church and learne to ioyne our selues vnto it whâ—n we haue found it and descry the false signes of the Romish Synagogue where neither the gospell is truely preached nor the Sacraments rightly administred nor the pure worship of God is spiritually instituted nor holynesse of life is sincerely practised As for vnity vniuersality antiquity succession of Byshoppes multitude of beleeuers the title of Catholicke the working of myracles the glory of victories obedience to the Pope and such like Pelde 〈◊〉 lib. 4 caâ— Hosius 〈◊〉 hum cap. which the aduersaries of the grace of GOD make notes of the Church which is an assembly of Antichrist they are not proper onely nor alwayes nor vnto all Churches for this is indeede to be proper Purpyr 〈◊〉 cap de 〈◊〉 as all know that haue tasted the first rudiments of Logicke Besides these supposed signes are subiect vnto the outward senses are open and visible vnto the eyes not matters of fayth which are to bee beleeued They are as obscure darke and hard to bee knowne as to know which is the the Church they may bee claymed and challenged by euery hereticall congregation Wherefore as Hilary in one place teacheth The name of peace is beautifull Hilar câ—â— Auxent the opinion of vnity is fâ—ire Notwithstanding far better is a diueâ—sâ—ty in iudgement then an vnity in falshood The Apostle Paul commending concord and consent to the Church addeth that all our vnity must bee in Christ Ro. 15 5.6 The God of patience and consolation giue you that ye be like-minded one toward another according to Iesus Christ that yee with one minde and one mouth may praise God euen the Father of our Lord Iesus Christ Let vs therefore seeke for vnity in verity and honor it as the greatest comfort of our hearts otherwise a iust warre is farre better then an vniust and an vnhonest peace The true and Christian vnity is when the sheepe of Christ heare the voice of the sheepheard and follow him and that our Sheepheard is Iesus Christ by whom alone wee enter into the sheepefold Vse 2 Secondly seeing diuers men at great variance within themselues yet are content to ioyne together in wicked amity and vnity against the Church of Christ wee must confesse that the saluation and safe keeping of the Church is onely of God If men of all lewd deuices of different opinions men at mortall hatred and deadly warre amongst themselues cloase together and plot against the Church how shall they bee able to stand of themselues being few in number weake in strength destitute of friends and lying open to so many and mighty enemies For the Church albeit it be the house of God the mother of the faithfull the body of Christ and the pillar of the trueth yet it is
the wicked into sheards like a potters vessel Psal 2 9. We see how men admire the proud and haughty of the world and esteeme the vngodly as the great Magnificoes that may not be contemned or controlled the poorest and meanest Saint of God shal in time to come be their Iudge sit with Christ vpon the bench in glory when they shall stand as their vassals at the barre and bee iudged as most wretched caitiffes and malefactors and receiue their wages according to their works Then they shal say with horror of conscience We fooles thought their life madnes their end without honor but now they are counted among the children of God and haue theyr portion among his Saints Hence it is that the Apostle reprooueth the Corinthians that abased and abused their dignity that did bring their causes to be tryed and iudged before the wicked Do ye not know that the Saints shal iudge the world If then the world shall be iudged by you are ye vnworthy to iudge the smallest matters c 1 Cor. 6. verses 2 3. This is a great honour vouchsafed to the faithfull no earthly honor can be compared vnto it all temporall glorie hath not so much as a shew or shadow of it On the other side great shall be the dishonor and disgrace the shame and contempt that shall be poured out vpon the vngodly Dan. 12 2. They haue heere the riches of the world the pleasures of this life the praise of men they are feared of some and flattered of others but when this glory shall passe away as the wind and flye as an arrow that is shotte at a marke then they shall be arraigned as euill doeâ—s and euery seruant of God shall treade them vnder their feete Then they shall be separated from the presence of God Then they shall see all the godly whom they haue scorned and derided receyued into the kingdome of heauen and themselues shut out of the doores Then they shall haue the continuall fellowship of the diuell and of his angels in hell fire where shal be weeping and gnashing of teeth Vse 2 Secondly we must all be carefull to walke worthy of so great a calling We must bee as spirituall Kings to rule and beare sway ouer our thoughts wils and affections ouermastering them as much as may be proclaiming continuall warre against our corrupt natures against the diuell and against the world And verily he that can beare rule ouer his owne heart is a true king indeede and shall surely reigne for euermore with Christ in the life to come Reuelat. 1 6. He that hath beaten downe the kingdome of sinne and sathan and receyued some measure of grace to reign ouer himselfe hath performed a greater and more glorious work then he that hath subdued a kingdome For all these enemies of our saluation be horrible hideous monsters and fearfull Serpents Their sting is deadly their poyson is mortall It is an hard labour to pull out their sting and take away their poison from them But they which are caried away with the swinge of their corruptions as with a violent streame hauing blindnes ignorance to reign in their minds rebellion in their wils and loosenesse in their whole life are not spirituall kings but base slaues and bondmen The strong man sathan keepeth the hold of theyr hearts Luke 11 21. and as Lord and King setteth vp his scepter there Wherefore my brethren in respect of this our high calling wee must make conscience of euery sinne We heard before that we are made the iudges of the world It is a shame for a Iudge to be a Theefe that sitteth in iudgement to condemne a theefe so is it a shame for vs to be giuen to wickednesse that must iudge the wicked world when the iust shall appeare A Iudge must take heede of those sinnes in himselfe which he must condemne in others lest it be sayd vnto him Thou which teachest another teachest thou not thy selfe Rom. 2 21 22. This is that vse which the Apostle maketh to the Thessalonians chap. 1 10 11 after he had shewed that at the comming of the Lord Iesus in might and maiesty he would bee glorious in his Saints made maruellous in them that beleeue hee intreateth that God would make them to walke worthy of their calling And surely if we haue any the least sparke of grace or any feeling of our naturall condition when we were the children of wrath and the fire-brands of hell it could not but work in vs a maruellous loue vnto God a desire to please him and a delight to bring foorth the fruites of righteousnes Thirdly our victory in Christ offereth comfort Vse 3 vnto vs in all troubles tentations pouerty and in death it selfe We are to arme our selues with this power of Christ agaynst all terrors and feares that seeke to dismay vs. We are in Christ appoynted Kings and Iudges ouer those that trouble vs conquerours ouer sathan and death Our feare then is already past let vs lift vp our heads and bee of good comfort This is that which the Apostle is bold to put vs in mind of 1 Cor. 15 56 57. O death where is thy sting O graue where is thy victory Now thankes be vnto God who hath giuen vs the victory through our Lord Iesus Christ We shall not neede to feare the day of iudgement for then our redemption draweth nere We shall not neede to be affrayd of the comming of the Iudge for he shal be our Sauiour Howsoeuer therefore we seeme base vnto the world and of vile account in the eyes of carnall men whose portion is in this life yet wee are indeed aduanced into the highest honour about him receyuing by our communion and fellowshippe with him a communication of his kingly power and glory to subdue vnder vs the diuell and his angels For if wee fight with him and vnder his banner wee cannot lose the field but shall bee assured to reigne with him They then are deceyued that think them the scum and off-scouring of the world This should also perswade all carelesse and backward persons to embrace true Religion and giue it the cheefe seat in theyr hearts forasmuch as it maketh them of the vesselles of wrath and vassals of sathan glorious Kings and triumphant Conquerors ouer the powers of darknes Furthermore it should encourage the Ministers of the Gospel and make them glad to labour in preaching the Word and in winning soules vnto God being set apart by Gods mercies to consecrate men Kings and Priests vnto him which is a great priuiledge For they haue mighty weapons giuen them by their captaine Christ to wit the power of his Spirit and the vigor of his mighty word which causeth them to preuayle Therefore the Lord sayth by his Prophet Hosea chap. 6 5. I haue cut downe this people by the Prophets slaine them by the words of my mouth And the Apostle teacheth 2 Cor. 10 5 6 That the weapons
couents and cloysters where they had beene mued vp as were easie to be shewed by diuerse examples Secondly from hence euery one should learne to know how to behaue themselues in Vse 2 vowing that they may vse this doctrine lawfully To this purpose we must be instructed in these particulars what a vow is what are the conditions of it what is the right maner of vowing and what should bee the ends of our vowing Touching the first a vow is a solemne promise made to GOD binding our selues to the doing or leauing vndone of some speciall thing that is acceptable vnto GOD. What a vow is Vowes thus taken are not meerely ceremoniall or pertayning to the times of the Law but are a constant and perpetuall ordinance of God to be obserued and practised vnder the Gospel Howbeit seeing the Iewes were tyed to sundry legall obseruations whereby vpon occasion they testified their thankfulnesse wee may not vnfitly hold that vowes were partly ceremoniall and partly morall partly they were abrogated and partly they continue and remaine in full force to the end of the world because the spirituall duties shadowed thereby bind all persons Such vowes I call a solemne promise made to God as appeareth by the vow of Iacob Gen. 28 30 going from his fathers house to auoyde the fury of his brother Esau and of the Israelites who hauing receiued an ouerthrow at the hands of their enemies vowed to God that if hee would deliuer them and ouerthrow those that stood against them they would vtterly destroy their cities and reserue the spoyle to be consecrated to him Numb 21 2 of the which wee haue spoken before Hannah vpon condition of hauing a sonne granted vnto her vowed him a perpetuall Nazarite vnto the Lord 1 Sam. 1 11. Psal 66 12. 2 Sam. 13 8. From hence we gather two things first that in the breach of an holy and religious vow there is a double trespasse because to the obseruation of the vow a man is tyed by a double band both absolutely by duty and respectiuely by couenant and promise and thereby violateth his duty and fidelity vnto GOD. When Dauid sayth to GOD Psal 119 I haue sworne and will performe it who seeth not that he tyeth himselfe to the obseruation of the Law by a speciall band besides the generall that tyeth all others Hence it is that God doth so oftentimes charge and chalenge his people in speciall maner to haue dealt vnfaithfully treacherously with him as false and lying children in whom is no faith vpon promise made to keepe his Lawes Deut. 5 27 32 20. Psal 78 8. Esay 30 9 and 57 4. Secondly it reproueth the superstitious vowes of the Romanists who vow not to God onely but to the Saints of which sort was no practice among the Iewes Psal 76 11 Esay 19 21 no not when vowes stood in greatest force and were in largest sxtent They teach that vowes are a substantiall part of the worship of God and therefore by their owne confession they commit manifest and abominable idolatry because they communicate this honor to the Saints and thereby make them to bee gods making vowes to them of fastings prayers pilgrimages Churches Colledges altars tapers and such like Hence it is that Bellarmine is content to say that when the holy Scriptures were written Bellar. de cult Sanctor cap. 9. the custome of vowing to saints was not yet begunne To God we owe all that is in vs who is the searcher of the hearts and hath power to punish the wilfull breach of a lawfull vow and therefore to him onely wee are to make our vowes He will not giue his glory to any other Againe in the description of a vow we binde our selues to the doing or leauing vndone some speciall thing that is acceptable to God because he alloweth not of our wil-worship Col. 2 23 Math. 15 wherefore wee are not left free to vow what we list for then we can haue no assurance that God will accept them but it will be said to vs Who required these things at your hands Esay 1 12 and againe In vaine they worship me teaching the precepts of men Math. 15 9. The Church of Rome offendeth heerein many wayes and is almost endlesse in theyr errors touching this part or point of vowes I will breefely touch them runne them ouer Obiect Bel. de Monach. chap. 35. First they maintaine that young men and women to wit such as are come to the yeares of discretion may vow single life and that because they must suffer little children to come to Christ Mat. 19 14. As if none could come to Christ Answer but such as can looke through a Monkes coule or as if the kingdome of heauen belonged to none but to professed Monkes and Fryars who haply haue themselues the least part therein Besides the Text speaketh of little children which can haue no tryall or experience of themselues whereas the Apostle appointing widowes to attend vpon the sicke and poore Saints admitteth none vnder the age of threescore yeeres 1 Tim. 5 9 exhorteth the yonger women to marry to beare children to guide the house and to giue none occasion to the aduersary to speake reprochfully verse 14. Secondly they permit children to enter into religious or rather theyr irreligious houses without consent of theyr parents and gouernors and that parents haue not any authority to take away theyr sonnes or daughters out of those dennes Cloysters As this doctrine is most strange so theyr reasons are most weake They pretend that Abraham was commanded of God to go out of his Country Obiect from his fathers house Gen. 12 1. and that Christ sayth Whosoeuer loueth father or mother more then mee is not worthy of me Answ Math. 10 37. I answer the commandement of God to Abraham was speciall and a speciall tryall of his faith and obedience let these shew the like particular commandement to them and then let them follow that example As for the words of Christ our Sauiour they are vnderstood of the times of persecution when we must preferre the loue of Christ before the loue of our best and neerest friends to omit that a man may leaue his parents and kinsfolkes in his affection that is set vpon heauenly things euen while he dwelleth with them in the same house But of this more afterward Obiect Bel. de Monach. cap. 37. Thirdly they permit the husband and wife to separate themselues by mutuall consent to depart one from another and to vow continency so long as both of them shall liue For this they produce and vrge the example of Ioseph and Mary who liued continently all theyr dayes Answ But it is plaine that Ioseph purposed and intended that they should come together Math. 1 18. Againe he is expressely admonished by the Angel to take Mary his wife neyther is it necessary to beleeue it as an article of faith that Mary the mother of Christ liued alwayes a