Spirit for the Spirit searcheth all things yea the deepe things of God Our aduersaries teach that the Church is the supreame Iudge of the Scriptures and hath absolute authority to expound the same and by the Church they vnderstand the rabble of Priests and Iesuites and Cardinals and Councels and by them all at last the Pope whoe holds the Oracles of God shut vp in his brest whose iudgement also they hold to bee infallible so that he cannot erre Thus they will haue Scriptures Fathers Councels and the Church it selfe passe vnder the sentence of his Consistory Thus b Reason why the â—pists refuâ—â— the Scripâ—â—â—â— to be Iudâ—â— all controâ—â—â—sies they do partly because they know and their hearts condemne them that the greatest number of the causes controuersies debated between them and vs haue no foundation of the Scriptures to leane vpon and therefore must of necessity stagger fall downe c Andrad thod expliâ— vnlesse they bee supported by traditions and partly because they woulde make themselues Iudges in their owne cause which notwithstanding is against all Law of God and man For they disable the Scriptures from being the rule of our faith and cast them downe from the chaire of honour in which they were seated by the author of them and cast all power vpon the Church and then they define the d Bristo 〈◊〉 12. in maâ— Catholike Church to bee the Romane Church Rhem. annot in Rom. 1 8. and make the Catholike and Romane faith all one who seeth not heereby and smileth not at it that seeing the Church is made the rule of faith and their Romane Church the true catholike Church of Christ that they meane to stand to no iudgment but their own and bee iudged by no other Iudge but themselues and to receiue nothing for trueth but their owne opinions Indeed we cannot deny but they cast many shaddowes to blinde our eyes and pretend at euery word the Catholike Church but they meane nothing thereby but the Popes determination which verifieth in them the common Prouerbe Aske my fellow if I bee a theefe Thus they are made Iudges that are parties and partially referre all thinges vnto the tribunall of their owne iudgement Wee teach and affirme that the Holy Ghost and the Scripture it selfe haue chiefe authority to interprete the Scriptures the Scriptures must expound the Scriptures and out of themselues the meaning of them must be taken Our Sauiour teacheth a Iohn 5 47. that they which beleeue not Moses writings will not beleeue him The Apostle teacheth b Ephes 2 20 Wee are all built vpon the foundation of the Prophets and Apostles Christ himselfe beeing the Head-corner-stone in whom all the building is coupled together by the Spirite 2 Tim 3 15 and that the Scriptures are able to make vs wise vnto saluation Thus it is saide c Nehe. 8 8 that the Leuites read distinctly the Lawe to the people and gaue the sense and caused them to vnderstand it by the Scripture it selfe Thus did the men of Berea reade the Scriptures d Acts 17 11. and by them tried the Apostles doctrine whether those things were so or not So then we conclude that the iudgement of all men is vncertaine and doubtful that resteth vpon their sole authority and that the Scriptures are to bee expounded by the same Spirit whereby they were written for heereby onely we can know assuredly the vndoubted meaning of them and from hence we can appeale to no superior iudge Vse 3 Thirdly from this consideration of the Author of the Scriptures we haue a direction to the Minister what he must preach vnto the people not the inuentions of his owne braine not the conceits of his owne wit not the excellency of wordes not the entising speech of mans wisedome e 1 Cor 2 14 which Paul disclaimeth and disalloweth in his owne practise but he must come in the plaine eu dence of the Spirit and of power that the knowledge of God may be furthered and the conscience informed in the wayes of godlinesse He must deliuer nothing to the people but the pure and precious word of God hee must content himselfe with the simplicity thereof and bee able by the scriptures to warrant the doctrine that he deliuereth so that hee may truely say with the Prophets Thus saith the Lord. Thus doth the Apostle ground his doctrine as vpon a sure and certaine foundation f 1 Cor. 11 23 1 Corinth 11 23. I haue receiued from th Lorde that which I also haue deliuered vnâ—o you This doth the Apostle Peter require at his hands 1 Pet. 4. g 1 Pet. 4 11 If any man speake let him speake as the words of GOD. VVee see therefore what must be the matter and subiect of our Sermons and from whence as from a plentiful store-house we must furnish our selues not from Fathers or Councels or Doctors of the Church much lesse from Poets Philosophers Orators Historiographers to paint our exhortations with the flourishing colours of humane learning which may for a season tickle the eare and delight the outwarde man but can carry no weight to the Conscience nor transforme the inward man into the obedience of the will of God Such as seeke to please men that haue itching eares doe beate the aire and labour in vaine neither must they thinke to winne a souâ—e thereby to the knowledge of the Gospell This doth the Prophet Ieremy set downe chap. 23. h Iere 23 22 If they had stood in my counsell and had declared my words to my people then they should haue turned them from their euill waies and from the wickednesse of their inuentions Heere then we haue a direction what to do and in what manner to furnish our selues to the worke of the ministery wee must bee as good Stewards set ouer the Lords house to feede the family with bread not with wine with wholesome food not with chaffe that wee may discharge our duties with comfort and the people bee builded vppe in knowledge and obedience Lastly seeing God onely is the Author Vse 4 of the whole Scripture and of euery particular booke and branch contained therein which are the rule of our life and the foundation of our faith it belongeth as a speciall duty to the people of GOD to reade them to receiue them to study them to reuerence them to obey and keepe the doctrines deliuered in them forasmuch as they proceede from such an Author Wee learne to put a difference betweene the speeches of person and person and wee vse to giue better audience and greater reuerence vnto the word of a Prince then to others wee will not lose a worde willingly that commeth from his mouth and according to the Maiestie of the person so is our respect and so wee attend vnto him If one shoulde contemne a Prince and not regard him speaking vnto him hee would bee iudged worthy of death or of some sharpe and seuere punishment
Euery worde of God is the word of a great person and euery part and parcell of it is the Decree of a King nay of the King of Kinges to whom all Kinges and Princes are subiect and must rise vppe from their Throne when they appeare before him whose Throne is the Heauen and though they bee Lordes of the Earth they must resigne their Crowne vnto him that hath the earth for his footestoole and therefore the greatest regard and respect must be giuen vnto it For a Heb. 2 2 3. as the Apostle teacheth Hebr. 2 2 3. If the word spoken by Angelles was stedfast and euery transgression and disobedience receyued a iust recompence of reward how shall wee escape if we neglect so great saluation which at the first began to be preached by the Lorde and afterward was confirmed vnto vs by them that heard him Woe vnto them therefore that reiect the food of their soules and surfet of this heauenly Manna and do not hunger and thirst after the sincere milke of the word that they may grow thereby Neither let any obiect Obiection If God did speake we would heare and if he did call wee would answere if hee did threaten wee would feare and if hee did teach we would obey but so long as all proceedeth from man as sinfull as our selues wee cannot be so affected Answere This was the Obiection of the Reprobate rich man in the Gospell who albeit his Brethren had Moses and the Prophets yet hee would haue Lazarus sent from the dead vnto his Fathers house to testifie vnto them b Luke 16 28 29 30 31 Lest they should come into that place of torment But what was the answer of Abraham If they heare not Moses and the Prophets neyther will they be perswaded to amend their liues though one arise from the dead againe If we reason on this manner with the rich man and put on his affection let vs also take heede lest wee haue that recompence of reward that the rich man had He supposed that extraordinary meanes would worke extraordinarie effects and vndoubtedly procure the conuersion of those to whom they were sent but therein hee was vtterly deceyued and if wee were not Fooles and blinde we would not follow so foule and fearefull an example Wherefore to informe our iudgement aright and reforme our affection we are to obserue two points first we must acknowledge that it is Gods mercy to speake vnto vs by men like vnto our selues and subiect vnto the same infirmities and passions that we are who applyeth himselfe to our weakenesse and respecteth our capacity who are not able to abide his presence who is so glorious in holynesse fearefull in praises doing wonders We see this in the Israelites at the deliuerie of the Law when the voice of God sounded in theyr eares they ran away and could not abide it they feared to be consumed at once cryed out vnto Moses c Exod. 20 19 Talk◠thou with vs and wee will heare but let not God talke with vs lest wee dye When the Lord reuealed a part of his glory sitting vpon an high throne the angels couered their faces were not able to abide the beauty brightnes of his maiesty the lintels of the doore cheeks moued the house was filled with smoke the Prophet himselfe said d Esay 6 5. Woe is me for I am vndone because I am a man of polluted lippes and I dwell in the middest of a people of polluted Lippes for mine eyes haue seene the King the Lord of hostes In like manner if God should appeare vnto vs and vtter his voice from heauen we should feare and quake and fall downe as dead men and cry out with great astonishment Alas we shall dye beecause we haue seene and heard the Lorde as many of the Fathers did then we would make request to haue the Ministers of the worde speake vnto vs whom now we despise and whose word wee contemne as base and contemptible It is therefore to bee accounted and receyued as a notable token of his great mercy toward vs that he sendeth vs to school to learne of our Brethren to whom wee may freely and familiarly resort for counsell in our doubtes for comfort in our afflictions for knowledge in our ignorance for instruction in godlinesse and for resolution in all our wants Secondly we must labour to perswade our owne hearts that it is his word which we heare and his Ministers that speake vnto vs and that it is our duty to heare them as the Lord himselfe whose Messengers they are whose calling is from him and whose mouths he hath opened to speak his word with boldnesse as it ought to be spoken Let vs craue this mercy at Gods hands to resolue vs of this point and to settle our consciences in the full assurance of it This will be a forcible means to make vs heare it and regarde it as Gods owne ordinance ought to bee heard and regarded And vntill wee haue learned this Lesson we can neuer reuerence the preaching of the worde as is required of vs either for the aduancement of Gods glory or the comfort of our owne soules Let vs therefore perswade our selues of this and set it downe as a principle and firme conclusion that as the words of the Prophets and Apostles are of great authority euen the word of the eternall God most vndoubtedly to bee receyued and most assuredly to bee beleeued so likewise the words of all Gods true and faithfull Ministers truely expounding and faithfully giuing vnto vs the naturall sense and meaning of the Scriptures and gathering sound doctrine out of them for the instruction and edification of the people of God grounding all they teach on the sure foundation of the Prophets and Apostles the words I say of Gods Ministers in these dayes are no lesse to be esteemed and acknowledged the word of God himself then if Esay or Ieremy thē if Paul or Peter or any of the rest did write or speak vnto vs. For the Scripture standeth not in words letters or syllables but in the sense vnderstanding So long then as the Minister vttereth not the conceits of his own brain nor deliuereth the traditions and precepts of men but holdeth himself to the doctrine of the Scripture which is the touchstone to try truth from falshood to descern the word of God from the word of man hee is no otherwise to bee heard and the Gospell no otherwise to be receiued from his mouth then if some Prophet of God or Apostle of Christ were among vs. For wee must not haue the Faith of our glorious Lord Iesus Christ in respect of persons but when the same faith the same truth the same word is preached both by the former Prophets and Apostles and by the ordinary Ministers of the Church of the times wherein wee liue if it should bee receiued when it is published by them and reiected when it is deliuered by these a
vntill they haue little left or none at all themselues They will not worke vppon the Sabbath nor go to Plough but they will not sticke to go to play and vse pastimes to follow idlenesse and to be ordinarily absent from the holy ordinances of God They scorn to be accounted rebels as too grosse a tearme for them yet they can disobey superiors yea mock and deride those that are set ouer them both Magistrates and Ministers They abhorre the name of a murtherer but they can fight and quarrell braule fret and fume against others forgetting the rule of the Apostle Whosoeuer hateth his Brother 1 Iohn 3 15. is a man-slayer and ye know that no man-slayer hath eternall life abiding in him They will not be Adulterers Fornicators but they break out into wantonnesse and nourish the occasions that engender them surfetting drunkennes idlenesse wanton lookes wanton company wanton daliance and such like They hate the name of Theeues and robbers and those that wil stand by the high way and take a purse but they will couzen and circumuent their neighbour defraud and oppresse him in buying selling and bargaining with him if by any meanes they can goe beyond him neuer remembring either the commandement or punishment set downe by the Apostle Let no man oppresse of defraud his Brother in any matter 1 Thes 4 6. for the Lord is an auenger of all such things as wee also haue told you before time and testified These are they that wil not beare false witnesse but they are inuenters of euill or spreaders abroad of euill reports to the hurt of their brethren make no conscience at all of a lye These are not dutifull children which obey to halfes so faile in their obedience For as the Apostle teacheth Whosoeuer shall keepe the whole Law Iam. 2 10 11 12. yet faileth in one point he is guilty of all c. Thus then we see by this doctrine they are reprooued that contemne the worde and will not heare that are content to heare but will not obey and such as obey but it is not fully and faithfully it is so farre forth as pleaseth themselues not regarding to please God to whom they either stand or fall Secondly seeing our duty to â—ods Commandements Vse 2 consisteth in obedience this teacheth that it is necessary for all men to knowe them We cannot call vpon him of whom we haue not heard we cannot beleeue that which we neuer learned wee cannot practise those things which we do not vnderstand A seruant can by no meanes do his Masters will before he knoweth what is his will This sheweth the miserable condition of ignorant people besotted in their owne simplicity and muffled in the mistes of palpable darkenesse none are more grosly misled none more disobedient to God then these ignorant persons none greater enemies vnto the seruing and obeying of God then such as are enemies or hinderers of the teaching and preaching of his word Our Sauiour sending out his Apostles into all the world Math. 28 20. charged them to teach them to obserue all things whatsoeuer he commanded them First then there must be teaching before there bee obseruing so that ignorance is the mother of all disobedience This appeareth in Moses Deut. 4 1. Hearken O Israel vnto the ordinances and to the Lawes which I teach you to doe that ye may liue and go in and possesse the Land which the Lord God of your Fathers giueth you The Israelites were commanded to learne the commandements of God that they might doe them so that there is no doing and discharging of the workes and will of God without knowing them nor no true knowledge wher there is no practise For indeed wee know no more then we make conscience to do performe Wherefore my Brethren bee carefull to learne the waies of God and to know what he requireth that you may bee fitted to doe them and assure your selues that they are the greatest enemies of God and of your saluation yea the most proude and pestilent instruments of the diuell to cause him to be honoured and to erect the kingdome of darkenesse that do disgrace teaching and disswade from hearing And let vs set this downe as a rule that such as are vndutifull to God in the chiefest workes and the highest duties will neuer make conscience of the smaller lesser Such then as any way hinder the publishing of the Gospell and seeke to stop the free course of it from passing among men do ouer-turne all godlinesse and shake the very ground worke and foundation of true obedience The greatest and best workes commanded of Christ are the duties of the first Table to preach and to heare his word to be often exercised in his worship to be religious to visite his Courts where his name dwelleth whereof the Prophet saith Psal 68 16. God delighteth to dwell in it yea the Lord will dwell in it for euer Hee that maketh no conscience this way will make no conscience of the lesser and latter duties to wit of the fruits of righteousnes Hence it is that our Sauiour saith to the Sadduces Math. 22 23 Are yee not therefore deceiued because ye know not the Scrâ—ptures neither the powâ—r of God Marke 12 24. The ignorance of Gods word is the true cause of all error If we did know the Scriptures they would direct vs to all duties necessary for vs both to knowe and practise And as knowledge is the beginning of all obedience because wee must know before we can obey we must learne before wee practise so it is required of vs al to get knowledge and vnderstanding howbeit it is not necessary for all to haue knowledge alike Wherefore that we may be instructed aright and be guided what our knowledge ought to be and what measure thereof should be in vs it is requisite that wee marke and remember these foure rules following all of them being grounded vpon the doctrine of the Prophets and Apostles No man must be ignorant no man shall be excused for his ignorance euery man must attaine to some knowledge First our knowledge must be according to our age Rules directing vs what our knowledg ought to be If GOD haue blessed our dayes with manie yeares and long life he looketh for greater knowledge at our hands then hee doth of babes and sucklings This the Apostle pointeth out vnto vs. 1 Cor. 14 20. Brethren bee not children in vnderstanding but as concerning maliciousnes bee children but in vnderstanding be of ripe age In these words the Apostle intimateth a double kinde of knowledge one fit for children for God would haue none brought vp in his Schoole and to belong to him that are non proficients hee would haue children taught and trained vp in the faith and feare of God 2 Tim. 3 15. It is noted of Tâ—mothy that hee had the knowledge of the holye Scriptures of a childe which are able to make him
teacheth Eccles 5.3 4 5. Vse 1 Let vs apply this to our selues First from this example wee may learne the doctrine of vowes what is to be holden of vowes what is not to be holden For we see heere what a vow is namely a free and solemne promise made to God touching such things as please him tending to the glory of his Name the profit of our brethren or the repentance and saluation of our soules Secondly we see who may vow to wit such as are free and at liberty nor vnder the power and iurisdiction of others Thirdly to whom vowes are to bee made not to Saints or Angels but to God only and to him alone they are to be performed according to the saying of the Psalmist Psal 76.11 As he onely is to be prayed vnto and from him we are to looke for all good things so to him only we must vow and offer to him the calues of our lips Fourthly it appeares what wee may vow to God not things vnlawfull vnpossible and vnwarranted by the word of God not things whereof we are vncertaine whether they please God or not for who would offer to a Prince or promise to him such things as he knoweth he will not accept or doubteth whether he will accept thereof Whatsoeuer is not of faith is sinne Rom 14.23 Exod. 23.31 as the Apostle teacheth But such things as the Scripture warranteth being the true rule of all right wayes such was this vow in this place Lastly wee see that vowes thus made are carefully to bee kept and religiously to be performed hauing an eye to the party with whom wee haue to deale For as they are to be made with reuerence so they are to bee performed with care and diligence otherwise wee doe fowly and falsely abuse the Maiestie of God and take his Name in vaine All these considerations and conditions teach vs that vowes are not in thēselues vnlawfull and to be condemned so as they be restrained and bounded in the compasse of the law of God and not suffered to wander after our owne fancies Secondly it serueth to beat downe all false Vse 2 doctrine and erronious opinions touching vowing which are many and to rectifie our iudgements by teaching what vowes are lawfull what vnlawfull First if they be made of any thing flat against the word of God they cannot binde or tye vs to the performance thereof for all the force and power of binding vs is to bee borrowed and deriued from the word of God Wherefore it must bee agreeable to the will of God and whensoeuer it is against the word of God it hath no strength or efficacy to constraine or command They which would haue murthered Paul and had conspired together by a solemne league of agreement Act. 23.12 did make a solemne vow not to eat nor drinke vntill they had executed their diuellish purpose and put the Apostle to death But who now dare say that they were bound in conscience by their vow or that God liked of it For this were all one as if they would make God a companion of their murther Therefore Dauid vowing the slaughter and destruction of Nabal and his family 1 Sa. 25.22 32 reuoked it at the wise counsell of a discreet woman Secondly they must not hee made by such persons as want sufficient reason iudgement discretion and vnderstanding as children fooles or furious persons for these cannot be made with freedome of conscience nor can be said to be taken vp by a mans owne accord in as much as the mind cannot truely discerne what is done as is proued at large in the thirtieth chapter of the booke of Numbers and the fourth verse Thirdly it condemneth such as vowe hauing no power or authority in themselues to bind themselues such vowes cannot binde being made against the law of nature For all lawfull vowes must be made with consent of their superiors so long as they are vnder the gouernement of others Exod. 20.12 as appeareth by the fift commandement Honour thy father c. Fourthly they must be so made as they may stand with Christian liberty for we may not in any sort make such things absolutely necessary as God hath left free vnto vs snaring the conscience and abridging the liberty which Christ hath purchased contrary to the commandement of the Apostle Gal. 5.1 Fiftly it reproueth such as vow things vnpossible and out of the power and liberty of the makers thereof to doe or not to doe so that a vow made of a thing vnpossible is no vow at all but an intollerable presumption and a wilfull tempting of God As if a man should vow to walke vpon his head or to fly in the ayre Iosh 10.12 Exod. 14 21. or to stay the starres as Ioshua did or to diuide the sea as Moses did wherein we haue no assurance of any extraordinary gift of God Sixtly they must not be against a mans generall or particular calling that is neither against his calling as he is a Christian neither that speciall calling wherein he liueth If they be made against the one or the other they are vnlawfull As if the Minister should vow to doe the office of the Magistrate in executing iustice vpon Malefactors or the Magistrate vow to discharge the function of the Minister in preaching the Gospel or if a man should vow to liue in no calling in the Church in the Common-wealth or in the family but walke inordinately with scandall and offence Seuenthly it conuinceth all such vowes as are rash heady sudden idle and vnaduised and requireth on the other side that they bee made with aduice meditation and deliberation For rash vowes bee not lawfull albeit the things vowed may bee done lawfully Therefore the Wiseman saith Eccles 5.1 Be not rash with thy mouth nor let thy heart bee hasty to vtter a thing before God for God is in the heauens and thou art on the earth therefore let thy words be few If we make a promise vnto a man like to our selues we will haue this consideration and thinke with our selues whether hee will accept of it or not whether his will be to like of it or not We must not therfore mocke with God and make lighter account of him then of a mortall man whose breath is in his nostrils They ought not to be made without iudgement and aduisement for that were a defiling of Gods seruice and an abusing of his Name Now as they ought not to be made rashly but with sobriety so ought all our vowes to bee of great moment and importance and therefore wee are forbidden to vow idle and trifling toyes to obserue as is vsuall in the Church of Rome where one voweth a pilgrimage to the Saints another voweth to fast and eate no flesh at such a feasts Euen wherof one is superstitious the other diuellish As for their pilgrimages it is a wicked corruption and an idolatrous seruice which God reiecteth For albeit vnder the Law it
heerein a speciall worke of Gods prouidence preseruing his owne truth and reseruing it to all posterity Few are found in the world to affect or regard the pure and sincere word of God in comparison of the multitude that seeke after humane wisedome and labour to know the nature of â—irds of Beasts of Fishes of Trees and of earthly things which delight the outward senses and rauish the vnderstanding of naturall men yet see how those bookes of Salomon that handle meere matters of humane Pâ—ilosophy which the wise men of the world hunt after are vtterly lost whereas the diuine bookes which he wrote by inspiration lesse regarded and more contemned are notwithstanding by the watchfull eye of God remaining and are reserued for the comfort of the Church for euer Lastly we reade of the Prophesie of Enoch Obiect 4 in the Epistle of Iude verse fourteenth who prophesied of the second comming of Christ in power and great glory with thousands of his Saints which Prophesie also seemeth to be among those bookes which are lost I answer Answer this could bee no Apochryphall Booke of holy Scripture for Moses was the first Penne-man or Scribe that wrote the holy Scripture whose fiue bookes are perfect and contained in them sufficient instruction for that CHVRCH whereas that Prophesie did not nor indeed could not Secondly it cannot appeare that this Prophesie was euer written Iude ver 14. It is said he prophesied foretolde the end of the world by the Spirit of God in that most corrupt age that hasted to destruction to the end that such as were ordained to eternall life might beleeue and the rest being hardened might bee made without excuse but it is no where said It was written It is said to bee a Prophesie but no word or mention is made of the writing of this Prophesie so that it seemeth the Apostle learned it by tradition from the father to the sonne as the Apostle Paul setteth downe the names of the sorcerers that withstood Moses and Aaron Neither let the Church of Rome lay the foundation of vnwritten traditions vppon this ground-worke seeing we deny not al vnwritten traditions conueied from hand to hand but only such as are made rules of Gods worship matters of faith and parts of religion necessary to saluation To conclude therefore seeing the prouidence of God the fidelity of the Church and diligence of the faithfull is so great that the whole body of the Canonicall Scripture hath beene kept entire and perfect without losse or lacke of any part or parcell of it of any booke or sentence we must detest the blasphemous shufflings shiftings of the Church of Rome that make the Scripture to be a maimed lame and vnperfect doctrine Censu Colon. dial 6. Concil Trident. sess 4. not containing all things necessary to faith and saluation whereas the Apostle teacheth that the whole Scripture inspired of God is able to make vs wise vnto saluation 2 Tim. 3 15 16 17 through the faith which is in Christ Iesus and is profitable to teach to conuince to correct to instruct in righteousnesse that the man of God may be absolute being made perfect vnto all good works Verses 10 11 12 13. And the Children of Israel departed thence and pitched in Oboth c. Here we haue painted and portraied out as in a Table certaine stations and iournies of the Israelites wherein wee may behold as in a glasse the prouidence of God protecting theÌ„ and the obedience of the people following him We see how they remoue from place to place in the wildernesse they are neuer long at one stay but either they went forward or backward as the sea continually ebbeth or floweth Now as the Land of Canaan was a figure of their rest in the kingdome of heauen so their wandring vp and downe in the wildernesse did figure and represent the condition of their life to bee vaine and transitory in this world Doctrine The faithfull are forreigners and strangers in this life We learne from hence the state of the faithfull what it is we are pilgrims and strangers in this life we are as guests lodging heere for a night but by and by we must depart and be dislodged we haue heere no continuing City This the faithfull haue in all ages confessed Iacob being brought into the presence of Pharaoh saith The whole time of my pilgrimage is an hundred and thirty yeares few and euill haue the daies of my life beene Gen. 47 9. But we may say the daies of our pilgrimage are threescore yeares and ten if haply we reach so farre to which not one amongst an hundred cometh few indeed and euill we may truely call them This Abraham pleadeth Gen. 23 4 Gen 15. â—3 wanting a place of buriall to interre his dead I am a stranger and a forreigner among you giue mee a possession of buriall with you Thus he confesseth it went with him in Canaan neither was his estate any better elsewhere This the Prophet Dauid acknowledgeth though a great King Psal 39 12. Heare my praier O Lord and hearken vnto my cry keepe not silence at my teares for I am a stranger with thee 1 Chr. 23 15 and a soiourner as all my fathers our daies are like a shadow vpon the earth and there is none abiding So then we see what our life and condition is wee are altogether vanity like grasse that soone withereth wee are as tenants at the will of the Lord our age is as nothing it passeth as a tale that is soone told it is as an hand-breath quickly measured surely euery man in his best estate is altogether lighter then vanity it selfe The reasons First all our daies are stinted Reason 1 and limitted as they are short and vaine so they are vncertaine and vnknowne The strongest natures and constitutions that seeme to be framed setled as a sure building to continue for many yeares yet are soone cut off are no more We see this confirmed by the daily experience of many examples as in Vzzah suddenly smitten 2 Sam. 6 7 in Iobs children quickly ouerwhelmed Iob 1 19 in Ananias and Sapphira presently destroyed Acts 5 5 10 in the rich man that had his soule in one night taken from him Luke 12 20 and in a continuall beholding the hand of God striking as pleaseth him If then vncertainty be an apparent argument of vanity we may conclude from hence our life to be vaine transitory inasmuch as God reuealeth not when or where or how we shall die and bee taken out of this life We know not when we shall die at euen or at midnight at the Cocke-crowing or in the dawning When we lie downe we know not whether we shall rise againe when we arise whether wee shall lie downe againe except we be laid in our graue and make our bed in the dust Moreouer we know not where we shall die at home or abroad When we go out of our houses wee know not
of mortification to prepare them to the kingdom of heauen but follow the fruites of the flesh the lusts of their eyes and the pride of life so they shall finde their owne death to bee farre differing from the quiet sleepe of the righteous who see by faith the heauens open for them with Stephen and know that the glorious Angels are their attendants ready to conduct and to direct theyr soules into glory They know that their Redeemer liueth and that they shall see God in their flesh with the same eyes Iob 19 2â— albeit theyr reines be consumed within them for the Lord knoweth the way of the righteous As for the wicked it shall not bee so with them Psalme 73.19 20. They shall sodainly bee destroyed and horribly consumed as a dreame when one awaketh O Lord when thou raisest vs vppe thou shalt make their image despised Their death is full of feare and horror â— things â—fying thâ—â— of the 〈◊〉 man they see three fearefull obiects represented before their eyes dismaying all theyr senses and affrighting all the powers of their soules so soone as they apprehend them thorough all which dying without repentance they must passe without redemption or deliuerance to wit death iudgement and hell the one following the heeles of another They shal know the pangs of death they shall appeare at the day of Iudgement they shall feele the torments of hell and fire vnquenchable When they haue runne out theyr miserable and wretched race they shall sodainely be attached and arrested by death death shall call and cry out for iudgement and iudgement shall take them and throw them into hell and perpetuall perdition If a man in this life that hath liued wantonly bene clad gorgeously and fared deliciously euery day should see these three fearefull spectacles the sword to smite him the plague to touch him and famine to consume him it were able to astonish him and bring him to despayre But all these are nothing in comparison of the former for as it is appointed vnto them once to dye Heb. 9 27. which is the entrance into the next plague so after death commeth iudgement which shall be according to theyr works wheÌ„ theyr most secret thoughts shall be written in theyr foreheads and grauen as with a pen of Iron to remayne in remembrance for euer and after iudgement commeth hell fire then shame and contempt shall bee powred vpon them then vtter desperation shall seize vpon them then an eternall separation from the comfortable presence of God shall ouertake them fall vpon them and they shall haue perpetuall fellowship with the diuell and his angels This is it which maketh the vngodly so loth to heare of death and so willing to wish in word to dye the death of the righteous They would liue like themselues but would dye like the faithfull But we cannot seuer and diuorce the life and the death of the people of God they must alwayes go together and follow one the other necessarily Thus wee see as there is great difference betweene the godly and the vngodly in their life so there shall be a greater difference betweene them after this life For albeit all sleepe in the dust of the earth shall awake out of their sleepe 〈◊〉 12 2. yet the godly shall inherit euerlasting life but the vngodly shall go into euerlasting fire prepared for the diuell and his angels This appeareth vnto vs in the parable of the rich man and Lazarus there was a great difference betweene them while they liued vpon the earth the one abounded in riches was clad in purple and fed with dainty fare Lu. 16 22 23 the other was cloathed in rags couered with sores and abounded in nothing but in penury and misery here was a maine difference between theÌ„ But when they went the way of all flesh and were gathered vnto their Fathers then was the greatest difference of all as if the other were not to be thought vpon For when this poore begger dyed hee was carried by the Angels into Abrahams bosome the rich man also died and was buried and was carried into the torments of hel to whom Abraham said Luk. 16.25 Son Remember that thou in thy life time receiuedst thy pleasures and likewise Lazarus paines now therefore is he comforted and thou art tormented This is that great gulfe and wide space set betweene the godly and the vngodly Vse 3 Lastly it is our duty to stirre vp the giftes of God in vs and to take heed we quench not the graces of the Spirit in vs. The gifts of God giuen vnto vs are as a sparke of fire kindled in our hearts our corruptions are as a water seeking to quench them Wherefore it standeth vs vpon to be careful and diligent in kindling this fire and in blowing these coales that the talents committed vnto vs may bee increased and the Lord receiue at his comming his own with aduantage This the Apostle Paul teacheth Timothy who had bene brought vp in the Scriptures of a childe 2 Tim. 1 6. I put thee in remembrance that thou stirre vp the grace of God which is in thee by the putting on of my hands Christ Iesus compareth in the Gospel the grace of God in the heart to a grain of Mustard seed which is small to see to at the beginning 〈◊〉 â—3 31 â—â— 26. but when it is once planted in the fruitfull ground of a regenerate heart it springeth vp incontinently encreaseth speedily spreadeth mightily and prospereth exceedingly If a man at the first beginning of his conuersion haue some little feeling of his wants some weake and faint desire of faith and some small testimonies of his adoption he must remember to be thankfull for these and seeke to increase them by the vse of the Word Sacraments Prayers Meditations Conference and such like helpes that wee may be alwayes proceeding endeuouring striuing asking seeking and knocking to know the heighth depth bredth of the loue of God 〈…〉 we must alwayes grow vpp◠〈…〉 God Psal 143 6. and desire 〈…〉 be giuen vs to supply our weakn◠〈…〉 must long after him as the thirsty lâ—◠〈…〉 should pant after him as the Hart bray 〈…〉 riuers of waters Psal 42 1. Blessed are 〈…〉 hunger and thirst after righteousnes for tâ—◠〈…〉 be satisfied Math. 5 6. He will giue to him tâ—◠〈◊〉 a thirst to drinke of the Well of the water of 〈◊〉 freely If wee haue this appetite vsing all the meanes which God hath appointed and being carefull to honor him for that which wee haue receyued already I am perswaded that he which hath begun this good worke in vs will perfect and finish the same vnto the day of Iesus Christ And let my last end be like his Here is a liuely testimony of the immortality of the soule For if hee had beleeued that man had ended with death and then there had beene no further reckoning nor account to be made it had beene a vaine and
those workmen that builded the Arke for others but were drowned themselues Let vs then labour after the especiall comfort consisting in the deliuerie of the whole will of God that though our hearers perish and go vnto destruction yet wee may find peace and comfort to our own harts This was it which the Apostle rested in hee preached Christ not onely as a Sauiour to theÌ„ that beleeue but as a Iudge of them that contemne him he saith We are vnto God the sweete sauour of Christ in them that are saued in them which perish to the one we are the sauour of death vnto death and to the other the sauour of life vnto life for we are not as many which make merchandize of the word of God but as of sincerity but as of God in the sight of God speake wee in Christ 2 Cor. 2 15 16 17. Thus doth the Prophet Esay prophesie concerning Christ bringing him in on the one side complaining of the contempt of his preaching and on the other side comforting himselfe that his worke was approued of God I haue laboured in vaine I haue spent my strength in vaine and for nothing but my iudgement is with the Lord and my worke with my God Esay 49 4. If we be found faithfull we shall be partakers of this comfort blessed shall that seruant be whom his master when he commeth shall finde so doing So then this duty serueth to comfort such as haue taught the word of God not only truely but wholly and onely so that they are able to appeale to the consciences of their hearers to witnesse with their sincerity Thus did the Apostle Paul in many places In the 20. chap. of the Acts vers 18 26 he saith Ye know from the first day that I came into Asia after what manner I haue beene with you wherefore I take you to record this day that I am pure from the blood of all men Where he maketh them witnesses of his diligence in preaching and of the discharge of his duty in his calling and therefore they could not deny it Thus he speaketh in his second Epistle to the Corinthians chap. 3 v. 1 2 The like manner of speaking dealing hath beene vsed by the Prophets and Apostles as appeareth in sundry places yea by Christ Iesus himselfe Samuel cleareth himselfe before the people Behold heere I am beare record of me befere the Lord and before his Annointed 1. Sam. 12 3. So Christ speaketh Which of you can accuse me and rebuke mee of sinne Iohn 8 46. This is a great and singular comfort to all the Ministers that in truth shal be able to auouch to their people this their diligence vprightnesse and to say in the face of the Congregation Ye know that I haue done my duty I take you to record that I haue admonished you I haue blown the Trumpet and taught you the way of saluation This is expedient and necessary for the Minister to vtter of himselfe both in respect of the godly and vngodly of the godly that their soules gained to the faith might cleare him and God haue the glory Of the wicked his aduersaries that they might be left without excuse that their mouthes might be stopped they haue nothing iustly to lay against him But contrariwise when the people haue beene ignorant and without instruction thorough the want of performance of this duty this should bee as great a greefe and anguish of spirit and bring as great trouble of conscience to consider his negligence and want of loue to their soules that were redeemed by the precious blood of Christ Thirdly this serueth to confute and conuince Vse sundry errors and to correct sundry euill practises and corrupt abuses First it meeteth with many errors and heresies of the church of Rome which maintaineth the sowre leauen of false doctrine and poysons the truth of God with their owne inuentions And seeing the Minister is to set downe but the truth of God we must learne to detest apocryphall additions and their humane traditions both which are a derogation to the sufficiency and perfection of the Scriptures For touching the Apocryphall Bookes which they haue lifted vp into the chayre of estate and giuen them equall power and preheminence with the Canonicall Scriptures they are but base counterfet coyne and no part of the Churches treasure they haue drosse mingled with them are not pure and perfect mettall They were not endited by the Spirit of God nor penned by the Prophets 〈◊〉 3 16. Pet. 1 19. the Lords Secretaries as the Scriptures were which haue God for their author and the holy Prophets for their Penmen Againe they were neuer committed of trust to the Iewes nor receiued of them into the Arke as not onely the fathers but the aduersaries themselues confesse and acknowledge but the ancient Church of the Iewes receiued and approued all the Canonical Booke Rom. 3 2. God did commend them to their care committed them to their custody for this was one chiefe priuiledge of the Iewes that they were credited with the Oracles of God And howsoeuer they shewed their ignorance in false interpretations yet they discouered no vnfaithfulnesse in wilfull corruptions additions alterations or manglings of any Bookes for then they should haue beene charged with this â—â—h 5 21. as well as with the other Lastly they containe sundry things that disagree from the true Scriptures of God likewise from theÌ„selues as might be declared and demonstrated by many particulars Seeing therfore these bookes called Apocrypha were neyther penned by the Prophets nor deliuered to the church of the Israelites neither are free from diuers contradictions we conclude that the Church of Rome hath no warrant to equal them with the holy Scriptures make them of like credite and authority with the Scriptures Againe 〈…〉 Ses 4 they offend in teaching humane traditions in making a word vnwritten equall with the word written and holding the Scriptures to be vnperfect maimed lame not containing all things necessary to faith and saluation not fully enabling the Minister to discharge his Calling But the holy Scriptures are perfect absolute and all-sufficient to teach the truth to conuince errors 〈◊〉 3 16 17. to correct vices and to instruct in righteousnesse yea to make the man of God perfect and throughly instructed in euery good worke and are of strength ability and sufficiency to make him wise to saluation Lastly they are accursed that adde any thing that take away any thing froÌ„ that which is written Deut. 4 2. Prou. 30 6. Reuel 22 18. and therefore no such vnwritten verities are to be taught or preached to the people as the matter of our Sermons or the instrument of our faith or the means of our saluation Moreouer it serueth to redresse and amend sundry corrupt practises too common and familiar among the Ministers of the Gospel Some in stead of building vpon the foundation of the Prophets and Apostles Christ Iesus
vnskilfull Surgeons that make a deepe wound instead of applying a plaister and therefore kill where they should cure For wee cannot admit any faults in memory in the blessed Apostle who wrote by the direction of the Spirit of God as also the whole Scripture was inspired by him 2 Tim. 3.16 and wee cannot giue any reason to warrant why it should rather be a slip of memory in Paul then in Moses both of them beeing guided by the same Spirit Againe others say that Paul is not contrary to Moses forasmuch as if there were foure and twenty thousand as Moses teacheth there must of necessity be three and twenty thousand as the Apostle gathereth seeing the greater number includeth the lesser and seeing he doth not say expresly there were iust so many neither more nor lesse True it is to make vp around summe a full number the Scripture vseth sometimes to adde and sometimes to detract but in this place there is no reason why the Apostle should vse the lesse number rather then the greater considering the greater number is heere as full and perfect a number as the lesser and therefore no iust cause to change alter any thing Besides the Apostle maketh the number as directly to bee 23000 as Moses maketh it to bee 24000. Wherefore to let passe these gesses coniectures the best and truest answere is Iuâ— parâ—â— that Moses distinguisheth the history into two parts First touching the heads of the people that were hanged vp Secondly touching the people that were slaine with the sword If we ioyne both these together as Moses doth in this place it is truely saide There dyed foure and twenty thousand For he speaketh first of the chiefe Captaines and Ring-leaders to this rebellion against God then of the rest of the people that walked in their wayes and followed their example afterward he casteth vp his accounts setteth downe the totall sum as it did accrew out of them both But if we speake of the principall malefactors by themselues and of the rest of the people by themselues a thousand of the principal were hanged or crucified and among the people were slaine three and twenty thousand of which latter Paul onely speaketh omitting the thousand Princes to shew how fond and friuolous their excuse is who defend theyr offences by the example or authority or counsel or commandement of theyr superiors seeing the people in this place following the foote-steps of theyr Magistrates were no lesse punished then the Magistrates themselues So then these are most true both that which Moses saith to wit that foure and twenty thousand perished ioyning both Princes and people together and that also which Paul affirmeth mentioning three and twenty thousand only omitting the Princes and reckoning the people and hence it is that the summe in Moses amounteth to a thousand more in Paul to a thousand lesse Hitherto of the execution of iustice by Phinehas vpon two audacious and open offenders and of discussing the questions that arise thereupon now followeth the approbation of God in whose nosthrils it smelled as a sweet sauour This fact is commended his zeale is praised his person is blessed and rewarded For albeit good works wrought in faith and dyed with the blood of Christ doe not merite eternall life which is the free gift of God Roman 6 23 yet they are rewarded of mercy in this life and in the life to come The blessing of God to rest vpon him and his posterity is set downe in two respects First generally I will make my couenant of peace with him so that he shall haue me a mercifull God Secondly particularly where the manner is set downe that the Priesthood should remaine to him and to his posterity for euer so that both his seede should flourish so long as the Iewish Church should continue and the honour of the high Priesthood should abide among his posterity Vntill the high Priest of our profession Iesus Christ should come to make an end of all Ceremonies Hebr. 3 1. The accomplishment whereof is not hard to shew in the holy Scriptures and in other approued Histories For the lineall succession of the Priesthood from him to the carrying away into captiuity to Babylon is expressed in the books of the Chronicles 1 Chron. 6 4 15 from the father to the sonne and from one generation to another From the captiuity vntill the time of Alexander the Great to whom the Persian Monarchy befell and whom Iadduah the high Priest met in his Priestly robes coming to conquer Ierusalem the genealogy is remembred in the booke of Nehemiah Ioseph antiq lib. 11 cap. 8. chapter 12 10 22. Neyther may it seeme strange vnto vs that Nehemiah should set downe the succession so farre seeing from the reigne of Artaxerxes whom he serued being in chiefe place about him to the Monarchy of Alexander the Great who ouercame Darius were not aboue sixty yeares as the Chronology Computation of the reigne of the Persian Kings declareth And from the times of Alexander the Great Ioseph antiq lib. 15 cap. 3. to Aristobulus and his sonne who was the last whom Herod treacherously and cruelly caused to be drowned the pedigree is to be seene in Iosephus and others Afterward the Priesthood was set to sale and those promoted that made their owne way by sums of money or by fauour of friends or both together After this promise made to Phinehas Moses annexeth a description of the whoremaster and the whore that prouoked Gods wrath and troubled Israel who are set forth by their names by their family by their condition and degree The name of the man was Zimri his family was the tribe of Simeon touching his estate hee was one of the Princes of his tribe by whom no doubt being a man of sort and quality hee was accompanied and countenanced yea it should appeare he was a mouer and perswader of others to commit the like wickednes whereby it came to passe that the greatest number of this tribe perished with him as may be gathered by the new suruey and numbering of the tribes which is taken in the Chapter following Numb 26 14 and 1 23. For they which in the former mustering and numbering amounted vnto the number of nine and fifty thousand and three hundred were now diminished and abated to two twenty thousand and two hundred for their idolatry and fornication so that with this Zimri the greater number of this tribe perished They did partake with him in the sinne of whoredome and therefore they communicared with him in the plague and punishment of it Hence it came to passe that whereas all the other tribes in a manner amounted to more then forty thousand this tribe attayned onely vnto the number of two and twenty thousand and two hundred The name of the harlot was Cosbi her stocke and kindred was of the Midianites in respect of her place shee was the daughter of one of the chiefe Princes of that people
that in order followeth after the other Moses declareth the performaÌ„ce of Gods promise touching the multiplying of their seede together with the myraculous gouernment of that people wandering vp and down and iourneying heere and there without any setled estate more then 38. yeares in the Wildernesse When Moses was to bee gathered vnto his Fathers Deut. 32 49 50. and to go the way of all flesh GOD commanded him to go vp vnto the Mount Nebo which is in the land of Moab and from thence to behold as it were in a moment the Land of Canaan and the seuerall parts of it In like maner if wee from this place as from an high Mountaine and as it were looking from the vpper ground shall take a view of the parts proportion of this booke we shall throughly vnderstand what is the purpose and purport of it and what are the ends for which it was committed and commended vnto vs. Wherefore for our better and more orderly proceeding heerein let vs generally obserue and consider these particular points First we will speake of the Author of this booke secondly of the inscription or Title thereof thirdly of the ends and vses and last of all of the seuerall parts and diuision of it The Author for that is the first branch is double either principall or instrumentall The cheefe author of this booke is God For who is the inditer of the Scripture but he or from what spirit can it proceede but from his The Prophets alwayes begin their preaching and prophesying with this note b Esay 1 10. Hab. 1 1. 2 1. Thus sayeth the Lord Heare ye the word of the Lord the vision of Isaiah the burthen which Habakkuk did see Thus the Apostles shew their calling froÌ„ God c Rom. 1. ver 1 Galat. 1 1. Reuel 1 1. Paul a Seruant of Iesus Christ called to bee an Apostle not of men neyther by man but by Iesus Christ The Reuelation of Iesus Christ shewed to his seruant Iohn Thus Zachary in his song teacheth that d Luke 1 70. God spake by the mouth of his holy Prophets which were since the world began To this accordeth the saying of Peter e 2 Pet. 1 20.21 No prophesie of the Scripture is of priuat motion for it came not in old time by the will of man but holy men of God spake as they were mooued by the holy Ghost And the Apostle affirmeth f 2 Tim. 3 16. That the vvhole Scripture is giuen by inspiration of God Al which serue to teach vs that the words of all the holy Prophets are to bee receiued and embraced as the words of God but the doctrine handled in this booke is a part of the word of one of the most ancient most holy most excellent and most diuine Prophets and therefore consequently the doings heere registred and the doctrines heere deliuered are to be holden as a portion of the vndoubted word of God So then as Christ spake to his Disciples g Math. 10 20 It is not you that speake but the spirit of your Father which speaketh in you so may we truly say it is not Moses that speaketh heere but the Spirit of God that spake in him and wrote by him in which respect it may iustly be affirmed He that heareth him heareth God and he that despiseth him that is the writer dispiseth God that is the inditer And as the Author of this Booke appeareth to be the Lord himself by an argument drawn from the generall to the speciall so the authority of it will euidently appeare and easily bee demonstrated out of sundry particular places and circumstances out of the booke it selfe Such is the full consent and sweete agreement betweene the old and new Testament that one of them serueth to confirme ratifie and establish the other Hence it is that Christ Iesus himselfe and his Apostles writing by his spirit do alledge sundry examples produce sundry testimonies proue sundry doctrines and disproue sundry errors as by an authenticke witnesse taken from this book of Moses which now we haue vndertaken to expound Moses the man of God reciteth and reckoneth vp in sundry places h Numb 20 21. 25. compared with 1. Cor. 10 1 2 3 4 5 6 7 c. of this Booke on the one side the great mercies of God to his people that he gaue them and they did eate Manna that is bread from heauen and dranke water out of the rocke and on the other side their wretched vnthankfulnesse toward him they lusted after flesh they murmured against him they committed fornication and perished manie thousands of them The truth of these thinges is confirmed by the Apostle Paul 1. Cor. 10. testifying that they did all eate the same spirâ—tuall meat and all dranke the same spiritual drinke drinking of the rocke that followed them and thereupon alluding vnto the history he saith i Num. 21 6 8 compaâ—d with 1 Corin. 10. Iohn 3 Let not vs commit fornication as some of them committed fornication and fell in one day three and twenty thousand Againe we reade heere how â—od brought among them in the wildernesse fiery Serpents k Numb 12 6 7 compared with Hebr. 3 2 5. that destroyed them but vpon their repentance and humiliation hee was reconciled commanded Moses to make the resemblance and representation of those fierie Serpents and set it vpon a pole that so many as were bitten m ght looke vpon it and liue The truth of these appeareth both by the testimony of Paul 1 Cor. 10 9. Neither let vs tempt Christ as some of them tempted him and were destroyed by Serpents by the words of Christ himselfe Iohn 3 14 15. As Moses lift vp the Serpent in the wildernesse so must the Son of man be life vp that whosoeuer beleeueth in him should not perish but haue eternall life Moses in the 12 chap. saith l Num. 11 29. compard with Iames 4 5. If there be a Prophet of the Lord among you I will be knowne to him by Dreame or vision my seruant Moses is not so who is faithfull in all his house Heereunto the Apostle to the Hebrues alludeth Consider Christ Iesus the high Priest of our profession who was faithfull to him that hath appointed him euen as Moses was in all his house Moreouer in the former chap. when Ioshua saw the two Elders in the hoste to prophesie m Iunius in paralel hee feared that Moses his reputation and authority would be diminished therefore ran to him in haste that hee should forbid them but Moses saide vnto him Enuiest thou for my sake Heereunto the Apostle Iames alludeth Think ye that the Scripture saith in vain Doth that spirite which dwelleth in vs lust vnto enuy Lastly to omit sundry Testimonies that might be produced n Numb 24 14. and 31 16. compard with 2 Peter 2 15. Iude 12. Reu. 2 14. and are remembred by others we haue at large laide
before our eyes the example of Balaam hired to curse the people of God o Iohn 5 34 36. who gaped after gaine and promotion and gaue mischeiuous counsell to the Moabites and Midianites to worke their death and destruction This truth is confirmed by sundry the Apostles Peter Iude and Iohn in the new Testament who mentioning this history declare both that bee loued the wages of vnrighteousnes and laid a stumbling-blocke before the children of Israel to intrap them was reprooued for his iniquity by his Asse Who spake with mans voice and forbad the foolishnesse of the Prophet These things being duly weighed and throughly considered do sufficientlie teach vs who is the author of this Booke not man but God and that the authority of it is diuine and not humane Now let vs see what vse may be gathered from hence and how it may be profitably applyed to our instruction Seeing the Author of this Booke and so of Vse 1 the rest of holy scripture is not man or Angel or any creature but the Lord of heauen and earth we learne that they want not nor stand in neede of the confirmation and approbation of the Church or of men seeing they are approued vnto vs by a greater authority and as it were warranted vnto our consciences from on higher Court where God himselfe sitteth present and president of the same So then as Christ our Sauiour speaketh p I receiue not the record of man but I haue a greater witnesse then the witnesse of Iohn We may truly say the same of his word we haue a better ground to stand vpon and a fairer warrant then the testimonie of the Church to beare record of the dignitie and authority of the word Hence it is that he saith in the same place The works which the Father hath giuen me to fin sh do beare witnes of me that the Father sent me and the Father himselfe which hath sent me beareth witnes of me This serueth to conuince the Church of Rome of the spirit of errour which teacheth that the scripture receiueth authority and credite from the Church insomuch that some of them are not ashamed to auouch q Eckius in Euchirid de autho Eccl. That the authoritie of the Church is greater then of the Scripture and others feare not to blaspheme r Hermannus that they should haue no more authority in regard of vs then Aesops Fables except the authority of the Church did procure it And as they are bold to maintaine that the Church is aboue the Scripture Å¿ Bellar. de verbo dei li. 4. cap. 12. so they teach that the Scriptures are not in themselues necessary neyther were written to be a rule of our Faith Thus they fall from one heresie into another proceed from worse to worse as euill men doe But the assurance of our Faith touching the Scriptures is not builded on the Churches authority but vppon the illumination of Gods spirit shining euidently in the Scriptures theÌ„selues The holy Ghost openeth the eyes of those that are his that they know discerne his voice from all others For as the Sun is not seene by any lighâ— but his owne so we iudge of the truth and all false Doctrines by the Scriptures How do we discerne sweet from sowre but by it owne taste And how can wee better discerne the rellish of the Scripture t Psal 19 10. Which is swâ—eter then the Hony and the Hony-combe to the taste then by the goodnes and excellency of it selfe True it is wee doe not reiect and refuse contemne or condemne the testimony authority of the true church as the Papists slander vs u What the office and authority of the Church is but wee confesse these points of the Church First it is as the keeper of the rolles and records to preserue them not to authorize them He that is custos rotulorum doth not giue authority to the writings but hath them of trust committed vnto him Secondly it is as a touchstone to distinguish them from bastard counterfeit Scriptures not to make that Scripture which is no Scripture The touchstone of the Gold-smith doth not make gold but discerneth and distinguisheth gold from other mettall what is base and what is rich stuffe so doeth the Church Thirdly it is as the voice of a x Chrisost hom 1. in Epist ad Tit. crier to preach and publish and promulgate and teach the truth as a cryer pronounceth and proclaimeth the Edicts and Decrees of his Prince but cannot adde to them nor take from them nor authorize them nor any way alter change them Fourthly it is as an Interpreter and expounder to expound and interpret them according to the Scriptures As the man of Law deliuereth the sense of the Law but doeth not make it to bee Law These are holy and honourable seruices of the Church and these wee willingly acknowledge to belong vnto it But that the Scriptures should receiue credite from it or bee of no authority without it we cannot admit or acknowledge For they are cleere perfect firme and worthy of all respect and reuerence without the testimony of the Church for the Authors sake The Apostle saith y 1 Ioh 5 6 9 It is the Spirit that beareth witnesse for that Spirit is truth and afterwarde If wee receiue the witnesse of men the witnesse of God is greater Thus then wee see that the chiefe cause why wee beleeue that the Scriptures were deliuered from Heauen is not the witnesse of the Church nor the authoritie of man but because the Spirit speaketh euidently in them so that we can no more doubte of the truth of them though the Church should hold her peace then if we heard God openly speaking vnto vs froÌ„ the highest heauens Let vs therefore detest the wickednesse and blasphemy of such as say the authority of Gods worde dependeth of the testimony of man which were to preferre man before God to make all his promises hang vppon the vncertaine credite of man and to make the hand-maid take place before the Lady and Mistris which were a presumption and saucinesse not to be endured Secondly we learne from hence who is the Vse 2 best Interpreter of the Scriptures and who is the sole and soueraigne Iudge thereof namely God himselfe who is the author and inspirer of them For as the authority of them dependeth not vppon the Church so the interpretation of them dependeth not vppon the will and pleasure of man according to the saying of the Apostle z 2 Pet. 1 No prophesie of the Scripture is of any priuate interpretation Euery man is the expositor of his owne worke euery Law-giuer knoweth best the meaning of his owne Law a 1 Cor. 2 For what man knoweth the things of a man saue the spirit of a man which is in him Euen so the things of God knoweth no man but the spirit of God for God hath reuealed them vnto vs by his
man and is diuersly published by diuers persons some putting that booke before which others place after as wee see the bookes of history are ioyned together all the greater Prophets follow them and the lesser Prophets conclude the volume and Canon of the olde Testament The like wee might say of the books of the new Testament the placing of the foure Euangelists first the annexing of the Acts of the Apostles next the setting downe of Pauls Epistles as now they stand to wit the Epistle to the Romanes first to the Corinthians next c is mans appointment not Gods ordinance but if we consider these bookes in themselues and the matter contained in them the grace of speech that floweth from them the power and effect that is wrought by them the whole body of them thus vnderstood is inspired of God and the order of them is diuine inasmuch as the Prophets Apostles and Euangelists were moued by the holy Spirit and led by him in the deliuery of the matter and manner both of the things and words This the Apostle Peter acknowledgeth 2 Pet. 1 20 21. No Prophesie of the Scripture is of any priuate interpretation but holy men of God spake as they were moued by the holy Ghost 2 Ti. 3 16 17. Paul also agreeth hereunto saying The whole Scripture is inspired of God and is profitable to teach to conuince to correct and to instruct in righteousnesse We must therefore both search the Scriptures search into the order of the Scriptures which is most diuine and heauenly whereof we may say This is the singer of God Heere we shall see the whole agreeing with euery part and the seuerall parts agreeing with the whole When the Queene of Sheba vpon the report of Salomons wisedome was come to Ierusalem and there saw the sumptuousnesse of his buildings the greatnesse of his wisedome the meate of his table the sitting of his seruants the order of his Ministers the vessels of his house the multitude of his offerings and the answering of her hard questions shee was greatly astonied and saide I beleeued not this report till I came and had seene it with mine eies 1 Kin. 10.7 8. but loe the one halfe was not told me c Happy are thy men happy are these thy seruants which stand euer before thee and heare thy wisedome But as our Sauiour saith A greater then Salomon is heere so we may truely say greater wisedome and better order is heere in the diuine wisedome of the word that shineth in Gods house And albeit we heare neuer so much of the excellency of this worde yet if our delight be in it and our meditation vpon it day and night wee shall in the end be constrained to cry out Loe the one halfe thereof was not told me Let vs all taste of the sweetnesse of it let vs continually looke vpon the beauty of it let vs lift vp our eares to attend to the melody of it let vs prepare our hearts to lay vp the treasures of it And let vs from a feeling of the worthinesse and wisedome of it and seeing the order of it confesse with the Prophet Oh how loue I thy Law Psal 119 97. it is my meditation continually Secondly this reproueth such as know no Vse 2 order but bring in all confusion and disorder in Church or Common-wealth these haue nothing to do with God but are the Children of the Diuell that hath transformed them into his image and likenesse For from whence are seditions and confusions but from our owne lusts enflamed and kindled from his furnace Many there are that can abide no order at all others will not set themselues against all order to peruert it but make such a mingling mangling of it that they vtterly change the nature of it The Church aboue all other societies ought to bee the picture and representation of right order and comelinesse which is as bright as the Sunne as faire as the Moone Cantic 6 9. as terrible as an army with banners We see how God hath commanded it to be ruled euery one hath his proper calling his proper office his proper gifts for the discharge thereof If then disorder creepe in it how great is that disorder Consider the members of our naturall bodies if the head would presume to walke and vsurpe vpon the office of the feet or if the hand would take vpon it to see and direct the body if the eare encroch vpon the function of the tongue and thinke it selfe able to speake or if the foote would suppose it selfe to be of greater eminency and excellency then the heart or the head and striue for the highest roome or swelling with enuy and pride to behold greater gifts in another member should refuse to do the office of the foot what would follow but the ouerthrow of the whole body Who would not but complaine of this confusion as most monstrous and vnnaturall Let vs now consider how the case standeth with the Church Are there not many being bold and blind that teach before they haue learned and runne before they are sent that being without gifts and almost the shadow of gifts take vpon them the places of Pastors who were fitter to feed sheepe and to goe to some trade or occupation or to bee sent to the Plough taile to earne their liuing by the sweat of their browes rather then by murthering the soules of the people Hos 4.6 who many times perish for want of knowledge Another notable confusion and eye-sore in this body of the Church is when priuate persons enter vpon the office of the Minister and dare intermeddle with the holy Sacraments from which they ought to bee as strangers For what haue these men or women to doe with setting the authentike Seales to Gods promises who hath committed to them no such office nor giuen vnto them any such gifts Who required this at their hands or if they will be intruders or vsurpers will God accept their seruice nay rather will hee not punish their sacriledge Haue they any greater priuiledge then Vzzah had 2 Sam. 6.6.7 who putting his hand to the Arke of God when the oxen did shake it was smitten with sudden death and tasted the fruit of his high presumption Euery Sacrament is as the Arke of God it must not bee touched with vnwashen that is with common and vnsanctified hands Good intentions shall not goe for good payment nor be able to warrant euill actions Will-worship is odious to God and abominable in his sight who will bee worshipped according to his owne will so that it is in no wise lawfull to transgresse the rule and breake the order that God hath set Obiect Neither let any in the prophannesse of his heart or the ignorance of his minde obiect Cannot priuate persons vse the words of Baptisme in all points as well as the Minister obserue the words of institution and powre on water vpon the child which are the
their families according to the house of their fathers Hitherto we haue spoken of the order prescribed vnto Moses and the people to be obserued now followeth briefly the execution of the commandement as the conclusion and shutting vp of the Chapter in these 3 verses Howbeit before the performance thereof Moses addeth two cautions necessary to be obserued and considered First the totall summe of them that were numbred before which amounted to the number of sixe hundred thousand and three thousand fiue hundred and fifty Loe how great the blessing of God was in multiplying his people and what the truth of his promise is that he made to Abraham Secondly the exemption of the Leuites who were acquitted and discharged out of the former muster being appointed to another office of another nature verse 33. Then is annexed the obedience it selfe to the commandement of God set downe both generally The children of Israel did according to all that the Lord commanded Moses and then particularly in two points They pitched by their standards and they set forward euery one according to their families according to the house of their fathers No man murmured at the order of God no man enuyed his superiour no man contemned his inferiour but all of them rested in his ordinance marched according to his direction and appointment We learne from hence that it is the duty of Gods children Doctrine 8 to yeeld obedience not onely to some It is our duty o yeeld obedience to all Gods commandements but to all the commandements of GOD. God requireth at our hands a full and entire obedience Doe wee require commandements to confirme this vnto vs or would we haue examples Let vs consider both And first for precept The Apostle is plaine 2. Corin. chap. 7.1 2 Cor. 7.1 Hauing these promises let vs cleanse our selues from all filthinesse of the flesh and spirit perfecting holinesse in the feare of God Where we see he perswadeth to make a through worke to clense our selues not onely from some filthinesse and to retaine some but from all not onely of the body but of the soule euen of the whole man Likewise in the former Epistle 1 Cor. 5.7 chap. 5.7 purge out the olde leauen that ye may be a new lumpe as ye are vnleauened He confesseth that they were renewed and regenerated in part and therefore concludeth must proceed and goe forward vntill the worke be wholly finished For the word is compounded signifying not only to purge but as much as may be possible to purge out quite and cleane as the Israelites were commended when they celebrated the Passeouer to put away all leauen from them so that whosoeuer had any in his house should be cut off from his people To this purpose commeth the exhortation of the Apostle Heb. 12.1 Heb. 12.1 Seeing we are compassed about with so great a cloude of witnesses let vs lay aside euery weight and the sinne which doth so easily beset vs and let vs runne with patience vnto the race which is set before vs. As if he had said forasmuch as we haue so great a multitude of beleeuers which he compareth to a cloude that is thickened compacted or gathered together in the middle region of the aire of vapours wee must doe as they that runne in a race they doe not onely cast away clogges and impediments but whatsoeuer may hinder them in their course as the cares of this life the delights of the world the lusts of the flesh and generally euery thing that may cloy vs and clogge vs in our spirituall iourney Thus we see how we are commanded to cleanse away all filthinesse to purge out all leauen to cast aside euery weight Behold how the Apostle addeth vniuersall notes in euery of these places But are these precepts without examples are they meere speculatiue considerations without their vse No we haue in the Scriptures of the new Testament many among the faithfull that receiue this commendation from the mouth of God It is noted concerning Noah Gen. 6.22 Gen. 6.22 that he did according to all that God commanded him euen so did he It is recorded of Moses that when Pharaoh did giue them and their children liberty to goe into the wildernesse to serue the Lord onely their flockes and their heards should be stayed he answered boldly Our cattell also shall goe with vs Exos 10.26 there shall not an hoofe be left behind Exodus chapter 10.26 It is testified by the Euangelist Luke touching Zacharie and Elizabeth that they were both righteous before God walking in all the commandements and ordinances of the Lord blamelesse Luke 1.6 Luke 1.6 All these particular testimonies doe teach vs that it is our dutie to labour earnestly and carefully to performe a pure and perfect obedience vnto all the commandements of the Lord that we may be entire wanting nothing Now we come to the reasons that we may Reason be farther confirmed in this trueth First consider the nature of God he is perfect in himselfe and perfect in all goodnesse toward vs. He faileth in nothing so that he may truely say what could I haue done more then I haue done we must therefore answere in duty and obedience vnto him Hence it is that Christ saith Be ye perfect euen as your Father which is in heauen is perfect Matth. 5. Matth. 5. â— If then we must be like him and resemble him we ought to striue to be like him in perfection Secondly Christ Iesus is a perfect Sauiour Reason a perfect redeemer a perfect mediatour Hee hath fully finished our saluation and he dyed to satisfie for all our sinnes If he were but halfe a Sauiour a party obedience might bee sufficient on our part But he neuer left the worke of our redemption vntill he had appeased the wrath of his Father and nailed all our sinnes vnto his Crosse This caused the Apostle to say He gaue himselfe for vs Tit. 2.14 that he might redeeme vs from all iniquity and purify vnto himselfe a peculiar people zealous of good workes Tit. 2.14 Seeing then that Christ Iesus hath redeemed vs from all sinne it followeth necessarily that we should follow after all righteousnesse and make conscience of all sinne Thirdly in respect of the commandements Reason 3 themselues Cicer. de offâ—â—â— lib. 2. for as an heathen man said of moral vertues that they were linked together as in a chaine so that he which had one truely had all of them so we may much better say of the Lawes of God that as there is one lawgiuer which is the Author of them all so they are all knit in a knot together that the knot cannot be loosed but all are dissolued Or they being ten words are as a band hauing ten conditions if one of them be broken the whole band is forfeited The testimony of the Apostle Iames fully accordeth and agreeeth hereunto chap. 2. Iam. 2.10 â— Whosoeuer shall keepe the whole Law
for discouraging the people that brought little children vnto him who ought rather to haue encouraged them Or why doth Christ tell them they knew not of what spirit they were Ioshua had no euill meaning when hee aduised Moses to forbid those that prophesied in the host Numb 11 28. Peters meaning had no hurt in it when he would not permit Christ to wash his feet Iohn 13. Iohn 13 8. Yet doth Moses reprooue Ioshua as one carried away with the spirit of enuy and Christ telleth Peter that if he washed him not hee had no part in him So then we are to vnderstand that as there is a God and that God will be worshipped so he will be worshipped according to his owne word and will If we decline from his will expressed in his word we may well please our selues but we cannot please him we may thinke our selues wise but he holdeth vs for no better then fooles wee may for a time go on in our ignorant courses but hee will in the end cal vs to a reckoning for them and set all in order before vs to the confusion of our faces Vse 3 Lastly it is our duty to study to acquaint our selues with the Scriptures and let vs reade them with all diligence The word is a Christian mans true and perfect guide and in all doubts it is his Counseller Let it not grieue vs to be ruled by it nor account it an heauy burden or an vneasie yoke to be held hard vnto it 2 Pet. 1 19. seeing it is so sure a way for vs to walke in Let vs take this to be our guide and wee shall neuer step one foot awry As the Teachers of the word are not to deliuer that which they neuer receiued of the Lord to his people so we must follow no more then is warranted vnto vs from thence it must be shewed vnto vs there before obedience be yeelded vnto it Hee hath prescribed in it a forme of seruing of him that onely he accepteth other he abhorreth and punisheth The examples of Nadab and Abihu mentioned in this place afterward againe in this booke do preach this doctrine vnto vs and cry out aloud as with a liuely voice that wee should take heed by their harmes In other things God is full of patience but in this he is full of wrath and his iealousie burneth as fire He hath authority ouer his house to appoint his owne worship and he cannot endure to haue it taken away from him by any man Wherefore it behoueth vs to search the Scriptures that wee may learne his will and we must suffer them to dwell plentifully in vs that we may obey his will First we must know it before wee can obey it if we decline and depart neuer so little from it our worke is out of square The Prophet reproueth Saul because he performed his will to halfes and saith vnto him Hath the Lord as great delight in burnt offerings and sacrifices as in obeying the voice of the Lord Behold to obey is better then sacrifice and to hearken then the fat of Rams 1 Sam. 15. 1 Sam. 15 22. Hee commanded Ioshua Iosh 1 8. to haue the booke of the law continually before him and he pronounceth those blessed that delight in it and do meditate vpon it day and night Psal 1 2. Woe then vnto those that hide the booke of God from the people and take away the key of knowledge that they should haue no entrance into the kingdome of heauen These are they that are the murtherers of many thousand soules that might come to the knowledge of the truth if these false Prophets did not locke vp and keepe close the Scriptures from them and therefore they are guilty of shedding blood and bring a famine not of bread a thirst but not of water the people cannot heare the words of the Lord. They feed them with lying legends with deceitfull fables and with humane traditions which do no better then starue them and are not able to keepe life in them whiles in the meane season they hide the Scriptures in an vnknown tongue so that albeit they heare them yet they cannot profit by them Thus the blind leade the blind vntil both the leader and he that is ledde fall into the ditch And woe vnto those also that liue in the Sun-shine of the Gospel yet shut their eyes that they should not see They haue the light brought vnto them they need not say Who shall ascend into heauen Deut. 30 12 13 14. or who shall descend into the deepe to bring it vnto vs that we may heare it and do it Neither neede any say Who shall go ouer the sea for vs and bring it vnto vs that we may heare it and doe it But the word is very nigh vnto thee in thy mouth and in thy heart that thou maiest do it It is brought vnto our doores preached vpon the house tops that is it is set foorth openly it is published by authority it may bee professed with liberty of conscience and no man is endangered to lose life or limbe or to haue one haire of his head touched for it Such are the dayes wherein we liue that we may truely say with the Apostle If our Gospel be hidde it is hidde in them that are lost 2 Cor. 4 3 ◠in whom the god of this world hath blinded the mindes of them which beleeue not lest the light of the glorious Gospel of Christ who is the Image of God should shine vnto them As these men are ignorant so they are willingly ignorant they know nothing because they will not vnderstand They professe themselues to be Christians and yet they haue many of thē no more knowledge of Christ then Turks and Infidels What a lamentable thing is it that such as beare the Name of Christ should know nothing touching Christ It will bee thought strange that any such should bee found in such a flourishing Church as ours is where the Gospel is sincerely taught hath had a free passage so many yeares It is true indeed it may seeme very strange and yet alas it is too common Let the Ministers of the word take an account of those that come to receiue the Supper of the Lord what they haue learned let them make a through search and suruay how they haue profited and they shall finde that to bee true which I affirme Many know nothing at all what Christ did for them neither euer heard what hee should do for them his Name they confesse hath often come to their eares and they haue heard very many speake of him but they know not how or which way they should bee beholden to him or indebted vnto him for any thing or what he hath done for them Is it not possible that many of the Saracens or sauages should heare know more of Christ Iesus then these falsely called Christians As this is enough to breake the hearts of the
deformed both wayes they haue too little one way and too much another way and yet alasse they see it not they know it not they feele it not Or if they do know it they will not acknowledge it or if they feele it they will not reforme it and if they see it they glory at it and reioyce in it It were a strange thing to see any body to bee merry and make a triumph of it because it wanteth an eye or an hand or a foot But thus the case standeth with many Churches they consist of confused bodies one member encroching vpon the office of another they want their eyes to see withall and yet they dreame of perfection and despise other that are more faire and forward in good things then themselues Nothing continueth long at one stay in this life nothing is so well ordered but Satan and his instruments seeke to put it out of ioynt Wee must pray to God to open our eyes to see our wants and wrinkles and to labour earnestly as well to restore that which is wanting as to cut off that which is abounding Christ is the King of this Church shall any presume in his kingdome to set vp or pull downe to place or to displace to plant or to destroy This is Gods office it belongeth vnto him onely to do them such therefore are no better then vsurpers Vse 2 Secondly this serueth to reprooue the state of the Iewes as it stood in the dayes of Christ It was time for him to come to reforme and restore all things they had many strange plants growing in the garden of God which his right hand had neuer planted that were as naughty and noysome rootes to bee pulled vp and as byles and blisters in the body We heard before that in the Church vnder the Law there was found no other Ecclesiasticall ministeries which were ordinary then those orders of the high Priest the inferiour Priests and the rest of the Leuites all which were appointed by the law of God And if any were raised vp extraordinarily the same had their calling confirmed from heauen eyther by inward motion of the Spirit or by working of miracles or by euident testimonies of the mouth of God But this gouernment of the Church stood not long without change and alteration for though the field were sowne with good seed yet the enuious man sowed tares in it so that in latter times there arose many sectes and sorts of teachers among thē who by schismes were ready to rent that body in sunder departing from the simplicity sincerity that was established by Gods instistution Epiph. cont haer lib. 1. Some of the ancient that haue taken paines to discouer to the world the heresies that sprung vp and grew apace where once they tooke rooting and footing and so to giue notice of them that they might be auoyded doe testifie that seuen seuerall and principall sects arose among the Iewes Seuen sects among the Iewes whereof some are mentioned in the Scriptures and other are not The first was that of the Scribes Scribes who were Interpreters of the Law but withall as if the law were too base a thing to sticke onely vnto it they deliuered many traditions as from their Elders not contained in the Law and sought taking counsell of humane wisedom to bring in a more exact kind of the worship of GOD then Moses and the Prophets euer taught consisting in many voluntary obseruations and customes deuised by men which they are wont to magnifie preferre before the Commandements of God Mat. 15. Colossians 2. Thus would man become wiser thē GOD Deut. 4 2. who forbad all adding or taking from his word The second sect were the Sadduces Sadduces which were of the race of the Samaritans and had their name of one Sadoc a Priest these denied the resurrection of the body and beleeued not that there is any Angell or spirit Acts 23 and consequently ouerthrew all religion as 1. Corinth 15. For if there be no resurrection of the body or immortality of the soule then are wee of all men the most miserable that professe Christ In vaine wee beleeue in his Name and in vaine wee fight with beasts at Ephesus in vaine we suffer crosses and afflictions for the Gospels sake it were better for vs to do as the most doe and to bee wicked and vngodly if there were no other life or reward in another world If the dead rise not 1 Cor. 15 16 17. then is not Christ raised and if CHRIST bee not raised our faith is vaine we are yet in our sinnes The third sect were Pharisies Pharisies these were the strictest of all others and most reuerenced and best esteemed these beleeued the rising againe of the dead at the last day and that there were both Angels and spirits as the Scribes also did and that all shall come vnto iudgement to receiue according to the things they do in this flesh whether they bee good or euill Acts 23. Acts 23 6 7. When Paul beeing accused by his enemies perceiuing that they were partly Pharisies and partly Sadduces he cryed out in the Councell Men and brethren I am a Pharisie the sonne of a Pharisie of the hope and resurrection of the dead I am called in question They much honoured virginity and single life they paied tithes of the smallest things they possessed Luke 18 verse 12. They washed cups platters beds and all kinde of vessels that they vsed they fasted twice euery week and differed in their habite from other men Against these are many woes denounced by our Sauiour Christ in the Gospel Math. 23 verse 23 for their hypocrisie that delighted more in outward shewes then in the truth of the heart The fourth sect were the Hemerobaptists Hemerobaptists or Quotidian washers who thought that no man could be saued if hee were not washed euery day that so he might be clensed from the impurity and filthinesse of sinne It is not the water in the whole sea nor any fountaine can wash away the sinnes and corruptions of our life or of our heart It hath no force in it eyther by any naturall power or by any voluntary vse Christ is our Purgatory and purification it is he that must wash vs or else wee remaine vnpure and vncleane He is the water of life whereby our consciences must be sprinkled Heb. 10 22. he is the lauer of regeneration by whom wee are borne againe and washed as with pure water If he make vs cleane then we are clean indeed His passion and the shedding of his blood must be communicated to vs and the sanctifying grace of the Spirit of God And this is necessary vnto saluation not any outward washing of the body which may clense the flesh but cannot touch the soule This is made auaileable three waies First by faith which serueth to apply Christ vnto vs and all his benefits Secondly by repentance from dead workes whereby
which notwithstanding is all false the rest being made equall with him what is all this to the Bishop of Rome who is neither Peter nor any builder of the Church but rather a destroyer and puller of it downe Peter is not now vpon the earth neither doth Christ speak any one word of his successours for then hee would haue said Vpon thee and thy successours I will buid my Church whereas Christ saith not either vpon him or vpon his successours but vpon the Rocke which neither hee nor they were And if Christ had said vpon thee and thy successours I will builde my Church what had this beene yet to the Bishoppe of Rome more then to the Bishop of Constantinople or of Alexandria or of Antioch where also Peter sate what is there vttered or what can there be gathered out of Christs words sounding for him more then for them So then as the Romanists craue of vs to produce one place of Scripture to proue the continued succession of our Churches so we aske of them one place of Scripture to proue this succession of Peter or this deputation which they challenge to themselues For as they claime to be his lawfull heires alone and to receiue from him a twofold sword which Peter himselfe did neuer handle and a triple crowne such as Peter himselfe did neuer weare who preached but Lorded it not wheras they Lord it preach not let them bring forth the Tables and produce the Testament let vs see the writings that we may examine the truth and discusse his title then which nothing can be demaunded more iust and equal But marke a little euen ye that haue but halfe an eare how partial Iudges and corrupt esteemers they are of things that any way goe against them In the point of iustification when we teach agreeable to the Scriptures and to all antiquity That we are iustified by faith alone they cry out that we abuse the people and falsifie the word forasmuch as the Scripture neuer saith by faith alone ye are iustified Whereas in the controuersie of Peters Primacy they deale deceitfully and teach that the Church is builded vpon Peter alone that the keyes of the kingdome of heauen are giuen to Peter alone that he is ordained to bind alone and to loose alone as if hee might play fast and loose at his pleasure and send thousands of soules into hell and yet no man to say vnto him sir why do you so as the Canonists teach They can neuer proue that either Christ spake or ment al these or any of these to Peter alone but in the question of iustification by faith alone though it be not found in so many words syllables in the Scripture yet the sense and substance of them is found nothing being more vsuall in the Scripture then this that we are iustified not by workes but without workes not of the law but without the law Rom. 3.20 and 9.11 and 11.6 Gal. 2.16 Ephes 2.8 2 Tim. 1.9 Tit. 3.5 If then wee be not iustified but by faith what is this but by faith alone So that we adde no more to the meaning of Paul then Christ added to the meaning of Moses which was nothing at all and yet where Moses saith Thou shalt serue the Lord Christ saith it is written Deut. 6.13 and 10.20 Thou shalt serue him onely Matth. 4.10 This then is one note of their partiality that they may adde and alter correct and corrupt at their pleasure wee may not explane and expound the true meaning of the Scripture by the addition of one word Another is this when wee say that these words of Christ in the Euangelist To thee I will giue the keyes and whatsoeuer thou bindest or loosest are not to be restrained to Peter alone but ought to be communicated to the rest of the Apostles in whose name he answered they cry out with a loude voyce and storme mightily at it that wee doe extreame wrong and iniury to Peter the Prince of the Apostles whiles we sticke not to extend and apply the same wordes to others which are peculiarly spoken vnto him and thereupon they vrge against vs in the very words I say vnto thee and Thou art Peter and wil not suffer vs by any interpretatioÌ„ though neuer so euident to depart one iot from the syllables but tie vs fast and keepe vs close to these particulars and as it were pinne vs to Peters sleeue Whereas by this limitation they ceasse not to wound themselues more then vs euen vnto the heart and yet doe not feele the force of the stroke that tendeth vnto death For they are not afraid to stretch these words in length vntill they cracke againe and albeit they be vttered in the singular number yet they extend them to all the Bishops of Rome from Peter who they say was the first vnto Paulus Quintus that now sitteth in that Sea as if Christ had said I will build my Church vpon thee Peter and vpon all the Popes of Rome after thee and thus as I haue heard they beare the simple people in hand that take vp all things at the second hand that Christ said I will build my Church vpon the Bishop of Rome What is now become of the words themselues which they pressed against vs did they not tell vs that Christ said Thou art Peter haue they forgotten what was spoken I say vnto thee It is the fairest flower of the Popes garland and as it were the soule and life of the Papacy to enlarge the words as farre as may be and to vnderstand them of the whole rabble of vsurpers and diuels incarnate that haue ruled in these last dayes and yet they cannot abide or endure that wee should extend them to all the Apostles And if I should aske them how the Bishoppes of Rome can challenge a right to be Peters successors forasmuch as they can neuer euidently proue by any testimony of holy Scripture that Peter euer was at Rome it would trouble their patience and put them into a sweat and yet do no good forasmuch as the contrary rather appeareth Coment on Phile. p. 469. as I haue shewed else-where Thus much of the partiality of these men who like enuious persons are content to pull out both their owne eyes that they may put out one of their fellowes Hitherto we haue spoken of the counterfeite head of the Church of Rome the like might be said of the rest of that proud generation who by sacriledge and vsurpation are growne to be great princes and lordes of the earth and namely of the Cardinals the Popes late creatures who glory to be called the princes Electors and thinke themselues to be equall to the greatest kings of the world who not long since were content to bee Parish Priests Hee hath aduanced them and they aduance him and one claweth another There is no testimony of antiquity nor foot-step found in the word of God Apol. Bellar. contra Mâ—â—â— praef to
98 99. by them the young-man may by taking heed cleanse his waies by them all men shal be made more wise then their enemies more learned then their teachers more prudent then the ancient by them they shall make their way prosperous â—â—sh 1 8. and by doing according to that which is written in them they shall haue good successe Of this is Salomon also another witnesse Prou. 2 9. My sonne if thou wilt receiue my words and hide my commandements within thee c then shalt thou vnderstand righteousnesse and iudgement and equity euery good path This is directed not onely to Princes and Magistrates as appeareth in the Epistle to the Hebrewes but to all the children of God Chap. 12 5. of what calling soeuer they be So the Apostle speaking of our ordinary meates and drinkes declareth that they are sanctified by the word of God and by prayer 1. Tim. 4 5. That which hee speaketh of our vse of the creatures must be vnderstood of all things else and stretched to all our actions forasmuch as the word must be our warrant wheÌ„ to do euery thing how to do it in a good manner how to flye euil and how to vse christian liberty in things that are in themselues indifferent Reason 1 This is so euident that we want not many reasons to confirme it vnto vs. First the titles giuen to the word do teach it For it is called the statute law of God Are not the statute lawes of the kingdome sufficient to direct vs what to do and what we ought to do They are able to secure vs from danger without any forraine helpes Hence it is that the Prophets cry out in euery place for obedience to the statutes of God Deut. 4 1 and 5 1 and 6 1. Psal 119 24. they will tell vs what wee ought to do Likewise the word is saide to be our Counseller as it were a man of Law to which we ought euermore to resort as we see men in matters of doubt repaire to their learned counsell that they may doe nothing without aduice Secondly the Apostle setteth downe this Reason 2 rule that whatsoeuer we do whether we eate or drinke or enter into any action we must set before vs as the chiefe and high end of all the glory of God There may be indeed and are other ends of the things we doe but this ought to be the principall If this be wanting what other ends soeuer we haue the worke is defectiue and vnholy vnto vs. But no man can glorifie God in any thing without obedience and there is no obedience but in respect of the commandement and word of God The Prophet saith well Hath the Lord as great delight in burnt offerings and sacrifices 1 Sam. 15 22. as in obeying the voyce of the Lord Behold to obey is better then sacrifice and to hearken then the fatte of Rams Heereupon therefore it followeth that the word of God directeth a man in all his actions whereas all things done without the testimony of the word of God are without obedience The rule is generall 1 Cor. 10 31. Whether yee eate or drinke or whatsoeuer ye doe doe all to the glory of God and therefore nothing which is done without the warrant of the word can be done to the glory of God Thirdly the Apostle speaking of things Reason 3 that are in their owne nature indifferent concludeth that whatsoeuer is not of faith is sinne Rom. 14 23. If any say the Apostle meaneth a full perswasion of that which he doth to be well done It is true but from whence can that assurance grow vnto the conscience but from faith and how can we perswade our selues that we do well but when we haue the word of God for our warrant The argument then is thus framed wheresoeuer faith is wanting there is sinne but in euery action not commanded and allowed faith is wanting therefore in euery action not commanded and allowed there is sin and consequently to approue our actions we must haue the precept and commandement of God and the allowance of his word Let vs after these things thus confirmed Vse 1 to our consciences proceed to the vses First forasmuch as we must fetch the warrant of our actions from the pure fountaine of the word it teacheth vs the perfection and all-sufficiency of the word of God It needeth no humane verities or popish traditions to be patched or put vnto it which were as much as to adde a ragge to a new garment that needeth it not Psal 19.7 2 Tim. 3 16. The Law of the Lord is perfect conuerting the soule saith the Prophet The whole Scripture is giuen by inspiration of God and is profitable for doctrine for reproofe for correction for instruction in righteousnesse saith the Apostle It is able to make vs wise vnto saluation and to furnish the man of God to euery good worke Iohn 5 39. Search the Scriptures for in them yee thinke to haue eternall life saith Christ But are all things that we are to do expressed in the word I answer all things are not expressed word for word in so many sillables Whit. contro 1. de Scrip. Quest 6. but all things are contained in the Scriptures For we must know the rule of Nazianzene and it is a sure one that such things as are gathered out of the Scriptures are euen as if they were written they are of like nature of like force of like authority First some things are not in deed and in truth and yet are said to be in Scripture as that God sitteth that he hath eyes eares hands mouth and such like Secondly some things are in deed and yet are not said to be to wit expresly and in so many words so that though the words bee not there yet the doctrine is as that the holy Ghost is God that he proceedeth equally froÌ„ the Father and from the Sonne that there are two Sacraments that Christ is God of himselfe and consubstantiall with his Father and an hundred such points which are necessarily collected and concluded from them as he that saith twice two saith foure and he that saith twice twenty affirmeth forty though not in so many words Nazian lib. 5. de Theolog. Againe some things neither are neither are saide to be as that an image and an idoll are different in themselues And lastly some things are and are said to be in the Scriptures as that there is one God and one Mediatour betweene God and man Now we say that all things necessary are contained in them but not expressed as the baptisme of infants and originall sinne yet are distinctly and demonstratiuely inferred out of them and so are all things that belong to faith or obedience whatsoeuer we are either to beleeue or to practise Luc. 16 29. Abraham saith to the rich man They haue Moses and the Prophets let them heare them if they heare not them neither will they be
precepts and examples to teach vs the way wherein we are to walke Lastly we must haue the doctrine of the Scriptures plentifully dwelling in vs not in the mouth but seated in the heart that we may be able to stand in the truth to continue vnto the end to rise vp being fallen We are euery houre subiect to be tempted of the diuell his tentations are many and strong hee is an expert and experienced captaine he looketh where we are weakest he is a spie that commeth to search and see the nakednesse of our soules And therefore we must be able to draw out the spirituall sword put into our hands vpon euery occasion that we may put him to flight This is the way to resist him this is the way to ouercome him Iam. 4. We haue the example of our Lord Iesus Christ the head of his Church he said It is written he handled this sword at euery tentation Math. 4 4. to teach vs to furnish our selues plentifully with the doctrine thereof that so we may remember to apply the same to euery present purpose 17. And these were the sonnes of Leui by their names Gershon and Kohath and Merari 18. And these are the names of the sonnes of Gershon by their families Libni and Shimei 19. And the sonnes of Kohath by their families Amram and Izehar Hebron and Vzziel 20. And the sonnes of Merari by their families Mahli and Mushi these are the families of the Leuites according to the house of their fathers Hitherto we haue spoken of that numbring of the Leuites which is generall the particular followeth which is both propounded and concluded the former beginning heere continueth to the end of the 37 verse the latter is comprised in the 38 and 39 verses This particular reckoning vp of the Leuites is perfourmed by setting downe such sonnes or issue as were begotten immediately of Leui himselfe then such as descended of his sons and lastly such as proceeded of his sons sons The sonnes of Leui were three in number Gershon Kohath Merari Gen. 46 11. Exod. 6 16 These are described according to the number of their families so that of Gershon came two families the Libnites and the Shimeits Of Kohath came foure families the Amramites the Izeharites the Hebronites and the Vzzielites Of Merari were spread two families the Mahlites and the Mushites In this diuision is laid downe before vs a description of the genealogy or generation of the Tribe of Leui by their names and by their families wherein is set downe both what children Leui had and what were his childrens children insomuch that many did spring and spread themselues as branches out of that roote This we also finde set downe afterward chap. 26 Numb 26 â— and in other places of the word of God and yet it may seeme vnto some very vnprofitable and to minister little or no instruction at all to the Church of God Besides the Scripture speaking of Genealogies doth oftentimes cal them endles and fruiteles and brand them with this note to minister occasion of strife and contention rather then of godly edifying which is in loue 1 Tim. 1 4 and Tit. 1 4 and 3 9. But we must know that the Apostle condemneth not all Genealogies All Geneâ—gies not coâ—demned forasmuch as the Scriptures are full of them and the Iewes kept publike and priuate records of their tribes and families Numb 1 18. Nehem. 7 62. This was obserued vntill the desolation of the City and the Temple Paul was able to proue himselfe of the stocke of Israel Phil 3 5. of the tribe of Beniamin an Hebrew of the Hebrewes by lineall descent if any had doubted of it The first booke of the Chronicles is full of such genealogies so is Ezra and Nehemiah and few historicall books of the old Testament without them Hence it is that the Apostle ioyneth foolish Questions and Genealogies together where he condemneth not the mouing of euery question in handling the word or conferring of it for both Christ asked his Disciples many things Mat. 16. and there are many questions godly and profitable whereof we may enquire and reason which breed sound knowledge wholesome instruction and fruitfull edification to the hearers He is marked out as with a note of folly that rashly and headily beleeueth euery thing Prou. 14 15. And therefore the questions that are to be suppressed he calleth foolish questions that is idle superfluous vaine and vnnecessary seruing to no vse or profit The same title as a brand set vpon the head of them is to be stretched also to Genealogies foolish genealogies must be staied such as are of no moment such as serue to nourish vaine glory and serue not to the benefite of the faith of the Church But such as the Scripture setteth downe are very profitable sometimes to teach vs the accomplishment of Gods promises sometimes to giue light to other Scriptures sometimes to shew the continuance of the Church from age to age sometimes to discouer the enemies of true religion which often driue it into a corner of the world and sometimes to manifest the true Messiah that the scepter departed not from Iudah till his appearing But to omit this heere we are to consider and to compare the curse of Iacob with the blessings that wee see descend vpon this tribe Simeon and Leui instruments of cruelty in the destruction of the Sichemites haue an heauy curse laid vpon them by their father Gen. 49. Yet God raised out of the same these honourable families and turned the curse into a blessing as he promised to that tribe for their zeale in destroying the idolaters â—octrine 1. â—od chuseth â—eake and â— likely â—eanes maâ— times We learne from hence that God many times chuseth his seruants as his instruments to bring worthy things to passe euen out of low and meane degrees He chuseth weake meanes and vnlikely in the eyes of the world and maketh them his instruments to worke his will This doth Hannah confesse she was contemned and reproched by her aduersarie which caused her in the anguish and bitternes of her soule to pray to the Lord but hauing experience of his mercy toward her she saith The Lord maketh rich Sam 2.6 7 â— and maketh poore he bringeth low and lifteth vp he raiseth vp the poore out of the dust lifteth vp the begger from the dunghill to set them among Princes and to make them inherite the throne of glory So hee dealt with Ioseph he brought him out of prison and lifted vp his head aboue the Princes of Egypt Gen. 41.40 Thus he speaketh to the Israelites Deut. 7.7 8. and putteth them in minde of their naturall condition The Lord did not set his loue vpon you nor chuse you because yee were moe in number then any people for ye were the fewest of all people but because the Lord loued you and because he would keepe the oath which hee had sworne vnto your fathers hath the
the conscience They haue not their names in vaine they are not idle sounds of vaine words but they offer the signification of some duty to be performed and leade to the consideration of some thing to be practised as Shepheards call to their remembrance to be busied in feeding watchmen to proue to them that they ought to haue a vigilant care of the City of God and to be on their watch tower Messengers that they must not doe their owne businesse but his that sent thē So they are called Elders 1 Tim. 5 verse 17 19. 1 Pet. 5 verse 1. Acts 14 verse 23. and 15 2. and 16 4. and 20 17. to imprint and engraue in their hearts the cogitation and consideration of the care wisedome sobriety and stayednesse that ought to bee in men of that calling all which gifts are for the most part proper to that age for dayes shall speake and the multitude of yeares teach wisedome Iob 32 verse 7. And therefore they are resembled vnto them not because they are so alwaies in age but because they should bee like vnto them and haue the properties and qualities of them Reason 2 Secondly the Ministery is an high calling of great weight and worthinesse of great excellency and importance standing vp not only in the place of the people to offer vp their praiers but in the roome of God to declare his will to the people If then the worke bee so worthy if the office be so weighty if the calling be so honourable then it followeth by a good and necessary consequence that such ought to bee well fitted and filled with wisedome grauity and sobriety that vndertake it This is the reason vrged by the Apostle 1 Tim. 3 1 2. He that desireth the office of a Bishop desireth a worthy worke a Bishop therefore must be vnblameable vnreproueable Who is it that mindeth to build an house but hee will looke out a fit workman for his purpose Or who will commit the gouernment of his family to an vnwise Steward that knoweth not how to mannage the affaires thereof to giue euery one his portion in due season Thē much lesse ought the Church of Christ to be committed to vnwise vnlearned vndiscreete men that are ignorant both how to rule it which way to reforme it Thirdly such as are called to this office Reason 3 must be carefull to looke vnto their waies that their calling be not blemished and their Ministery reprehended so that they ought to beare themselues worthily and wisely Euery one in the profession must labour to adorne the Gospel and walke vnblameably in the middest of a naughty and crooked generation Philip. 2 15. It is required of wiues to be chaste and keepers at home that the word of God be not blasphemed Titus 2 5. and of seruants to count their masters worthy of al honour that the Name of God and his doctrine be not euill spoken off 1 Tim. 6 ver 1. Much more then ought the Ministers to magnifie their office to beautifie their calling to watch in all things and to make full proofe of their Ministery 2 Tim. 4 verse 5. They ought to shine as bright and burning candles and as Christ saith they must bee lights of the world Math. 5. being set as a City vpon an high hill which cannot be hidden Hence it is that the Apostle saith Giue no offence in any thing 2 Cor. 6 3 4. that the Ministery be not blamed but let vs in all things approue our selues as the Ministers of God in much patience in necessities in distresses c. If onely our persons should be blamed and receiue a checke the matter were the lesse but the Ministery it selfe shall be reproched and the ordinance of God reuiled and therefore we ought to looke more carefully circumspectly to our waies that haue the eyes eares tongues of all men turned toward vs. Their eies are fixed vpon vs to behold our actions their eares are prepared to heare whatsoeuer they can of vs their mouthes are opened and their tongues vnloosed to speake euery where of vs so that we are set as vpon a stage can by no means couer our persons or our practises from the sight and knowledge of all men Lastly the Ministers is to vtter the word Reason 4 of wisedome whereby both himselfe and his hearers shall bee made wise vnto saluation The Apostle putteth Timothy in mind that he had beene brought vp in the Scriptures of a childe which are able to make him wise vnto saluation 2 Tim. 3 verse 15. and Psal 119. the Prophet thereby was made wiser then his teachers then his enemies then the auncient Hereupon the Apostle Paul saith 1 Corinth 12 verse 8. To one is giuen by the Spirit the word of wisedome to another the word of knowledge by the same Spirit And in the first chapter of the same Epistle verse 23 24. Wee preach Christ crucified vnto the Iewes a stumbling blocke and to the Grecians foolishnesse but vnto them which are called Christ the power of God and the wisedome of God Seeing then wee are to vtter the words of wisedome so called both because they are the words of the most wise GOD and because they are able to teach vs the truest wisedome we are to speak them as it becommeth them to be spoken to the end that in nothing we may be blamed or ashamed To conclude these reasons and to binde them all in a bundle together forasmuch as the Ministers of the Church are Elders both in name and nature and wee are to vtter the words of wisedome forasmuch as the Ministery that we haue obtained is a weighty and worthy calling and that it ought no way to be blotted and blemished of vs by any vndiscreete and vndecent carriage it followeth that such as are set apart to this work must be men of wisedome moderatiō of experience and excellent gouernment of themselues of their words of their gestures and of their waies whether they be publike or priuate whether they be open or secret whether they be at home or abroad Vse 1 We will now proceed to set downe the vses of this doctrine that we may be benefited and instructed by it First it serueth to reproue diuers sorts of persons that goe against this rule who albeit they be ready to receiue this truth and to approue of it in iudgement yet they transgresse it and crosse it notoriously in their practise The first reproofe Childrē made Ministers in the Church of Rome And here we are to meete with the shamefull abuse and detestable corruption that is too common in the Church of Rome where children and boies haue beene admitted and ordained to Ecclesiasticall dignities before they had any vnderstanding what the office requireth or how it can be discharged Thus hath the Byshop of Rome that challengeth to be the high Priest of the world the Vicar of Christ and the successour of Peter prophaned this calling and promoted
with his sword in his hand and fighting did call for aide and on the other side dispraise the practise of him that withdrew himselfe out of the battell so soone as it was begun vnder colour pretence of praying for good successe affirming that God doth not accept the sacrifice of Cowards neyther receiueth their prayers because they are vnreasonable For they held it no reason that he which shooteth not should hit the white nor that he should win the victory that abideth not the battell neyther that he should haue any good that doth nothing toward it As then victory is wonne by labour not by sloth so shall we attaine the blessings of God by our endeuour not by our idlenesse It is required therefore of euery one of vs to consider our callings wherein we are placed We haue not all of vs one calling but diuers Some are set in the priuate family and some in the common-wealth and some in the Church of God all haue not one office but diuers We are trauailers in this world as passengers in a Ship â—ut in compa â— Lygur and â—uma who being there some for one businesse and other for another purpose do neuer meddle one with another but euery one careth for the discharging and dispatching of his proper office So ought it to be with vs we haue our proper calling and proper duties to be performed therein Be diligent in the duties of it and thou maist looke for a blessing vpon thy labours Sanctifie thy daily labours with daily praier but presume not that praier shall helpe thee without thine owne labour If thou shouldst pray to God all the day long to feed thee to cloathe thee to sustaine thee and thy family the idle mans prayer auaileth nothing We must pray vnto him when we begin our labours and blesse his name when we haue ended our labours but to call vpon him determining with our selues not to take paines or not determining with our selues to take paines is no better then to dally with GOD and deceiue our selues Lastly it is our duty to seeke to be acquainted Vse 3 with the word where we shall finde that plainely and particularly set downe which we would know In what state soeuer we are set we shall haue a sure guide to begin the works of our calling to goe forward in them and to perseuere vnto the end Heereby we shall be able to warrant our workes and know what duties God accepteth and what he accepteth not It is a light vnto our eyes and a lanterne vnto our steppes Psal 119 105. It is the commendation of Gods children to be conuersant in it In darknesse we cannot go safely without the helpe of a lanterne so are wee borne and brought vp in ignorance and continue therein vnlesse wee be guided by the word of God and his Spirit Many that want the knowledge direction of the Scriptures think they liue in the light walke in the light and behaue themselues as children of the day and are in as good a case and haue as good soules toward God as they that study the Scriptures and meditate in them day night They thinke it is not for simple men to meddle with the Scriptures but for Preachers and Diuines They thinke that knowledge maketh men worse and that none are worse men that none will deceiue a man sooner then they and therefore such as seeke to know God and to serue him according to his word they call in contempt and derision Scripture men But these ignorant beasts speake by the spirit of the diuell and oppose themselues against the expresse commandements of God and the approued examples of his setuants The Lord himselfe speaketh Hos 4 6. My people perish for want of knowledge The Apostle saith 1. Cor. 14 20. Be not children in vnderstanding but in maliciousnesse be as children The men of Berea are commended Acts 17 11. because they searched the Scriptures priuately to proue the truth of the doctrine which they had heard deliuered publikely But if knowledge as is pretended do make men worse then is it euill in it selfe and not good forasmuch as that which is good cannot make a man euill What then Dare any two-legged beast presume in the prophanenesse of his wicked hart to say that to know God and his will which is most pure and holy can make a man any worse Or that the more a man knoweth of Iesus Christ and christian religion the worse he should be A vile blasphemy O detestable impiety Will it make a seruant worse to know the will of his Master Or a subiect to know the Princes lawes and statutes It will be farther obiected Obiect There was neuer more knowledge and lesse practise a man may heare many speake much out of the Bible who notwithstanding are naughty men I answere â—wer be it so yet the cause is not their knowledge but want of grace it is not in the word but their owne corruption â— 1.22 They are fooles saith Salomon that hate knowledge and are enemies vnto it For all well doing in our callings proceedeth from faith and faith is grounded vpon knowledge and doth increase through knowledge Where there is no knowledge of Gods sacred and heauenly will â—s 4.1 2. men breake out without all conscience into swearing lying stealing whoring and killing Moreouer all they that can talke of the Scriptures make shew of them to others haue not by and by the knowledge of them for as much as they may alleadge more a great deale then they vnderstand â—biect Shall none then be saued wil some say but such as know the Scriptures can we not be led by Gods Spirit and serue him except we be conuersant in them I answere â—nswer no. The Spirit guideth no man without the word We are begotten anew by the immortall seed of the word Pet. 1. â—m 1. saith Peter Of his owne accord he hath begotten vs by the word of truth saith Iames. If then we be begotten by the word to a new life we are dead without it or rather haue no being of a true Christian No man can truely serue God vntill he know how to serue him It is God that teacheth how he will be serued and he teacheth onely by his word He hath no other schoole-house but the Scriptures such as thinke to learne his will otherwhere are much deceiued and will in the end prooue themselues the disciples of the diuell not the schollers of Christ forasmuch as hee that is of God â—h 8.47 heareth Gods word yee heare it not because ye are not of God No man can be saued without faith for without faith it is impossible to please God but faith commeth by hearing and hearing by the word of God Rom. 10.17 No man can be saued except he be regenerated for except we be borne againe we cannot enter into the kingdome of God Ioh. 3. but wherewithall shall a yong man clense his
all holinesse and righteousnesse Hence it is that God tollerated many things among his people which he neuer allowed simply as appeareth in the case of diuorcement 〈◊〉 4 1. and many other of like nature So hee suffered the next of kinne to pursue him to death that had slaine his kinsman if he were taken out of the City of his refuge but God neuerthelesse did neuer approue of this to set vpon the person that had done him no harme neither aloweth any to follow the rage of his choler and to execute the malice of his heart so that this law hath no place among vs. For we must marke this as a certaine rule that ciuil gouernment cannot change any thing in the ten Commandements or set downe any thing to the preiudice of them Many things were permitted vnto the Iewes because of the hardnesse of their hearts Math. 19 8. but from the beginning it was not so They then that would put away their wiues for euery cause might as well alledge the law of giuing them a bill of diuorcement as others produce the auenger of blood to iustifie the prosecution of priuate reuenge forasmuch as the one is a breach of the seauenth Commandement the other is a breach of the sixth Commandement And thus much in answer of the obiections Thirdly we are put in mind of this duty Vse 3 that seeing all sin is committed against God we should be afraid to sinne against him and ought aboue all things to take heed of his wrath and indignation We are rather to chuse any course or take any way then runne into his displeasure Thus it was with Ioseph of whom we spake before he was content rather to be slandered vniustly and accused falsely of his leud and lasciuious mistrisse yea to be imprisoned and punished by his ouer-credulous master then he would make a breach in his owne soule sin against God Let a man once perish his conscience the wracke is not easily made vp again It is like a water-course which is not easily stopped It is better to fall into the hands of men then of God for he can make our innocency knowne and the vprightnesse of our cause to appeare that it shall break out as the light and shine as the Sunne at noone daies as we shall shew more euidently in the end of this chapter True it is the greatest sort of men make it a common matter because it is common they account it a small and light matter to sin against God When they heare that by cōmitting euill they sin in Gods sight and prouoke him to anger they regard not much those threatnings they make a mock of sin and feare not the euent of it not considering they play with a serpent that will in the end sting thē vnto death when it hath wrapped them fast as it were in fetters that they can by no meanes escape We must account no sin to be in it owne nature little as a mote but esteeme of it as a great beame albeit there be difference betweene them and some be greater then other This cogitation once taking place in vs How we may vnderstand the greeuousnesse of sin Eph. 5 3. will make vs feare and tremble at the naming of it The Apostle speaking of fornication and vncleannesse and such like euils saith Let it not be once named among you as it becommeth Saints For the Scripture laieth hold on our straying thoughts and wandring motions of the minde though we neuer giue assent vnto them but labour to remoue and repell them so soone as they arise in vs and abhorre them and our selues for them These first motions and lusts are a breach of the Law Rom. 7. and deserue condemnation how much more therfore the transgressions of our whole life that are much more abhominable Besides we are taught not onely to looke into the glasse of the law to see the heinousnesse of our transgressions but also to consider the punishments due vnto them in this life and the life to come for thereby we are subiect to all woes and miseries and death it selfe as we may see by the examples of our first parents of the old world of Sodome of Pharaoh and his hoste of the Iewes that were carried captiue and many of Gods owne people that by infirmity haue fallen and felt sore chastisements from his hands as appeareth in Moses and Aaron in Dauid in Hezekiah in Iosiah in Salomon and sundry others Lastly we may behold the grieuousnesse of sin in the example of Christ our Sauiour who albeit he were without sinne and none iniquitie was found in his mouth yet bare he in his body our sinnes and felt that burden which would haue crushed vs in peeces and broken all our bones in sunder forasmuch as he apprehended the wrath of God in his soule which caused him to sweat water and blood and to cry out vpon the crosse My God Mat. 27.46 my God why hast thou forsaken me Such then as neuer feare to offend God haue no feeling of Gods iustice no feeling of Christs suffering no feeling of the vilenesse of sin no feeling of their owne punishments that hang ouer their heads shall without repentance seaze vpon them to their finall damnation Let vs awake cut of our deepe sleepe and take care of our saluation let vs take heede we grow not senselesse and hard-hearted Let vs learne to know our selues better and consider what we haue done Let vs feare to offend God and stand in awe of his iudgements so that if we sinne against him we may be well assured to be punished for it But some will say Obiect God is gracious and mercifull he will not plague vs and strike vs though we sin he is not hard as many would make him doth not the Scripture tell vs that he is mercifull and shall we not beleeue the Scripture to be true Let them say what they will I will beleeue the Scripture Answer I answere in saying thus thou doest nothing but deceiue thy selfe and dally with the word of God and indeed doest not beleeue it to be true For if thou diddest acknowledge God to be the author of it thou wouldest submit thy selfe to euery part of it thou wouldest not embrace what thou likest and refuse what liketh thee not Thou mayest as well say in plaine English that part of the word of God is false and there is no trueth in it and I will sinne without controllement of it nay while thou reasonest in that prophane manner thou sayest in thine heart Tush God is not God but an idoll that sitteth still that hath eyes and seeth nothing that hath hands and doeth nothing that hath eares and heareth nothing True it is men are ashamed to vtter these reprochfull wordes and to belch out of their filthy mouthes such horrible blasphemies but if we will rippe vp to the quick their former presumptions we shall find their case and condition to be little better
the Scribes because they confessed this point of Gods power for they did rightly affirme Allem â—â—tise of the power of Priâ—hood 〈◊〉 sins chap. 1. that none could forgiue sinnes but God onely Luke 5 20 21 but this was their error in that they did not acknowledge Christ to be God who in the person of the Mediatour euen in the state of humility while he liued heere and was conuersant vpon the earth might by his diuine authority forgiue sinnes as likewise by the same power he did heale sicknesses and diseases among the people God then doth properly and absolutely forgiue sinnes committed against his law and eternall Maiesty The Minister by his appointment doth assure all penitent sinners of the forgiuenes of their sinnes through the mercy of God and the merits of his Sonne Iesus Christ and therefore in this sense he is said to forgiue sinnes as he is also said to saue mens soules 1 Tim. 4. â—â— to whom he preacheth saluation An Embassadour is said to make peace or warre when he declareth according to his commission his Princes pleasure and determination touching eyther of them The Kings Deputy or Lieutenant hauing warrant from him offereth and granteth pardon to rebels or other offenders when notwithstanding he doth onely make knowne the Princes pleasure in remitting their offences and releasing their punishments forasmuch as it is in the Princes power onely to pardon traitors transgressors The Minister of the word as Christs Deputy or Lieutenant is said to reteine or remit sinnes euen as the Priest in the time of the Law is said to make the Leapers cleane or vncleane â— â— 7 His sentence touching that disease was but declaratory pronouncing who was striken or who was healed by the hand of God he had not power himselfe to strike or to heale to lay it vpon any or to take it away from any person So it is the ordinance of God that the Ministers should be declarers interpreters and expressers of his will and word concerning remission of sinnes â—giue sin â—e a â—ne not properly pardoners forgiuers and remitters of sinnes for then they must also take away sinnes as though the sentence in heauen did depend vpon the sentence on earth whereas the censure of men must depend vpon the sentence of God To forgiue sinnes properly is to take them away and to remoue the punishment But God only can do this to God therfore alone let vs flie of him let vs looke for mercy and from him let vs neuer goe to any man If we haue recourse vnto him we shall finde mercy in time of need which is better then thousands of gold and siluer This is able to appease the inward trouble of a distressed conscience and ministreth sound comfort to the afflicted soule that is humbled and cast downe to the gates of hell If wee hadde all the iewels and precious stones that can bee found wee were not able to buy out the punishment of one sinne The Prophet saith Ps 49 6 7 9. They that trust in their wealth and boast themselues in the multitude of their riches none of them can by any meanes redeeme his brother nor giue a ransome to God for him c. The value worth of the whole world is too vile and base to answer for one trespasse for it cost more to redeeme one soule It could not be done with siluer and gold and such like corruptible and transitory things but with the precious blood of Christ â—1 19. as of a Lambe without blemish and without spot If we would come before him with burnt offerings and calues of a yeare old or would thinke to please the Lord with thousands of Rams and ten thousand riuers of oyle or perswade our selues that wee can make satisfaction for the sinnes of our soules by the fruite of our bodies euen by giuing our sonnes and daughters wee deceiue our selues and know not the greeuousnesse of sinne nor the infinite wrath of God nor the exceeding value of the death of Christ nor the endlesse torment due vnto sinne nor the vnspotted purity of the law of God which is transgressed by it If we had all things and wanted his mercy we haue nothing if once we haue it it is sufficient to couer all our infirmities and to blot out all our iniquities according to the saying of Salomon Prou. 16 6. By mercy and truth iniquity is purged and by the feare of the Lord men depart from euill Such as neuer felt the burden of sinne neuer regard the benefit of mercy but such as haue their hearts in any sort touched with it acknowledge them blessed that finde it and all those miserable that are destitute of it It is not instruments of musicke it is not dainty fare it is not outward delights it is not merry company it is not riches or honours or friends or nobility or pleasures or sports and pastimes that can alay and appease a troubled minde perplexed conscience Dauid wanted not any of these he was the sweet Singer of Israel he might haue his consort he could not want mirth and musicke of singing men singing women yet he preferred a drop of mercy before all these he followed not the practise of Saul who when an euill spirit sent of God vexed him and disquieted his minde listned vnto them that told him of a cunning Musitian to play before him but he neuer sought to God nor craued mercy at his hand and therefore albeit he were eased for a time yet his trouble returned more fiercely vpon him then before and ended in a fury and frenzy so that nothing could pacifie or appease him This is the common course of the men of this world if at any time their hearts accuse them and sinne begin to terrifie them iudgment presse sore vpon them they seeke by merriments and drinkings feasts and their companions to put that terror away And this is the onely counsell their friends can aduise theÌ„ to take Like friends like counsell carnall friends carnall counsell But they and their friends are greatly out of the right way and are wholly ignorant of the true meanes of coÌ„fort All sound comfort commeth from God and from his word All sound dofort commeth from God 2 Corin. 1.3 and therefore he hath this title giuen vnto him to be called the Father of mercies and the God of all consolation He sendeth his holy Spirit into our hearts wheÌ„ they are cast downe who by way of excellency is called the Comforter Iohn 14 26 16 26. He wil not leaue vs without comfort if we craue it of him We must goe vnto him and neuer giue him ouer He is a fountaine that can neuer bee emptied and drawne dry Besides we haue his word which being reuerently heard and read is able to raise vp and cheere vp our heauy hearts The Apostle sheweth that the Scriptures were written Roman 15 4. that we through patience and comfort of
of the Lord in the exposition of the Law Mat. 5.34 I say vnto you sweare not at all neither by heauen c. If it be forbidden to sweare at all then it is made vtterly vnlawfull I answere â—wer the purpose of Christ is to reprooue the false interpretations of the Scribes and Pharisees who wrested the Law and restrained it contrary to the meaning of the Lawgiuer They taught the people to beware of periury and swearing falsly and that if so be men sweare truely it was lawfull to sweare commonly as if God tooke no regard of our ordinary communication and of our common talke contrary to the doctrine of Christ else-where that of euery idle word much more then of idle othes men shall giue an account at the day of iudgement Matth. 12.36 His purpose is not to condemne the right vse of an oth â—6 13 which is expresly commanded of God in many places and practised by the Patriarks Gen. 14. by the Prophets 1 king 17.1 by the Apostles 1 Cor. 15. by the Angels Reuel 10.6 by the Iudges Iudg. 15.12 by the kings 1. Sam. 24. and by the Lord himselfe Psal 110.4 Heb. 6.17 And therefore simply it is not a sinne to sweare If any reply in their name and behalfe that once it was lawfull but now it is not in the time of the old testament but not in the new we must know that the Prophets prophesying of these times of grace vnder the Gospel declare that the Church or Christ should sweare by the Lord Esay 1â— 1â— Iere. 4.2 and therefore he neuer wholly for bad it who came not to destroy the Law and abolish the Prophets but to fulfill and performe the Law Matth. 5.17 Moreouer the Pharisees that were the teachers of Israel taught that it skilled not though men sware vainely by heauen by earth by the creatures so long as they suppressed the Name of God Wherefore Christ the true interpreter of the Law teacheth the contrary to wit that it is a sinne against the third commandement not only to forsweare but to sweare vainely and commonly by what name and in what manner soeuer it be yea albeit the Name of God be not mentioned considering that he which sweareth by the altar sweareth by it Matth. 23.20 21 22. and by all things thereon he that sweareth by the Temple sweareth by it and by him that dwelleth therein and he that sweareth by heauen sweareth by the throne of God and by him that sitteth thereon This errour of these Pharisees is maintained or at the least practised commonly by the common sort they thinke they may sweare as they list so that they sweare truely and if they haue trueth on their side they take liberty to sweare and sweare againe without controlement Secondly they alledge also the saying of the Apostle Iames chap. 5.12 Obiect 2 Aboue all things my brethren sweare not neither by heauen neither by the earth neither by any other oath but let your yea bee yea and your nay nay lest ye fall into condemnation I answer Answer wee must not alwayes take the words of Scripture generally as they seeme to be caryed but limit them according to the circumstances of the Text and the scope of the words The Apostle saith All things are lawfull for him 1 Cor. 6.12 but it must be restrained to things indifferent not forbidden in the Law for such things as are forbidden are not lawfull If then we would vnderstand Scripture aright and not wander from the sound interpretation of it we must seeke and search out the sense according to the intent and meaning of the Spirit of God otherwise not only infinite inconueniences but diuers absurdities impossibilities heresies contradictions and impieties will follow as when Christ saith Ioh. 10.8 All that euer came before me are theeues and robbers c. Shall wee conclude from hence that Moses Esay Ieremy Iohn Baptist and all the Prophets were no better then theeues and robbers because they went before Christ in time No he pointeth out such as professe themselues to be the doore of the sheepe and receiued or shewed any other then himselfe So Paul saith hee tooke all things to bee lawfull for him what then might he doe what he list might he be an idolater an adulterer a blasphemer and such like no but herein he preuenteth an obiection and answereth by supposition that albeit all things were lawfull yet he would not bee brought vnder the power of any thing So in another place he saith I am made all things to all men 1 Cor. 9.22 Doth he heereby make himselfe a Libertine or establish Libertinisme or purchase a protection for euery man to doe what seemeth good in his own eyes Not so but in matters that are indifferent which may be done or not done with a good conscience he changed himselfe into all fashions and applyed himselfe to the conditions of all that by all meanes he might saue some So in this place when the Apostle saith sweare not at all we must not cleaue seruilely to the letter nor stiâ—ke to the bare words but know that the Scripture standeth in the right meaning so that the doctrine of the seruant is not different from the Lords and Masters that sent him to wit to condemne lightnes in swearing whereby the Name of God is defiled directly or indirectly which ought to be accounted of all men most holy and vsed with the greatest respect and reuerence that can be But in cases of importance and necessity we haue examples beyond al exception of God himselfe of the Prophets and Apostles that haue vsed an oath as we noted before which could not haue beene if the vse of an oath had generally and vtterly beene vnlawfull The second reproofe Secondly to omit this sect and to proceed it reprooueth such as take the oathes of persons that are vnfit and vnmeet to take any oathes For seeing an oath must be taken vp soberly discreetly and aduisedly and onely in cases of necessity when the trueth cannot otherwise be decided it conuinceth such of temerity and want of discretion that make no difference of whom they take an oath The end of an oath ought to be to confirme the trueth but the testimony of some is suspected and of others presumed to be false Many are not to be admitted as witnesses as children furious persons drunkards common lyars such whose bodies are withered and consequently their memories decayed such as are idiots and lunatikes common swearers ruffians and such as are of euill report rogues and straglers that haue nothing to lose nor no where to dwell infidels heretikes and vnbeleeuers all these are as it were boared in the eare or burned in the hand or branded in the forehead for vnsufficient persons because either they doe not know the vertue and validity of an oath nor the difference and distinction of matters whereupon they are produced and which are to be decided or being accustomed to euill may easily be
that was not throwne downe If then God spare not most holy places consecrated to his seruice thorough their sinne that abuse them let vs not doubt but our owne bodies shal be smitten by the hands of God except we keepe them pure and vndefiled The last motiue to keepe vs from this sin is to know that we are wholly Gods and not our owne to do what wee list or to dispose of our selues Wee are Christs therefore it is our duty to glorifie him by liuing chastly and continently He hath redeemed vs from the power of the deuill by paying the price of his precious blood as of a Lamb vnspotted God hath good right to challenge vs as his owne forasmuch as he bought vs at a deere rate and we cost him more then a worlde nay a thousand worlds of riches and treasures Christ gaue his life for vs a price far greater then all men ca◠conceiue For what can be imagined so precious as the dignity the maiesty the glorie of God which were all after a sort changed and diminished when hee tooke our nature vpon him and suffered in it the cursed and shamefull death of the crosse Therefore it is that the Apostle saith 1 Cor. 6 19 20. Ye are not your owne for ye are bought with a price therefore glorifie God in your bodye and in your spirit for they are Gods It is the propertie of Iustice to giue to euery one his owne and not to vse that which is another mans as his owne Our bodies are another mans right therefore we may not abuse them to filthines at our owne carnall pleasures Wee haue not authority ouer our selues to dispose of our selues therefore we are as another mans seruants We belong to Christ and to GOD therefore we must liue according to his will Christ hath bought vs with a great price and hath redeemed vs from hell from satan from death and from sinne therfore we be Christs we pertaine as a proper possession to him and no man can lay claime vnto vs. Let vs liue as becommeth his seruants our profession our calling and our redemption but they that follow after fornication serue his enemy forasmuch as our sinnes were the enemies that put him to death Vse 3 Lastly let all married persons liue chastly and keepe the vessels of their bodies in holynesse and in honor There is indeed a twofold chastity one of the single life the other of the married Chastity of single life is with al carefulnesse with fasting and prayer to keep their minds affections and bodies in holines Chastity in marriage is when the pure and holie vse of wedlocke is obserued Hence it is that the Apostle saith Heb. 13 4. Marriage is honorable in all and the bed vndefiled but Whoremongers and adulterers God wil iudge Matrimony is an holy league or couenant as it is called in the Scripture If a man forge or falsify a couenant that is made in bargaine and sale either by conueying some secret title or interest to himselfe or by suborning false Witnesses it is and ought to be sharpely and seuerely punished But behold by an vncleane life the chiefe and most holy Couenant that can be in the worlde is broken and violated A solemne declaration is made of the faith that the husband oweth to the wife and the wife to her husband they come into the church as it were into the presence and before the face of God they call vpon him to be a witnesse and Iudge if either of them keepe not promise yet oftentimes all this vanisheth away and commeth to nothing Hence it is that the Lord complaining against the people of Israel and conuincing them of whoring and such like wickednesse threatneth them that Therefore the Land shall mourne and euerie one that dwelleth therein shall bee cut off with the Beastes of the fielde and with the fowles of the heauen and also the Fishes of the sea shall bee taken away Hosea chap. 4. and the 2. 3. verses This sinne spreadeth farre like a foule and vncleane Leprosie The seuerall kindes of whoredome and catcheth hold of one part after another till the whole bodye bee defiled like to fire that being once kindled runneth from one place to another vntill all bee consumed There is an adulterie of the heart Math. 5 28. condemned by our Sauiour Christ which being once entertained is compared to a burning or boyling 1 Cor. 7.9 that so disturbeth and disquieteth the soule and the exercises of the soule that it cannot suffer a man to serue the Lord in a quiet mind and a pure conscience There is an adultery of the eyes which are as the windowes of the heart 2 Peter chap. 2. verse 14. as Saint Peter speaketh of fleshly minded men Whose eyes were full of Aduiterie This made Iob to make a Couenant with his eyes that they went not astray and caused him to go astray The looking after a woman to lust after her is called by Christ the committing of Adulterie And the Prophet reprooueth the daughters of Sion because they walked with out-stretched neckes and wanton eyes Esa chap 3 verse 13. There is an adultery of the eares the which wee fall into when wee listen vnto vnchaste and vncleane talke vttered by others when wee haue itching eares after it and are content to heare it and yet shew no dislike vnto it no hatred of it There is another adultery and that is of the tongue when wee take delight in vnchaste speeches and filthie Ribaldry by which the heartes of others are corrupted and our owne are manifested to bee corrupt already forasmuch as from the abundance of the hart the mouth speaketh Mat. 12. What religion soeuer we professe it is in vaine wee deceiue our owne hearts except we learne to bridle our owne tongues Iam. 1 26. And the Apostle giueth this exhortation Ephes 4 29. that no corrupt communication should proceede out of our mouths but that which is good to the vse of edifying that it may minister grace to the hearers And in another place he teacheth 1 Cor. 15 33. that euill communications corrupt good manners Lastly there is an adultery which is outward in fact and is called sin finished all the former are as steps degrees leading to this and in the end bring it foorth as a birth which they haue conceyued For wherefore do vncleane persons nourish in themselues the adultery of the heart of the eyes of the eares and of the tongue but because they purpose to commit the outward acte when time and place and person and other occasions shal be offered vnto thē But wee must bee carefull to auoide all these kindes which should not bee named among Christians Ephes 5 3. as becommeth the Saints of GOD. No maruell therefore if this wickednesse bee punished of God with heauy iudgements as that which in an high degree sinneth against God The greeuousnes of the sin of adultery against our neighbour and against our selues
Apostle teacheth Put on the new man which is renued in knowledge after the image of him that created him Coloss 3 â— Would we then know what the true image of God is It is the reasonable soule in man endued with diuine knowledge holines righteousnes such like This image is much deformed for we haue vtterly lost all supernaturall gifts and corrupted those that are naturall therefore our whole life is or at least should bee nothing else but a making vppe of this breach a stopping of this gap and a repairing of these ruines But to leaue these we must vnderstand that the face of God noteth out diuers things somtimes it signifieth the inuisible nature and essence of God as Exod. 33 23. Paraeus Câ—â—â—â— on Roâ—â— Thou shalt see my backe parts but my face shall not be seene that is thou shalt see so much of my glory and maiesty as man in this life can comprehend But no man can see God in his full perfection liue if we cannot look vpon the Sun without dazling and dimming of our eies how should we be able to behold the glory of the eternal God let it content vs to look vpon him in his word in his workes in his creatures and in the face of Iesus Christ our Mediator these are as perspectiue glasses wherein we may after a sort see the face of God though it be darkely yet so far as we can conceiue Secondly it signifyeth the fauour of God as also all his benefites Daniel â— 37 deliuerances and graces which proceede from his good wil as from a fountaine and serue to witnesse his fauour to vs Cause thy face to shine and we shal be saued Psal 80. â— Thirdly it signifieth reueÌ„ge and punishment and the signes of his anger all which do oftentimes appear by the face of man I wil set my face against that man Leuit. 28. â— and I wil cut him off from among his people Lastly it noteth out the place of Gods worship where his face and fauour is perceiued through deliuery of the doctrine of godlines Genes â— â—â— Cain was banished from the face of God of the which Dauid coÌ„plaineth 2 Sam. 26 49. So highly did the seruants of God prize the holy meetings and assemblies of the Saints considering that where two or three are gathred together in his name there is he in the midst of them In this place the shining of Gods face vpon his church people is the refreshing of them with his loue grace and fauour and a traine of other blessings flowing from them as it is expounded in the words following added by way of exposition Be gracious vnto them The last part of the blessing is the giuing of peace This word signifieth sometimes our attonement with God through Christ by whom he is reconciled to his chosen who therefore is called the Prince of peace Esa 9 6. and our peace-maker Eph. 2 15. Sometimes it signifieth peace of conscience which is a most sweet quietnes and tranquility of minde arising of a most comfortable feeling and apprehension of our reconciliation with God as Rom. 5 1. Beeing iustified by Faith wee are at peace with God Sometimes a prosperous and happy successe when that speedeth well and is turned to the best whatsoeuer a righteous man taketh in hand as Eph. 6 23. Peace be to the Brethren and loue with faith from God the father c. And sometimes the mutual concord agreement among Christian brethren â—th 6 22. 34 14. Gal. 6 22. Ps 34.14 In this place I refer it to the second and third significations for it is taken for the peace of a good conscience and an happy and prosperous successe in our godly endeuors enterprises This is a fruite of our attonement with God comprehendeth vnder it sundry other benefites For being once at peace with God through the precious bloode of Christ we are at peace with al other creatures in heauen and earth with the Angels with the godly with our enemies and with the beasts of the field To conclude when it is saide They shall put my name vpon the children of Israel hee meaneth that Aaron and his sonnes should after their solemne blessing lay their hands on the people and by this signe assure them that all these blessings which they had prayed for should fall on them because God would blesse them Touching the order of the words obserue herein two principal points first the forme of blessing secondly Gods blessing on their blessing Tremel â—a in An Numb testifyed by the outward signe of laying on of their hands The forme of blessing is a publike praier to God that he wold blesse his church which stands of 3. points First that God would saue his church and vouchsafe to hold it vp in all dangers Secondly that he would as the sun in perfect glory shine vpon it with his grace and fauour Thirdly that he wold poure out vpon the same the effects of his grace and fauour to wit ioy peace prosperitie which are liuely fruites thereof The second part which is a blessing vpon the blessing is noted by a Ceremonial or sacramental sign which is the laying on of their hands For when the priests had held vp their hands in praier as their manner was while they stood in prayer and praied for the blessing of God vppon the people afterward they put their hands vpoÌ„ them as if they had already obtained a blessing from heauen by their prayers and bestowed it with their hands vpon the people For God promiseth that their imposition of hands shall not be in vaine inasmuch as he wil ratifie make good their word as he doth all his Sacraments and ordinances saying I will blesse them But before we come to the particular handling of diuers doctrines offered to our considerations in this prayer I will point out a few generall obseruations to be marked of vs. As first this forme of blessing is the same in effect which the Apostles vse in their saluations to the Churches when they wish vnto them grace and peace from God the Father and from the Lord Iesus Christ This Apostolicall benediction was drawne from this Blessing which sheweth how well acquainted they were with the doctrine of the Scriptures with the prayers of Moses and of the Prophets whereunto also wee should attend as vnto a light that shineth in darke places Secondly we haue here a fundamentall point of our religion offered to our considerations to wit the mystery of the Trinity of persons and the vnity of the God-head Marbac Comm. on Numb 6. This is gathered by diuers out of these words in that the name of the Lord is 3. times repeated The Lord blesse thee the Lord make his face shine vpon thee the Lord lift vp his countenance vpon thee and yet there are not three Lords but one Lord and therefore he saith I will blesse thee and not wee will blesse
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
Tabernacle was reared vp c. The second part of the chap. followeth to wit the remouing from Sinai when once the Tabernacle was erected I will from hence obserue before wee passe farther Doctrine one point from the building and erecting of the Tabernacle a place for the congregation to meet together for the worship of God that christians also in the time of the gospel should haue churches and Temples builded and fit places appointed to meet together for Gods seruice Christians should haue some fit place for Gods seruice True it is in time of persecution when free liberty of publike meetings is restrained it sufficeth to meet in priuate houses if those houses may be called priuate which are separated for such a purpose yet euen they ought to be decent and fitted to so holy a work and sanctified to so holy an end God commanded Moses to set vp a Tabernacle for the assembling together of the congregation Exod. 25 Dauid prepared to builde an house to God would giue no sleepe to his eies nor slumber to his eielids vntil he had found out a place for the Lord an habitation for the mighty God of Iacob Ps 132 4 5. Salomon afterward built him an house which was called the house of prayer because chiefly it serued for that purpose Acts 7 47. Immediately after the captiuity when Salomons Temple was ruinated it was the principall care of the Iewes to build it again and though they were hindred a long time in the work Ioh. 2. yet being reproued for their negligence and stirred vp to diligence by the Prophets they finished the worke The Apostle speaking of the abuses among the Corinthians touching the Lords Supper sheweth that they came together into one place 2 Cor. 11 20. and therefore it is needfull to haue fit places by what name soeuer they be called wherin the church is to assemble Psal 74 8. Luk. 4 16. And so much the rather because the Lord hath Reason 1 promised his presence in them and to dwell in them by his grace Spirit Exod. 25.8 Let them make mee a Sanctuary that I may dwell among them for wheresoeuer two or three are gathered together in his name there will he bee in the middest of them Math. 18. Secondly prayers that are made ioyntly together by the whole congregation are alwaies more effectuall they send vp a stronger cry and therfore they are sooner heard The best melody is of more voices then one and moe stickes laide vpon the fire make the heate the greater We ought therefore to haue fit places for this purpose that we may as it were with one mind with one mouth glorify God Vse 1 Is this the end for which Churches are instituted and appointed Then it reprooueth such as inuert the right vses of them to wit that in them we should come together to hear the word read and preached vnto vs to make prayers and supplications to receiue the Sacraments to sing Psalmes to offer vp praise and thanksgiuing to almighty God of which the Romanists haue set vp false ends and established their owne deuices They will haue them erected for the externall sacrifice of the Masse for their Altars and Images such like trumpery for which they alledge the saying of the Apostle Heb. 13 10. but the Altar there spoken of is Christ himselfe on which euerie faithful man must offer The true ends of them we noted before for the reading of the Scriptures Actes 15 21. for the preaching of the word Luk. 4. for prayer and for the receiuing of the SacrameÌ„ts Acts 20 7. Again they teach that churches are of themselues more holye ground then other places and in regard of the holy nature thereof more auaileable to pray there theÌ„ any where els The place is to be accounted holy for the present while the exercises of religion continue but the congregation once dissolued there is no inherent holinesse remaining in it more then in any other place Churches therefore wee acknowledge to bee holy places nor in regard of the building and the beauty of them not in regard of the ground or seate of them Concil Gangr but of the end holy vse for which they serue and for the holy assemblies that there are made Here then is the difference between them vs they make churches to be holy in respect of the place we in respect of the people The people make the place holy not the place the people Wee are not therefore to pray to God with any opinion of holinesse in one place rather then in another Ioh 4 21. Euery place hath Gods presence and euery where wee may lift vp pure hands and therfore is alike sanctified for praier in it selfe considered Furthermore whereas suâ—â— places should be dedicated and consecrated to the honor of God they wil haue theÌ„ also builded to the name and honour of the Saints and make them to be Patrons and protectors of them there they pray vnto them as to their mediators and intercessors But no diuine worship is to be giuen vnto them This is no better then flat idolatry to pray to those that cannot helpe vs. But to let these go let vs see how these religious places are otherwise prophaned Do we come to them as to Gods house Do we vse there that reuerence which is fit in his presence and dwelling place So did the people while Zachariah was burning incense the multitude were without in praier But we commonly come thither rather to talk trifle then to pray and hear In former times mens houses were their churches but now the churches are turned into their houses Chrysost 〈◊〉 36. in 1 〈◊〉 beeing ordinarily prophaned with babling laughing and sleeping and what not Many come hither for no other cause but to buy and bargaine and to meet with others for their earthly profits and worldly busines Where haue we commonly more brauling and brabling then at the church will not the least peny or occasion make vs iar and almost set vs together by the eares Wee should come hither to please God but when we are come we displease him and forget God and our selues and the word and the place and all There is an Article and it is a good one to enquire of Church-abuses whether there be any plaies and enterludes any feasts and bankets kept in our churches any suppers or churchales drinkings and tiplings musters prophane vsages in churches chappels or churchyards and whether the parishioners behaue themselues rudely and disorderly in time of diuine Seruice or Sermon as by walking talking ringing or any noise whereby the Minister or preacher is hindred and disturbed These abuses are committed and yet continue in many places Christ wold not suffer a vessell to be carried through the temple He went into the Temple and cast out all theÌ„ that bought and sold in the Temple Marke 1 and ouerthrew the tables of the mony-changers Math 21 and the
washed with water which signifieth our washing with his bloode and our partaking of his righteousnesse Rom. 6 3. Galath 3 27. Hence it is that many are saide to be baptized in the name of Christ Act. 2 38. 19 5. which noteth not the forme but rather the end or effect of their baptisme It may be said we reade no such signification of the cloud or of the sea in the olde Testament how then did the Fathers vnderstand them to be Sacraments True it is this is not expressed but the Apostle the best interpreter of the Scripture giueth vs a good warrant so to vnderstand them and to conceiue of them And there is no doubt but Moses and Aaron and others instructed by them and by the Spirit of God thus vnderstood these mysteries For how can we thinke that they which dealt faithfully in the house of God would be silent in these things not teach the people Neither may wee admit of the grosse conceit of Illyricus who noteth that the Apostle inflectit paulò violentiùs ipsum simile Illyr Gloss super 1 Cor. eap 10. that is doth somewhat violently wrest this similitude God forbid that we should thinke that Paul would lay violent hands vpon the Scriptures or wrest any part of the worde of God from the naturall meaning 2 Peter 3 16. The vnlearned and vnstable wrested the writings of Paul as they did also the other Scriptures would Peter haue complained of such if his beloued brother Paul had done the like Now it cannot bee denied that they were true Sacraments because they signified Christ Iesus True it is they were not ordinary nor perpetuall but extraordinary and temporall and transitory howbeit they had a spirituall signification The cloud was in stead of the outward element and visible signe neyther was the word of grace wanting and therefore it is called the Lord and the Cloud of the Lord Exod. 14. Numb 14. 19. If then the word ioyned to the element do make a Sacrament this also must be acknowledged to be a Sacrament forasmuch as it was a signe to them of the protection and preseruation of God The like we might say of their passing through the sea they had this word of promise Feare not stand still and see the saluation of the Lord which he shall shew you to day Exod. 14 13. c. These indeede were outward blessings but they pointed out spirituall blessings to the faithfull to wit the fauour and grace of God and ledde them as it were by the hand to Christ in whom is the accomplishment of all promises True it is all were partakers of the temporall benefites but all did not partake of the eternall howbeit this came to passe thorough their owne fault infidelity inasmuch as they wer offered by God albeit not receiued by them For all haue not faith 2 Thes 3 2. and therefore all haue not Christ the pith and marrow of the Sacraments If any aske why the Apostle maketh choice of these two Obiection the cloud and the sea and calleth them by the name of a Baptisme and doth not rather remember circumcision which was to the Iewes in stead of our baptisme forasmuch as their circumcision is our baptisme and our baptisme is their circumcision Phil. 3 3. Coloss 2 11. and both of them are a Sacrament of our regeneration and adoption The answer Answer is that in the cloud and the sea is a more plaine and euident resemblance and proportion with the water in baptisme and the passage from death to life was more liuely and cleerely shewed and shadowed in them then in the circumcision For they that stood vnder the cloud as of all them did what did they in a manner but stand vnder death because the cloud hanging ouer their heads seemed ready in a minute and moment to fall vpon them and ouerwhelme them So to goe downe into the bottome of the Sea what was it to them but a kinde of death and to passe to the other shore what was it but a rising againe from death to life And this doth the Apostle speake of baptisme as wee haue heard So then the cloud and the sea were as a baptisme to the Iewes and our baptisme is as the cloud and the sea to vs Christians all looked at Christ all signified grace life saluation remission of sinnes and regeneration thorough him To these we must ioyne Manna and the rocke the one was spirituall meat vnto them the other was spirituall drinke and both of them the same with the Lords Supper and therefore they were not inferiour vnto vs. Our Supper is spirituall meate and spirituall drinke they also had their spirituall meate and Manna and their spirituall drinke out of the rocke and all these had reference to one and the same Christ and therefore Paul saith verse 4. The Rock was Christ So the Manna was Christ for he is the hidden Manna Reuel 2 17. Reuel 2 â— These are called spiritual because they had a spirituall signification Thus are the Iewes made equall to vs in the other Sacrament also which is a signe and seale of the nourishment which we haue by Christ The Sacraments were diuers in the outward signs but in the thing signified they are one and the same This Manna the rock were as the Supper of the Iewes Aug. Tracâ— so the Supper of the Lord is as the Manna and rock of vs that are christians Thus then we see that the cloud was Christ the red sea was Christ the Manna was Christ as the Apostle expresseth that the rock was Christ as Christ sheweth that the bread was his body the cup is the new Testament in his blood 1 Cor. 10 Math. 26 Luke 22. â— the breaking of bread is the coÌ„munion of the body of Christ and the cup of blessing is called the communion of the blood of Christ 1 Corin. 10 16. So that we see all Sacraments whatsoeuer did figure out Christ and point him out as with the finger Vse 1 This sheweth the agreement betweene the Sacraments of the old new Testament they are the same in regard of the grace represented and signified by them The same Christ is in both the one figuring him out to come the other pointing him out as already come in the flesh Hence it is that their Sacraments were darke and obscure ours doe serue more plainely and cleerely to confirme our faith and to seale vp our saluation For as the Apostle teacheth that the Israelites were baptized as well as we and did all eate spirituall meate and drinke spirituall drinke as wel as we so he sheweth that we are circumcised and haue a Passeouer sacrificed for vs and therefore it followeth that they had the same spirituall communion with Christ that we haue Out of this we haue three things to be considered of vs. First that the Couenant of God with man hath euermore beene in substance the same â—â—t the coâ—â—nt
from vs Mat. 25.28 My seruant Moses is not so who is faithfull in all my house In these words we haue a notable description of Moses to his perpetuall commendation and praise with God and men It is a notable dignity and prerogatiue to bee the seruant of the high God How doe men delight to shroud themselues vnder the liueries of great men and how much do they take themselues to be honoured by it how much more ought wee to labour to approoue our selues in the presence of the mighty God and to shew our selues to be his faithfull seruants Obserue farther the title giuen to the church What is ment b the house of God it is called the house of God wherby he doth not meane the Tabernacle but the people of God ouer whom he was made ouerseer so that he putteth the place for those in the place the house for the family of God in the house as Cornelius the captaine is said to beleeue and to be baptized with all his house that is his houshold so heere we vnderstand the family and church of God committed to his charge which he led ruled and gouerned aright as a faithfull seruant to his master Doctrine The faithfull are the house of God The doctrine is this that the Church or faithfull are the house of God Hebr. 3.6 1 Tim. 3.15 2. Cor. 6.16 The reasons are plaine God dwelleth in it Reason 1 as a master in an house there doth manifest and communicate himselfe familiarly to his people as 2 Cor. 6 16. Secondly it is called his portion and his inheritance Deut. 32 9. It is his treasure and his flocke Acts 20 28. 1. Pet. 5 2 3. Thirdly it resembleth an house which hath some builder owner and lawes by which it is ruled God is the owner of the Church he hath builded it by his Sonne Pro. 9 1. Hebr. 3 4. who hath purchased it to bee peculiar to himselfe through his owne blood and therefore the Church may fitly and iustly be called his he bought it with a great price it cost him deare before he could redeeme it It was before the diuels house Math. 12 44. He layeth claime to vs and chalengeth man to be his owne the Lord Iesus tooke them out of his hand purchased them by giuing his life whereby we are become his possession This serueth to proue Christ to bee true Vse 1 God equall to the Father against such heretikes as deny his deity This house wherein Moses is commended to bee faithfull is his house he is the heire of it the owner of it the great Sheepheard of the sheepe it is he that dwelleth in our hearts by faith Eph. 3 17. This house belongeth to none properly but to God it is not the house of Moses or of any man or Angel but the house of God Now this is truely called the house of Christ Heb. 3. and therefore Christ is God It is he that did build it and set it vp No house can build it selfe for nothing can be the cause of it selfe but must be caused by some other so must the house be builded and made by another Secondly conclude from hence that there Vse 2 is one onely true Church of the old and new Testament The house of God and of Christ is one wherein Moses long agoe was faithful and it is that which we our selues are Therefore his dwelling house is the same This house hath continued from the beginning shall continue vnto the end It needeth indeed often repairing but it shall neuer be abolished and taken out of the world True it is the Iewish Church had many types and ceremonies howbeit in substance it is the same with the christian Church Thirdly we may gather the safe condition Vse 3 of the Church For who shall fight against the inheritance which he hath purchased or ruine the house which he hath builded or enter vpon the possession which he hath obtained and bought lawfully at a deare price and bee able to preuaile We see by experience that a man will spend limbe and life for his house land where he dwelleth and which he bought and paid for dearely And will not God defend his inheritance which he knew before whom he chose to be his before the world whom in time he called iustified sanctified will glorifie for whom he sent his onely begotten Sonne from his owne bosome to lay downe his life This made the Prophet say Israel is an hallowed thing whosoeuer eateth it shall be consumed and come to nought Ier. 2 v. 3. Iohn 10 28 29 We are his giuen vnto him by the Father and he will neuer lose vs no man can take them out of his hand This is a singular prerogatiue of the faithfull that Christ dwelleth with them and abideth in them Ioh. 14 23. Eph. 2 19 20. He will neuer suffer his house to perish but giueth them his assurance and assistance to continue with them which cannot agree with popish doubting and wauering 2 Tim. 2 19. 1 Pet. 1 5. True it is such is our weaknesse that we are ready to giue ouer our hold of God but he will neuer giue ouer the hold that he hath of vs. His ancre is so firmely setled and fixed vpon the ground of our heart that no stormes or tempests can shake or loose it We are prone to leaue him but he is resolued not to leaue vs or to lose vs. The Lord hath bought vs too dearely to part so lightly from vs. Our state therefore is sure and certaine we shall not fall away for euer whatsoeuer the Church of Rome holdeth teacheth and defendeth Lastly let vs labour to be of the houshold of faith Let vs not be prophane in life and Vse loose in conuersation but separate from the wicked of the world which are no part of Gods house We cannot be of the houshold of faith and of the houshold of infidelity and impiety forasmuch as there is no concord or agreement no fellowship or communion betweene light darknesse 2 Cor. 6 19 20. Let vs prepare for Christ a good lodging and entertainment in our hearts that he may dwell in vs. Let vs not offend him or greeue him or driue him away by our sins and disobedience as Heb. 3 6. His house we are if wee hold fast the confidence and the reioycing of the hope firme vnto the end Who is faithfull in all my house Moses receiueth this commendation from the mouth of God that he was found faithfull a faithful teacher a faithfull Prophet publishing the will of God to the Church The doctrine is Doctrâ—â—â— The M◠〈…〉 their pâ— It is required of all the Ministers of God that they be found faithfull and conscionable in their places 1 Sam. 2 35. Math. 24 45. Luke 12 42. 1 Cor. 4 2 17. The Prophets of God did stand vpon their watchtower they hearkned and heard what the people did So did the Apostles and so they taught
time to time to languish and to perish for want of nourishment As these liue in darknesse and ignorance vpon earth so it shall bee iust with God to thrust them into vtter darknesse in hell But it may bee obiected Obiection that the Apostle saith 1 Cor. 8 2. Knowledge puffeth vp but charity edifieth I answer Answ the Apostle meaneth a false perswasion of knowledge wherby a man thinketh he hath some great matter in him therefore he addeth in the next words Verse 2. If any man thinke that he knoweth any thing he knoweth nothing yet as he ought to know If knowledge puffe vp any the fault is in the person or vaine perswasion of the person not in the gift of God Wee must know therefore that the Scriptures belong to all and that the knowledge of them is necessary to al. And who may exempt themselues from them or who shall say they belong not vnto him Shall Kings and Princes and such as sit in the throne No though they haue a multitude of busines waiting vpon them and are many waies disturbed and distracted by State affaires yet they must haue the law of God with them reade in it all the daies of their life that they may learne to feare the Lord their God Deut. 17.18.19 Shall Captaines and Gouernours in warre and peace No for was not Ioshua such an one yet the Booke of the Law must not depart out of his mouth but he must meditate therein day and night c. For that hee might make his way prosperous and haue good successe Iosh 1.8 Shall Noblemen and Gentlemen exempt thēselues No not they neither for the Eunuch a man of great authority vnder Candace Queene of the Ethiopians who had the charge of all her treasure while he was in his chariot read the prophesie of Esay to further himselfe thereby in knowledge Acts 8 27.28 and 17.11 also the Noblemen of Berca serched the Scriptures daily whether those things were so which the Apostles preached Who then may thinke themselues discharged May the Ministers No they should be men of knowledge and giue attendance to reading aboue others 1. Tim. 4 13. May the people No it is a generall precept giuen by Christ to them to search the Scriptures Iohn 5 39. and yet no doubt many among them were poore and tradesmen so Psal 1 2. Col. 3 16. May such as are weake in iudgement and simple witted No the law of God was written to giue wisedome to the simple Psal 19 7 and the Prouerbes were penned to giue subtilty to the simple and to the yong man knowledge and discretion Prou. 1 v. 4. May the young man deferre the matter vntill age No he must season his young years with the knowledge of the Scriptures Psal 119 9. 2 Tim. 3 15. May they that are rich and wealthy be priuiledged from this No Abraham saith of the brethren of the rich man They haue Moses and the Prophets let them heare them Lu. 16 29. It is in vaine to be rich in the world and not to haue the word also to dwell richly in them that so they may be rich in God May women be freed frō this duty No the grandmother the mother of Timothy taught him trained him vp in the Scriptures of a childe which could not be if themselues had beene without knowledge 2 Tim. 1 5. So then we may conclude that all which liue in the Church and would bee accounted members of the Church whether they be Princes or subiects Ministers or people noble or vnnoble high or low learned or vnlearned young or old rich or poore masters or seruants men or women one or other al I say ought to be endued with the knowledge of the waies of God Vse 3 Thirdly it teacheth euery one of vs to examine himselfe and his owne heart how farre he is guilty of this sinne of ignorance It is the first degree or steppe of knowledge for a man to know and acknowledge his owne ignorance For till we come to this to finde our selues to liue in ignorance and to mourne and lament for it it is vnpossible for vs euer to attaine to sound and perfect knowledge Obiect But some will say How shall we attaine to this knowledge which you speake of Answer I answer the way is to exercise our selues in the reading of the Scriptures He that would haue water must draw it out of the well and hee that would haue knowledge must draw it out of the fountaine of the Scriptures This doth Christ often point vnto in the Euangelists stirring vp men to reade and reprouing those that would not as Math. 12 ver 3. he said to the Pharisies Haue ye not read what Dauid did and verse 5. Haue ye not read in the Law and cha 19 4. likewise he said to the chiefe Priests Scribes Haue ye neuer read Out of the mouths of babes and sucklings thou hast perfected praise Math. 21 16. Psal 8 2. and verse 42. he saide Did ye neuer reade in the Scriptures The stone which the builders refused the same is become the head of the corner and chap. 22 3. he saide to the Sadduces touching the resurrection from the dead Haue ye not read that which was spoken of God So he speaketh to him that asked what he should do to inherite eternall life Luk. 10 26. What is written in the Law how readest thou And Abraham saith to the rich glutton They haue Moses the Prophets they haue their writings among them And speaking of the destruction of Ierusalem Who so readeth let him vnderstand Math. 24 15. The contrary when we do not and will not reade and obey this commandement so often repeated and vehemently vrged is the cause of errour and heresie of euill of discomfort and of al prophanenesse Acts 13 27. Mark 12 24. Secondly such as would haue the true and sauing knowledge must first of all lay before him the grounds and principles of Christian religion otherwise whatsoeuer he knoweth he shall know nothing as he ought to know like him that would build without a foundation Heb. 6 1. Thirdly earnest praier to God for the help of his holy Spirit to assist him and to teach him how to profite aright by the reading of the Scriptures For hee that is the author of them best knoweth how to giue vs vnderstāding to edifie our selues by them in our most holy faith And heereby we shall learne more then such as onely meddle with the Scriptures and neuer practise this duty of praier neither craue a blessing of him vpon their labours Lastly conference with others to minister helpe and comfort one to another This did the two Disciples vse going to Emmaus Luke 24 1◠who talked together of all those things which had happened touching Christ they reasoned of his passion and suffering and they are farther instructed in the truth of the matter and in the vnderstanding of the Scriptures This was the blessing of God vpon
euer they were to displease their fathers as if the whole world were gouerned by witches O that these men would be as carefull to please God as fearefull to offend him as for witches they are more afraid of them thē hurt they are but the diuels instruments to deceiue the world the diuell hath vtterly blinded the eyes of these and of many others to make them beleeue that they do those things which they neuer do neither indeed can do The diuell himselfe is Gods seruant or rather slaue to do his will whether he will or no for he can do nothing but what the Lord willeth He ruleth all things by his prouidence the diuell cannot kil a flye except he haue liberty giuen vnto him But to returne to the former point that it is God onely that worketh myracles obserue with me that he worketh two waies somtime by himselfe alone God worketh myracles two waies and sometimes by some other creature By himselfe alone when he vseth no instrument at all as in the creation of the world making al things of nothing without helpe of Angel or other matter So he turned backe the shadow of the diall of Ahaz by himselfe alone and many other such like Againe when it pleaseth him he vseth means as in the myracles wrought in Egypt he did them by the hand of Moses and Aaron But heere we must take heed of two extremes and God is dishonoured by both of them First that we derogate nothing from the Maiesty of God albeit it please him to vse meanes in many of his myracles because he vseth thē freely not of necessity and he is as well able to worke without them as with them Secondly that we do not magnifie the creatures and instruments which the Lord vseth aboue that which is conuenient because that were to set them in the place of God who haue no more power then that which is giuen them from aboue Obiect But some may heere aske the question why doth God vse meanes in working of myracles Why did he vse the holy Prophets and Apostles and sometimes also such as haue no iustifying faith Mat. 7 22 23. as Iudas and others no doubt as he preached so he wrought myracles for he had the same commission with the rest Math 10 7 8. I answer Answer he vseth them not because he standeth in need of them or is tied vnto them but for these causes Why God vseth mean in working of myracles First to teach vs that he approueth the meanes whereby things are brought to passe and he sheweth by his owne example that we should make account of them so that if any neglect or contemne them he opposeth himselfe against the Lord. Secondly to support and vphold mans weaknesse who is not able to looke vpon his Maiesty when he worketh by himselfe as a weake eye cannot see things that are farre off except he put on his spectacles This is plaine in the example of the Israelites Exo. 19 18 19 when they heard the thunder and lightning and the sound of a Trumpet exceeding loud and the Mountaine smoaking they were so afraid that they desired the Lord to speake no more vnto them Exod. 20 19. but that Moses might speake vnto them and they would heare him Thirdly the Lord vseth meanes for the triall of our faith whether we will ascribe the work that is wrought onely to the worker thereof or to the meanes or partly to the one and partly to the other or as some doe all to the instrument and nothing to the principall In the myracles wrought by Christ himselfe wee see how diuersly men were affected for thogh they were effected by the finger of God yet the Pharisies blasphemed Math. 12 24. and said This fellow casteth out diuels by Beelzebub the Prince of the diuels This argueth great corruption of nature and want of faith Obiect And as we haue shewed why God vseth meanes so it may be asked what meanes God vseth in working myracles I answer Answer they are of diuers sorts First such as nay seeme to haue some force and power in them for the working of the myracle 2 King 20 1. When the waters of Marah were bitter that the people could not drinke of them the Lord shewed Moses a tree which when he had cast into the waters they became sweet Secondly Exo. 16 23 ◠he vseth meanes that haue no appearance of any power or vse in the working of a myracle such was the touching of the hem of Chrsts garment which infinite numbers touched Math. 9.21 Luke 8 45. and yet receiued no vertue from thence Such was the lifting vp of the rod of Moses and the stretching out of his hand at the red sea Such was the striking of the Rocke with his staffe at the waters of strife Numb 20. which had no power to make the waters gush out Such was the handkerchieffe of Paul to cure diseases Acts 5 15 ◠19 12. Iosh 6 20 the shadow of Peter by which many were healed For these cures were wrought when the Apostles were absent and knew nothing of them but were busied in other more important workes of their callings Thirdly he vseth such meanes as seeme no way auaileable vnto the worke but rather quite contrary to hinder it as curing the blinde man He spat on the ground and made clay of the spittle and laid vpon his eies Iohn 9 6 11. which might seeme more auaileable to put out sight then to restore it to make a man blinde then to make him see Thus then wee see and learne to acknowledge that euery miracle is wrought by the sole and omnipotent power of God Lastly we learne heereby that we haue a Vse 4 most sure word of the Prophets and Apostles whereunto we must take heed as vnto a light that shineth in darke places We are not cunningly circumuented by deuised fables but we haue the whole doctrine of saluation deliuered in the Scriptures fully confirmed vnto vs. For to what end do all the extraordinary works of God done by the hands of the Prophets and Apostles serue but to make plaine the doctrine which is according to godlines and thereby to worke in our hearts faith and beleefe The myracles of Christ vnwritten Ioh. 10 30 ◠therefore now vnknowne were not vnprofitable to be read vnworthy to be known neuerthelesse these were sufficient When Christ came into the world Esay 9 6. he was many waies wonderfull it is one of his names by which he was to be called he was wonderfull in his person wonderfull in his doctrine and wonderfull in his workes In his person Math. 1 23. Luke 1 35. because of the vnion of his two natures he was both God man In his doctrine the word preached by him because hee taught the way of God plainely Math. 22 1◠cleerely and euidently nay as one that had authority for his word
as false and vnreasonable declaring as the truth was that Israel took not away that land which they claimed as their owne but wonne it from the Amorites by the law of warre and Verse 20 by right of conquest who denying them passage and moreouer making assault vpon them constrained them to draw out their swords to defend themselues by occasion whereof they obtained victory through the helpe of God and possessed their Cities And as they tooke them by force of armes so they held thē Verse 26 by prescription of time three hundred yeares So that he declareth that if any had right to those Cities or could lay any iust claime or title vnto them it should be the Moabites who were the lawfull owners of them before Sihon had encroched vpon them and taken them away from the first inhabitants But the Moabites hauing once lost them in battell neuer asked Verse 25 them of the Israelites neither laid any claime vnto them therefore much lesse should the Amonites to whom they appertained not by any iust title neither belonged any way vnto them either as owners by law or conquerers by sword and therefore they had no cause to dispute what right Israel had vnto that Land which now they possessed The second point heere amplified and enlarged is touching the well which by a diuine reuelation to them they had digged For when they departed from the Riuer Arnon they came into a dry place where they wanted water such as the wildernesse affoordeth many where the streames are swallowed vp in the hot sandes but at the speciall commandement of God they were directed what to doe as Peter was where he should cast his Net Luke chapter 5 verse 4 they digged and found water in great abundance and therefore they praise God by an effectuall song of thanksgiuing amplified by many rhetoricall figures as goodly flouers or as precious iewels to beautifie and garnish the same withall For first they eloquently by an Apostrophe turne their speech to the Well it selfe though a dumbe and senslesse creature and speake vnto it as if it had eares to heare and vnderstanding to conceiue Rise vp O Well confessing thereby the great power of God who contrary to the nature of all heauy and weighty things made the water to ascend whose property is to descend and exhorting with many acclamations and loud out-cries one another to the worke Secondly they set downe who were the labourers and workmen about the Well together with the tooles and instruments wherwith they laboured to wit the Princes and Nobles directed by Moses by whose ministery they receiued the Law and holpen with their staues and such like instruments wherewith they laboured fit for that purpose And this is the third myracle which God wrought in giuing them waters First in Rephidim immediately after they had passed ouer the red Sea Exod. 17. The second in the desert of Zin whē they came to Kadesh as we shewed before in the former chapter The third is that recorded in this place in the desert of the Moabites Afterward Moses reckoneth vp other places by which they passed as Mattaanah Nahaliel Bamoth and so that Valley which is in the plaine of the Moabites In this History of the passage of the Israelites from place to place a question Question ariseth what is meant by the booke of the warres of the LORD mentioned in the fourteenth verse For where is it now extant or what is become of it From hence also from such like places many conclude that sundry bookes of Canonicall Scripture are lost I answer Answer the word Sepher is taken diuersly and doubtfully it signifieth any publishing or rehearsing whether it be written or vnwritten whether it be set downe by the pen or vttered by liuely voice as also the word Tradition is taken for that which is deliuered eyther by word of mouth or by course of writing So then we cannot necessarily conclude It is rehearsed therefore it is written Nor thus It is written Therefore it is an holy booke and put into the Canon of the Scripture Let these three things be cleered and decided that it was a booke that it was an holy booke and lastly that it was a Canonicall booke and then wee shall easily be satisfied But Moses speaketh barely of rehearsing the warres not of writing them as if he should say Whensoeuer the warres ordered and disposed by the prouidence of God shall be spoken off this warre also and worke of his shall bee remembred which he hath wisely wrought and accomplished for his people against Vaheb King of the Moabites giuing part of his Country to Sihon that so his owne people might recouer the same out of his hands againe and reteine it as a possession for themselues as Iephtah telleth the Ammonites Iudg. 11 23 24 that they had held it by prescription of a long time peaceably without any molestation from the Moabites or desire of re-entry But if this had bene penned in a booke and reserued to posterity no doubt Ieptah would haue produced it as a sure witnesse to cleere the whole matter and to put it out of all doubt Wherefore this truth must be holden of vs that no part of the Canonicall Scripture No canonical Scripture is lost inspired of God is lost and perished I meane such as was committed as the Lords treasure to the Church for the perpetuall instruction thereof in faith and obedience so that no one oracle or sentence of God can fall away True it is 2 King 22 8. 1 Mac. 1 19. these sacred bookes may sometimes bee neglected and carelesly kept of men they may be furiously burned and despitefully handled by cruell tyrants that seeke the ouerthrow of all piety and religion but they can neuer be finally lost and wholly extinguished As he that keepeth Israel cannot slumber or sleepe so he that keepeth the holy Scripture the glory of Israel cannot slumber nor sleepe For first of all who is the author and enditer of thē but God and will not he preserue his truth and keepe it for the good of his Church in all ages Shal we make him vnable or vnwilling to defend and continue them If vnable we make him a weake and impotent God if vnwilling we make him enuious and malicious both which are farre from the pure and perfect nature of God and cannot stand with his essence Secondly all the workes of God remaine for euer and euer and are done in truth and equity Take a perfect view of all creatures vnder the Sunne which are the workes of his hands though they may be abolished and rooted out in one place yet they continue in another If thou wouldst ascend into the heauens or goe downe into the deepe if thou wouldst take the wings of the morning and dwell in the vtmost parts of the sea which of all the Creatures are now missing What place is void empty What hath beene that is not now being and extant in
is required there is a difference supposed betweene thine and mine Moreouer there could be no giuing nor buying nor bargaining nor selling nor hyring nor lending if all things were left to the wide world to be catched and snatched according to the lust and pleasure of euery man in all which notwithstanding God by speciall Commandements tieth vp and restraineth the gripings and greedines of couetous men For if the Corinthians had had all things in common no strife could arise among them of things pertaining to this life 1 Cor. 6.4 but inasmuch as they wronged one another in these temporall things and wrangled for them vnder the Infidels it is plaine that euery man had his owne portion distinct from the possession of other men And the same Apostle brideling the gaping and greedy desires of men teacheth that they that vse this world should bee as though they vsed it not and they that buy should be as though they possessed not 1 Cor. 7 30 31. Therefore by this exhortation buying is allowed possessing is granted so that the heart be not set vpon the world This is farther confirmed by sundry precepts of the Apostle Let him that hath stolne steale no more but let him rather labour and worke with his hands the thing which is good that he may haue to giue to him that needeth Eph. 4 28. The wise man saith Prou. 25 17. Withdraw thy foote from thy neighbours house lest he be weary of thee and hate thee But if all were common it were lawfull to enter euery where and vse all things at our owne pleasure Lastly to what ende and purpose should the word of God strictly command almes-giuing and the works of mercy and charity if there were no propriety or seueralty but an equall communion of all worldly goods So to what ende should the Apostle charge the wealthy in this world to do good with their goods 1 Tim. 6 17 18. and those that be rich to bee rich in faith and in good workes to bee ready to giue to such as are in need and to lay vp in store for themselues a good foundation against the time to come Surely the difference betweene rich and poore could not stand betweene high and low but all should be shufled together in great confusion contrary to the order and ordinance of God who is the God of all order and comlinesse among the people Neither let any obiect the practise of the Primitiue Church Obiect Acts chap. 4 32 chap. 2 44 where it is said The multitude of them that beleeued were of one heart and of one soule neither any of them saide that any thing of that which he possessed was his owne but they had all things common For there is a double kinde of communion Answer in respect of propriety and in respect of vse The community in the faithfull stood in the vse of these outward things which they imployed for the good of their fellow-members And therefore albeit some sold their goods and possessions and parted them according to the necessities of the poore members of Christ Acts 5 4. yet the Apostle Peter saieth to Ananias who had sold his possession kept away part of the price While it remained appertained it not to thee And after it was sold was it not in thine owne power But how could they sell their goods if they were not right owners and lawfull possessours of them Neither doth the Text say that those christians sold all they had possessed It is said indeed Acts 4 34. As many as were owners of lands and houses solde brought the prices of those things which they solde and laid it before the Apostles feete The Scripture sheweth they sold and brought the price of that they sold but it saith not they solde all and then brought the price of all for it appeareth that Philip one of them kept his house still entertained the Apostles in the same Acts 21 â— and consequently had it furnished for these vses and fitted to lodge and harbour the godly faithfull brethren This community should be in euery liuely feeling member of Christ who in the publike want of the Church should be ready and willing to dispossesse themselues of somewhat for the succour comfort of other members So then they are ouerthrowne which do affirme that it is vnlawfull for Christians to haue or possesse any riches whereas no man in the Primitiue Church was compelled to make his goods common For Peter plainely auoucheth that it lay in the power of Ananias whether he would sell his Land or not and when he had sold it the money was his owne so that he might haue kept it to himselfe if he had listed His sinne was that he pretended to bring the whole price of that which they had solde whereas they brought a part thereof so lyed vnto God But God requireth at our hands that wee should giue cheerefully not grudgingly willingly not constrainedly readily not backwardly Secondly euery one must looke that hee Vse 2 liue in a lawfull calling wherin he must abide eating his owne bread and labouring the thing that is good So we shall defraud no man but deale righteously and iustly and get by lawfull means we must restore againe that which hath beene vnlawfully gotten and vnconscionably deteined though haply hidden from men so that the world cannot lay it to our charge yet our owne heart knoweth it and chargeth it vpon vs and our conscience will not passe it ouer but we must euermore heare of it and receiue a checke from it The crying of an accusing condemned conscience cannot be stopped but is as a thousand witnesses against vs. Againe goods wrongfully gotten kept from the Owner do cry against vs and do lay bitter accusations to our charge This the Prophet Habbkkuk teacheth chap. 2 9 10 11. True it is the stones haue no mouth to cry neither the timber any feeling to suffer wrong at our hands but the Scripture vseth such manner of speech forme of words to make vs perceiue the better by this vehement raising vp of the dumbe and sencelesse creatures that if we do amisse before GOD and deale wrongfully with men the creatures shal beare witnesse against vs and aske vengeance vpon vs at the latter day Therefore he bringeth in the seuerall parts of the house answering one another and singing one to another one side cryeth out behold blood the other behold murther the one behold deceit the other behold cruelty Thus the Apostle Iames speaketh chap. 5 4. Behold the hire of the Labourers which haue reaped your field which is of you kept backe by fraud crieth and the cryes of them which haue reaped are entred into the eares of the Lord of hoasts Thus we see how the creatures abused do groane to be deliuered from the bondage of corruption cry out against oppression the oppressed crieth in the eares of the Lord and the conscience of the
the Patriarkes Prophets Prophetesses and other holy men and women in the old new Testament See the examples of Moses singing the praises of God after their deliuerance out of Egypt after the ouerthrow of Pharaoh and after their passage ouer the red sea he footed it not in a low but in a lofty stile praising God in verses not in prose Exod. 15 1. for the greater efficacy of the matter and the better expressing of their affections The like we might say of his sweet song sung not long before his death Deut. 31 19 22. 32 1 2 c. Cygnea cantio which he taught the children of Israel Iudges 5 1. thus did Deborah and Barak And thus did Dauid make an Epitaph in verse vpon the death of Saul and Ionathan after they were slaine by the Philistims not penned after the plaine and vulgar manner but with many rhetoricall flourishes of Tropes and figures according to the nature of the verse and the substance of the matter Reason 1 The Reasons hereof are easie to be conceyued to auouch the lawfulnesse praise-worthinesse of this Art For first euery Art and knowledge is of God Euery good giuing and euery perfect gift saith the Apostle Iames is from aboue and commeth downe from the Father of Lights Euery Mechanical trade and handy-craft is the gift of God there is no excelling in any of them but by his special gift who is the God of knowledge which maketh a difference not onely between man beast but betweene man and man Such as found out curious workes in Gold Siluer Brasse in grauing of stones in caruing of wood in making any Needle-worke about the Tabernacle Were filled with the spirit of God in wisedome Exod. 31.3 35 30. in knowledge and vnderstanding As it is God that frameth the hand to such inuentions so it is he that guideth the pen giueth the tongue of the learned to speake or write after an excellent manner The Heathen men were wont to say That Poets were inspired of God to go beyond the reach of the vulgar sort So then this gift being more then ordinary must needs in a peculiar and speciall sort be from God Reason 2 Secondly sundry parts and bookes of holy Scripture are penned poetically and those of excellent worthy note albeit we know not the kinds and measures of them howsoeuer sundry haue laboured to finde out the seueral numbers and natures of them inasmuch as euery Language hath his peculiar frame fashion yet not onely some certaine parts and parcels but sundry whole bookes as hath bin said were Poetically penned and in that respect may be fitly called Poeticall Bookes Of this kinde and nature are the booke of Iob the Psalmes of Dauid the Prouerbes of Salomon the booke of the Preacher and the Song of songs all which seeme to be contained comprehended by our Sauiour Christ vnder the title of the Psalmes when he diuideth the whole Scripture into the Law the Prophets and the Psalms as Luke 24 14. Besides when any thing of greatest note worthy of greatest remembrance and commendation was to bee set downe in the Scriptures the Prophets did choose to speake in this artificial composition of words sentences to giue a greater grace and adde greater glory vnto the same as appeareth in sundry places of the Law and Prophets Vse 1 The vses of this truth direct vs to sundry profitable meditations and weighty considerations For first it teacheth vs in part the maiesty and authority of the Scriptures They are not certain rugged and ragged writings to be contemned for their rudenesse and simplicity and to be condemned for their basenesse and homelinesse as the Atheists and others that boast and brag of their fine wits are not ashamed to giue out but Bookes full of holy excellency and wonderfull statelinesse not only working grace in the hearts of the hearers but carrying a grace to the eares of the hearers Bookes filled with true eloquence and more able to perswade then all the enticing words of humane wisedome Therefore the Lord to deliuer his word from disgrace reproach doth sometimes flye aloft with a maiesticall grauity and stately port able to astonish the outward senses sufficient to draw the whole man into admiration and thereby sheweth what he could doe in the rest of the holy Scriptures if it had pleased him Let a man reade with singlenesse of heart and with the eye of iudgement the 104. Psalme 1 2 3 4 5. verses describing the Maiestie of God or Ecclesiastes 12. verses 1 2 3 4 5 c. describing the approaching of olde age or the first chap. of Esay vers 1 2 3 4 5 c. describing the vnthankfulnesse of the people and hauing diligently read and aduisedly perused them let him tell me whether hee do not despise in comparison of them not onely the descriptions of Homer and Virgil but the Orations of Tully and Demosthenes as froth and scum hauing onely the empty shadow of the true and right eloquence So the Apostle Paul beeing charged to bee rude in speaking doth not confesse any want in his stile or craue pardon for any fault but doth iustify his maner of writing purposely auoideth the wisedom of mans eloquence He opposeth his plainnesse to the set and curious speech of the false Apostles who came in gay appearance and hunted after fine phrases and shew of words as if they had had all the strength of truth that might be on their side yet notwithstanding in this plaine style the Apostle sheweth himselfe most mightie and most eloquent garnishing his words and adorning his sentences with all the figures that Art can affoord so farre as serued to moue affections and to touch the conscience For the power of the Scriptures inspired by God stādeth in the inward force and vertue working vpon the soule piercing the heart casting downe the imaginations that lift vppe themselues against the truth conuerting the whole man and entering through to the diuiding of the soule and spirit of the ioynts marrow Heb. 4 12. yea discerning the thoughts and intents of the heart The Apostles of Christ subdued the whole world not with fire and sword not with carnall and bodily weapons but by the plaine preaching of Christ crucified as Paul himselfe confesseth 1 Cor. 2 2. He regarded to know nothing among them but Christ Iesus and him crucified And in 1 Cor. 2 3 4. I was among you in weaknesse and in feare and in much trouble neither stood my word and my preaching in the enticing speech of mans wisedome but in plaine euidence of the Spirit and of power that your Fayth should not be in the wisedome of men but in the power of God Seeing therefore it hath pleased God to giue vs a taste and to leaue as it were the prints and footsteppes of all learning and Arts in the world insomuch that no forme of reasoning no ornament of speaking
therefore and be holy for I am the Lord your God Now what a foule shame and reproch is it for those who professe Iesus Christ haue solemnly vowed in baptisme to renounce the diuell and the works of the diuell yet in their trials and tentations to consult with the diuell to abiure the Lord of life and to resort to witches and wizards the very instruments of the diuell then which nothing can be imagined more horrible Let vs therefore all take heed of this practise let vs beware of all compact and society with the diuell let such as hate it learne yet more to hate it and flye further from it and such as haue followed this way and followed after these abhominations craue pardon of God and confesse their owne wickednesse Secondly acknowledge heereby the difference Vse 2 betweene the godly and the vngodly So soone as the sonnes and daughters of God are smitten they cast their care on God and quiet their hearts in his will They turne vnto God by true and vnfained repentance and bring foorth fruites worthy amendment of life They beleeue in God and trust in him for helpe they say vnto him Thou art my saluation As for the vngodly when they are visited with any iudgement are punished in soule or body or goods or children or seruants or cattell they do imagine that they are hurt by witches and presently chalenge and charge some one or other of witchcraft then by and by they send out without delay for feare lest they should come too late to some cunning man in whom they repose al their confidence and so they make the diuell their God Furthermore this is their common practise to foretel things to come by chattring of Birds by crying of Râ—uens by turning down of Salt by hauing a Hare crosse him in the way by sudden bleeding and such like which are accounted vnlucky and ominous signes Thus doth the diuell craftily creepe and cunningly conueigh himselfe into the ignorant mindes of vnbeleeuing people by making them retaine the remnants of the olde superstition when hee cannot preuaile to bring in the diuellish diuination practised in former times Therefore the Lord saith by Moses Deut. 18 10 11.12 Let none be found among you that vseth witchcraft c. This also the Prophet reproueth Esay 8 19 20. The children of God must in all their afflictions aske counsell of God by his word and by his Ministers They do not waite vpon lying vanity nor forsake the mercy of God They say Though the Lord would kill me yet will I trust in him Iob 13 15. Though they be brought to the gates of hell they will not ceasse to depend vpon him Thirdly we learne in all our dangers to Vse 3 seeke comfort at Gods hand while he may be found This is the vse that we ought to make of all our troubles and tribulations thereby to be drawne and driuen nearer vnto God vnto his word and to stoop downe vnder his mighty hand This humiliation we see in Iob he did not seeke to Gods sworne enemies for helpe he sought not to cunning men and women he did not aske counsell of Coniurers he knew he must seeke to the Lord and lift his eyes to him that had made the wound saying The Lord hath giuen and the Lord hath taken blessed be the Name of the Lord. Iob 1 21. We must not therefore renounce the Lord in the day of our calamities but cleaue vnto him with full purpose of heart Let vs say with the Prophet Why art thou cast downe my soule and why art thou disquieted within me Waite on God for I will yet giue him thanks hee is my present helpe and my God Psalm 42 5 11 and 43 5. Wherefore if it be the practise of the wicked in their troubles to seeke to the diuell let vs on the other side goe vnto God Who killeth maketh aliue who woundeth and maketh whole who bringeth low and exalteth neyther is there any that can deliuer out of his hand Deut. 32 39. 1 Sam. 2 6. Let vs make the word of God our chiefe stay and comfort This was the practise of the Prophet Dauid Psal 119 29. Except thy Law had beene my delight I should now haue perished in mine affliction And this is the end for which the Scriptures were penned by the Prophets and Apostles that in our distresses we should not be left destitute as the Apostle declareth Roman 15 4. Whatsoeuer things are written afore time are written for our learning that we through patience and comfort of Scriptures might haue hope Though God for a small season bring troubles vpon his dearest seruants yet he will not alway keepe them in heauinesse he will returne againe in compassion at his appointed time For he endureth but a while in his anger but in his fauour is life weeping may abide at Euening but ioy commeth in the Morning Psalm 30 5. So then afflictions shall not alwayes claspe and compasse the loyns of the godly the daies and yeares the houres and moneths of their sorrowes are numbred and determined And albeit we as euill measurers of times seasons do iudge euery houre a day and euery day bee reckoned with vs a yeare of affliction yet if we had wise hearts to number our dayes aright eyther in respect of Gods eternity or in respect of the due desart of our sinnes or in respect of the glory of immortality reserued for vs in the heauens it would make vs rest in God and to possesse our soules with patience to consider whatsoeuer our crosses and losses are yet he is able to recompence them another way and render them an hundred sold into our bosomes This we see in the example of Iob before remembred vpon whom the Apostle Iames willeth vs to looke saying Take my brethren the Prophets for an example of suffering aduersity and of long patience Iam 5 10 11. which haue spoken in the Name of the Lord Ye haue heard of the patience of Iob haue knowne what end the Lord made For the Lord is very pittifull and mercifull For albeit he did drinke deepely of the cup of afflictions God for a season did hide his face from him yet with euerlasting mercy hee had compassion vpon him his substance was encreased his cattell were doubled other sonnes daughters were granted his honor was augmented and his dayes were prolonged vpon the earth The like mercy of God we see in the words of the Prophet to Amaziah he had hyred Israelitish souldiers for an hundred Talents of siluer he was commanded to dismisse and cashire them 2 Chron. 25 9. Because the Lord was not with Israel nor with all the house of Ephraim Then the King saide to the man of God What shall wee doe then for the hundreth Talents which I haue giuen to the host of Israel Then the man of God answered The Lord is able to giue thee more then this This is that which Christ
do the sparkes flye out are scattered abroad to the shame and confusion of their owne faces This is it which the Prophet noteth in the people of Israel whom God of his mercy had chosen to be his Church aboue other Nations When the wrath of God came euen vpon them and slew the strongest of them and smote downe the chosen men of Israel then they returned to him and sought him early then they remembred that God was their strength and the most high God their redeemer but they flattered him with their lips and dissembled with him with their tongue for their heart was not vpright with him neither were they faithfull in his couenat Psal 78 31 34 35 36. Where we see that howsoeuer hypocrisy were in their secret soules and deepe dissimulation in their secret parts yet a counterfet repentance is in their mouthes their owne harts had taught their tongues to lye against God Secondly they would be like the children Reason 2 of God in their afflictions whom they regard not to follow in their conuersations They hate them with a deadly hatred and cannot abide them in their life so long as themselues liue in peace and sleepe in security but when the hand of God is heauy vpon them theÌ„ they would follow their example and would giue a world that they were like vnto them That they might die the death of the righteous Numb 23 10. yet is their confession no true confession because it proceedeth not from a feeling of the filthinesse of sinne but ariseth from a feare of punishment and therefore it is without conuersion to God without hope of mercy without prayer for pardon without hatred of sinne and without purpose to amend The vses of this doctrine are these First Vse 1 this ouerthroweth the doctrine of the Church of Rome which teacheth that confession is a part of true repentance which is a turning of the heart and a right reformation of the life For they make three parts of repentance contâ—ition of the heatt confession of the tongue satisfaction of the worke But these are not to be holden of vs as essentiall parts of a right repentance inasmuch as they may agree to the Reprobate and vnregenerate and are all of them found in Iudas that betrayed his Master Math. 27 34. For when he saw that Christ was condemned he sorrowed was striken with greefe for the treachery hee had committed againe he confessed his sinne before the high Priests in betraying innocent blood Lastly he made satisfaction and restitution of the mony which he had receiued Besides if wee marke their owne doctrine Catech. Rom. pag. 437. Tho. Aquin lib. 4. dist 2. quaest 1. art 1. who teach that contrition is an act of a mans free will proceeding from it not an act of the Holy-Ghost and that satisfaction may bee performed by another one satisfying for another as well as for himselfe Ioh. Chapeauil summ Catech. Rom. we may truely and soundly conclude from their false and vnsound doctrine that the reprobate may haue sorow of heart yea make confession and satisfaction and consequently their confession is no true member of repentance This therefore cannot be the true Religion which faileth and faultereth in the chiefe points and foundations thereof The like wee might say of the faith of the Romane Church which a reprobate may attaine For they define it to be a gift of God and a certaine light of the minde whereby a man giueth a sure and a certain assent to those things that are reuealed in the Word of God Rhe. Testam vpon 2 Cor. 13. And therefore our English Rhemists write that we may know and feele whether we haue faith but cannot know whether we be in the state of grace So Bellarmine in his first booke of Iustification auoucheth that whereas wee are taught in the Creed to beleeue the forgiuenesse of sinnes Bellar. de Iustif lib. 1. ca. 9. Sensus illius articuli non est credo aut confido mihi remissa esse peccata sed credo confiâ—cor in Ecclesia Catholica esse donum remissionâ—s peccatorum c. Iam. 2.19 Heb. 6.5 Luke 8 13. The meaning of that Article is not I beleeue or trust that my sins are forgiuen but I beleeue and confesse that the gift of forgiuing sins is found in the Catholike Church which is receiued by Baptisme and other Sacraments All this is but an historicall and generall faith which the diuell himselfe hath who beleeueth and trembleth as the Apostle teacheth and therefore also the reprobates whose mindes are so far enlightened to know the truth This is to beleeue as the Church beleeueth albeit they know nothing how the Church beleeueth If then the reprobate may be made partakers of the faith and repentance of the Church of Rome Acts 20 20.21 which are the two chiefe parts of Religion it confuteth those Polititians wise in their owne eyes who neither shame nor feare to maintaine that the Romish Religion differeth not in substance from the doctrine of the reformed Churches and consequently that they may be vnited reconciled If they can make a fellowship betweene righteousnesse and vnrighteousnes a communion betweene light and darknesse concord betweene Christ and Belial then they may make an harmony and hotch-potch betweene these two so contrary the one to the other But they shall assoone bring the North and South pole together and cause heauen earth to ioyne in one as these two the one grounded vpon the infallible rock of the Scriptures onely the other builded vpon the traditions of their fathers Vse 2 Secondly we must learne that they are further from the Kingdome of heauen that deny their sinne that hide it that excuse and iustifie it the reprobate shall rise vp in iudgment and condemne this generation It is one steppe toward the Kingdome of Heauen to tremble at the iudgements of God to feare to commit sin to sorrow and weep for it when a man hath committed it to humble himself and acknowledge his particular sinnes before mens and to pray to God in his distresses yet the reprobate may goe thus farre in his profession and afterward fall away This we see in Ahab when Eliah had reproued him for his bloody oppression and Idolatry and had denounced the wrath of God to fall vpon him and his posterity 1 Kings 2â— 29. He rent his cloathes put on sackcloath vpon him fasted and went softly in token of mourning Thus he humbled himselfe for some sinnes which hee had committed yet not for all his sinnes neither did he aske pardon for them So the Israelites murmuring against God desiring flesh for their lusts in the wildernesse had their prayers granted Numb 11 If then the vngodly may goe thus farre in Religion then they are heereby condemned that iustifie themselues in their iniquities and cannot bee brought to a free confession of them but hide them as Adam Gen. 3 2â— or excuse
exquisite and excellent thing in them but the inward and spirituall worship is neglected among them the Name of God is dishonoured the Sabbath is prophaned the Scriptures are abused the doctrine of faith and repentance is buried many open sinnes are maintained amoâ—g theÌ„ If that bee the true relâ—gion which giueth all glory to God the Popish religion cannot bee so whâ—ch giueth all glory to themselues and robbeth God of the honour due to his Name by their doctrine of merits by their works of supererogation which indeed is more then supererogation If it be the true religion that magnifyeth the Scriptures resteth in the perfection of them submitteth all persons causes vnto them and acknowledgeth them the sole and supreme Iudge of all Questions and Controuersies of religion then that must bee a false religio which patcheth other writings and traditions vnto them which in matters of â—octrine flyeth from them which preferreth the authority of the Church before them and â—enveth to be wholly ordered by them If that â—e the true religion which aduanceth the sufferings of Christ and resteth in his perfect Oblation once performed vpon the Crosse Heb. 10 1â— which acknowledgeth Christ to be the onely Sauiour and Redeemer of his people and â—eacheth to relye vpon him alone for our iustification then that must bee confessed to bee a counterfet religion which setteth vppe a mocke Christ and honoureth instead of him the cursed Idoll of the Masse whereby the remembrance of his death is shamefully eâ—uded and the people of God are miserably deluded Learne therefore that all zeale is not true zeale and to hate all euill albeit it haue the appearance of good and come masked vnder the vizard and habite of holinesse For counterfeit piety is double impiety Secondly let vs not bee carried away and Vse 2 seduced with euery vaine blast of false Doctrine but stand constant setled and vnmoueable as they that are builded not on the weak sand but vpon the firme Rocke that cannot bâ— remoued This the Apostle teacheth Heb. 1 9. Bee not carried about wiâ—h diuers and strange doctrines for it is a good thing that the heart bee stablished with grace and not with meates which haue not profited them that haue beene occupied in them This vse is vrged by the Apostle Paul 2. Tim. 3 5. This know that in the last daies shall come perillous seasons for men shall bee louers of their owne selues c hauing a shew of godlinâ—sse but haue denied the power therof turne â—way therfore from such We see how easily the greaâ—est part are carried away with shadowes without substance and shewes without inward truâ—h They haue itching eares after new Teâ—chers and forsake the ancient Teachers that haue fed them with the milke of the word gained them to the faiâ—h of Christ Wherefore it standeth vs vpon to take heeâ— wee be not seduced and deceiued with â—aâ—e Pâ—ophets and to make a tryall of their doctrine by the truth of the Scriptures according to the counsell of Christ our Sauiour Math. chapter 7 verses 15. 16. Lastly it is our dutieâ— to learne to discerne Vse 3 the spirits and to be able to iudge of the Doctrine whether it be of God or not Christ commandeth his Disciples to beware take heed of the leauen of the Pharisies and Saduces Math 1 and 2 â— that is of their doctrine but in another place he chargeth them to heare the Pharisies obey their doctrine sitâ—ing in Moses chaire because they were appointed for the time to be the Teachers of the Church Now then if they must heare and do what they say and yet auoide their mixtures corruptions of sound dâ—ctrine it is required necessarily of the people to discerne betweene the Law of GOD and the leauen of the Pharisies being charged to cleaue to the truth and to forsake error This is that vse which thâ— Apostle Iohn vrgeth 1 Iohn chap. 4. verse 1. Deâ—rely beloued beleeue not euery spirit but try thâ— spirits whether they bee of GOD For many false Prophets are gone out into this world And in the second Epistle chap. 7 8. hee speaketh to the same purpose Many deceiuers are entred into this world which confesse not that Iesus Christ is come in the flesh looke to your selues that wee lose not the things which we haue done but that we may receiue a full reward Hereunto likewise cometh the exhortation of Eliah to all the people that were seduced by false Prophets 1 Kings 18 21. How long halt yee betweene two opinions If the Lord be God follow him but if Baal bee hee then go after him And the Apostle Paul chargeth the Thessalonians to try all things and to hold fast that which is good 1 Thess 5 21. This condemneth the Church of Rome of sacriledge that take from the people the key of knowledge and nuzzle them in ignorance as the mother of deuotion accounting it sufficient that they beleeue as the Church beleeueth and credite in all things theyr Pastours and Teachers and forbid them all tryall of the doctrine deliuered vnto them But the Scriptures require of them the spirit of discerning 〈◊〉 12 2. â—il 1 10. â—ph 5.15 17. and all iudgement that they may allow those things that are best and that they may bee without offence vntill the day of Christ to take heed that they walke circumspectly and wisely that they may vnderstand what the will of the Lord is and beware that they be not seduced And it is no excuse to the people beeing misled and misguided to say Thus haue I bene taught and instructed For when the blinde leade the blinde they both fall into the pit of destruction Mat. 15 14. So that if they embrace not faith vnto saluation but withdraw themselues vnto perdition they that follow false Teachers are sure to perish as well as they that leade them the way or rather out of the way and if the Watchman see the sword drawne 〈◊〉 33 8. and iudgement comming and blow not the Trumpet albeit the blood of the people shall bee required at his hands yet they shall also be taken away in their sins Verse 5. The Lord put an answer in Balaams mouth Heere is set downe the Author of his Prophesies He sought a cursing but God put in his mouth a blessing so that the spirit of Prophesie is sometimes giuen to wicked men as appeareth in Saul sundry others Wherefore it is said God put his word in his mouth not in his heart He hath God plentifully in his mouth but his heart was farre from him so that he speaketh not farre otherwise then his Asse spake before because God compelled him against his will to vtter that which he put in his mouth â—â—rine 〈◊〉 are 〈◊〉 â—â—â—eâ— to â—â—uiâ— oâ—â—e 〈◊〉 Heereby we learne that Gods truth is oftentimes enforced and drawne out of those that know it not nor beleeue it Prophane men of an euill spirit are constrained
teachablenesse meeknesse humblenesse of minde is the beginning of wisedome Pro. 1 7. This is so necessary a worke that GOD euermore wrought it in his seruants before he reuealed himselfe vnto them Thus hee dealt with Abraham Gen. 15 12. when he made a fearefull darknesse fall vpon him Thus he dealt with Iacoh Gen 28. He was afraid and said How fearefull is this place This is none other but the house of God and this is the gate of heauen Thus he dealt with the Israelites and with Moses himselfe Exod. 19 12 Heb 12 21. at the deliuering of the Law and entring into couenant with them Thus he dealt with Paul at his conuersion to the faith which before hee destroyed there shâ—ned suddainly a light round about him from heauen Acts 9 4.6 Whereat he fell to the earth trembling in body astonied in minde and troubled in conscience Thus he dealt with the Apostle Iohn when hee saw a vision of Christ Reuel 1 17 hee fell at his feetâ— as dead The want of this reuerent feare lifteth vs vp against God causeth vs oftentimes to check the word to be bold to controlle it that wee cannot suffer our selues to be checked controlled by it This feare ariseth in our hearts and is wrought partly by the consideration of Gods Maiesty and partly by the meditation of our owne infirmity and serueth to correct our natural pride and to redresse our corrupt affections Thirdly we must bring with vs faith in Christ and beleeue in the promise and word of God that it is infallible as Heb. 4 2. Vnto vs was the Gospel preached as vnto theÌ„ but the word that they heard profited them not because it was not mixed with faith in those that heard it This is that gift of God that purifieth the heart boreth the eare and maketh the way for other graces to follow Lastly if we would heare with profit we must haue good and honest hearts sanctified vnto euery good worke This our Sauiour sheweth in expounding the Parable of the Sower That which fell in good ground are they which with an honest and good heart heare the word and keepe it bring foorth fruite with patience Luk. 81 5. This the apostle Iames to the same purpose who charging vs to be swift to heare slow to speak addeth Wherefore lay apart all filthinesse superfluity of maliciousnesse and receiue with meeknesse the word that is grafted in you Iam. 1 21. The want of this preparation maketh so many vnprofitable and fruitelesse hearers No man is so simple and sottish to sow his seede cast away his Corne vpon ground vnploughed vntilled Shall we haue this knowledge vnderstanding in earthly things and shall wee discerne nothing in heauenly things but suffer the immortall seed of the word to vanish away thorough want of due preparation Hence it is that the Prophet exhorteth to breake vp our fallow ground and not sowe among the Thornes to be circumcised to the Lord and to take away the fore-skinnes of our hearts lest the wrath of God come foorth like fire and burne that none can quench it Ier. 4 4. Vse 4 Fourthly it serueth to guide and direct the Ministers of the Gospel to speake the word with all reuerence as the Embassadours of God that our preaching be with power and authority and so minister grace vnto the hearers 1 Corin 4 1. to the end they may thinke of vs as of the Ministers of Christ and disposers of the secrets of God For how shall the people heare it with reuerence if we be not carefull to deliuer it with reuerence as the word of our master that sent vs Hereunto commeth the exhortation of the Apostle Paul 2 Tim. 2 15. And the Apostle Peter speaketh to the same purpose 1 Pet. 4 11. Now that this gracious deliuery of the word may bee retained some things are to be obserued in the very action Touching the fitting and preparing of our selues to the worke of the Ministery that wee may preach with fruite and speake with comfort it is necessarily required of vs to vse praier reading study meditation and such like helpes as may further vs in our calling For albeit we haue wits quicke to conceiue memories firme to retaine and tongues ready to vtter See the faithful Shepherd yet wee must not abuse these excellent gifts to ydlenesse or vaine-glory but when we haue done all that we can account all our paines and labours too little saying with the Apostle Who is sufficient for these things 2. Cor. chap. 2 verse 16. The Prophets and Apostles of Christ were endued with extraordinary gifts and had a plentiful measure of knowledge giuen vnto them yet they ceased not to study the Scriptures Peter pronounceth of them all that They tooke great paines in their Prophesies the Prophets enquired and searched diligently the things that concerne the saluation of the Church 1 Pet. 1 10. Peter read the Epistles of Paul 2 Pet. 2 16 and Daniel the Prophesies of Ieremy Dan. 9 2. Paul receiued the Doctrine of the Gospel by reuelation was taken vp into Paradise and heard words which himselfe durst not expresse and the Saints were not able to conceiue hee was ready to lay downe his life saw himselfe at deaths dore yet he had a desire still to profite as appeareth in that he willeth Timothy to bring the Books and Parchments with him 2 Tim. 4 1â— when he came vnto him Wherefore it beseemeth not the weightinesse of the worke which we handle nor the presence of the people to whom wee speake nor the reuerence of the place wherein wee stand nor the worthinesse of the person whom we represent to step vp suddenly to stand in the stead and roome of God like horses that runne away with an empty Cart and set forward in the way before they haue their load No man dareth to speake of Princes affaires before Princes with leuity no man dareth giue sentence of life and death rashly The Minister speaketh of Christ before God and Angels He setteth before his hearers life and death heauen and hell and pronounceth the sentence of saluation or damnation vpon theÌ„ as Moses testifieth Deut. 11 26 27 28. Behold I set before you this day a blessing a curse the blessing if ye obey the Commandements of the Lord your God and the curse if yee will not obey Thus much for the preparation In the action it selfe we must vse all seemely and decent behauiour comely and reuerent gestures of the body haue alwayes a sober looke and modest countenance that it may appeare to others that we are inwardly moued and touched our selues with that we speak We must vtter gracious words to worke godly edifying in the spirit not ridiculous iestes to procure laughter We must lay aside the perswasible words of humane wisedome We must not relate stories and tell merry tales to fill vp the time and to make our auditors merry We
of we must prepare strength and courage we must get vs faith and patience that we may be able to hold out vnto the end Secondly this is a singular comfort to all Vse 2 the children of God and able to season and sweeten the bitternesse of the Crosse make vs to vndergo it with ioy and gladnesse WheÌ„soeuer therefore we shall be hated for the Gospels sake and suffer persecution at the hands of our enemies let vs comfort our selues with these meditations First afflictions shall not separate vs from God howsoeuer for the present they seeme not ioyous but greeuous yet afterward they bring the quiet fruite of righteousnesse vnto them which are thereby exercised Heb. 12 11. This the Apostle teacheth That neither tribulation nor anguish neither persecution nor famine neither perill nor sword shall separate vs from the loue of Christ Rom. 8 35. Secondly the afflictions of this present time are not worthy of the glory which shall be reuealed vnto vs Rom. 8 1â— which neither the eye hath seene nor the eare heard nor the hart of man conceiued True it is our afflictions are oftentimes great but the reward is greater our troubles are of great continuance of long durance but the glory to come is with out end when we shall be crowned and cloathed with immortality 2 Cor. 4 17 18. Our persecutions are many but the ioyes laide vp for the faithfull are infinite not to be numbred Thirdly all our crosses which wee beare and sustaine shall haue an happy euent and a glorious end for such as hold out to the ende shall be saued Mat. 10 22 32 39. Whosoeuer shall confesse Christ before men him he will acknowledge before his Father which is in heauen and whosoeuer shall lose his life for his sake and the Gospels shall be sure to finde it inasmuch as he hath committed it to a faith full keeper who is able to keepe that which hee hath committed vnto him against that day 2 Tim. 1 12. Fourthly we must consider that the same calamities nay farre greater haue happened to Christ himselfe and his Apostles to the Prophets and holy men of God remembred vnto vs in the Scriptures Now the seruant must not looke for a better condition then the Master Mat. 10 24 25 nor the disciple then his Lord nor the houshold then the Housholder nay we must nor dreame of a better estate theÌ„ our fellow-seruants haue had before vs. Fiftly the enemies in their greatest rage snarling like Dogs hurting like Serpents byting like Cockatrices deuouring like Lyons bloody like Wolues subtle as Foxes raging as wilde Boares as vnreasonable as Beasts yet can proceed no farther then to kill the body they cannot destroy the soule Math 10 28. nay they can exercise no power ouer the body except it be giuen them from aboue seeing the prouidence of God so ouerswayeth all things that not an hayre falleth from our head nor a sparrow to the ground without the will of our heaueÌ„ly Father These are great comforts that arise vnto vs in our troubles wherewith we should be wholly possessed that we murmure not against God On the other side this doctrine serueth to set downe the wofull condition of the persecuters and enemies of the Church they may prosper and preuaile for a time but in the end they shall not escape Math. 10 33 38 39. for the church and the members of the Church must haue the vpper hand when all their aduersaries shall be shamefully confounded This we see notably set before vs in the booke of Daniel he had many and mighty aduersaries that plotted his death and sought his ruine incensed the King against him and caused him to be cast into the Lyons denne But what was the yssue of these things Surely he was deliuered they were destroyed For by the commandement of the King these men which had accused Daniel were brought and cast to the Lyons they their children their wiues and the Lyons had the mastery of them and brake all their bones apeeces or euer they came at the ground of the den Dan. 6 24. This is it which Salomon teacheth Prou. 11 5 8. Looke vpon the examples of Pharaoh of Sancherib of Haman of Herod and sundry others in al which we see that the wicked shall bee a ransome for the iust and the transgressour for the righteous Prou. 21 18. This serueth to terrifie all vngodly meÌ„ to teach them not to set themselues against the godly that are more righteous then themselues Thirdly heere is matter giuen vnto vs of Vse 3 praise and glory to be giuen vnto God for the safety and deliuerance of his people It is the worke of his right hand and therefore the glory also must be his Our helpe cannot come by our owne strength nor we ouercome by our owne pollicy when we haue searched and examined all that is in vs we shall finde it to come short of working our deliuerance It is God onely that hath done it and therefore we must yeeld him the honour of all the victories that he giueth vs against our enemies When a man hath done vs any wrong or put vs to some trouble and we be deliuered from it we must assure our selues that it is God that hath giuen vs the vpper hand to the end our mouths should alwayes be opened to giue him thanks and we by our whole life shold acknowledge how much wee are bound and indebted vnto him This is it which Moses pointeth vs vnto â—eut 32 43 when he willeth the Iewes and Genetiles to praise Gods Name For he will auenge the blood of his seruants and yeeld vengeance to his aduersaries but he will bee fauourable to his Land and bee mercifull vnto his owne people Lastly as Balaam heere declareth that the Vse 4 Church hath sure and certaine hope of victory and shall rise vp as a Lyon in defiance of all their enemies so th s shall especially appeare in respect of spirituall enemies which fight against our soules This victory shal be finished and fully accomplished in Christ who as the victorious Lyon of the Tribe of Iudah with his foote of brasse shall stampe downe and trample vnder his feete by little and little the enemies of our peace and saluation This is it which the Apostle assureth the Saints of God Rom. chap. 16 verse 20. The God of peace shall tread Satan vnder your feete shortly This is a sweete and singular promise which should be as the Anchor of our soules both sure stedfast wheâ—ein it is vnpossible that God should lye that we might haue strong consolation which haue our refuge to lay hold vpon that hope that is heere set before our eyes True it is the diuell doth alwayes renew the battaile against the seruants of God he doth sift and winnow them as Wheat and as it were bruise their heele but his head is broken Gen. chap. 3 vers 15 he hath receiued his deadly wound and
not deale faithfully with his people Such as either hide the truth or withhold it in vnrighteousnesse such as conceale or corrupt the word to please mē vndergo the curse of God and bring vpon themselues the heauy wrath of God This appeareth in that charge which the Lord gaue to the Prophet Ieremy chap. 1 17. Thus the Lord dealeth also with the Prophet Ezekiel chap. 3.18 and 33 6. So the Apostle saith A necessity is laide vpon me and woe vnto me if I preach not the Gospel 1 Cor. 9 16. Vse 1 The vses of this doctrine are now to bee handled First of all it followeth that they must know the Scriptures they must not bee young Plants Idol Shepheards blinde guides dumbe dogs sleepy watchmen vnsauory salt which is good for nothing but for the dunghill if for the dunghill Luk. 14 35. Mat. 5 13. It is a shame for a guide not to know the way for a Seer to be blinde for a Messenger to bee dumbe So then all Teachers should make conscience to furnish themselues as wise Scribes and good Stewards with profitable competent knowledge spending their dayes in getting the vnderstanding of the Scriptures that they may minister a word in due season and be able to feed their fellow-seruants with wholesome food leading them to the fountaines of life So then the knowledge of the word of God and the gift of interpretation cannot be separated from the function calling of the Minister and God doth disclaime and disauow such as are without knowledge that they shall be none of his Pastors Teachers Thus he speaketh by the Prophet Hosea chap. 4 6. Because thou hast refused knowledge I will also refuse thee that thou shalt be no Priest to me Who would not maruaile if a Prince should appoint a Messenger or Embassadour to goe to a people which had no legs to goe no tongue to speake no language or reason to deliuer his message Who then can be so absurd as to thinke that the wise God the Lord of Lords and King of Kings would appoint any to be as his mouth and the Messenger of his will which cannot teach and deliuer his will Who is it that hath an house to builde that will chuse such Carpenters and Masons as haue no skill to lay a stone or to hew their timber or to handle their Tooles Who will retaine or entertaine a Shepheard to keepe his sheepe an husbandman to till his ground a Captaine to leade his army a Steward to prouide for his family a labourer to do his work that is altogether ignorant and hath no knowledge to do these things Now God is more prudent and prouident then mortall man and therefore he will reiect and refuse all such as are not able to discharge the Office committed vnto them through ignorance God requireth knowledge in all the people much more in such as take vpon them to be the Teachers of the people which should not onely haue knowledge themselues but teach knowledge to others that they do not perish for want of knowledge The Spirit of God mentioneth this to bee one of the cheefest causes that religion perished among the ten Tribes and that Idolatry was erected and continued among them euen vntill they were carried away to perpetuall captiuity in that Ieroboam made of the lowest and rudest of the people 1 King 13 31 and 13.33 Priests of the high places who would might consecrate himselfe to that calling The condition of the Iewes was neuer more dangerous and desperate and neerer to destruction and desolation then when they had blinde watchmen and such Priests set ouer them as had no knowledge which made the Prophet Esay call for all the beasts of the field to deuoure them and all the beasts of the Forrest to eate them vp giuing this as the reason For their watchmen are all blinde and haue no knowledge Esay 56 9 10. Hence it is that the Prophet Malachi teacheth That the Priests lips should preserue knowledge the people seeke the Law at their mouth for they are the Messengers of the Lord of hoasts Mal. 2 7. This therefore sheweth and condemneth the grosse and greeuous sinne of many amongst vs that occupy the places of Pastors and cannot feede that run before they were sent take vpon thē to be lights and yet are darknesse These can haue no comfort in their calling because they were neuer designed or called of God to this place For whomsoeuer he calleth to any function hee enableth in some measure to discharge the duty which hee hath required of them They indanger their owne soules the soules of many other for when the blind leade the blinde both fall into the ditch Greg. hom 11. in Ezekiel and one saith truely that we murther the soules of such as we see runne the way of destruction when we are carelesse and hold our peace Vse 2 Secondly it behoueth all the Ministers of the word of God to make conscience to deliuer the truth and all the truth vnto the people howsoeuer it be taken according to the example of the Apostles Peter and Iohn answered vnto them and saide Whether it bee right in the sight of God to obey you rather then God iudge yee for we cannot but speake the things which we haue seene and heard Acts 4 19 20. And Paul exhorting the Elders and Ouerseers of the Church of Ephesus setteth before their eyes his owne practise that he had kept back nothing that was profitable but had shewed them all things necessary to saluation I take you to record this day that I am pure frō the blood of all men for I haue concealed nothing but haue reuealed vnto you all the counsell of God Acts 20 20 26 27. If we be carefull and conscionable in doing this duty faithfully to God and his people we shall reape and receiue more sound comfort thereby then by the powerfull effect of our Ministery True it is all painfull Teachers esteeme nothing more nor so much as of the people whom they haue gained to God and godlinesse accounting them their ioy their crowne 1. Th. 2 19 20. and their glory and yet we may reape more true comfort and consolation by discharging our duties carefully then by sauing soules and by turning many to righteousnesse if we could winne whole kingdomes to God For we may saue others from death and conuert a sinner from going astray out of his way and yet after this our selues become reprobates wee may be the sweet sauour of life to life to others and not our selues to God Thus was it with many Priests of loose licentions life vnder the Law Thus it was with Iudas who wrought miracles preached the Gospel and conuerted soules as wel as the rest of the Apostles yet was the sonne of perdition And thus no doubt it was with the Scribes and Pharisies that sate in Moses chayre and taught the people what they should obserue and doe like vnto
ouer vs as he hath done them For are wee more excellent or better by nature or desert then they No by no meanes Eph. 2 1 3. we are borne dead in sinnes the heires of wrath as well as others This made the Apostle hauing made mention of the mercies of God shewed vnto him that had bene a blasphemer a persecuter and an oppressor to render thankes vnto GOD and to giue him the praise and glory Thou hast herein greater cause to blesse and praise the Name of GOD then for thy creation which onely gaue thee a being vpon the earth whereas this doth ioyne thee to GOD and entitle thee to the kingdome of heauen Verse 4. He hath said which heard the words of God and saw the vision of the Almighty falling into a trance Wee heard before how Balaam was inspired of God to deliuer vnto the Moabites Midianites and Ammonites the will of God Now here is offered to our considerations the meanes and manner that God vsed in giuing vnto him his diuine inspiration and that is by a vision or trance We heard before what a trance is to wit an extraordinary worke of the spirit vpon the whole man casting the body as it were in a deepe sleepe making the minde fit to receiue the things which are reuealed of the Lord. Thus it pleased the Lord to deale with Balaam at this present that his words might be knowne to be diuine not humane Doctrine In formeâ— times Goâ— reuealed dâ—uers thingâ— by visions From hence wee learne that God in former times hath reuealed diuers things vnto men by visions by dreames and otherwayes as seemed good to his heauenly wisedome God hath not vsed one meanes alone but diuers to speake to the world either by Angels or by the cloud or betweene the Cherubims or by Vrim or by dreames or by visions To this purpose there is a rule set downe Numb 12 6. If there be a Prophet of the Lord among you I will be knowne to him by a vision and will speake vnto him by dreame This is further taught in the booke of Iob by the words of Elihu instructing Iob in the maner of Gods dealing with sinners shewing how God admonisheth them in dreames and visions God speaketh once or twice and one seeth it not in dreames and visions of the night when sleepe falleth vpon men and men sleepe vpon their beds Iob. 33 14 15. So when Paul was conuerted by the voyce of Christ the Lord spake to Ananias in a vision to goe vnto him and Paul likewise in a vision saw him comming in vnto him and putting his hands on him that he might receiue his sight Acts 9 10 12. When Peter lodging with one Simon a Tanner waxed hungry and would haue eaten he fel into a trance he saw heauen opened and a certaine vessell came downe vnto him as it had beene a great sheete knit at the foure corners and was let downe to the earth c. Acts 10 10 11. So the Apostle being compelled by the false Apostles to glory of himselfe maketh a rehearsall of the visions and reuelations of the Lord that were offered vnto him 2. Cor. 12 1. Vnto these examples wee might adde sundry others out of the Scriptures as of Iacob of Samuel of Ezekiel Gen. 46 â— of Daniel of Iohn all declaring that GOD vsed to reueale many things by visions to his seruants the Prophets and to others when it pleased him The reasons are First to discouer and Reason manifest his will vnto them sometimes to admonish them sometimes to teach them somtimes to terrifie them and alwayes to declare and reueale his heauenly pleasure vnto them as we heard before out of the booke of Iâ—b Iob 33 15 16. For it hath bene the ordinary maner of God euen from the beginning to warne comfort and declare what hee would haue done or forbid what he would not haue done both in the day time and in the night season partly by visions to such as were waking partly by dreames to such as were asleepe Reason 2 Secondly God would haue the reuelation of his will appeare to be onely his and not of themselues For howsoeuer it pleased the Lord to deale with his seruants and what way soeuer he vsed to signifie his good pleasure in all these cases he imprinted in the mindes and hearts of them to whom hee shewed himselfe certaine notes and euident tokens whereby they might expressely and manifestly know that it was his doing This we noted before to be one of the causes why it pleased the Lord to deale by visions that we should chalenge nothing to our owne selues but ascribe all vnto him Vse 1 Now let vs come to the vses First consider from hence the greatnesse and excellency of Gods hand who hath diuers wayes to reueale his will and to teach his people to call them and gather them vnto himselfe Some meanes he hath to preserue a sinner from falling and some to restore him being fallen He is the head Physician of the world he ministreth the best Physicke and of most sure and certain working He neuer faileth in his cures both because hee knoweth the nature of the disease and the working of the ingredient The woman in the Gospel diseased with an issue of blood twelue yeeres suffered many things of many Physicians and spent all that shee had yet it auailed her nothing but shee became much worse Marke 5 26. But such as seeke to God to heale the diseases of their soules and submit themselues to be his patients doe alwayes receiue from him health and depart from him better then they came Hee vseth partly preseruatiues and partly restoratiues He speaketh by admonitions in dreames and visions And these being ceased hee speaketh by chasticements and corrections he preacheth vnto vs by the Ministers of his word and by all meanes desireth to doe vs good True it is the diuell hath his visions being as it were the ape of God which are so many delusions of men as when hee maketh men beleeue they see that which they see not or perswadeth men strange things of themselues that they are that which indeed they are not 1. Sam 28.14 His drift and purpose in both is to deceiue and seduce But God vseth sundry meanes to draw vs to himselfe to draw vs out of our selues to draw vs to his kingdome He is not as a poore practitioner that hath but one plaster for euery sore or one medicine for euery disease he hath variety of meanes store of prouision for al maladies which serueth to commend vnto vs the goodnesse mercy greatnesse power and wisdome of God to be acknowledged and confessed of euery one of vs. Secondly wee learne that God neuer leaueth Vse 2 them destitute of a teacher that in a reuerent feare of his Name seeke vnto him and call vpon him We see he oftentimes admonisheth and informeth of his will such as are out of the Church and know him
that seeing God hath created vs and giuen vs our being to serue him albeit we be reduâ—ed by others it shall not profit vs oâ— deliuer vâ— from iudgement Ignorance shall excuse no man it is the fountaine of all sinne it is the cause of all punishments Hos 4 1. Mar. 12 24. it is not enough for vs to say we are no seducers and deceiuers of others because if we be seduced and deceiued by others wee are partakers of their sinne and shal beaâ—e our iust condemnation Secondly seeing the poore seduced people Vse 2 shall not escape no more the the chiefe Ring-leaders and heads of the conspiracy against God it is our duty to search narrowly and view diligently that which is brought and taught vnto vs we must beware of seducers and Captaines that leade to lewdnesse of life or corruption of doctrine It behoueth vs to shew such loue to God and his truth as to withstand such as goe about to infect vs to shame them to bewray them to reprooue them to conuince them and to take heed that we be not drawne away with them eyther by their flattery or by their authority Hence coÌ„meth the exhortation of Christ Beware of false Prophets which come to you in Sheepes cloathing but inwardly they are rauening wolues yee shall know them by their fruites Math. chap. 7. verse 15. By these the LORD our GOD tryeth vs whether we loue him with al our harts with all our soules He chargeth his people to seeke carefully to search earnestly Deut. 13 14. and to enquire diligently if there bee any such wickednesse There is no loue to God where his truth is not professed followed and maintayned The Apostle Iohn chargeth those to whom he wrote Not to beleeue euery spirit but to try the spirits whether they be of God or not for many false Prophets are gone into the world 1 Iohn 4 1. But where is this ability to bee found And where shall we meete with those that are able to discerne of spirits Looke vppon the greatest part of our congregations and behold they are not able to make any tryall of truth from errour They are fit to entertaine any doctrine They know no difference betweene the mists of Popery and the light of the Gospel They embrace this Religion because it is established by authority defended by the Law professed by the Prince countenanced by the Magistrate embraced by the multitude freed from trouble controlled by none But aske them a reason of the hope that is in them and call them to an account of the faith which they hold Aske them what they beleeue and how they thinke to be saued they are taken speechlesse and not able to giue any reasonable answer And how can it bee otherwise in many places where such as should bee eyes to others are blinde themselues a naked ministery hath made a naked people an ignorant ministery hath made an ignorant people a simple Teacher hath made a sottish hearer For as Moses saw that the people were naked Because Aaron had made them naked Exod. 32 25 vnto their shame among their enemies so wee see the people without knowledge and vnderstanding because the Watchmen are blinde the Embassadors are dumbe the Shepheards are simple the Teachers are not able to instruct themselues The meanes to bring vs to this spirituall iudgment to try the spirits Rules to be obserued to enable vs to try the spirits are to obserue these few rules and directions following First we must haue the word of God to dwell plentifully in vs we must reade and search the Scriptures as Christ commanded Iohn 5 39 and the men of Berea practised Acts 17. They examined the Doctrine of the Apostles by the touchstone of the Prophets and are commended for it by the Spirit of God We must not take euery thing that is deliuered but search and try the things that are deliuered Secondly we must continue constant in the things which wee haue learned thence Thus the Apostle exhorteth Timothy who had beene brought vp in the Scriptures of a childe To perseuere in the things which hee had learned and was perswaded of knowing of whom he had learned them 2 Tim. 3 14. Thirdly we are to auoyd those places and persons where abhominations are set vp and maintained lest ioyning and partaking with them in their sinnes wee be also companions with them in punishments Thus doth the Apostle teach vs to giue a farewell to those places I heard a voice from heauen say Goe out of her my people that yee be not partakers of her sins and that ye receiue not of her plagues Reuel 18 verse 4. Fourthly we are to magnifie the Ministery of the word where it is planted and established we are diligently to attend vnto it and to heare it with all patience and reuerence to encrease in vs both knowledge and obedience to worke in vs faith a sound beleefe to bring vs to a true sight of our sinnes and to an vnfeigned repentance from dead works If these rules be carefully and wisely obserued we shall bee made able to try all things that we heare to refuse the euill and to hold fast that which is good Lastly we may from hence conclude the Vse 3 wofull condition of all seducers that seduce and deceiue the simple people they are sure to perish and to be destroyed It is a greeuous sinne not to embrace the truth of God but to erre from the wayes of saluation but it is more greeuous to draw away others and to plunge them into the pit of destruction They are accursed in the law which make the blinde to go out of the way and all the people were to say Amen Deut. 27 18. If we see a poore blinde man wandring hither and thither for want of a guide and groping to finde his way if wee lay stones or stumbling blocks before his feere to supplant him and cause him to fall downe all men are ready to condemne it of rigor and cruelty The very heathen which neyther know the Law nor vnderstand the Gospel could say Cicer. li. 1. offic that whosoeuer sheweth not the way to a trauailer and wayfaring man when he seeth him out of the right way is without all pitty and compassion as if one should refuse to suffer his neighbour to light his Candle that is gone out at his Candle that burneth But if a man should leade his brother beeing in a strange and vnknowne Countrey quite and cleane out of the way direct him of purpose into places of danger and thereby as it were blow out his Candle that burneth bright all men would haue accounted him a monster and vnworthy to liue vpon the earth If our brother want our helpe or counsell we are bound to do all good vnto him and it is a note of cruelty to shutte our mouthes or hands when they should bee opened as wee see in the examples of the Priest and Leuite Luk.
holden to be ominous And in another place hee sheweth Rom. quest 25 that they held the morrowes after the Calends Nones and Ides dismall and disastrous dayes eyther to set forward vpon any iourney and voyage or to march with an army into the field It is not worth the labour to spend time to rehearse the folly of our sottish Prognosticators that in euery moneth tell vs which are good dayes and which are euill dayes and set downe particular predictions what shall befall vs and how we shall prosper or not prosper and yet themselues cannot tell what shall happen to themselues I remember a pleasant story Eros de lingua reported by Erasmus in the reigne of Henry the seuenth a wise and iudicious Prince of a certaine wizard who would needs be accounted as a Prophet and able to foretell things to come hee prophesied at a time of the Kings death that he should dye that yeare The king hearing of his Prophesie withall laughing at his folly sent for him as if he meant to take notice of his deepe and profound skill and to reward him highly and when he was come into his presence he asked him whether hee had any knowledge of things to come and could tell what should come to passe heereafter he answered he had great skill that way The king demanded of him whether he knew where he shold be those holy dayes that were at hand for this fell out not long before the feast of the Natiuity he answered No Why then quoth the king I perceiue thou hast no skill at all and knowest not so much as I doe for I know where thou shalt be how long and withall willed his seruants to carry him presently to the Tower and after a while hauing made himselfe merry and derided the folly of that wise foole he dismissed him which was more fauour then he deserued This practise of propheticall diuinations and predictions is meere Gentilisme and great pitty it is once suffered among vs Christians to make some dayes lucky and some vnlucky some fortunate and some vnfortunate whereof wee see the practise in the booke of Ester chapter the third verse seuenth They cast Pur that is the lot before Haman from day to day from Moneth to moneth to the twelfth Moneth Howbeit we see how he was deceyued and the enchanters vpon whom he builded and in whō he trusted like to the Papists who long looked for the yeare 88 of which they hadde many Astrologicall predictions and trusted in it no lesse then in the Oracle of Apollo howbeit they were maruailously in a manner miraculously defeated and disappointed and therefore one saith well D. Fulk preface before the Rhē Testam Octogefimus octanus mirabilis annus Clade papistarum faustus vbique pijs But if we be the true seruants of God our wayes shall prosper Psal 1 3 and it shall go well with vs if we make the word our study and meditation Iosh 1 8 if not let the times be what they will and prognosticate what lucke as they call it soeuer they can yet nothing shal prosper or do vs good whatsoeuer we imagine to the contrary Thirdly the consideration of the feast of Vse 3 the New Moones did put them and doth put vs in minde that we should be new creatures and walke in newnesse of life by the holy Ghost regenerating vs as the Apostle saith 2. Cor. 5 17. If any man be in Christ he is a new creature olde things are past away behold all things are made new Hence it is that we are so oftentimes warned in the Scripture that wee must be renewed in the spirit of our mindes Rom. 12 2. Eph. 4 23. that wee must put on the new man which after God is created in righteousnesse and true holinesse Eph. 4 24 and must put off concerning the former conuersation the olde man which is corrupt according to the deceiueable lusts verse 22. As then the Moone which ruleth the moneth changeth and reneweth the light so should we be changed not in substance of the body but in quality and that in euery part euen in the whole man forasmuch as we are altogether corrupt Now this that must be changed Why our corruption is called the old man is called the old man first because it is in time before regeneration first we are carnall then spirituall first the first Adam then the second Adam hath place in vs first we are borne then we are borne againe Iohn 3. Secondly because as age maketh loathsome and deformed so this maketh vs full of spots and wrinkles before such time as wee taste of the renewing power of God Thirdly because it draweth neere to death for as old age bringeth downe to the graue so doth the olde man draw vs to destruction of soule and body which is the second death This old man therefore must be cleane cast off or else it shall not profite vs for wee must deny our selues and crucifie our sinfull lustes wee must kill and mortifie our vaine desires as Abraham would haue killed his sonne but wee must go farther for wee must after a sort kill our selues cast off the things that are most deare vnto vs though they should bee as our right hand or as our right eye Math. 5. And we must so cast off the old man that no remnant of him cleaue or sticke vnto vs we should put it off not as if we were loth or vnwilling to leaue it but cast it away with a purpose neuer to take it vp or to put it on againe no nor once touch the same but to account it as a menstruous cloth lest we be like to the dogge that returneth to his vomite or to the sowe that was washed and by and by walloweth in the myre or to the Crocodile that layeth aside her poyson but taketh it vp againe On the other side we must put on the new man called new because nothing auayleth without this Gal. 5 6. Againe it is wrought in vs in the second place for we are first old before we are new for this is the latter birth Lastly because it is strong to do the will of GOD as young men are lusty and able to doe the businesse of this life with great alacrity and actiuity Lastly we must remember that it is not enough Vse 4 to serue God outwardly and to keepe the bare ceremony except we ioyne thereunto the seruice of the heart And if the Iewes had resorted diligently euery first day of the moneth to the seruice of God in the Tabernacle or the Temple yet what could it auayle them if theyr hearts were vncleane theyr hands stained with cruelty Therefore the Prophet saith The new Moones and Sabbaths the calling of assemblies I cannot away with it is iniquity your new Moones and your appointed feasts my soule hateth they are a trouble vnto mee I am weary to beare them Esay 1 13 14. The Iewes regarded no more
wise to saluation through the Faith which is in Christ Iesus This doth the Prophet Dauid teach Psal 119 9. Wherewith shall a yong man redresse his way By taking heede thereto according to thy Worde Such as are yong in yeares must learn to serue God in the flower of their age and to serue him with the first fruites of their life Howbeit though their knowledge cannot be great and at the full yet it is such as is fit for theyr yeares and it sufficeth that they bee young in knowledge as they be yong in yeares that their vnderstanding bee little as their stature is There is also a second kind of knowledge and that is for men of riper age God requireth more of them and looketh to receiue increase at their handes in greater abundance Hath he granted vs our life for nothing And hath he doubled and trebled the yeares of the former sort that we should stand at a stay No he would haue vs that haue beene planted in his Church to be growers forward in knowledge as we are in yeares But doth the case thus stand with vs Are our old men growne also old and ripe in Faith and Religion Are we more expert in the wayes of godlines now then we were twenty or fortie yeares agone Can our aged men that liue among vs stande forth and auouch this or speake it in the truth of their harts to the comfort of their souls and to the honor of God that they are bettered in iudgement and increased in obedience that albeit the outward man decay and perish 2 Cor. 4 16. yet they are renewed daily in the inwarde man Nay the greatest part are so sapped in ignorance that they are as blinde as the Mole as deafe as the Adder as senselesse as the stones and as rude ignorant as the brute beasts nay more dull of vnderstanding then they as the Prophet chargeth the people of Israel Esay 1 3. The Oxe knoweth his owner and the Asse his Masters crib but Israel hath noâ— knowne my people hath not vnderstood They should bee examples to others in godlinesse but many of them are Ring-leaders to all kind of wickednesse Many children go before them in knowledge and may instruct them in the princiciples of religion My Brethren these things ought not so to be The second rule is this that our knowledge ought to be according to the meanes that God hath afforded vnto vs and according vnto the plenty or scarsity of those meanes doth he require a growing and proceeding in vs. There is no Master but exacteth at the hands of his Scholler an increase in learning proportionable to the greatnesse of his labour The Husbandman that hath fowed much looketh for a plentifull haruest The Gardiner that hath long digged and delued about his trees and dunged them with great diligence hopeth to haue much fruit in the end So is it with God the best Master the true Husbandman when he hath taught vs often and sowed good seed in the ground of our hearts and watered the dry furrowes of our consciences with the water of life he looketh to reape much fruit and to finde great increase This the Apostle teacheth when he reproueth the Hebrewes for their dulnesse in hearing and slownesse in profiting Heb. 5 12 13 14. Whereas concerning the tâ—me ye ought to bee teachers yet haue ye neede againe that wee teach you what are the first principles of the words of God and are become such as haue neede of milke and not of strong meate for euery one that vseth milke is inexpert in the word of righteousnes for he is a babe but strong meate belongeth to them that are of age which through long custome haue their wits exercised to discerne both good and euil Where he teacheth them that after so long teaching they might become teachers of others and he saith it to their shame that after the hauing of plentifull means to further them in their knowledge they were verie nouices and yong schollers not able to beare strong meate Hath God set vp the preaching of his word among vs as a candle set on the candlesticke to giue light to all that are in the house Hath he caused it to be truly preached applyed vnto vs Haue wee the meanes also in plentifull measure affoorded vs to bring vs to godlinesse Let vs take heed to our selues looke to our wayes God will not bee mocked Where he hath sowne plentifully hee will reape plentifully and vpon whom hee hath bestowed much he looketh to receyue much againe This he setteth downe to strengthen the rule that now we deliuer Luke 12.48 Vnto whom much is giuen â—at 25.14.15 of him shall be much required and to whom men commit much the more of him will they aske If a man shold haue much teaching and go long to school yet should be alwayes in his horne-booke and stand at A B C. like a little childe and neuer goe forward we would account him a very dullard so is it with vs if we haue spent much time in his schoole where we haue had a liberall diet prepared for vs and bene feasted at his table richly furnished and yet stand at one stay we do not vse the meanes aright but deceiue the hope and expectation of God who hath in such manner and measure blessed vs from heauen The third rule touching our knowledge is that it must be answerable to the gifts that God hath giuen vnto vs. He hath not furnished all men with gifts alike he hath not bestowed an equall measure of his graces vpon all to one he hath giuen more to another hee hath giuen lesse according to his owne pleasure This is declared vnto vs in the Parable of the talents Math. 25 14 15. A certain Nobleman going into a farre countrey called his seruants and deliuered vnto them his goods Vnto one he gaue fiue talents â—uke 19 12 13 and to another two and to another one to euery man after his owne hability If then he haue giuen vnto vs fiue talents he looketh that we gain fiue other with them If he haue bestowed two vpon vs hee will require of vs the gaine of two others not the increase of fiue as of the former If we bee not wholly barren and vnfruitefull in good things he will accept and approue of vs. This is a notable comfort to all those that haue a little portion and few gifts giuen vnto them albeit we be neuet so simple yet if wee haue single and simple hearts it shall be said to vs It is well done good seruant and faithful thou hast bene faithfull in little I will make thee ruler ouer much enter into thy Masters ioy He that by imploying and diligent vse of his gifts had gayned only two talents had gotten litle in comparison of the former seruant that had increased fiue talents yet hee is commended by Christ our Sauiour for a good and faithful seruant In like manner
others to do the like Eph. 6 21. Col. 1 7 and 4 7. 1 Tim. 1 12 2 Tim. 2 2. A vertue necessary for all This appeareth by the titles giuen vnto theÌ„ Reason in the Scriptures they are called Embassadors of God 2 Cor. 5 20 the witnesses of the truth Acts 10 39. 1 Pet. 5 1. The stewards of the family and seruants of the house to giue euery one their portion in due season It is required of an Embassadour to do the message of him that sent him of a witnesse to vtter the truth and all the truth and nothing but the truth of a seruant to do his masters businesse committed to his trust Secondly the good of the Church requireth it for if it haue vnfaithfull and vnconscionable teachers set ouer it that seeke not the safety of the flocke it cannot be but many of the sheepe will perish Ezek. 3.18 Lastly such teachers as are vnfaithfull bring destruction vpon themselues as well as vpon the flocke God hath commited the sheepe of his pasture to their safe and faithfull keeping such then as deale vnfaithfully shall beare their condemnation and the blood of others shall be required at their hands Eze. 33.8 Ier. 1.17 14.15 Vse 1 This grace of faithfulnesse containeth the summe of all that is required of Pastors and teachers in the execution of their Ministery and serueth to reprooue sundry abuses First of such as are ignorant and vnlearned 〈◊〉 ignoâ—â—eachers which haue taken vpon them to be teachers of others but haue not yet learned theÌ„selus These are vnfaithfull in the house of God and are not able to breake the bread of life they are entred into the sheepfold but cannot feed the sheepe they would be accounted dressers of the vineyard but are not able to labour in it These doe greatly hinder Gods kingdome and destroy the soules of men and further the kingdome of Satan and are the maine cause of much palpable darknesse and ignorance 〈◊〉 12.31 〈◊〉 33 34. 〈…〉 14. Such are much like to Ieroboams Priests taken out of the basest of the people these are fit instruments to further idolatry and all maner of impiety 〈◊〉 false â—ers Secondly of false teachers these also are vnfaithfull in the house of God destroy the soules of the people by false doctrine The former did starue them these do poison them and both wayes the people perish It is all one whether we withhold bread from them or infect it with poison Such teachers the Apostle willeth to auoide 〈◊〉 2.7 their false doctrine fretteth eateth and consumeth as the Gangrene Thirdly 〈◊〉 idle â—s of idle and vnprofitable teachers which eat the milke clothe themselues with the fleeze of the flocke but feed not the sheep of Christ These are lazie and loitering seruants that leaue their masters worke vndone care not which end goe forward these may be fitly coupled together with the first for it is all one with the people whether their teachers be ignorant or idle But touching themselues their sin is so much the greater because they can but wil not teach the people Idle persons in any society are by the Apostle branded by the name of theeues 〈◊〉 4.28 where he sheweth that not to labour is to steale not because they violently and forcibly take from others and intrude themselues into their possessions but because they are caterpillers and drones eating that for which they neuer laboured so these men that liue idlely in the Church and of the Church doe incurre the iust rebuke of spirituall theft and fellony in that they liue by the Church but doe not labour for the Church The Church setteth them or rather hireth theÌ„ to worke but these tye vp their owne hands because they would not worke they reape temporall things of the people but do not minister spirituall things to the people Fourthly of vnskilful Ministers who also are vnfaithful Against vnskilfull teachers these will needs be doing but in deed can doe nothing they will needs be working but they know neither how to begin aright nor where to make an end They can get vp into the pulpit as well as the best but when they are there they doe nothing lesse then preach but abuse the place the people themselues the word nay God himselfe A faithfull teacher must be a workeman that need not be ashamed diuiding aright the word of truth 2 Tim. 2.25 A skilfull Carpenter or master-builder knoweth by line leuell how to square his timber but a raw fellow neuer brought vp to the trade will hack and so marre and mangle the timber The Apostle compareth the Ministers to skilful builders 1 Cor. 3.9.10 not to them that can only hew and chop wood for so euery bungler can doe that renteth it and cutteth it in peeces hee careth not how so it be done A Minister must be a master in his profession Fiftly it reproueth the abuses of scandalous teachers Against scandalous teachers 1 Tim. 3 2. Matth. 5.13.14 1. Pet. 5 3. who build with one hand and pull downe as fast with the other The Apostle requireth that the Ministers should be vnreproueable the lights of the world the salt of the earth and examples to the flocke These are like images placed and set vp in crosse wayes that point the way to the passenger but cannot set a foote forward themselues like the builders of the Arke that did good to others but none to themselues they saued Noah and his family but were drowned and destroyed themselues So these may peraduenture be instruments of conuersion to others and in the end be condemned themselues Neuerthelesse their euill life doth scandalize many that are without and many that are within the Church And albeit it be a fault to stumble at these namely to heare and not to regard what they teach Mat. 23.3 1 Sam. 2.17 Against flattering teachers yet woe be to them that lay such stumbling blocks in the way Lastly of flattering teachers another sort of vnfaithfull teachers in the house of God that seeke to please men who sew pillowes vnder euery elbow that say peace peace when there is no peace that daub with vntempered morter These are politicke wise men of this world but nothing wise for the world to come who to secure themselues from danger refraine themselues from deliuering wholesome doctrine and powerfull to the conscience of the hearer If the Physitian should deale so with his patient he should kil him not cure him or the Chirurgian so handle a wound taken in the body he should not seeke the healing of the wound but the hurt of the person They dare not say as Nathan did to Dauid the king Thou art the man 2 Sam. 12.7 they dare not say as Eliah did to Ahab It is thou and thy fathers house that haue troubled Israel 1 King 18.18 They dare not say as Iohn Baptist did to Herod It is not lawfull for