communication of these parties followeth a description of their actions when the king had brought him into the Cittie hee spareth for no cost and charges hee feasteth him with his Princes as if they were his Companions and laboureth by all meanes possiblâ— to giue him contentment in his abode Hauing now refreshed himselfe after his iourney and hauing had experience of the kings good estimation of him hee is employed in the businesse for which hee was sent for and caried vp to the high place of Baal where no doubt was a solemne Temple consecrated and dedicated to that Idoll and from thence he beholdeth the whole hoast of Israel Thus much of the order of the wordes Now let vs come to the doctrines arising out of the same Verse 36. When Balakheard that Balaam came he went out to meet him The cheef point offered to our considerations in this diuision is to marke the honour done vnto Balaam by the King Himselfe goeth out to meete him as if he had bene some great Prince or Potentate he bringeth him honourably into the City he setteth him among his Princes and maketh him inherit the seate of glory he killeth bullockes and sheepe to prepare a royall feast for him From this example we learne that Idolaters and Infidels were wont greatly to honor their Priests and Prophets Doctrine Idolaters and Infidels were wont greatly to honor their Prophets and Priests Howsoeuer they were destitute of the knowledge of the true God and serued the creature in stead of the Creator which is blessed for euer Amen yet they accounted it a speciall duty to honor the Priests of their Groues and Altars and perswaded themselues they should neuer receiue any blessing at the hands of their gods vnlesse they honoured those that were esteemed as the seruants of their gods and greatly in their fauour This is taught vs in many places of the word of God Hereunto commeth that which Moses witnesseth touching the Egyptians during the dearth and famine that was in Egypt when the king had receiued all the money bought all the cattle and purchased all the land of the people to supply theyr necessity and to saue their liues Genes 47 22. yet he would not buy their Priests lands but sustained them for their office sake He remoued the people vnto the Citties from one side of Egypt euen to the other onely the land of the Priests bought hee not for the Priests had an ordinary of Pharaoh they did eate the ordinary which Pharaoh gaue them wherefore they sold not their ground This also further appeareth in the book of Exodus chapt 7 11 22. and is confirmed in the Prophesies of Daniel where we see when Moses and Aaron wrought miracles Pharaoh sent for his sorcerers that came into the kings presence So when Nebucadnezar had dreamed a dream wherewith his spirit was troubled and his sleepe disquieted Dan. 2 2. and 4 3 4. 5 7. be commanded to call the inchanters the Astrologians the soothsayers and the Chaldeans who were about him and neere vnto him and in credit with him The like we reade in Samuel 1 Sam. 6 1 2. when the Arke of the Lord was in the countrey of the Philistims they called their Priests and consulted with their soothsayers what they should doe with it and without their counsell and aduice without their direction and commandement the Princes would do nothing So when Ahab purposed to go to battaile against Ramoth Gilead he assembled the Prophets of his idoll groues whom hee vsed familiarly who were in credit and authority with him insomuch that one dareth smite Micaiah in the Kings presence 1 Kin. 22.4 6 24. The Reasons follow in order First naturally Reason all men are extremely giuen to superstition and euen dote in corrupting the worship of God being destitute of the true knowledg of the true God and the right manner of his seruice who wil be worshipped according to his owne will and word not after the inuentions and deuices of the wisest men Christ Iesus teacheth in the Gospel Iohn 15 19. that the world will alwayes magnifie and make much of his owne If yee were of the world the world would loue his owne And likewise the same Apostle sayth elsewhere They are of this world therefore speake they of this world and this world heareth them If then men naturally turne the glory of the incorruptible God into the similitude of corruptible creatures and so change the truth of God into a lye no maruell if they be greatly beloued and befriended which further their idolatry and helpe forward that worship of God which they haue framed and fashioned to themselues Secondly the false Prophets haue alwayes Reason bene honoured as fathers in the worlde and therefore it cannot seem vnto vs strange that they be highly esteemed For as the true teachers are indeed spirituall Fathers and spirituall Nurses of the Church as the Apostle declareth 1 Cor. 4 15. Though ye haue ten thousand instructers in Christ yet haue yee not many Fathers for in Christ Iesus I haue begotten you through the Gospel So likewise idolaters did respect and reuerence their Teachers as their fathers giuing them al honor and accounting them worthy of all estimation This we see in Iudg. 17 10 11. 18 19. in the corrupt and ruinous times of the church When there was no King in Israel and the Leuites confined vnto their Cities by the ordinance of God wandered now vp and downe from place to place for want of maintenance and imployment glad as iourney men to be hired for meat and drinke for ten shekels of siluer and a sute of apparrell yearely For Michah entertained one of them and sayd to him Dwell with me be vnto me a Father and a Priest now I know that the Lord will be good vnto mee seeing I haue a Leuite to my Priest So in the chapter following when the Danites were come vnto the house of Michah they allured the yong man the Leuite to go with them saying Come with vs to bee our Father and Priest The vses are in the last place to be considered Vse 1 of vs. First wee learne from hence that all men haue some light and sight of religion of God by nature thogh not so much as may bring them to saluation yet so much as may suffice and so farre as serueth to make them without excuse For why did they honour reuerence and obey their idolatrous Priests but because they were conuersant about their holy things and had their calling to further and finish the worship of their gods Acts 14 13. This therefore serueth to stop the mouthes of all Atheists that say in their hearts defend with their tongues and maintaine with all their wits that there is no God speaking of him contemptuously vsing reprochful words against him sauouring of prophanenesse and contempt These are as mad dogs which flye in their masters face that keepeth them and feedeth them so do they blaspheme the
reason why the elect after their calling do not fall from grace is not in the nature of faith or the constancie of grace it selfe but it proceedeth wholly from the mercifull promise of God made to the faithfull to their faith which he cannot frustrate and therefore we cannot be deceiued because he that hath made the promise cannot lie We know and are not ignorant what Christ saith to Peter Math. 16 18. Thou art Peter and vpon this rock I will build my Church and the gates of hell shall not preuaile against it Lastly these giftes of God though they cannot totally and finally be lost in regard of Gods promise yet the enemies of our Faith and obedience may greatly assault them and greeuously weaken them and pittifully diminish them and thereby make a deepe wound and impression in our soules so that thereby we may lye languiâ—hing gaping and gasping for life and draw as it were to the point of death The Prophet felt few or no effects of the Spirit working in him when he said There is no hope for me in my God So then albeit it be sure certaine that the sauing gifts of GOD are without repentance and that a true iustifying faith peculiar to the elect cannot totally and finally be lost yet when we haue receiued them if we waxe proud and wanton if we grow secure and giue our selues to commit iniquity these graces of God may so decay in vs as that in our owne iudgement and feeling and in the opinion of others it may seeme that they are quite lost and the Spirite of God to be departed from vs. Take the Galathians for an example who were truely called by the Gospell and receiued Christ Iesus to saluation as appeareth in that they receiued the Apostle as an Angel of light Gal. 4.19 9 11 14. yet by false teachers they so fel away and so dangerously as that Christ was without fashion in them the Apostle did trauell in paine with them as a woman in child-birth vntill Christ were anew fashioned in them Dauid by giuing libertie to the flesh and committing of sinne not watching ouer his owne wayes was brought into that horror and anguish of spirit as that he intreateth God to create a new heart in h m Psal 51 10 1 not to take his holy Spirit from him the work of grace seemed wholly perished and the graces of the Spirit touching his owne feeling were quenched When a man by the force of a violent tentation as it were a sore tempest beating him downe hath prophaned the giftes of God and checked grieued his Spirit quenching with sin as it were with cold water the heauenly graces kindled in his heart wherewith he was sealed to the day of redemption it will cost him deare draw from him manie sighes and sobs driue him into great horrour and greeuous agonies and cause him to shed many teares before he shall recouer himselfe againe yea he would giue the whole worlde to see the louing countenance of God toward him to heare God speake peace to his conscience to feele with comfort the ioy of his saluation The sinne of relapse is a fearefull sin as the relapse into a sharp disease is dangerous to the life God did whip and torment the conscience of Dauid that he roared as a Lion for the disquietnesse of his heart Psalme 6 6. and caused his bed to swim and watered his couch with teares The like wee see in Peter after his falling and denying of his master Math. 26 75. He went out wept bitterly before he could finde the fauour of God renewed again toward him Thus then we see that albeit vpon this ground that our names and our numbers are known to God we learn that our saluation is sure and our state vnchangeable yet we must not grow secure but vse all means wherby his graces in vs may not be in vaine but be cherished as a fire is with Fuell put vnto it that they go not out and die in vs. Fourthly seeing God vouchsafeth in mercie Vse 4 to number vs let vs labor to learne the Art of numbring measuring our daies and times that so we may be wise harted It is a great skil a diuine to number aright as we ought If a man could vnderstand al languages speake with the tongue of men Angels and were not able to vtter the language of Canaan it should little auaile him Wee must all prepare our selues if we would haue the name and reputation of good Linguists and Artists to learne the heauenly Arts and the true liberall Sciences Many there are that are accounted deepe Schollers great Linguists profound Philosophers good Grammarians excellent Mathematitians sharpe Logitians cunning Polititians fine Rhetoritians sweet Musitians rare in all witty conceits yet while they waxe old in humane learning and spend all their time therein to delight themselues and to please others they are vtterly ignorant oftentimes of the right vse of those artes catching after the shadow of them they leaue the substance and studying the circumstances they omit the marrow and pith of them There is a diuine Grammar a diuine Arithmetick a diuine Geometry a diuine Astronomy diuine Musicke there are Christian Ethicks Oeconomicks Christian Politikes and Physicks which are to be knowne of vs and studied by vs without which the other cannot profit He is the best Grammarian that hath learned to speake the truth from his heart It is the greatest incongruity that can bee when the heart and the tongue betweene which two there ought to be a concord do not agree together If wee doe not for an aduantage lye one to another we haue gotten the right arte of Grammar which teacheth to speake truly They are the best Musitians that haue learned to sing the praises of God Ephes 5 19. Speaking to themselues in Psalmes and Hymnes and spirituall songs singing and making melody to the Lord in their harts giuing thankes alwayes for all thinges vnto God the Father in the name of our Lord Iesus Christ He is the best Astronomer that hath his conuersation in heauen and treadeth vnder foote earthly thinges that setteth his affections on things that are aboue and not on things that are beneath He is the most expert Arithmetitian that vseth daily to number not only his yeares and moneths but his dayes and the short times of his life that he is to liue vpon the earth He is the most skilfull Geometritian that measureth his dayes with a right line and considereth that while the chaine is in his hand some part of his life is consumed and cut shorter Whosoeuer amendeth his life and euery day groweth better and better is cunning in the Ethicks Whosoeuer traineth vppe his family in the feare of God is a good Oeconomicke Whosoeuer is wise vnto saluation and prudent in giuing and taking godly counsell is a good Polititian and if he know aright his owne state how hee
will chasten him with the rod of men and with the plague of the Children of men but my mercy shall not depart away from him as I tooke it from Saul whom I haue put away before thee So then he dealeth not extremely with his people but spareth them Malac. 3 17. as a man spareth his owne sonne that serueth him Reason 3 Thirdly as his nature is to shew mercy so knoweth he the matter whereof we are made and he considereth that we are but dust If he should deale with vs according to our deserts and pay vs home as wee haue prouoked him by sinning against him he should bring man to nothing and consume him for euer Wherfore the Lord saith I will not contend for euer neyther will I bee alwaies wroth Esay 57 16. for the spirite should faile before me I haue made the breath Wee are as a winde that soone passeth as a breath that is easily stopped and as the dust that is quickly blowne away The Prophet calleth this to our remembrance which wee ought to learne without the worde by daily experience Psal 103 13 14 15 and 78 38 39 and 30 5. As a father hath compassion on his children so hath the Lord compassion on them that feare him for hee knoweth whereof wee bee made he remembreth that we are but dust the daies of man are as grasse as a flower of the field so flourisheth he And in another place He being mercifull forgaue their iniquity and destroyed them not but ofttimes called backe his anger and did not stirre vp all his anger for he remembred that they were flesh yea a winde that passeth and commeth not againe If then we consider that God punisheth vnwillingly that he sheweth mercy and remembreth our frailty wee must needs conclude with the same Prophet that he endureth but a while in his anger but in his fauour is life weeping may abide at euening but ioy cometh in the morning Let vs now obserue the vses that may bee gathered from this doctrine First marke the Vse 1 difference betweene God and man whose waies are not as our waies nor his works like vnto our workes It is not with God as it is with man Esay 27 4. Albeit he bee daily prouoked and offended yet he is not easily moued and vpon our submission and repentance he is quicklie appeased and his wrath by and by is turned backe Psal 103 8 9 10 11. The Lord is full of compassion and mercy slowe to anger and of great kindnesse hee will not alwaies chide neither keepe his anger for euer he hath not dealt with vs after our sinnes nor rewarded vs according to our iniquities for as high as the Heauen is aboue the earth so great is his mercy toward them that feare him But when man is once moued hee sildome keepeth any meane or moderation he can hardly or neuer will be appeased againe albeit hee that hath offended and prouoked him doe submit himselfe vnto him and craue pardon for his offence Hence it is that God is constrained to restraine the outrage and cruelty of man in his Law that as a violent streame breakes out can be kept within no bounds of reason where he giueth in charge that if the wicked be worthy to be beaten Deut. 25 2 3 the Iudge shall cause him to lye downe and to bee beaten before his face according to his trespasse vnto a certaine number forty stripes shall because him to haue and not past lest if he should exceede and beate him aboue that with many stripes thy brother should appeare despised in thy sight This law declareth that so soon as we are iniuried a fire is kindled within vs we conceiue rancor and choler we fret and fume with indignation and cannot be reconciled wee are filled with our passions wee lay on loade and know no moderation If the Lord shoulde deale with vs as we measure to our brethren we were not able to beare it and abide it If he should be so fierce and full of rage against vs we should vtterly be destroyed and consumed but there is alwaies mercy with him that he may be feared Secondly this serueth greatly to comfort Vse 2 all the faithfull seruants of God to consider the moderation of his chasticements and the gentlenesse of his hand in all his corrections We see by daily experience how hee forbeareth vs and powreth not out all his wrath vpon vs. If it were not so it would oftentimes goe hard with vs. Albeit his hand be sharpe vpon vs yet wee must needs confesse our sins haue iustly deserued greater plagues longer plagues sharper plagues And when his iudgments are ceassed and withdrawne our sinnes are found to be as great and sometimes greater then before so that wee deserue other plagues and punishments to come in place immediately to follow the former Our deliuerance therfore is for his mercies sake Herevpon the Prophet saith Psal 30 5. He endureth but a while in his anger but in his fauour is life weeping may abide in the euening but ioy cometh in the morning In like manner sorrow may happen in the morning but ioy and comfort shall abide within the euening that we may acknowledge the greatnesse of his mercie and the shortnesse of his wrath Wee heard how sorrowfull a message and what heauy tydings Dauid had brought vnto him so soone as he was vp but this sorrow was soone turned into ioy and this heauinesse into gladnesse when the Angell of vengeance is commanded to stay his hand and to put vp the sword of iustice into his sheath To this purpose the Apostle teacheth the Hebrewes chap. 12. Heb. 12 9 10 12. Wee haue had the fathers of our bodies which corrected vs and we gaue them reuerence should we not much rather be in subiection vnto the Father of spirits that wee might liue For they verily for a few daies chastened vs after their owne pleasure but he chasteneth vs for our profite that we might bee partakers of his holinesse Wee must euermore remember that it is his mercy that moueth him to stay his hand and to call in his iudgements and to make our plagues to ceasse Wee cannot stand to pleade with GOD we must not iustifie our selues we ought not to hold our selues innocent but rather perswade our selues that God hath a iust quarrell and controuersie against vs. Hath he visited our brethren that dwell neere vs as good and peraduenture better then our selues and yet hath not touched vs Hath he freed vs when others haue felt the stroke of his rodde Haue wee stood vpright when others haue fallen downe When his arrowes flye abroad and sticke in the flesh and enter into the bones hath hee passed ouer vs and hidde vs vnder the shaddow of his wing as in a place of safety Oh consider this and let vs not forget the fauour of God toward vs O let vs remember his louing kindnesse and engraue it in
heauen is not giuen but to those to whom it is prepared of the Father Matth. 20.23 and 25.34 But election is not of works but of grace and therefore is called the election of grace Rom. 11.5 This appeareth Ephe. 1. Ephe. 1 5.6 He hath predestinated vs to bee adopted through Iesus Christ in himselfe according to the good pleasure of his will c. No man could be saued except Christ had come and had satisfied the iustice of God for the sinnes of the world by his precious blood for there is no other name vnder heauen wherby we must be saued Act. 4.12 but all his benefites proceed from grace and the euerlasting loue of God toward vs as Ioh. 3. Ioh. 3.16 God so loued the word that hee hath giuen his onely begotten Sonne that whosoeuer beleeueth in him should not perish but haue euerlasting life No man can be saued except he be effectually called to Christ and his Gospel outwardly by the word and inwardly by the Spirit but whence proceedeth this grace but from grace as the Apostle testifieth 2 Tim. 1. 2 Tim. 1.9 Gal. 1.6 He hath saued vs and called vs with an holy calling not according to our workes but according to his owne purpose and grace which was giuen to vs through Christ Iesus before the world was No man can be saued except he hath faith in Christ for the iust shall liue by faith Hab. 2.4 and without faith it is vnpossible to please God Heb. 11. But from whence haue we faith By grace as the Apostle witnesseth Ephe. 2. Ephe. 2.8 By grace ye are saued through faith that not of your selues None can be saued except he be iustified as Psa 34.15 16. The eies of the Lord are vpon the righteous and his eares are open to their cry but the face of the Lord that is his anger and indignation is against them that do euill to cut off their remembrance from the earth But our iustification commeth from grace as Rom. 3. Rom. 3.24 We are iustified freely by his grace through the redemption that is in Christ Iesus No man can be saued except being iustified by faith he be also sanctified and renewed by the spirit of regeneration for except a man be borne againe of water and the holy Ghost he cannot enter into the kingdome of heauen Ioh. 3. But whence haue we this but from the grace of God as the Apostle expresseth Tit. 3. Tit. 3.6 The bountifulnesse and loue of God our Sauiour toward man appeared and according to his mercy he saued vs by the washing of the new birth and the renewing of the holy Ghost which he shed on vs aboundantly through Iesus Christ our Sauiour No man can be saued without good workes and a carefull and constant endeuour to walke in them for we are his workemanship created in Christ Iesus vnto good works which God hath ordained that we should walke in them Ephe. 2.10 But how are wee inabled to performe them but by the grace and free gift of God as Ezek. 36. Eze. 36.26 â—â— A new heart will I giue you and a new spirit will I put within you and I will take away the stony heart out of your body and I will giue you an heart of flesh and I wil put my Spirit within you and cause you to walke in my statutes and ye shall keepe my iudgements and doe them The like may bee saide of remission of sinnes No man can be saued without continuall forgiuenesse of sinnes for into many sinnes and offences we fall daily Iam 3.2 But this is giuen vs through his grace onely as the Prophet teacheth Esay 43. Esai 43.25 I euen I am hee that putteth away thine iniquities for mine owne sake that is for no deserts of thine but thorough grace and fauour and will not remember thy sinnes and Ephe. 1.7 We haue redemption through his blood euen the forgiuenesse of sinnes according to his rich grace Lastly no man is saued except he perseuere and continue in faith in loue in Christ in repentance in Christ and in all good works as Matth. 24. he that endureth vnto the end he shall be saued and Reuel 2.10 Be thou faithfull vnto the death and I will giue thee the crowne of life but from what root and fountaine proceedeth this gift and from whence hath it his beginning The Apostles and Prophets tel vs most plainely and directly as Iere. 32.39.40 Ier. 32.40 â— I will giue them one heart and one way that they may feare me for euer I wil put my feare in their hearts that they shall not depart from me Phi. 1.6.29 and 2.13 God that hath begunne his good worke in his Saints will performe it vntill the day of Iesus Christ Now as we haue said of all the rest so we may say of eternall life Rom. 6.23 that it is the free gift of God and therefore all his giftes and our saluation come not from our our merits but from his mercies not from our deseruings in whole or in part but from his free fauour in Christ Iesus Let vs come to the reasons and consider Reason 1 aright the causes hereof First of all God wil haue the praise and glory of his owne works and will not giue and grant ouer the same to another But if the graces of his Spirit were well deserued of vs and not freely bestowed vpon vs wee had matter of reioycing in our owne selues and of boasting against God The Apostle hauing shewed that the righteousnesse of God is made manifest without the Law saith Where is then the reioycing Rom. 3.27 and 4.2 It is excluded And touching Abraham thâ— father of the faithfull he sayeth If Abraham were iustified by workes he hath wherein to reioyce but not with God Likewise writing to the Ephesians chap. 2. By grace ye are saued through faith Ephe. 2.8.9 and that not of your selues it is the gift of GOD not of workes lest any man should boast himselfe So then he giueth all his gifts freely that he may haue the whole praise of his mercy But so much as we take to our selues so much hee loseth of his glory Reason 2 Secondly he knoweth we haue nothing of our owne we craue our daily bread and drinke at his hands We are beggers and destitute of all good things and neuer are able to supply our owne wants Our owne penury is such that we haue nothing to boast off but our misery pouerty blindnesse nakednes and wretchednesse We were saith the Apostle dead in trespasses and sinnes â—he 2.1 2. wherein in times past we walked according to the course of this world and after the Prince that ruleth in the ayre euen the spirit that now worketh in the children of disobedience We are vnable to thinke or to doe any thing it is God must worke in vs the will and the deed it is he must draw vs before we can runne after him or come
by iustifying of vs by sanctifying of vs and by working in vs such like effect Against mans merits and deserts Secondly this doctrine ouerthroweth all merits and deserts of man which abolish the free grace of God Gods mercy is our merit our workes are not neither can bee our merit If our election be by grace then it is no more of workes otherwise grace is no more grace But if it be of workes then is it no more grace otherwise work were no more worke as the Apostle concludeth Rom. 11.6 We are iustified through faith in Christ in him standeth our saluation and by his merits we are made righteous Christ Iesus is the corner stone of the building Ephes 2. he is the foundation of the building forasmuch as other foundation none can lay 1 Cor. 3. he is also the highest stone of the building notwithstanding the mountains Zach. 4-6 that is the strongest opposition of enemies But let vs see what merit is What merit is that our vnderstanding may be the better and our iudgement the sounder touching this matter Merit is a worke vndue to which we are not bound making the reward and recompence that was not due to be due When a debter satisfieth his creditour he paieth that which he oweth him he giueth no more then is due vnto him by Law and equity by reason and conscience neither doth he deserue any thankes but through the fault of men as the heathen knew well enough Terent. in Phorm Act. sc 1. who confesse that such was the corruption of the times that when a man brought to another euen his owne he was to be thanked Christ our Sauiour a better master teacheth vs this more fully Luk. 17.8 Luc. 17.8 9.10 When a man hath a seruant who girdeth himselfe and serueth him till he haue eaten and drunken Doth he then thanke him because he hath done the things that were commanded him I trow nay so likewise ye when ye haue done all those things that are commanded you say Wee are vnprofitable seruants we haue done that which was our duty to doe Wherefore we make a weake plea to plead our owne merits who haue nothing but by the merits of Christ But it will be obiected Obiection that we find in Scripture no mention at all of the merits of Christ I answere Answere It is true concerning the word it selfe Neuerthelesse if they will conclude any thing against the merits of Christ because the bare name in so many letters and syllables is not extant in the word of God they may as well gainsay the Trinity refuse the Sacraments deny the Catholike Church and hold the Sonne not to be consubstantiall with the Father Forasmuch as none of these are expressed there But if they meane and vnderstand the thing it selfe then we haue the merits of Christ plentifully preached vnto vs in the holy Scripture to whom the whole worke of our saluation is ascribed The Apostle teacheth Ephe. 1 14 that our redemption is a possession purchased by him that is purchased by the merit of his death And in the former Epistle to the Thessalonians 1 Thes 5.6 he saith God hath not appointed vs to wrath but to obtaine saluation by our Lord Iesus Christ that is procured vnto vs by his merits So in the twentieth chapter of the Actes Paul in his exhortation to the Elders of Ephesus willeth them carefully to feed the flocke of God Act. 10.28 which hee hath purchased with his owne blood where he maketh the blood of Christ meritorious And elsewhere he saith we are iustified by his blood and reconciled to God by his Sonne and so shall be saued by his life Rom. 5.9 10. Rom. 5.9 1â— If then we challenge any thing to our selues we take so much from Christs worthinesse He was not bound in any bond vnto vs who being in the forme of God thought it no robbery to bee equall to God Wherefore our workes can challenge nothing at Gods hands for as much as whatsoeuer wee can doe is as due debt vnto him Thus the Apostle speaketh Rom. 8. Rom. 8.1 Brethren we are debters not to the flesh to liue after the flesh whereby he vnderstandeth the contrary as a member opposed but we are debters to the Spirit to liue after the Spirit So then our spirituall life is called a debt which is true in many respects First How all the we can doe â— due vnto God in regard of our creation Secondly in regard of our redemption Thirdly in regard of our glorification Our spirituall life is due to God in regard of our creation because it is God that hath made vs and not we our selues we are the worke of his hands who hath created vs according to his image and therby bound vs as by a strong band to know him and worship him Hence it appeareth that Adam himselfe in his estate of innocency could haue claimed nothing of God by merit because whatsoeuer he was he was it by him whatsoeuer he had he had receiued it through his gift so that he should haue paide him with his owne which deserueth no thankes as we heard before True it is man fell away defaced and deformed this image and made himselfe liable to eternall destruction howbeit he could not thus shake off the yoke of his necke nor the fetters from his feet nor acquit himselfe of the debt and obligation when of a debter to God he made himselfe a bondslaue to the deuill A debter riotously wasting his goods and carelesly consuming the stocke and substance that he hath and thereby making himselfe a bankrout is not discharged of his debt but standeth bound to pay it as before God will not loose his right nor let go his hold and therefore albeit we are started backe from him he remaineth the same as he made vs so we remaine obliged vnto him Hence we see what is the reason why God commandeth duties of vs in his Law that neither wee nor our fathers are able to performe â—ow God reâ—ireth imâ—â—ssibilities 〈◊〉 our hands If a father should require that of his son or a master exact of his seruant that which were vnpossible to doe as to trauell an hundred thousand mile in one day or to flye vp to heauen might he not be thought to be a tyrant But the case standeth not betweene God and vs as betweene a father and his children or betweene a master and his seruants For he chargeth no more vpon vs then hee had inabled vs to doe and had giuen vs strength to performe so that if there be any impossibility to do it the fault resteth in our selues and not in God It is no cruelty in him to require so much of vs as he doth but iniquity in vs that doth disable vs. He abideth the same that he was but we abide not the same that we were so that there is no change in him but the change is in vs so that
estate and do murmure grudge at the hand of God vpon them and withall repine at the good estate of others Thus it fared with the people of Israel sundry times sometimes through want of bread Exod. 16 2. Sometimes through want of water Exod. 17 2. Sometimes through want of flesh Numb 11 4. Sometimes through feare of their enemies Numb 14 2. Sometimes through danger of the way by which they were to passe Numb 21 5. They were neuer long contented with one estate but brake out through impatience against God and brought vpon themselues diuers plagues and iudgements whereby they were consumed Thus is it with many in our daies if we be pressed with any want of good things or if we be chastened with the feeling of any euill things we break out into rage and choller and will not submit our selues to him that striketh vs. If we be bitten a little with famine and haue not our necessities by by supplied we cry out against God and man we are ready to say What shal we eate or what shall we drinke or what shal we put on If we fall into any sicknesse that continueth with vs we thinke God hath forgotten vs or forsaken vs if he do not presently remoue his hand from vs and that no man hath felt that which we feele If we be in any trouble by losses of temporall things though they be but trifles by and by we imagine wee are vndone it is too late with vs to think how to liue and we are more out of patience then if we had lost the loue and fauour of GOD. Thus doth the bitter roote of infidelity sticke in our hearts it brancheth forth into open rebellion against God like the child that murmureth vnder the rod for as that is the cause that the father taketh vp the whippe to whip him againe so our resisting the hand of God when it is heauy vpon vs doth not call in the iudgement but rather constraineth the Lord to scourge vs againe to lay vpon our backs more strokes and stripes then he did before The way to call in his corrections is to submit our selues vnto him to confesse our offences to acknowledge his iust iudgements according to the saying of the Prophet I was dumbe and opened not my mouth because thou diddest it Psal 39 9. Secondly it reproueth such as vse vnlawfull meanes vngodly shifts The second reproofe wicked policies to enrich themselues These men care not what waies they vse or what courses they take to get goods to heap vp riches for themselues their posterities whō they desire to raise vp on high and to make great in this world This vnsatiable humour is as the dropsie or rather as the graue that neuer saith it is enough It is euer crauing more as a gulfe or whirle-poole ready to receiue but not apt to shew what it hath receiued and therefore doth God oftentimes crosse and not giue any blessings to their labours These make themselues vnfit for holy desires for heauenly meditations and for the kingdome of God If any should aske them whether their meaning be to make thēselues drudges to the world bond-slaues to the Diuel and so to cast themselues headlong to destruction both of body and soule they would quickly answer No and defie those that should charge them with it Notwithstanding this inordinate affection bewrayeth what lieth in the heart and discouereth that they goe about to cast themselues away wittingly and willingly and to vndoe themselues vtterly Wherefore to the end we may vse our riches aright How to vse our riches aright wee are to practise two points First we must be poore in spirit not glutted in them nor glued to them for then we shall be deceiued by them according to the counsell of the Psalmist Psal 62 10. Trust not in oppression become not vaine in robbery if riches increase set not your heart vpon them We must not be tied to our riches that we can neuer get from thē but so to account of them that whensoeuer it shall please God to make vs poore and to take our riches from vs to render vp the whole into his hands to forgoe them willingly and to resigne them vp to him that gaue them is able to restore them When Iob had lost all his cattell and children and was fallen from the top of felicity to the lowest vale of misery he could say with a quiet spirit Blessed be the Name of the Lord it is he that hath giuen it is he that hath taken them away This willingnesse to depart from them at the Lords call doeth make it manifest that hee neuer made the wedge of gold his hope nor saide to the fine gold Iob 31 24. Thou art my confidence he reioyced not because his wealth was great nor because his hand had gotten much as he declareth in the protestation that he maketh of his integrity Whereby he sheweth that there passeth a secret communication conference betweene the rich man and his riches applauding himselfe for his money that he hath True it is a man will not speake vnto his riches nor cannot heare his riches answere him there passeth not an expresse dialogue betweene the monied man and his money when he openeth his chest or vnlocketh his coffer but he vseth this manner of speech by way of faigning the persons to set foorth the folly vanity of such as haue store and abundance they make a secret kinde of compact and conspiracy with their gold and siluer they set downe their rest in it they repose their trust vpon it and will rather leaue all then depart from it Neuerthelesse he doth not reproue all ioy and gladnes when their goods encrease It is lawfull to reioyce in all the blessings of God that he giueth and we receiue He requireth this at our hands as it is expressed Deut. 12 7. Ye shall eate before the Lord your God and ye shal◠reioyce in all that ye put your hand vnto ye and your housholds wherein the Lord thy God hath blessed thee This mirth and gladnes is so far frō displeasing God that it is rather a fruite of the faith and feare which is in vs toward him Calu. Serm. on Iob. forasmuch as wee learne thereby to praise his name to confesse his goodnes to yeeld him thankes for the benefits which he bestoweth vpon vs. He speaketh therefore of a blinde reioycing of carnal mirth and prophane iollity such as is among worldlings who are carried away with a loue of their riches so that they forget God remember no more their owne frailty and mortality This is a franticke ioy that turneth vs away from God and maketh vs drunken in the pleasures of this life Secondly while we enioy possesse the things of this world we must not keepe them to our selues but know how to vse them moderately as God hath commanded They are giuen vnto vs to be vsed
is a worthy Calling 1 Tim. 3 1. If wee were imploied in some base office not beseeming our persons we might haue some colour and pretence to shunne and auoide it But hauing an excellent function wherein the Son of God Iesus Christ serued before vs it were intollerable pride to scorne it as too simple for vs. Wee may be a meanes to bring men to saluation which we must account our crown and glory Secondly the glory of God ought to moue vs which is to bee preferred before all things in the world Thirdly the loue of Christ the Prince of all Pastours ought to constraine vs who gaue him-selfe for his sheepe Wee must therefore vnderstand that they are not so much our sheepe as his hee hath a speciall care of them or else hee would neuer haue paide so dearely for them His wonderfull care of their good appeareth in this that demanding of Peter whether hee loued him Iohn 21.15 and asking the question of him againe and againe he saide Feed my Sheepe feed my Lambs thereby giuing all the Ministers a rule of trial to prooue themselues whether they loue the Lord Iesus or not If all were examined by this rule and their loue to Christ proued by this note it is to be feared that little or no loue at all would appeare in them toward their Sauiour and Redeemer As all men haue tasted aboundantly of the loue of Christ so all men professe to loue him againe as well as Peter and would be as ready to answere Lord thou knowest that I loue thee It is easie to professe it but it is not so easie to approue it and manifest it If we would assure our owne soules that the loue of Christ is in vs let vs feede the flocke let vs speake boldly in the Name of the Lord without respect of persons â—ucan institu â—c 13. de miâ—st let vs teach improoue correct instruct admonish exhort comfort and strengthen as we see the state of the flocke to require Let vs duly administer the Sacraments according to Christs institution let vs rule and gouerne the Church committed vnto vs let vs pray for them and be examples vnto them in life that when the great Shepheard of the sheepe shal appeare we may receiue an incorruptible crowne of glory Vse 5 Lastly let the people carefully attend to the Ministery of the word where it is setled and planted with a good conscience as to Gods holy ordinance vouchsafed vnto them Let them bring attention in hearing diligence in marking and obedience in practising Let them put away all pretences and excuses let them not inuent carnall reasons against themselues and their owne soules Let them not vse any delayes to shift off the performance of this duty But there are many men in the world that are wise to their owne destruction and seeke sundry colourable deuises to hurt themselues and hinder their owne good For this ordinance albeit comfortable and necessary ayming at nothing else but our saluation findeth through the malice of Satan and opposition of his instruments strong enemies that assault it and vndermine it to make it fall downe He knoweth well enough that if this were throughly receiued and generally established in all places his kingdome could not stand but would fall downe as lightning as we heard before Luke 10. When the trumpets sounded that God appointed though they were of Rammes hornes the walles of Iericho fell downe Iosh 6.20 â—osh 6.20 The preaching of the Gospel seemeth a weake and contemptible thing and is accounted of them that perish to be foolishnesse 1 Cor. 1.18 â— Cor. 1.18 But if it were as vnlikely to do any great work as the rammes hornes yet being imployed of God it shall be able to cast downe all imaginations and high things that exalt themselues against the knowledge of God 2 Cor. 11.5 â— Cor. 11.5 Forasmuch as to them that are called it is the wisdome of God and the power of God 1 Cor. 1.24 â— Cor. 1.24 Hence it is that the great enemy of our saluation hath stirred vp his disciples the Anabaptists and other detestable and damnable heretikes to subuert the faith of many lest the light of the glorious Gospel of Christ should shine vnto them These seduced persons seeking also to seduce Obiection 1 others reason thus No creature can worke faith and regeneration in vs it is God that doth it alone But the word preached is but a creature nay it is the voyce onely of a creature and a bare sound consisting of letters and sillables so that the vertue of it can bee no more but to signifie vnto vs the will of God I answere the word preached Answer and the vse of it are to be distinguished The right vse thereof is to vnderstand it to meditate vpon it to endeuour to beleeue it and to obey it The word preached is of force and of power not simply because it is vttered and published and the bare sound thereof commeth to the eares of the hearers for then all men should know and vnderstand it receiue it by faith and practise it by obedience but because when it is preached through the blessing of God and his secret worke in vs wee heare it with an attentiue eare and a tractable heart so that his spirit and his word goe together Esay 59.21 Esay 59.21 our hearing with the eare and his opening of the heart accompany one another Act. 16.14 Act. 16 14. Hereupon it is called the power of God to saluation that is Rom. 1.16 an effectuall instrument of his power to euery one that beleeueth The Ministers are said to be labourers together with God 1 Corin. 3.9 to bee workers together with him beseeching vs not to receiue the word of God in vaine 2. Cor. 6.1 and as the Ambassadours of God to pray vs in Christs stead that we be reconciled to God 2 Cor. 5.20 Secondly others obiect None can be saued Obiection 2 but such as are elected but all ordained to eternall life shall be saued whether they heare the word preached or not forasmuch as all the elect shall of necessity be saued and therefore there is no need of hearing to bring vs to saluation election is sufficient Answer I answere this is a diuiding of those things that cannot be diuided and a separation of those things that cannot be separated If any should reason touching the temporall life as these ignorant persons doe touching the eternall euery man would soone espie the fraude and be able to answere the obiection and put to silence the folly of the obiecters For we might as well reason thus All that are appointed of God to liue shall liue and therfore it skilleth that what they doe whether they eate or drinke or sleep or clothe themselues or whether they doe none of all these things This conclusion is of the same nature force with the former and both of them starke naught and deceitfull Euery one hath
family which was the Church of God not onely Isaac the sonne of promise in whose seede the nations of the earth should bee blessed but Ismael that was borne after the flesh that mocked his brother persecuted him that was borne after the spirit and in the end was cast out of the Church Gen. 21.9 10. Gen. 21.9.10 Gal. 4.30 Gal. 3.30 And as it was with the father so was it with the son for we see this in the children of Isaac who stroue and struggled within the wombe of their mother Gen. 25.22 and when the time of her deliuerance came she brought foorth not only Iacob Gen. 32.24 who afterward was sirnamed Israel obtaining a farre more honourable name then all the Affricani or Germanici or Asiatici among the Romanes whose praise was wholly from the earth and a blast of the mouthes of mortall man whereas he wrastled with God in Peniel and preuailed but also prophane Esau Heb. 12 16. so branded as it were in the forehead by a marke of yron by the Spirit of God who sold his birth-right for a messe of pottage For the children being not yet borne neither hauing done any good or euil that the purpose of God according to the election might stand not of workes but of him that calleth It was said vnto her Iacob haue I loued but Esau haue I hated Rom. 9.11.13 Rom. 9.11.13 Samuel was a man that feared God exceedingly and gouerned the people vprightly so that he appealed to the people and to the consciences of all men to witnesse his innocency and integrity what wrong he had done them whose oxe he had taken and whose asse he had taken or at whose hand he had receiued any bribe to blinde his eyes 1 Sam. 12.3 1 Sam. 12.3 Yet when hee was old and made his sonnes iudges ouer Israel they walked not in his wayes but turned aside after lucre they tooke bribes and peruerted iudgement 1 Sam. 8.3 1 Sam. 8.3 Dauid was a man after Gods owne heart yet he had not onely Salomon that was beloued of God 2. Sam. 13.14 and 15.16 1 Kin. 1.5 but also incestuous Amnon ambicious Absolon and trecherous Adonijah the first defiled his owne sister and wrought folly in Israel the other two rebelled against their father and sought to take away the kingdome from him The like we might say of Eli who sate vpon a seat by a post of the Temple and by his residence on his charge and daily attendance to giue answeres to the people that came vnto him gaue testimony of his godlinesse yet his sonnes were the sonnes of Belial and knew not the Lord 1 Sam. 2.12 1 Sam. 2.12 To conclude for the examples that might be brought to this purpose are infinite who was more Godly then Iosiah who remembred his creator in the dayes of his youth and reformed religion betimes in his kingdome yet his children followed not the wayes of their father but did euill in the sight of the Lord according to all that their wicked forefathers had done 2 King 23.32 37. 2 King 23. Iere. 22.18 Iere. 22.18 To all these testimonies of Scripture if we adde also the testimony of common experience of all ages and times and places and persons we may gather that all the children of the faithfull haue not beene alwayes continued vnder the covenant of God nor followed the steppes of their faithfull parents to be like vnto them Now because this is a point diligently to Reason 1 be marked of vs let vs consider the reasons whereby it may be better confirmed vnto vs. First to shew the election of God which is the highest steppe of our saluation to stand vpon the free wil and purpose of God and not vpon ordinary succession or naturall generation or any causes in our owne selues to the end that all both parents and children should confesse that such as haue receiued this power and prerogatiue to beleeue in the Name of Christ Iesus are borne not of blood nor of the will of the flesh nor of the will of man but of God Ioh. 1.13 Ioh. 1.13 This reason is noted concerning Iacob Rom. 9.11 that the purpose of God might stand according to election not of any workes but by him that calleth this was it that made difference betweene him and his brother Secondly that the best seruants of God Reason 2 may acknowledge that they can by no means conuey to their posterity the graces of God the gifts of sanctification repentance from dead workes which themselues haue receiued from God by supernaturall meanes and not by naturall they begetting naturally children of wrath as well as other men euen sinfull children tainted and defiled with originall corruption Adam begate Seth in his owne image that is in his naturall inclination to euil Gen. 5.3 Gen. 5.3 Hence it is that Dauid acknowledgeth he was shapen in iniquity and that in sinne his mother did conceiue him Psal 51. Psal 51. So then as the corne that is purged from the chaffe and made cleane bringeth vp corne againe together with the chaffe and as the father that is circumcised begetteth children that are vncircumcised so such parents as are sanctified themselues cannot leaue to their issue any sanctifying graces which must come onely from aboue from the Father of lights Reason 3 Thirdly God hath a purpose to shew his iustice in the destruction of the stubborne and disobedient as he doth his mercy in the saluation of those that are godly and obedient This is the reason rendred by the Spirit of God that albeit the sonnes of Eli were reproued by their father yet they hearkened not vnto his voyce because the Lord would slay them 1 Sam. 2.25 â— Sam. 2.25 God is determined to glorifie himselfe and his great Name in their destruction as they resolued and setled themselues their whole liues to dishonour him to their confusion Reason 4 Lastly the children euen of faithfull and godly parents doe oftentimes want the good meanes of a godly education and therefore no maruell if their hearts not being ploughed vp doe bring forth cockle and darnell in stead of good corne For the children of God doe themselues through humane frailty and infirmity sometimes faile in the performance of this duty They cocker them and are too choice and nice ouer them they dare not offend them or speake a word against them which ouerweening and suffering of them to haue their will too much God punisheth in their children whereof we haue a worthy example in Dauid toward Adonijah who exalted himselfe against his father saying I will be king and he prepared him chariots and horsemen and fifty men to runne before him The occasion of this presumption and rebellion is noted to be thus King 1.6 His father had not displeased him at any time in saying Why hast thou done so He failed toward him more then Eli did toward his sons for he said
speake vnto them all whose sinnes ye remit whose sinnes ye retaine not whose sinnes thou Peter remittest or retainest so likewise he saith whatsoeuer ye all bind on earth whatsoeuer ye all loose on earth not whatsoeuer thou Peter alone bindest or loosest on earth And this is acknowledged to be the power of the keyes by the Romanists themselues The vse of keyes is to open and shut so then they that haue their sinnes forgiuen and as it were the bands loosed haue the gates of heauen opened wide vnto them and contrariwise the dores of heauen are barred fast as with lock and key against them whose sinnes are retained So that we may rightly conclude that seeing the power of binding and loosing is the power of the keyes and giuen to all the Apostles that it is not peculiarly and properly bestowed vpon Peter alone excluding and shutting out all the rest If then here were an headship promised and bestowed we must haue a body with twelue heads according to the number of the twelue Apostles for euery Apostle must be an head as euery of them had authoritie to binde and loose to remit and retaine that is had the keyes of the kingdome of heauen deliuered vnto them Obiect But it wil be further said Christ speaketh by name to Peter I say vnto thee Thou art Peter Solution To thee I will giue the keyes c. I answere he saith indeed he will giue them vnto him but he saith not I will giue them to thee alone he will bestow them vpon him but not vpon him alone for heere is nothing either expressed or vnderstood to exclude the other Apostles The Lord saith to Ioshua I will not faile thee nor forsake thee Iosh 1.5 shall wee conclude from hence that he will leaue other of the faithfull because he speaketh particularly vnto him will God renounce or disclaime others that feare his Name No in no wise for albeit he vttered it vnto him yet it is to be stretched to all beleeuers and as true toward them all as toward him as appeareth euidently in the Epistle to the Hebrews Heb 13.6 It is one thing therefore to speake vnto Peter and another thing to speake vnto him onely But will some say Obiection why doth not Christ name others as well as him if he vnderstood others as well as him for that might haue put the matter out of all doubt and stayed much contention that hath beene about these wordes in the world I answere Answer the words are not doubtfull but to those that purpose to make them gainefull They are plaine to such as will vnderstand Peter spake in the name of the rest as the mouth of the Apostles Christ answereth to him also in the rest Hee had asked the question of them all Matth. 16.15 Whom say ye that I am All of them could not answere without confusion and disorder it was necessary that one should be the speaker as it were the foreman of the Iury and Peter in the behoofe of others as well as of himselfe confessed that he was the sonne of the Liuing God Shall we say the rest did not beleeue as much A like example we reade in the second Chapter of the Actes of the Apostles where they being filled with the holy Ghost and speaking with diuers languages are derided of many and accused to be drunken Peter standing vp with the eleuen did lift vp his voyce and say vnto the Iewes Be it knowne vnto you and hearken vnto my wordes Act 2 14 15. for these are not drunken as ye suppose c. Doth he pleade onely for himselfe and not rather vndertake the common cause of them all yes he is only the mouth of the rest and speaketh for the rest So in this place he made a free confession of his faith and the faith of the Apostles who beleeued no lesse then himselfe and Christ suiting and shaping his answere according to Peters confession speaketh vnto him but in him vnderstandeth all the rest Neither let vs goe about to gather more from them then Christ scattered or the Apostles collected For they did not conceiue that Christ by those wordes before remembred gaue any supremacy or superiority any primacy or principality of power to Peter for then they would neuer afterward haue contended which of them should be the greatest and the chiefest forasmuch as this whole controuersie had beene decided and determined by the mouth of Christ But long after this there arose a great strife among them Luk. 22.24 which of them should bee accounted the greatest Therefore they acknowledge no more authoritie giuen to Peter by those keyes of the kingdome of heauen then to themselues Neither doth Christ build his Church vpon Peter nor call him the Rocke for it is builded vpon the Rocke which Peter confessed that is vpon the Sonne of the liuing God Cor. 10.10 so that the Rocke as the Apostle saith is Christ Hence it is that Matthew distinguisheth betweene Peter and the Rocke Peter is one and the Rocke is another otherwise Christ would haue said Thou art Peter vpon this Peter I will build my Church or vpon thee will I build it he speaketh not after this manner but Thou art Peter and vpon this Rocke which must necessarily be referred to his former confession the name and person being changed Againe there is an expresse place in the Apostle which teacheth that no man can lay any other foundation then hath bene laid which is Iesus Christ 1 Cor. 3.11 Paul inspired by the Spirit of Christ can finde no other foundation of the Church then Iesus Christ they then that acknowledge and receiue and teach any other are moued by the spirit of Satan and speake in the spirit of Antichrist Furthermore Peter was one of the master workemen or master builders of the Church as he is bidden to feed the flocke of Christ 1 Cor. 3. so that he cannot be called properly the foundation of the Church and a builder of the Church the foundation being one and the builder that layeth the foundation another for that were to confound the workeman and the worke the founder and the foundation the builder and the building The builder buildeth vpon the foundation and therefore it is against naturall reason that the Carpenter which layeth the foundation should himselfe be the foundation vnlesse peraduenture by a new kinde of transubstantiation neuer heard of before this time as senselesse as the olde if that may be called olde which had no footing in the Church for a thousand yeeres after Christ whereby they turne the labourer into his labour and the builder of the house into the ground-worke of the house But suppose all this had beene spoken to Peter alone that to him alone had beene giuen the keyes that he alone should open and shut binde and loose remit and retaine at his owne pleasure and that the Church had beene builded vpon him as vpon a sole foundation
the ground the heresie and impiety of the Anabaptists who vtterly euert all orders and ordinances that God hath established both in the Church and common-wealth and in stead thereof bring in all confusions and tumults into the world For the end of Magistracy is not wrongfull vsurpation ouer others tyranny and oppression of mankind as Nimrod the mighty hunter before the Lord 〈◊〉 10.9 grew thus to be great but that wee should leade a peaceable and quiet life in all godlinesse and honesty 1 Tim. 2.2 They then that abolish Magistracy ouerturne peace concord honesty and piety inasmuch as the Magistrate is the preseruer and maintainer of all these and when there is no king in Israel euery man will presume to doe what he list and who shall controll him Hence it is that all Christians are oftentimes called vpon to performe obedience to the ciuil Magistrate the higher power â— 13.1.2 â— 2.13 14 both to the king as to him that is supreme and vnto gouernors as vnto them that are sent by him for the punishment of euill doers and for the praise of them that doe well We must therefore detest those Libertines who hold that Christians need no Magistrates but that euery man should be a law vnto himself and not be controlled by any other how wretchedly soeuer he liue how vniustly soeuer he deale how prophanely soeuer he walke Neuerthelesse though these be most madde and monstrous opinions yet these monsters will not seeme to be madde without reason as we haue declared elsewhere in sundry places First they say all Christians are the Lords freemen â—ction and therefore must not bee brought vnder the subiection of any 1 Cor. 7.22 23. I answere â—er liberty is twofold outward and inward or bodily and spirituall For seruants may be freemen and freemen may bee seruants â—l freeâ—e and â—age Ciuill freedome is a right or power resting in the person to doe according to his owne purpose and pleasure without being forbidden or hindred and interrupted by any other Contrariwise seruitude or bondage is a depriuing of one from this right whereby he is bound to liue according to the discretion of another and to do as he is enioyned and appointed by another so that he cannot liue as he list There is besides this another kind of freedome bondage â—stian liâ— and â—tude which is wholly spirituall This is a freedome of the faithful from the wrath of God from the power of Satan from the dominion of sinne from the curse of the Law from the kingdome of darkenesse from the terrours of eternal death as also from the burden of ceremonies and the bondage of humane traditions obtained to vs purchased for vs through Christ Iesus This is called Christian liberty the freedome of the spirit the freedome of the Lord and of Christ and such like Now there is also a Christian seruitude not contrary to this freedome or opposed against it but set vnder it and well agreeing vnto it which is an obligation wherby we are tyed to serue God in holinesse and righteousnes On the otherside the bondage that is contrary to this freedome bondage of the spirit is the slauery and captiuity vnder sinne and Satan and therefore called the bondage of the flesh of sinne and of vnrighteousnesse This seruitude is damnable and more to be shunned and eschewed then to be taken captiue of tyrants and to be holden of them in a deepe dungeon or in a close prison or in chaines of yron From this it is that the Scripture disswadeth and discourageth vs Rom. 6.21 because the end of it is death Some of the Philosophers of the strictest sect Cicer. parad 5. maintained this assertion and opinion that Onely the wise are free and that all fooles are slaues This hath beene accounted an hard saying Onely the wise are freemen and all fooles are slaues and a strange position but it is most true in the Church of God For such as know God and beleeue in Iesus Christ his sonne are truely wise and truly free free I meane from sin and death euen the freemen of God and of Christ Ioh. 8.36 according to that saying in the Euangelist Iohn If the Sonne shall make you free then ye shall be free indeed whereas al infidels and wicked ones are fooles and seruants of the flesh yea bond seruants of sinne and death This distinction between freedome of the body of the conscience being retained wil shut the mouthes of all those enemies that reason against Magistracy vnder this colour because we are the Lords freemen Forasmuch as we haue shewed how farre we are free how far we are not free what freedome God hath giuen and what he hath not giuen Secondly Obiect they pretend that the iust neede no lawes to guide them or restraine them but are a law vnto themselues Tim. 1.9 The Apostle teacheth that the law is not made for a righteous man but for the lawles disobedient for the vngodly and for sinners for the vnholy and prophane c. I answer Answer this sauoreth rankly of the Nouatian heresy for no man is wholly or perfectly iust as these suppose but they leaue many good things vndone and they do many euill things so that in many things we sinne all Iam. 3.2 therefore we stand in need of the law to admonish vs to teach vs to reproue vs to threaten vs yea to curse vs and condemne vs and so to vrge vs to that which is good For who is so righteous reformed that he needeth not the law to be a spurre vnto him to be clapped in his sides to helpe him or who runneth so swiftly that he needeth not some encouragement to amend his pace And if the law of God were not made against theÌ„ yet it is for them their benefit And if they should commit no euill in all their life yet they might suffer much wrong iniury from the hands of others wanting the defence of the Law to protect them So then the Law in some respect was giuen to the iust man and in some respect it was not So farre as he is regenerate by the Spirit of God he obeyeth the wil of God cheerefully and willingly and so needeth not the Law but so farre as he is in part vnregenerate and sinneth daily he standeth in great need of it The Apostle hath to doe with false prophets which maintained and taught that the Law was necessary and sought iustification by it This he reprooueth and reiecteth in two respects First touching iustification which wee cannot attaine by the law but must seeke it in Christ Secondly touching the rigour of the law and the commination annexed vnto it which serueth to terrifie the vngodly Obiection 3 Thirdly they say they need no protectour but the Lord he it is that keepeth Israel that neither slumbereth nor sleepeth He is our buckler and shield that we want not the help
and Paul chargeth the Philippians to let their patient and equall mindes bee knowne to all men But of this vertue of contentation we haue spoken at large before â—he fift reâ—oofe Fiftly it reprooueth such as contemning their owne callings as vile and base become male-content and thinke better of themselues and their owne gifts then there is iust cause and better then they would indeed if they rightly and truely knew themselues Such are all ambitious and aspiring spirits that loue to be aloft and scorne to be below that seeke for themselues an higher place and a better estate then God hath alotted vnto them as if the bramble should seeke to be promoted ouer the rest of the trees If our first parents through the tentation and instigation of Satan grew discontent with that estate wherein they were created sought to be as Gods knowing good euill Gen. 3 verse 5 no marueile if their posterity draw this corruption from them as the childe that sucketh the brest of his mother Absolom through his high mind 2 Sam. 15 4. was moued to fawne vpon the people and to seeke his fathers kingdome and life also iudging basely of his present estate and climbing vp to an higher What caused the Scribes and Pharisies to contemne and disdaine Christ and his Disciples Mat 23 6 7. but this they loued the chiefe places at feasts and desired the highest seates in the assemblies and looked to be greeted and saluted by men Rabbi Rabbi What was the cause that Diotrephes would not receiue Iohn and the other faithfull Ministers of the word 3 Iohn 9. but did prattle with malicious words against them neither would he himselfe receiue them nor suffer others to entertaine the brethren He loued to haue the preheminence in the Church Loe here the horrible plague and as it were the ranke poison of pride vain-glory and ambition These are the causes of all confusion and disorder These weeds must be pulled out of our hearts by the contrary graces if we would haue any wholesome hearbs grow therein We haue many sharpe tooles lent vs put into our hands if we list to set them on worke to grub them vp by the rootes First we must consider the state of our bodies what it is We are but dust and ashes Meanes to pull downe pride and ambition and to dust we must returne Gen. 3. What a vaine and foolish thing is it to thinke so highly of our selues that were raised out of the earth do carry about vs the matter of our mortality If we had come downe from heauen and had our beginning aboue the Clouds we should haue had wherein to glory but being all of vs fraile and mortall creatures that are here to day and lye in the dust to morrow like the grasse of the fielde Math. 6 30. which flourisheth for a time and by and by withereth away what vanity hath possessed our hearts that earth ashes should waxe proud Our life standeth wholly in vncertainty it is appointed to all men once to die and after death commeth iudgement Heb. 9 27. Neither do we know at what houre the Lord will come Math. 24 42. Why then should we soare so high seeing we must lie so low Why should we say in our hearts I will ascend into heauen seeing our pompe shall be brought downe to the graue and the wormes must couer vs Secondly we are altogether set vpon sin and bring foorth the bitter fruites of our corruption in regard whereof we are more wretched then other creatures They sinne not against God they prouoke him not to anger but keepe their originall condition wherein they were created but we miserable sinners are turned out of the right way and become abhominable so that there is none that doth good no not one Rom. chapt 3 verse 12. If then we will glory of our selues or any thing in our selues we must glory in our shame hauing nothing of our owne but sinne and iniquity Thirdly we are not able of our selues so much as to thinke one good thought neither are we sufficiently furnished to doe the least and smallest duty that God requireth of vs we haue the spawne and seed of all sinne in our nature We are ready to fall into the most horrible sinnes except God sustaine vs and hold vp our heads and strengthen our weake knees We cannot set forward one foot toward the kingdome of heauen It is as vnpossible for vs to doe any good as for a dead carcase to flie We are as poore miserable wretches that are dumbe and cannot speak blind and cannot see deafe and cannot heare The Prophet acknowledgeth that he is a man of vncleane lippes Esay 6.5 and another confesseth he could not speake Ier. 1.6 our eares also are stopped so that we cannot heare the voyce of God that we might liue Ioh. 8.47 Matth. 13.13 our eyes are closed vp so that seeing wee see not but grope as blind men in the darkenesse The light shined in darkenes and the darknesse comprehended it no Ioh. 1.5 Men naturally take themselues to be sharpe eyed and quicke sighted Ioh. 9.41 but because they say We see therefore their sinne remaineth because the carnall mind is enmity against God for it is not subiect to the Law of God neither indeed can be Rom. 8.7 Fourthly whatsoeuer gifts are bestowed vpon vs we must thinke meanely and humbly of our selues and of them The Apostle willeth vs to decke our selues with lowlinesse of mind Phil. 2.3 and that each esteeme other better then themselues We know that our best gifts are stained with many blemishes we feele our owne corruptions more then the corruptions of other men so that Gods grace and our nature are ioyned together in one subiect We are not therfore to despise other men or dwell in the contemplation of their imperfections but be alwayes working vpon our selues and considering our owne vnworthinesse that so we may more and more mortifie the deeds of the flesh and grow in the graces of Gods Spirit Fiftly let vs set before vs the example of our Lord and Master Iesus Christ we must be ready to learne of him the lesson that he offereth to teach vs by word example Hence it is that he calleth all to him that are weake and weary and saith Take my yoke vpon you and learne of me for I am meeke and lowly in heart and ye shall finde rest vnto your soules Matth. 11.29 He disdained not to wash the feet of his disciples to teach them humility not only by doctrine but by practise He is a perfect patterne as of all other vertues so also of this and therefore the Apostle setteth him before vs for our imitation Phil. 2.5 6. Let this minde be in you which was also in Christ Iesus who being in the forme of God thought it no robbery to be equall with God c. He made himselfe of no reputation and tooke vpon
the first borne c. We see heere that the Leuites were substituted in the place of the first borne who did first of all execute the Ministers office The Lord if it had pleased him could haue serued the Church with them for euer but for the causes before rehearsed he exempted them from this seruice after that for a small time and a few yeeres he had tryed their obedience to his holy wil and commandement Now in their stead he taketh the Tribe of Leui to minister vnto him and for his Doctrine 1 people We learne hereby The office 〈◊〉 the Ministery is an high and worthy caâ—ling that the office of the Ministery is a most worthy and excellent calling This is that which the Apostle saith writing to the Hebrewes chap. 5.4 No man taketh this honour to himselfe but he that is called of God as was Aaron If then it be an honour to be called to this office it followeth to be an high and honourable calling Likewise writing to the Romanes and declaring that none can preach except they be sent hee addeth out of the Prophet How beautifull are the feete of them that preach the Gospel of peace and bring glad tydings of good things Rom. 10.15 And instructing Timothy touching this office he saith This is a true saying If a man desire the office of a Byshop he desireth a worthy worke and afterward in the same Epistle cha 5.17 Let the Elders that rule well be counted worthy of double honour specially they who labour in the word and doctrine Seeing then the Ministery is an honour as the Priesthood of Aaron was seeing the office is a worthy worke and seeing the feet of the Ministers that bring the word vnto vs are beautifull so that they are worthy not onely of single but of double honour it followeth that the calling is exalted aboue many others and ought to haue a reuerent and speciall account among vs. The trueth heereof will farther appeare Reason 1 vnto vs by the force of reasons as so many proppes to stay it vp First we must consider the title giuen vnto them of an Embassadour what greater honour then to be the Embassadour of a Prince The Minister is more he is the messenger of the Lord of hostes Mal 2.7 2 Cor. 5.20 and commeth from the King of kings and Lord of lordes He is in stead of Christ appointed and sent of him to reconcile men to himselfe and to saue them So then the Ministers supply the office and sustaine the person of the Sonne of God who is the word and wisedome of his Father Not that he would haue the Ministery of his word lesse esteemed then if he should speake from heauen with terrible signes of Thunder and lightning but that he might by this meanes teach in a more familiar manner and so make the better tryall of our obedience Therefore the Apostle saith He that knoweth God heareth vs Ioh. 4.6 he that is not of God heareth vs not hereby know we the spirit of trueth and the spirit of errour We must heare the word preached by man not as the word of man but as it is indeed the word of God Thess 2.13 and so set our selues in his presence Hence it is that he saith to the disciples whom he had sent out â—ct 10.33 He that heareth you â—â—rk 10.16 heareth me and he that despiseth you despiseth me and he that despiseth me despiseth him that sent me If then the Ministery be an embassage sent vnto vs from God whereby God after a sort sueth to vs for reconciliation it serueth to set forth vnto vs the honour of this calling Secondly the honour of the Ministery is to Reason 2 saue mens soules which of all workes is the highest the holyest the heauenlyest the greatest What other calling can compare with it in this respect Other professions and ordinances respect the good of this life as peace or health or wealth and such like but the end of the Ministery alone is the saluation of soules Paul willeth Timothy to take heed to himselfe and vnto doctrine adding this reason Tim. 4.16 â—biection for in doing this thou shalt saue both thy selfe and them that heare thee It will be obiected we are saued by Christ onely as I haue beene oftentimes answered we haue saluation by no other then by him â—nswer It is true indeed Christ hath performed so much as is sufficient for the saluation of all yet none are actually saued but they onely to whom the benefits and merites of the Messiah are communicated Now his merits are applyed two wayes by the Ministery of the word and by receiuing of the Sacraments for which cause the power of saluation is ascribed vnto them We doe not teach that men are saued by the preaching of the word to driue men from Christ thereby or to build our saluation vpon any other for we preach nothing we regard to know nothing but Christ and him crucified We goe not about to lay any other foundation but the question is of the meanes how we shall come to the sauing knowledge of Christ which is ordinarily done by the sound and sincere preaching of the Gospel so that this calling is a most excellent calling Reason 3 Thirdly this truth is farther confirmed and strengthened by the contrary in that without it ordinarily no man can attaine to saluation as may appeare by the meanes whereby it is effected and by the degrees whereby it is finished None shall be saued but such as are effectually called but what is the Church other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 then a company of men called and they are called by the Ministery of the Gospel made powerfull and effectuall by the Spirit of God Ye are called by our Gospel 2 Thes 2.14 to the obtaining of the glory of the Lord Iesus Christ By it our mindes are enlightened to see our owne miseries and Gods infinite mercies and then by it Luk. 1.79 Act. 26.18 Esay 53.1 as by the strong arme of God we are drawne vnto him Againe none are saued but such as are iustified being acquitted from their sinnes and accepted in Christ as righteous and as heires of eternall life But we are iustified by faith and faith commeth by hearing the word of God Rom. 10.17 1 Cor. 3.5 so that the Preachers are the Ministers by whom we beleeue Lastly none are saued but such as are sanctified by the Spirit of regeneration and whosoeuer is in Christ is become a new creature 1 Pet. 1.23 but we are borne againe by the immortall seed which is the word of the eternall God so that we are begotten into him by the preaching of the word In this respect the Ministers are called spirituall fathers 1 Cor. 4.15 because they beget vs as children by the Gospel of Iesus Christ Thus then we see the worthinesse and excellency of this calling and what we are to esteem therof As then we heard
immediately going before where he willeth them to heale the sicke to clense the leapers to raise vp the dead and to cast out diuels If they be extended farther because he willed them to goe and preach â—ath 10 7. saying The Kingdome of God is at hand he forbiddeth them to set the Gospel to sale as that which standeth at offer and proffer so that the Minister must not be giuen to filthy lucre 1 Tim. 3 3. Tit. 1 7. So then they do giue freely who do not intend gaine as the reward of their labours nor set it before their eyes as the marke they aime at but desire nothing more then the glory of God and the saluation of the Church and referre thereunto all their studies and endeuourss They that onely or cheefely seeke their owne wealth are truly called hirelings whereas the seruants of God haue him before their eyes of whom they are sent that so they may feed the flocke with knowledge and doctrine â—biection Againe it may be saide that Paul witnesseth he tooke nothing of the Corinthians and that he laboured with his owne hands Acts 20 34. 1 Cor. 4 12. I answer â—nswer the Apostle in taking nothing of that Church considered what did belong to the edification of that Church neuerthelesse the brethren that came from Macedonia supplied his wants and helped him in his necessities But of this we spake more at large in the former doctrine Vse 3 Thirdly let no man presume to refuse and reiect the Ministery as thinking themselues or their children too high or this calling too low for them thinking themselues too honourable and this office too contemptible for their persons No man is too good to serue God at the Altar and to minister in his Sanctuary If any refuse the Ministery in regard of his birth and his wealth or worth or gifts he deceiueth himselfe and ouervalueth his owne condition for who is sufficient for these things Cor. 2 16. We are a thousand fold more vnworthy to be Ministers then the Ministery can be thought vnworthy of vs. Noah was the Prince of the world yet a Preacher of righteousnesse 2 Pet. 2 5. Melchizedech was both King of Salem and a Priest of the most high God Heb. 7 1. Gen. 14 18. Samuel was both a Iudge of the people and a Prophet of God 1 Sam 3 20. and 7 15. Dauid was both a King a Prophet And albeit certaine Kings haue beene Prophets yet it was no greater credite to the Ministery that Kings were Prophets then commendation to Kings themselues that they were Prophets as it was a greater glory to Kings that they haue beene Philosophers then credite to Philosophy that Kings haue studied professed and imbraced it The Son of God our Lord Iesus Christ before his incarnation was the Teacher of his people for by his Spirit he spake in the Patriarkes Prophets and was the Messenger of God and therefore called the Angell of the Couenant and after that he tooke our flesh and nature vpon him being the seed of Abraham he professed that he was sent to preach deliuerance to the captiues the acceptable yeare of the Lord Luke 4 18 19 43. He was equall in glory with the Father yet this was his calling and worke while he liued vpon the earth God the Father thought it a meet office to be committed to his onely begotten Sonne and should it seeme a reprochfull office to his seruants If he were annointed to be both our King Prophet and Priest let not vs despise prophesie Nay not onely the Sonne of God as he was man disdained not this function but God himselfe in Paradise was a Preacher of the Gospel Gen. 3 15. The seed of the woman shall bruise the serpents head Math 17 5. and the Spirit of God is as it were a fellow-worker with the labours of the Ministers Besides the Angels themselues most glorious creatures that alwayes behold the face of the Father that is in heauen haue not refused to be the publishers of this message Luke 2 9 10. Wherefore all such as GOD hath blessed with forward and toward children as a speciall mercy toward them and withall bestowed the goods of this world vpon them enabling them to maintain them in schooles of learning ought to further the building of Gods Church and to thinke it no disgrace or disparagement vnto them to apply their sonnes to be workmen in this spirituall building and so to dedicate them vnto God as godly Hannah gaue Samuel vnto the Lord that so long as he liued he might bee giuen vnto the Lord 1 Sam. 1 28. It is a thing greatly to be lamented that this high office of preaching the word is so contemned by all of high calling that the Nobility vtterly shunne it the greatest part of the Gentry of the Land generally refuse it eyther as base in it selfe or at least as base to them or in them Great mens children are set to study mans law but it beseemeth not their greatnesse to study Gods law To be sent on Embassage in the affaires of a Prince is a great honour but to be sent with Gods message in his mouth is esteemed a disgrace Ye fooles and blinde whether is greater God or man Whose message is most honourable Gods or else mans We see in the Popedome how men of countenance and estimation are not ashamed to giue their children to the Popes seruice and beare the mark of the beast and refuse not to haue theÌ„ neerely and ill-fauouredly shauen vntill they haue scarce one haire of an honest man left vnto them Cardinal Pool nay some of the blood royall haue taken vpon them the orders or rather the disorders of that Hierarchy as we haue examples in our owne Chronicles Princes themselues haue renounced their crowns and kingdoms and entred into Monasteries haue put their sonnes and daughters into Cloysters It is very apparent that Princes among the Heathen were also Priests Shall not these being poore blinde Idolaters that knew not GOD aright stand vp at the day of iudgement against vs to condemne vs that haue so little care or loue to the Lords Temple that the seruing of him there is become so vile a thing as it is not beseeming a mans sonne of any countenance and reputation in the world So that they will not set their hand to the Lords Plough but scorne it almost as much as to go to plough and cart The Prophet Esaias as it is probably collected was of a very noble linage See the Argument of the Geneua translation Prolego Vrsini in Esay sonne to Amos who was brother vnto Amaziah King of Iuda and therefore thought to be of the blood royall as the Hebrew writers agree who had the bookes of Genealogies extant among them The Prophet Daniel with Hananiah Mishael Azariah were of the Kings seed Dan. 1 3. We heard before that Christ himselfe the Lord of life and the most honourable person
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
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
with suspicion of adultery when as oftentimes she is innocent I answere Answer that God dealt with his people two wayes sometimes he commandeth that which is simply and in it selfe good and honest and forbiddeth that which in it selfe and owne nature is euill as when he commandeth to restore and forbiddeth a witch to liue and infinite such like precepts Againe sometimes he winketh at some euils that could not be auoyded as it were bearing with an inconuenience to remedy and to preuent a mischiefe To the end they might sly from the greater he tolerateth and permitteth the lesser euill This we see euidently in the cause of diuorse Deut. 24.1 He suffereth them to put away their wiues vpon priuate grudge and dislike as he doth allow it simply in the case of adultery Matth. 5.32 and 19.8.9 Not that he euer approued of it but Christ saith it was for the hardnesse of their hearts howbeit from the beginning it was not so The like we might say of marrying many wiues a common custome among the Patriarkes and godly kings which was as a mighty streame bearing all things before it it was permitted but neuer allowed Mal 2.15 it was practised but neuer pronounced to be lawfull Sometimes therefore God giueth lawes as Lord and God to their consciences which did binde them for euer and sometimes as a Lawgiuer he tolerateth that which he could not take away as Princes doe such abuses as haue taken roote among their subiects and are growne to an head so that custome is turned into another nature For to beare with corruptions is one thing and to remooue them is another So in this place howsoeuer the iealous head of the surmising husband offendeth against God when vpon euery light occasion and suspicion he accuseth his wife that is innocent of adultery yet lest he being wayward and head-strong should rage and rise against his wife in fury and lay violent hands hands on her and so be his owne iudge and executioner it pleased God to remedy that mischiefe allowing them an ordinary meanes to make tryall of their wiues whether they were guilty or not guilty of vnfaithfulnes and falsehood toward them In the meane season God alwayes condemneth iealousie suspicion arising without iust causes forbids to receiue a false accusatioÌ„ not only against their wiues but against any their friends neighbors or enemies as we shall shew more afterward And the Priest in this case if he saw no cause of suspition that he could approue off no doubt both might and did put backe the husband and reiect his needlesse tryall and therefore he is commanded when he intendeth such a matter to goe first of all to the Priest euen as the leapers were sent to the Priest who did pronounce them either cleane or vncleane and was made a competent iudge in the matter So that al husbands were not altogether left to their libertie to accuse without cause to try without proofe and to suspect without occasion And albeit the same allowance be not giuen to the wife to make tryall of the suspected husband yea though the spirit of iealousie come vpon her yet the husband was warned hereby that he is no lesse guilty in the sight of God who would also find him out in his sinne and that he ought to deale with all meekenesse and moderation with his wife as it is noted touching the Pharisees when Christ said to them that would haue the woman taken in adultetery to be stoned Ioh. 8.7 9. Let him that is without sinne among you cast the first stone at her they which heard it being conuicted by their owne conscience went out one by one beginning at the eldest euen vnto the last Thus much touching the first Question Againe others may obiect and say What Obiect 2 needed this solemne meanes of purgation which was to be put in practise by so many seueral ceremonies some to be done by the husband some by the wife some by the Priest forasmuch as there was a neerer course and a more ready way to bring the matter to light For the high Priest hauing on his breast-plate might in all doubtful and difficult cases whatsoeuer haue asked counsell of God and giuen answer vnto men as Numb 27.21 Exod. 28.30 and in the bookes of Samuel This was practised oftentimes when the people of God were in distresse and vncertaine what to doe Whereas this law of tryall of the suspected wife was not often if at any time it was practised As for that which is read and found in the forged and counterfeit Gospel of Iames Daâ—â—d 〈…〉 that the blessed Virgin espoused to Ioseph had these bitter waters giuen vnto her and that she dranke of them and thereby cleared her selfe is no better then a grosse fable of some idle head hammered in the times of darknesse and vented abroad to deceiue the simple I anwere â—â—swer to the obiection that the hauing of one means is not the taking away of another True it is that it is needlesse to be done by more which may be done by fewer but repetition and iteration of moe meanes in Gods matters is not needlesse In earthly things we say commonly that store is no sore and that if a man haue two strings to his bow it is the better â—tle 4.9 so that in all things two are better then one A more plentifull prouision doth not hurt but helpe Howbeit it pleased God to adde this meanes also to diuers others to declare how greatly he hateth and detesteth adultery and that thereby he might terrifie all women and make them afraide to commit secret sinne through the reproach and infamy they were compelled to vndergoe if they should giue any suspicion of adultery vnto their husbands Obiect 3 Lastly the question must be asked what is meant in this place by the spirit of iealousie when it is said If the spirit of iealousie come vppon him verse 14. â—â—swer I answer it is an Hebrew phrase and manner of speaking noting thereby an eager and earnest desire a feruent and forward inclination vnto any thing which are deepely rooted in their hearts So that the Hebrewes cal all earnest inclinations and passionate affections by the name of the spirit as the spirit of lying 1 King 22.13 the spirit of giddinesse Esay 19.14 the spirit of drowsinesse Esay 29.10 the spirit of vncleannesse Zach. 13.2 the spirit of fornications Hos 14.12 the spirit of errour 1 Ioh. 4.6 In all which places it signifieth the exceeding forwardnesse and wonderfull pronenesse of mans corrupt nature vnto those euils as though the soule were wholly set vpon them and minded nothing else Againe by a figuratiue speech it pointeth out vnto vs the chiefe author and principall cause from whence it is deriued euen Satan the vncleane spirit the euill spirit the worker of all wickednesse the first father and founder and fountaine of all sinne whatsoeuer For euen as when we reade of the
as we haue noted in sundry particulars before We sinne against God because we resist and withstand his will whose pleasure it is that wee bring forth the fruites of sanctification wee pollute and prophane the holie ordinance of Matrimony wee make the members of Christ the members of an harlot and so seeke to draw as much as in vs lyeth our blessed Sauiour into a filthy fellowship of our sinne Down Lectur on Hos 4 2. we defile the Temples of the holie Ghost and turne them into stewes Against our neighbour because this sinne is not committed alone but we draw some other to be partakers with vs in the same wickednesse punishment we sin against the wife or husband of the married-party whom we wrong in the cheefest treasure possession that she or he hath we sinne against the fruite of our owne body whom we disgrace brand with a note of perpetuall infamy which for the most part proue a degenerate brood through want of good-education and especially thorough the secret iudgement of God we sin against our owne families which wee oftentimes ouer-turne by defiling of them turn our houses into stewes we sin against the Cities societies kingdomes where we abide because we defile the land and cause it to vomit out the inhabitants we sinne against the church of God both by hindering the propagation thereof Malach 2 â—5 which encreaseth by an holye seed and by causing it to be euill spoken of by others as if it wer a company of vnclean persons Against our selues because we make our bodies the instruments of sin and sathan we weaken them and make them subiect to diuers diseases and we plunge soules bodies into the pit of hell which burneth with fire and brimstone Such then as are adulterers do not goe into hell alone they carry other company with them If then the iudgements of pouerty beggery infamy infirmity folly and impenitency will not mooue vs to make conscience of this sin yet let this preuail with vs that thereby we destroy our owne soules and exclude our selues from his presence Let vs threfore be watchful ouer our own wayes let vs pull vp the roote of this sinne and all other of the same sort and mortifie the deedes of the flesh Col. 3 5. Let vs cut off all occasions that may draw vs to them as surfetting drunkennesse idlenesse wantonnesse prophane company and such like And aboue all these things let vs obserue these three things First let vs remember that as God is holie so he requireth an holy people to serue him It is his wil that we liue in sanctification so that without holinesse no man can see God or haue fellowship with him Heb. 12. Secondly we must learne to feare God in his word and mark the commandement that forbiddeth adulterie Nothing maketh vs to fall into sinne but the forgetting of the Law which saith thou shalt not sin This stayed vp Ioseph in a strong tentation which being yeelded vnto did set before him a faire shew and goodly traine of all pleasures profits honors but being withstood did threaten him with a multitude of miseries hatred pouerty sorow shame imprisonment destruction and death it selfe yet he eschewed the sin by this means Shal I do this Genesis â—5 3â— and sin against God The word of God must be made our wisedome and direction our guide and our counsellor it is able to deliuer vs froÌ„ the stranger that flatteteth with her wordes This is it that Salomon setteth before vs My sonne keepe thy fathers commandements Prou. 6 â—â— â— 23 24. and forsake not the law of thy mother binde them continually vpon thine heart and tie them about thy necke c. For the Commandement is a lamp and the Law is light c. to keepe thee from the euill woman from the flattery of the tongue of a strange woman He teacheth that the lips of a strange woman drop as an hony combe and that her mouth is smoother then oyle but her end is bitter as worme-wood and sharpe as a two-edged sword how then shall we bee deliuered from her if the word of truth bee not in our mouthes and that which is more in our hearts to rule and reforme vs and to order our pathes aright Such as are ignorant of the word are soonest ouer-taken and they that haue not the loue and power of it dwelling in them The foolish woman that sitteth at the doore of her house and calleth the passengers that goe right in their waies Prou. 4 â— maketh choyse of such as are simple and want vnderstanding to turne in vnto her Lastly let vs keepe inuiolable the Couenant of marriage made in the presence of God of Angels and of men let the married persons make one another the delight of their eyes and the ioy of their hearts and be carefull to performe the duties they owe one to another And as the vnlawful impure coniunction of man and woman is detested of God so is holy matrimony euer accepted of him and adorned with many blessings and crowned with a continual supply of the fruits of his loue and fauour The Prophet sayeth Blessed is euery one that feareth the Lord walketh in his waies 〈◊〉 28 1 2 for thou shalt eate the labour of thine hands happy shalt thou be and it shal be well with thee thy wife shall bee as a fruitfull Vine by the sides of thine house thy children like Oliue plants round about thy table behold that thus shal the man be blessed that feareth the Lord. Riches are the inheritance of parents but a prudent wife is a speciall gift of God and wee receiue her as at his hands The Apostle doth beautifie it with an honorable title when he calleth it honorable in all It is the spirit of error which calleth that vncleane which God hath sanctified Adultery is foule and vncleane but the marriage bed is vndefiled Damnable then is the decree of Pope Syricius that marriage it selfe is the pollution of the flesh that the married cannot please God Diuellish also is the law of forced chastity restraining some orders and degrees from it whereas to auoid fornication euery man is commaÌ„ded to haue his owne wife and euery woman her owne husband 22 And when he hath made her to drinke the water then it shall come to passe that if she be defiled and haue done a trespasse against her husband that the water that causeth the curse shal enter into her and become bitter and her belly shall swell and her thigh shall rot and the woman shall bee a curse among her people 28 And if the womaÌ„ be not defiled but be clean then she shal be free and shall conceiue seed Wee haue shewed already that in setting downe this law of triall Moses obserueth 3. things First the cause is propounded Secondly the question and controuersie is determined And lastly the euent of the whole is deliuered The two former haue bene
to the people of God and to prouide for them in their necessities and to deliuer them from the oppressions of the mighty in consideration whereof he is bold to intreate the Lord to thinke vpon him for good according to all that he had done for his people Neh. 5 19. So is it lawfull for vs to craue of God to be mindfull of vs in goodnesse according as we haue done to others and dealt toward them If we remember God we may be assured that he will remember vs. If we be carefull to heare his word he is carefull to heare our prayers according to his promise He will returne like for like care for care hearing for hearing and blessing for blessing If we be carefull to heare his voyce his eares are open to heare vs and if we blesse him he will blesse vs. And as he hath promised to heare them that heare him so hee hath threatned not to heare them that will not heare him Prou. 1 28 29. They shall call vpon me but I will not answer they shall seeke me early but they shall not finde me for that they hated knowledge and did not chuse the feare of the Lord. And to this purpose speaketh the Lord in the Prophets Micah 3 4. Zach. 7 13. They shall cry vnto the Lord but he will not heare them hee will euen hide his face from them at that time as they haue behaued themselues ill in their doings This is a greeuous threatning and full of all discomfort It is as it were the top of all misery to haue God stop his eares against vs. To liue in this sort is worse then a thousand deaths If a Subiect had a petition to put vp to the Prince and knew he would turne away his face from him how neare would it goe vnto him and how would he bee discouraged Or if a childe knew that whatsoeuer he asked of his father should be denied vnto him except he obeyed his father in that whereunto he exhorted him I suppose it would stirre vp the sonne to doe the will of his father In like manner it ought to be with euery one of vs. Seeing God hath bounded and limited his hearkning vnto our voyce when we speake vnto him with this condition that wee hearken vnto his voyce when he speaketh vnto vs it ought to moue vs to heare his word with feare reuerence and to expresse the power of it in obedience that so we may comfort our selues with assurance of Gods mercy toward vs in regard of our zeale and affection toward him Thirdly from hence we may learne to bee Vse 3 patient vnder the punishments that do befall vs. For seeing God will punish vs in the same manner that we offend when we feele perceiue that he meeteth with vs and hath found vs out and that we can no longer be hidden nor our actions from his eyes let vs stoope downe vnder his hand and hold our peace because he hath done it Let vs not fixe and fasten our eyes vpon the earth beneath nor dwell vpon the meditations of mens dealings toward vs but lift our hearts vnto God who alwaies punisheth vs iustly he being the righteous Iudge of all the world to whom is incident no vnrighteousnesse If we bee slandered and defamed by others let vs consider whether we haue not done the like to others and therefore the Lord recompenceth vs in the same kinde and as it were taketh our feet in the snare that we haue laid for others and casteth vs into the same pit which we digged for them as it fell out to Haman who was hanged vpon his owne gallowes so that as we haue wronged others it falleth out that we must receiue wrong from others This is the vse that Salomon pointeth out in the booke of Ecclesiastes Eccl. 7 21 â— Take no heed vnto all wordes that are spoken lest thou heare thy seruant curse thee for oftentimes also thine owne heart knoweth that thou thy selfe likewise hast cursed others Let vs therefore be patient in iniuries let vs not slander them that slander vs nor reuile them that reuile vs nor speake euill of them that speake euill of vs. Moses is commended that when Miriam and Aaron rose vp against him and moued sedition by reason of the Ethiopian woman whom he had married he possessed his soule with patience and bare all their reproches with meeknesse of spirit for hee was very meeke aboue all the men that were vpon the face of the earth Numb 12 3. Numb 1â— 1 It is said of Saul being made King of Israel that when the children of Belial saide How shall this man saue vs and they despised him in their hearts he gaue them not taunt for taunt nor rebuke for rebuke hee commanded not the standers by to take away their liues albeit they deserued it and he had power in his hand to do it but he held his peace 1 Sam 10 1â— and passed by their reproches as a blinde man that saw them not as a deafe man that heard them not and as a man without sense that felt them not When Shemei reproched Dauid and cursed him with an horrible curse Dauid with patience abstaineth and with perswasion refraineth others from reuenge that offered themselues to take off the head of that dead dogge so that he saide Let him alone 2 Sam. 16 â—2 it may bee that the Lord will locke vpon mine affliction and requite good for his cursing this day Hee could haue returned vpon him curse for curse nay wounds for words but he knew well enough and teacheth it to others in another place that hee which loueth cursing the same shall come vpon him Ps 10â— 1â— â— and hee that delighteth not in blessing it shall be farre from him because as he cloathed himselfe with cursing like as with his garment so it shall come into his bowels like water and like oyle into his bones It is well said of an heathen man Sentâ—â— Feare none more then thine owne conscience This is the right and ready way to get a good name and to keepe it being gotten to iudge of others with right iudgement and christian equity carrying a charitable opinion of euery one thinking well of them speaking the best of them and couering the multitude of infirmities as Shem and Iaphet did the nakednesse of their father This is true charity indeed and heereby we may assure our owne hearts that wee loue not in word and tongue onely but in deed and truth The counsell of the Prophet is good wholesome to this purpose Psal 34.12 13 14 15. What man is hee that desireth life and loueth many daies that he may see good Keepe thy tongue from euill and thy lippes from speaking guile depart from euill and doe good seeke peace and pursue it The reason is because the eyes of the Lord are vpon the righteous and his eares are open vnto their cry whereas the face of the Lord
condemn our churches our ministers our sacraments to be no true Churches of Christ no true Ministers of Christ no true Sacraments of Christ And concerning our Liturgie or forme of publike praier read and prescribed to bee read they account it Antichristian they vtterly detest it and account it abhominable no more acceptable to God then the offering of Swines flesh was vnder the Law which the Lord abhorred as if they had instead of his appointed sacrifices cut off a dogs necke And albeit we haue the examples of all other Churches vnder heauen as presidents that go before vs in this practise and albeit wee follow them as they followed Christ yet they wil not allow vs to be like to them nor wil permit that to the people of God which he here prescribed to the Priests yea albeit they haue no examples whom they can pretend to follow yet they wil be singular in their own conceits condemn al others that will not ioyne with them The 136. Psalme was sung in the congregations long after Dauids daies as appeareth 2 Chro. 20 21. what Did they therein offer vp swines flesh Hezekiah that godly king that set his whole heart to seeke the Lord whom the Lord healed of an incureable disease â— Kings 21 1. Esay 38 8. and wrought a miracle in the heauens to assure him of deliuerance from his enemies this good King so much regarded of God togither with his Princes commanded the Leuites to praise the Lord with the words of Dauid and of Asaph the Seer 2 Chro. 29 30 so they did according to the kings commandement sing praises with gladnes they bowed their heads worshipped 2 Chro. 29 30. Did the King and the Princes command the Leuites to offer vp swines flesh or was their seruice no better accepted then the cutting off of a dogs neck or did it any whit quench their zeale or slake their deuotion that the words were not their owne but penned long before by Dauid the Prophet and Asaph the Seer No they praised the Lord with gladnes of heart and humblenes of mind which they testified by this sign that they bowed their heads and worshipped Obiect But it will be saide This was a thansgiuing I confesse it was but if it be lawfull to vse a set forme of praising and thansgiuing Answer then also of praying and making petition because there is a like reason of both And that we may the better see their errour and themselues confesse they are deceiued let vs examine som of their obiections in this place the rest we will reserue vnto the 10. chapter Numb 10 35 36. where we shal haue farther occasion to search more into this point One obiection which Obiection 2 they alledge is this that this set seruice is to quench the spirit 1 Thes 5 19. and to limit him that teacheth vs to pray to tel him how farre he shal go and to appoint him his banks and bounds beyond which he may not passe whereas we shold pray as the Spirit moueth giueth vs vtterance To vse a set forme or if you list to call it so a stinted forme of praier Answer is not to stint the Spirit but to helpe the Spirit But doth the Spirit of God need the help of man Obiection 3 Is not he al-sufficient by himselfe of himself Answer He standeth not in need of vs but is most sufficient howbeit the Spirit in vs is weake the worke of the Spirit is vnperfect and is perfected not all at once but by degreee If all the true seruants of God had receiued a perfect measure of grace and if all that haue the Spirit of God had the same Spirit fully without any defect or infirmity they should not neede any humane helpes but haue sufficient store of their owne So then to the former obiection I answer 3. things First if hee that taketh a booke and readeth a set prayer did stint the Spirit then he that taketh the Scripture into his hands and readeth a chap. out of the old or new Testament and then staieth goeth no farther might as wel be said to stint the Spirit Or he that heareth another pray should stint the Spirit also because all such as heare the prayers of others are stinted what to heare All cannot neyther ought to bee speakers either in the priuate house or in the house of God 1 Cor. 14 40. this were to breake the order of decencie required in prayer now such as are hearers of others haue words after a sort prescribed vnto them and limited how farre to goe and yet cannot such hearers be iustly taxed to limit or to quench the Spirit Againe obserue that the Spirit of God is neuer stinted or curbed neither can rightly be said to be quenched so long as it is kept within his owne bounds that is the limits of the holy Scripture as it ought to be Hee then that prayeth the prayer of Christ or the salutation of Paul or a Psalme of Dauid which he hath premeditated before or committed to memory cannot be said to quench the Spirit except we will imagine that the Spirit can be against himselfe Lastly to quench the Spirit is to oppose against the voice of the Spirit Rom. 1 18. to crosse and contradict the Spirit and to with-holde the truth in vnrighteousnesse Therefore althogh a man doeth not speake euery thing that the Spirite putteth into his head and into his heart yet hee cannot be charged to quench the Spirit except he set himselfe against it that with a set purpose to gainsay and resist it As for example when wee craue of GOD to feed vs with food conuenient for vs Pro. 30.8 to make vs content to eate our own bread 2 Thes 3 12. though we do not expresly pray to God to keep vs from vsing vnlawful shifts vngodly meanes whereby we seeke to get into our hands the goodes of other men yet we cannot be said to quench the spirit except we refuse so to pray because wee purpose to liue and thriue by iniuries and oppressions by fraud and deceit then indeede we quench the Spirit because we controll the voice of the Spirit speaking to vs in his word Again they obiect Obiection 4 that the scripture techeth that we know not what or how to pray Rom. 8 26. The spirit helpeth our infirmities for we know not what we shold pray for as we ought c. but when we haue a set forme of prayer framed to our hands and the booke lieth before vs wee know then what to pray and neede not the helpe of the Spirit and therefore such cannot say with the Apostle they know not what to pray for as they ought This is a silly collection and indeede a meere cauillation I answer therfore 2 things Answ First by setting downe the meaning of the words We know not what wee should pray for as we ought to wit of our selues as 1 Cor. 2 14 15.
he worketh in the people This is a blessed worke happy are they that are so wrought vpon The obedient hearer is the onely hearer that heareth to saluation that receiueth with meeknesse the engrafted word that is able to saue his soule CHAP. VII 1. AND it came to passe on the day that Moses had fully set vp the Tabernacle and had annointed it and sanctified it and al the instruments thereof both the Altar and all the vessels therof and had annointed them and sanctified them 2. That the Princes of Israel heads of the house of their fathers who were the Princes of the Tribes and were ouer them that were numbred offered 3. And they brought their offering before the Lord sixe couered wagons and twelue Oxen a wagon for two of the Princes and for each one an Oxe and they brought them before the Tabernacle 4. And the Lord spake c. HItherto of the sanctification which is generall and common now Moses descendeth to particular lawes This chapter containeth two thinges first the offering of the Princes secondly the speech of God to Moses The offering of the Princes is set out by certaine circumstances of the time when they offered when Moses had fully set vp the Tabernacle and had annointed and sanctified it c. of the persons which offered the Princes of the Tribes the heads of the house of their fathers and of the place where they are offered it was before the Lord. Then their offering is described by the particulars that were offered which is performed ioyntly or seuerally Ioyntly they brought sixe couered wagons and twelue Oxen c. I will not stand particularly to speake of the sanctifying and anointing of the Tabernacle handled at large Exod. 40 9 10. Remember in generall that the Tabernacle was a type and figure of the Church Willets Hexapl. in Exod. 36. which is a company of men acknowledging and worshipping the true God whoÌ„ Christ doth regenerate and sanctifie with his Spirit and purposeth afterward to glorifie theÌ„ in his kingdome 1 Iohn 2 27. Moreouer consider that these Princes heere described are called the heads of the house of their Fathers This word is diuersly taken in the Scriptures God is the head of Christ Rainol confer with Hart. ch 1 Christ is the head of man and man is the head of the woman 1 Cor. 11 3. The head of Syria is Damascus the head of Damascus is Retzin Esay 7 8. The heads of the Leuites are put for the cheefest and the Priest the head that is the cheefe Priest Neh. 1 16. 2 Chron. 31 10. The King the head of the Tribes of Israel 1 Sam. 15 17 The heads of housholders the Elders Exod. 16 13. The head of the people the foremost 1 King 21 9. The head of the Mountaines the highest Esay 2 2. The head of the spices the cheefest Exod. 20 23. Among Dauids Captaines the heads are the most excellent 2 SaÌ„ 23 8 13 18. The Princes mentioned in this place may after a sort be called heads in all these respects because they are the cheefest the foremost the highest and the most excellent And albeit Kings and Princes abstaine from this title to be called heads of the Church as pointing out the soueraignty of Christ and content themselues to be stiled supreme Gouernors as appeareth by the oath of supremacy vsed among vs yet we doubt not but they may be called by that name in a kinde degree of resemblance because they haue preheminence of place and gouernement ouer all people within their dominions 1 Sam. 15 â—â— For if Samuel tell Saul that when he was little in his owne sight he was ordained to be made the head of the Tribes of Israel being annointed King it may be thought not vnlawfull being rightly vnderstood to giue Princes the name of heads of their people As for the Bishop of Rome that challengeth this title to be called head of the whole Church wee cannot acknowledge him for any such head but rather the taile being indeed no sound member of the Church but the head of the apostacy and falling away from the faith prophesied of by the Apostle 2 Thess â— â— Touching the annointing oyle wherewith the Tabernacle and the vessels thereof were annointed signifying that all the true members of the Church are endued with the graces of the Spirit from hence the superstitious Romanists would gather their consecrating and hallowing of Churches with oyle and other ceremonies and hold it vnlawfull to say their Masse in a Church not hallowed yea they will tell vs of much profite and many vses thereof as the increase of deuotion and the expelling of diuels But hereby they run into sundry errors abuses They deuise and set vp a sanctificatioÌ„ without warrant of Gods word Euery Pâ—â—â—â— with theÌ„ 〈◊〉 bapâ—â—◠〈◊〉 Bishops 〈◊〉 may 〈◊〉 Churche 〈◊〉 also they â—â—fer 〈◊〉 â—â—â—firmaâ—â—â—â—â—fore bapâ—â—â— they prefer their owne tradition before the institution of God they commit idolatry in dedicating Churches to Saints they make these ceremonies a part of Gods worshippe they would bring in againe the types and shadowes of Moses law which doe not binde vs but are abolished they make humane traditions and obseruations not grounded vpon the Scripture to be the meanes to stir vp deuotioÌ„ Lastly they teach that by this vnholy hallowing diuels are driueÌ„ out of churches which are not cast out but by fasting praier Matth. 17 21. As for that dedication of Churches which standeth partly in prayer grounded vpon the word and partly in setting of them apart to holy vses to the preaching of the word to the administration of the Sacraments such like exercises of religion we do no more condemne then Dauids dedication of his house which he had newly built Psal 30. who notwithstanding vsed neither crossings nor tapers nor such toyes as are taken vp and tollerated in the Church of Rome Ver. 1. And it came to passe Moses hauing prouided all things necessary for the seruice of God mustered his army diuided them into troopes and squadrons before remembred and appointed them Leaders of all sorts here he sheweth that the twelue Princes the Captaines Commanders of the Tribes broght their offerings before the Lord to wit sixe couered wagons and twelue Oxen to draw them to transport in them as they marched the parts of the Tabernacle with al the vessels belonging thereunto â—â—â—ect But were not these things to be carried vpon the Priests shoulders What vse then was there or what need of these wagons or chariots The Sanctuary indeed or the most holy place â—â—â—wer for greater respect and reuerence was to be carried vpon the shoulders of the sonnes of Kohath to whoÌ„ the charge was committed howbeit these wagons were appointed to carry and conuay in them the other parts of the Tabernacle and the vessels thereunto belonging and were deliuered to the Leuites for that seruice namely to the sonnes of Gershon and Merari Now
to his glory and to the good of others Wee must referre them to him as we haue receiued them of him As all riuers runne into the sea so all our riches should returne to God Thirdly we must be ready and willing to leaue them whensoeuer God shall call for them For hee that bestowed them may he not require them againe when he pleaseth we must leaue them rather then leaue him If we haue this godly resolution then may we perswade our owne hearts that we are thankefull for them Thus it was with Iob 〈◊〉 1.21 when he could say The Lord hath giuen and the Lord hath taken away blessed be the Name of the Lord. Fourthly wee must not put our trust and confidence in them and if riches encrease 〈◊〉 10. we must not set our hearts vpon them because then we commit grosse idolatry with them This is a fearefull sinne Many such idolaters it is to be feared remaine stil in great store among vs â—nd albeit idols be banished out of our Churches yet many doe yet set them vp in their hearts This idolatry is so much the more dangerous because it is more close and secret coloured vnder the name of vertue practised by such as detest popery and idolatry and therefore is lesse perceiued and discerned Lastly we must not account these the chiefest riches or the best treasures inasmuch as the vngodly haue commonly the greatest share of them Luke 12. and 16. and therefore we must labour to be rich in faith 〈◊〉 6.11 in loue in righteousnesse in godlinesse in patience in meekenesse and in all good workes Heere is true riches if we adorne our selues with these we shall be truely rich although we be poore Reuel 2.9 and though we haue neither siluer nor gold Acts 3.6 yet he hath giuen vs all things 2 Pet. 1.3 And though we haue nothing at all yet we possesse all things 2 Cor. 6.10 89 And when Moses was gone into the Tabernacle of the Congregation to speake with him 〈◊〉 iâ— with 〈◊〉 then he heard the voyce of one speaking vnto him from off the mercy seate c. Hitherto of the offerings of the Princes receiued of Moses and giuen to the Leuites Two tribes offered one wagon and euery wagon had two oxen therefore they offered sixâ— wagons and to draw them twelue oxen These were thus distributed â—ret comment in 7. cap. Num. the Geâ—shonites had two wagons and consequently foure oxen commited to them the Meratites haâ— foure wagons and consequently eight oxen so that they carryed the greatest burdens Touching the Kohathites the third family of the Leuites nothing was bestowed among them because to them were committed the vessels of the Sanctuary which were carryed vpon their shoulders so that they had no need ether of wagons to beare them or of oxen to draw them themselues seruing in stead of them both In this verse we see the oracle of God speaking to Moses We might note heere that God spake diuers wayes to his Church in the old Testament as also that all blessings come from God to vs through Christ the true propitiatory couering our sinnes out of Gods sight and reuealing Gods will to vs that wee should know it and haue benefit by his Priesthood But to passe ouer these we may note that Moses went into the Tabernacle The Tabernacle signifieth his Church There is God to be spoken vnto The doctrine Doctrine is this God is present in a speciall manner in places set apart for his worship True it is God is euermore present wheresoeuer his Church is assembled hee is euery where the heauen is his throne and the earth is his footstoole howbeit wheresoeuer his Church and people are assembled hee is present with his Spirit with his grace and with his blessing and assistance Hence it is that the place appointed for his seruice is called his face Gen. 4.14 This is afterward called the presence of the Lord verse 16. So Psal 46.5 God is said to be in the middes of the City of God And Christ teacheth that wheresoeuer two or three are gathred together in his name he is in the middes of them Matth. 18.20 So then wheresoeuer the place of Gods worship is there is God euer present For first he hath promised to dwell there Reason 1 Where dwelleth the master of the house and where is he readiest to bee found but where he dwelleth as Psal 132.13.14 The Lord hath chosen Sion he hath desired it for his habitation this is my rest for euer heere will I dwell for I haue desired it Secondly he is knowne by a speciall worke of his presence sanctifying Reason 2 those that are his by his word heereupon the Prophet saith Psal 87.2 3. The Lord loueth the gates of Sion more then all the dwellings of Iacob glorious things are spoken of thee O City of God Thirdly he delighteth in his own ordinances Reason 3 In Iudah is God knowne his Name is great in Israel in Salem also is his Tabernacle and his dwelling place in Sion Psal 76.1.2 It is Gods ordinance that we should meete together in one place for this cause hee commanded the Tabernacle to be builded and afterward the Temple these he sanctified for the word for sacrifices and for prayer these doth the Lord loue and in those doth he take pleasure and with them will he vouchsafe his presence This being an euident trueth from hence we must learne so to carry our selues in such places as are sanctified and set apart for his seruice as that wee may call him to bee a witnesse of our sincerity Will a subiect dare to behaue himselfe rudely and vnreuerently in the presence of his Prince or the child in the presence of his father How then ought wee to stand in awe of the Maiesty of Almighty God whose glory is incomprehensible who dwelleth in light that none can attaine vnto Heerepon the wise man saith Eccle. 5.1 Keepe thy foot when thou goest to the house of God and be more ready to heare then to giue the sacrifice of fooles for they consider not that they doe euill No man ought to come before the Lord vnprepared or to set his feete in the Lords house rashly and vnreuerently Were it not vnseemly and vnciuill to enter into a kings pallace with foule and filthy feete defiled with dung and myre or to sit downe at a Princes table with vnwashen hands And is it not more vndecent and vndutifull to come into the house of the great King the King of Kings and to be partakers of his Table before wee haue cleansed and sanctified our hearts This was shadowed out at the giuing of the law by commanding them to wash their garments and to abstaine from their wiues Exod. 19.14 15. Thus they were to be prepared before they receiued the Law Likewise before they could behold the wonderfull workes of God they were spoken to to pull off their shooes because the place whereon they stood was
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
destruction are fearfull to all men to take heed that we abuse not the patience of God by liuing in knowne sin and flattering our selues in it lest we be swept away sodainly Manie men are oftentimes praying and desiring God to keepe them from sodain death they would by no meanes dye sodainly yet these men by abusing the patience of God and continuing in sinne do take the direct way and course to bring sodaine death and destruction vppon themselues It is a manifest token of a plaine and ranke hypocrite to craue to be kept from sodaine death and in the meane season to doe nothing but practise and commit sinne with greedinesse Certainly he that thus prayeth doth it for no other end but because he is desirous to liue longer to commit euill He is afraide to come to an account and yet he wold liue longer to make his account greater and more fearefull Would we not therefore be sodainly destroyed Wee must labour to see the plague and flie But whither not from God for he is farre swifter then possibly wee can bee who rideth vpon the winges of the winde and can quickly ouertake vs we must flye to God and seeke to him for pardon betimes and labour earnestly for a reconciliation with him The birds of the aire escape the snares of the fowler by flying but whither and how is it and what do they not by flying downe on the earth for so they are taken but by flying vpward the higher so much the safer So should we flie not downe from God but flie on high flie vp to God and seeke vnto him for him we haue offended and of him we must craue and shall obtaine forgiuenesse Let vs preuent his iudgements by our repentance otherwise we shall perish sodainly And when once we haue obtained his fauour and made peace with him though sodaine death come vpon vs as it did vpon righteous Abel well-meaning Vzzah religious and godlye Iosiah yet happy and blessed shall we be It is wisedome not to put off the day of iudgement neither our particular day of iudgement Amos 6 3. It is the occasion of many euils when a man neuer thinketh vpon the day of his dissolution and dreameth that the day of comming to his answer is not neare Many impenitent persons put off the day of their repentance in hope to haue time enough heereafter whereas repentance is not in our owne power and that which is late is sildome true and his iudgements are sodain yea so sodain that sundry which promised vnto their soules many yeres leisure and liberty to repent haue not had so much warning as to say Lord haue mercy vpon me Wee haue had many examples of this daily and therefore let vs be euermore ready and prepared before hand CHAP. XII MOses in this chapter goeth forward to set downe another murmuring 〈◊〉 and 〈◊〉 murâ— against 〈◊〉 which did nerer touch him then the former Such as are mentioned in the Chapters before infected in a manner the whole people this is more particular and is directed directly against himselfe raysed by his owne sister and brother both elder then himselfe Wherein consider two things First their sinne secondly the processe of God against them for their sinne Touching the first obserue that though both of them sinned yet Miriam his sister hath the chiefe hand in the sinne who drew Aaron by perswasion into a practise and participation of it as the people had done before when they mooued him to make the golden Calfe Exod. 32 1 2. they were the authors of that idolatry Aaron was drawne to consent vnto it Miriam 〈◊〉 chief â—er That shee was the first in this trespasse may appeare first because the verbe in the originall is of the Feminine gender and ioyned in construction with Miriam which serueth also to strengthen the reason Secondly she is named in the first place not preferred for honors sake for there is no honour in committing of euil but because she had the principall hand in it Thirdly because the punishment fell onely vpon her and not vpon Aaron who was euen constrained by her importunity as it were against his will to ioyne with her â—â—casions 〈◊〉 marâ—e The occasions which both of them take to exalt and magnifie themselues and to call the authority of Moses in question are double his marriage and his calling The marriage of Moses was with the woman that was a Cushite which seemeth to be no other then Zipporah the Midianite For first we reade not of her death who was brought to him by her Father immediately before the giuing of the Law Exod. â—8 5. Again it is not to be thoght that hee would marry two wiues especially being now 80. yeeres olde vnfit for any new marriage and it being contrary to the first institution Thirdly we reade of no other sons that he had but Gershom and Eliezer Exod. 2 2 22 and 4 20. 18 3. 1 Chron. 23 14 15. both which he had by Zipporah the daughter of Iethro Who this woman was that Moses maried so that woman is like to be no other then this Zipporah whom he maried when he fled out of Egypt and soiourned in Midian For the Midianites are called Cushites not that they came of Cush the eldest son of Ham Gen. 10 6. but because they possessed part of the land of Cush And it may wel be that some strife and contention arose first of all between Zipporah and Miriam a common thing vnto that sexe as fell out betweene Sarah Agar betweene Rahel and Leah and between Hannah and Peninnah and haply it might bee for place and precedency Miriam bearing her selfe bold that she was a Prophetesse and of the seede of Abraham but Zipporah a forreiner and a stranger from Israel And on the other Zipporah alledging and pretending for her selfe that shee was the wife of Moses the cheefe Gouernor of the people and therefore as the cheefe roome was due to him before other men so to her before other women The other occasion was the office and calling of Moses they enuied his dignity and authority For Genesis 13 8. as in of Abrahams house the strife arose among the herdmen of his cattel and of Lots the flame whereof burned so fast that it caught holde vpon the masters themselues and had quite consumed them had it not bene wisely timely preuented so this quarrel as a spark of fire arising among the women for the vppermost roome and cheefest seate couered for a season vnder the ashes at length brake out into a flame and caught hold of Moses against whom Miriam and Aaron stroue As if they fhould say Thou art not so great a Prophet as thou wouldest be accounted haue not the seuenty Elders the Spirit of God and the gift of prophesie as well as thou and haue not we that gift also This is amplified by a double effect one in God he heard it the other in Moses he held his
the wound and it is he that must and can heale restore againe The mitigation of the punishment followeth which is restrained to seuen dayes amplified by an vnequall comparison drawne from the lesse to the greater from an earthly father to his children who if hee should shew any the least token of his anger and displeasure to his children they wold be afraid and ashamed for a season to come into his presence how much more then ought she to be ashamed to lift vp her head and to come vnto the hoste among whom the Lord dwelleth and walketh being stricken with his iudgement For by spitting in the face is ment any token of reproch or disgrace 〈◊〉 â—5 8 Therefore she was shut out and separate from the hoste seuen daies during which time the people iourneyed not till that one member as it were cut off were againe recouered restored to the rest of the body Thus much touching the order of the words to the end of the chapter â—â—â—â—rine 〈◊〉 â—rath of 〈◊〉 kindâ—â—â—ainst 〈…〉 â—ers 〈…〉 â— 2 3. 〈…〉 34.7 〈…〉 â— 4 〈…〉 â—9 2 〈…〉 â—1 2 3. First let vs come to the signification of the punishment the wrath of God was kindled Wee learne hereby that the wrath of God is kindled against offenders Deut. 32.22 41 42. The reasons hereof are euident First the nature of God is most pure and holy and hee hateth euill whersoeuer he findeth it Secondly sin maketh a separation betweene God and his people it hideth his face from vs that hee will not heare Thirdly he punisheth sin and executeth iudgement vpon the sinner yea hee spareth none no not his owne children that prouoke him by their sins much lesse others as we see in Adam in Caine in the old world in Sodome and Gomorrha in Pharaoh and the Egyptians and sundry others Vse 1 The vses remaine First we see that anger is not simply to bee condemned in man but the excesse or defect thereof when it is too much or too little It is a naturall affection graffed in man when it is mooued as there is iust cause 〈…〉 â— 5 it is an holy affection noted to bee in Christ he looked angerly vpon them mourning for the hardnes of their hearts And wheÌ„ he saw the buyers and sellers in the Temple the zeale of Gods house did euen eat him vp Now zeal is partly compounded of anger and partly of sorrow and partly of loue So must we be angry and greeued if there be any loue of God in vs at sin whersoeuer we find it Anger indeed for euery trifle or more then there is cause is sinfull as also not to be angry when there is cause But of this see farther chap. 16. Secondly feare to offend him that is a consuming Vse 2 fire Matth. 10.28 and is able to destroy body soul into hell fire Euery one must learne to know what it is that doth offend him It is the breach of his law he is offended by blasphemy by contempt of his word by swearing by idolatry by breach of the Sabboth and such like impieties forbidden in the first Table These sins for the most part men do little thinke vpon and because the lawes of men doe not take hold of them they regard them not one whit wheras God hath most seuerely punished theÌ„ and reuenged the dishonor done to his name The like we might â—ay of adultery drunkennesse malice couetousnesse and such like they are for the most part thought to bee no sins at all and slightly considered off whereas he is alwayes the same his law is alwayes the same his iustice is alwaies the same and his wrath is kindled against the children of disobedience Ephe. 5.6 Eccles 8.11 Psal â—0 21 Let no man make his mercy an occasion of sin neither turne his grace into wantonnes Lastly let vs giue our selues no rest till we Vse 3 be reconciled to God It is a fearefull thing to lie vnder his wrath Be not quiet vntill he be appeased toward vs the sword put vp into his quiuer Prou. 20.2 The wrath of a Prince is compared to the roaring of a lyon he sinneth against his owne soule that prouoketh him much more may this be said of God Vse therfore the means and remedies to call in his anger How Gods anger is to be called in send an ambassage of peace vnto him the procuring of our peace standeth first in seeking aboue all things the fauor and friendship of God When Herod was displeased with the Tyrians and Sidonians they perswaded Blast us the kings chamberlen to stand their friend they desired peace because their country was nourished by the kings countrey We are nourished by God in whom we liue and moue and haue our being and therefore we haue more cause to come to him with one accord and seeke his fauour Secondly in repentance and turning from our euill wayes whereby we prepare our selues to meet him Amos 4.12 Thirdly in prayer and humbling ourselues before him Thus doth Aaron seek peace by stirring vp the spirit of Moses to pray for them and hereby did Moses procure their peace Thus did they stand in the gappe afterward when the hand of God had made a fearefull breach among the people and the pestilence had slain many thousands wherby they made a blessed atonement Num. 16.47 48. Lastly the procuring of our peace consisteth in beleeuing in Christ and laying hold vpon his merits and righteousnesse which was signified by the incense that Aaron offered when he stood betweene the liuing the dead Christ Iesus is our peace-maker who hath broken downe the middle wall of partition betweene vs he hath reconciled vs vnto God so that by him we haue an accesse vnto the Father by faith we are ioyned to him and lay hold vpon him to eternal life Ephe 2.14.16.18 If we be earnest in seeking these meanes of peace we shall be safe for the danger of his wrath is gone and past Psal 2.12 11 And Aaron said vnto Moses Alas my Lord I beseech thee lay not the sin vpon vs wherein we haue done foolishly wherin we haue sinned 12 Let her not be as one dead of whom the flesh is halfe consumed when he commeth out of his mothers wombe Here we see as we noted before that God would not heare the offenders vnreformed speake vnto him neither abide any talking with them but Aaron is faine to goe to Moses to intreat him that by his intreaty and intercession vnto God the punishment of leprosie may be remoued which is amplified by a comparison of likenesse Doctrine God heareth not such as lie in their sinnes Ioh. â— 31 Psa 66.8 that she may not be as one dead whose flesh is halfe consumed We learn hereby that God heareth not their prayers that lie in their sinnes and are not reconciled vnto him Iob 42.7 8. Esay 1.15 Gen. 20.7 The reasons why God heareth them not
their practising performing of this duty If we reason soberly reuerently Christ Iesus will come among vs and be present with vs by the grace of his Spirit and by his blessing of our endeuors which ought to be an encouragement to the same 30 But the soule that doth ought presumptuously whether he be borne in the Land or a stranger the same reprocheth the Lord and that soule shall be cut off from his people 31 Because hee hath despised the word of the Lord and hath broken his commandement that soule shall vtterlie be cut off his iniquity shall bee vpon him Hitherto we haue spoken of the sinne of ignorance now of presumption and voluntary sins which are said in the originall to be coÌ„mitted with an high hand that is proudly scornefully arrogantly despitefully and desperately against God And therefore it is said that he reprocheth the Lord and hath broken his couenant such a one must be cut off from his people This cutting off for iniquity some vnderstand of excommunication by the censure of the Church others of killing by the sword of the Magistrate but which way soeuer it be taken it sheweth the greatnesse of this crime And because there is no kinde of sacrifice set downe for the expiation of this sin some do hold â—tus that it figureth out the sinne against the holy Ghost which sinne being vnpardonable Math. 12 32. 1 Iohn 5 16 there remaineth no sacrifice for it but a certain looking for of iudgement and fiery indignation which shall deuoure the aduersaries Heb. 10 26 27. Howbeit I rather thinke that no sacrifice is expressed because there is no new addition prescribed touching any sacrifice as there is of the other because this is already handled in the booke of Leuiticus chap. 6 2 c. And this sinne is opposed against the sinne of ignorance but all sinnes of presumption are not the sinne against the holy Ghost God forbid we should so entangle mens consciences and hold all presumptuous sinnes to be that vnpardonable sinne â—hat comâ— in Num. Neither can I be of their opinion that thinke God would haue no sacrifice offered for such sinnes lest the sacrifices should waxe vile and contemptible and men should thereby bee encouraged to giue themselues ouer to commit sinne with greedinesse and neuer regard whether they sin ignorantly or presumptuously It is no encouragement to sinne of ignorance because the meanes is set downe to be cleansed of it And who will willingly wound himselfe albeit he haue a Physition that can cure it â—ctrine From hence we may gather a difference betweene sinne and sinne â—re is a â—erence beâ—ene sinne sinne all breake the law and deserue eternall death Ezek. 18 4. Rom. 6 23. Neuerthelesse some are greater and some are lesser There are therefore of sinnes sundry sorts Iude verse 22 23. Hence it is that sinne is diuided diuers waies eyther it is originall which we draw from our parents and bring with vs into the world this is an hereditary sinne it is the inheritance that all parents bequeathe vnto their children as Psal 51 5. Ro. 5 14. Or else it is actuall which is a fruite of the former such are euill thoughts words and workes such as agree not with the law of God This distinction is proued Rom. 5 14 and 7 20. and 9.11 Againe there is a raging and reigning sinne when the sinner maketh no resistance by the grace of the Spirit Rom. 6 12 and 1 Iohn 3 8. He that committeth sin to wit of set purpose and delighteth therein is of the diuell it is so called because we foster and cherish it and become bondslaues vnto it and likewise because it hath rule ouer man carrieth him headlong to destruction Such are all sinnes in the vnregenerate and so continue till there be a new birth and some also in the regenerate in their slidings and fallings against their conscience and there is also a sinne not reigning which the sinner repelleth and resisteth by the grace of the Spirit daily reneweth his repentance for them Such are the sinnes of ignorance omission and infirmity which remaine in the regenerate so long as they liue which they acknowledge bewaile hate and resist and pray daily that they may be forgiuen them saying Forgiue vs our debts 1 Iohn 1 8. Rom. 7 17 and 8 1. Many other such differences of sinnes might be noted but these are sufficient to shew that there is difference betweene sinne and sinne And no maruaile because the commandements Reason 1 of God are not alike but some are greter and some lesser The lawes of the first Table are called the first and great commandement Math. 22 38 and do concerne the Lord himselfe The lawes of the second are inferiour to these as they that concerne our brethren like to our selues Secondly there is great difference in the Reason 2 manner of sinning some sinne ignorantly some wittingly Psal 19 12 13. 1 Tim. 1 13. Some are principall and ringleaders in the sin others are onely accessaries some are onely in thought others in deed some offend of malice some offend of weaknesse some commit sinne others besides this haue pleasure in them that do them Rom. 1 32. Thirdly in respect of God himselfe all sins Reason 3 do not alike dishonor him neither is his wrath kindled alike against all some are desperate sinners that will not be reclaimed and despite the Spirit of grace with whom the Lord cannot but be more offended then with such as are humbled for their sinne This difference serueth to condemne such Vse 1 as make all sinnes equall none greater or lesser then others none before or after other True it is Campian rat 8. and Duraeus in his defence the Church of Rome lay this errour to our charge as also they falsely do many other as if we were of the sect of the Stoikes holding an absurd opinion touching that absurd doctrine of the equality of all sinnes which sheweth that they are farre spent and drawne dry and cannot charge vs with true crimes when they are constrained to obiect against vs such grosse opinions as we detest and condemne haue confuted more then they both in Schooles and Pulpets What errors and heresies thinke you will these men be afraid to broch against vs among their owne disciples that take vp al things vpon trust at the second hand and what imputations wil they not dare to lay vpon vs in their Sermons which they know shall neuer come to be examined forasmuch as their hearers are forbidden to reade any of our writings when they blush not neither are ashamed to publish to the view of the whole world such open and manifest vntruths Obiect But they obiect that we teach all sinnes to be mortall and to deserue death euen the least of them Answer I answer we teach no other doctrine then the Scripture teacheth vs Rom. 6 21 23. Iam. 2 10. Neuerthelesse it followeth not by
good master will not turne out of his dores an olde seruant that hath beene faithfull to him but keepe him for the seruice hee hath done him in his youth and some will doe as much to their very dogge when hee is growne olde Much more then ought it to be so with the Minister hee should not bee turned out to the wide world but reape the fruit that hee hath sowne in his youth Others while they are in poore and low estate preach diligently but when they are once growne warme and haue feathered their nests and haue caught that for which they fished can bee content to holde their peace and hang vp their nets and say nothing at all These lye vnder a fearefull curse ◠16 Woe vnto them because they preach not the Gospel These men grow rich themselues but it is to be feared they make a poore people The flocke hath fedde them to the full but they will not feed the flocke but suffer them to remaine empty Secondly this teacheth what loue ought Vse 2 to be betweene the Minister and the people seeing there is so much required of one toward another If there bee true loue on the Ministers part toward the people it cannot be that he should giue ouer but rather spend his strength and his time onely for the good of those that are committed to his charge This made the Prophet Esay answer the Lord Esay 6.8 and 8.18 Heere am I send me When he heard the voyce of the Lord saying Whom shall I send and who will go for me Behold I and the children whom the Lord hath giuen me So doth Christ charge Peter as he loued him to feede his sheepe and his lambes Ioh. 21.15 On the other side it is a great discouragement to the Minister if hee finde not some loue againe from the people answerable in some sort to his care and diligence Neuerthelesse if he finde no fruits of loue from them it shall not excuse him if hee hold his peace forasmuch as God will giue him his reward vpon whom he is to depend Lastly great comfort should arise from Vse 3 hence to euery faithfull Minister and make him conscionable in his calling to know that God requireth of him to perseuere in teaching and therefore he must neuer giue ouer to speake in the Name of God Such as lay their hand vpon the plough and looke backe are vnfit for the kingdome of God Luke 9.62 As then it is said of euery Christian man that if hee be faithfull vnto the death hee shall receiue the crowne of life Reuel 2.10 so it is true of euery Christian Minister if hee bee faithfull in preaching the Gospel vnto the death hee shall receiue an incorruptible crowne of glory not otherwise The prophet Ieremy would haue ceassed crying and haue holden his peace but the word was as fire within him that it could not bee smothered and suppressed but the flame of it brake out We haue no promise except wee continue Let no man therfore faint and waxe weary let no man giue ouer but hold out constantly to the end 20 And the Lord spake vnto Moses and vnto Aaron saying 21 Separate your selues from among this congregation that I may consume them in a moment 22 And they fell vpon their faces and saide O God the God of the spirits of all flesh hath not one man onely sinned and wilt thou be wroth with all the Congregation 26 And he spake vnto the Congregation saying Depart I pray you from the tents of these wicked men and touch nothing of theirs lest ye perish in all their sinnes Now doth the Lord take the cause into his owne hand and reuealeth to Moses what hee will doe that he would vtterly destroy these conspirators and al that belonged vnto them Touching the prayer of Moses and Aaron who humbled themselues so soone as they heard the threatning of God it teacheth that Gods children haue soft and tender hearts if they heare the sound of Gods threatning behind them for it is as the cracke of a terrible thunder like to rent the hard rockes in sunder whereas the vngodly are senselesse and feele nothing albeit the threatning doe concerne themselues see more of this before chap. 14. Againe Behold the loue of God to the faithfull behold how in this destruction God prouideth for the safety of his seruants hee could doe nothing till they were departed and separated from the wicked The like we see in Gods dealing toward Lot hee being mercifull vnto him Gen. 19.16 for the Angels professe that they could doe nothing till he were gone v. 22. and chap. 18.32 We see then how the vngodly doe fare the better for the company of the godly for why were these seditious persons spared so long but because many good men were among them and so soone as they were departed from them the earth opened and swallowed some of them and a fire came from heauen and consumed others When the Sodomites were taken prisoners and carried away as captiues they were rescued and deliuered but it was for Lots sake because he was among them So then wicked men may thanke the godly for their deliuerance 2 King 3.13 14. Iob 22.30 Act. 27.24 And why doth God spare this wicked world Doubtlesse it is for his childrens sake but when once the number of them is accomplished then will he raine down fire and brimstone vpon the reprobate Now from this commandement of God giuen to Moses and by Moses to the people for the separating of themselues from the Synagogue and departing from the assembly of these sinfull men Doctrine we learne that they which haue society and familiarity with incurable and incorrigible persons Such as haue society with wicked persons shal be partakers of their punishment whē God commeth to iudge and punish shal be partakers of their punishment Gen. 14.12 The Sodomites had much good in that Lot was among thē but Lot had no good by his being among the Sodomites They were freed from captiuity because they had him in their company but he was led captiue by the enemies because he had them in his company The Scripture is plentifull in this point Pr. 9.6 and 4.14.15 Act. 2.40 Re. 18.4 Reason 1 The reasons are first because either they commit the same sinnes with them or els they are drawne after a sort to consent vnto them if not in word or deed yet at least by their silence and then it will follow in equity that they which consent with offenders shall also haue one punishment with them So it is with God in this case they that partake with other men in their sinnes shall also partake with them in the punishment For as there is an euill in word so there is an euill in silence Secondly all vnnecessary society is a countenancing Reason 2 and a confirming of them in their euil and consequently it keepeth them from a sight of their sins from turning vnto God
hast and speede were requisite then power and yet neither were wanting to him beeing a spirit Sampson was able by Art and cunning to gather together 300. Foxes in short space that with his foxes and firebrands he might annoy the Philistims Iudg. 15 4. Much more is satan able who may most truly bee called a mightie hunter before the Lord to bring together on a sodain a great number of these Frogs which could not be far to seek in the bogs marishes fens of Egypt Or else this was done in outward shew and appearance onely not in deed and in truth If it be further vrged Obiect that it is expresly written that the sorcerers broght forth Frogs and turned water into blood c. Answer I answer the Scripture often speaketh of things as they appeare and are offered to the sight not as they are in themselues As he that appeared to the witch at Endor is called Samuel yet it is certaine it was not the true Samuel but the diuell in his habit and likenesse 1 Sam. 28 14. Daniel saith ch 9.21 the man Gabriel appeared vnto him because he appeared in the shape of a man whereas he was one of the Angels that stood in the presence of God Luk. 1 19. Exod. 32 1 Nehem. 9 1 Ioseph 〈◊〉 Iuda 〈◊〉 so haue Images oftentimes the names of those whom they represent Thus Iosephus testifieth that the serpents of these Magitians did creepe in the shew likenesse of true serpents And Iustine Martyr one of the most ancient saith Quaest Orthod 16 that they did dazle and deceiue the eyes of the beholders and cast a mist like Iuglers before them 〈◊〉 in cap. 3. 1. ad Ti And Ambrose calleth their fact a counterfeit emulation of that they had seene Moses do before them But howsoeuer this were done whether by a reall transportation or by a deceitfull apparition certaine it is they could not make true serpents true blood true frogs and that for these causes First because it is holden that God only hath power to change and conuert a dead substance into a liuing substance a rod into a serpent Secondly these sorcerers could not doe a lesse thing therefore not possibly the greater They could not by all their power and art preserue themselues from the botches other plagues of Egypt for the boyles blaines seized vpon them that they could not stand before Moses Exod. 9 11. which notwithstanding is more easie then to make or change a creature nay they could not bring forth lice but saide This is the finger of God ◠8 18 19. Thirdly the true serpents of Moses deuoured the other Serpents Exo. 7 12. 〈◊〉 in Exod. From whence Iosephus and Ferus conclude they were no better then images and representations For it is not ordinary that one creature should deuoure another of the same kinde as a serpent a serpent or a Lyon a Lyon And if this were found either wee must imagine that the Magitians serpents and frogs were exceeding little or else it is incredible vnpossible that one creature should receiue into it selfe another creature of equall quantity with preseruation of it selfe Lastly if any such power had bin in the Magitians to make true frogs and serpents they might also by the same power haue remoued those that Moses brought For he that can build vp can also pul downe and it is one and the same art to knit and vnloose nay it is an argument of greater power to make them thē to remoue th◠Now they could not take them away albeit they were annoyed by them but were constrained to intreate Moses to pray for their remouall Exod. 8 8. And if they had bin able to make them they should be more cunning artists and craftesmen then their master I meane the diuell Thus much of the slights iugling tricks of these cousening sorcerers Vse 2 Secondly we must learne to feare God and to obey him he commandeth Nature it giueth place to him who is the God of power and he shall reigne for euer and euer Exo. 15 18. He stopped the mouthes of the Lyons quenched the violence of fire True it is that ordinarily the Lord gouerneth the world by second causes howbeit he is free to vse them or not to vse them and he can change the course of them to the preseruation of the godly and to the destruction of the wicked A singular comfort to all such as belong to him to moue them to cast their care vpon him and to cleaue vnfainedly vnto him with all our hearts by a liuely faith He neuer wanteth meanes to doe vs good or to procure our safety Vpon this foundation did those seruants of God builde that were threatned to be cast into the hot fiery furnace for they considered that the God whom they serued was able to deliuer them and therefore they feared God more then the King Dan. 3 17. And albeit God do not ordinarily in our dayes work myracles yet he hath the hearts of all men in his owne hand and hee turneth them as it pleaseth him and maketh oftentimes our enemies to bee at peace with vs Prou. 16 7. On the other side this serueth for the terrour of the vngodly that God hath infinite waies to worke out their destruction the least of all the creatures once armed by the Creator are of wonderfull force and shall bee sufficient to destroy all his aduersaries This doth Moses teach touching the drying vp of the red sea a worke farre exceeding all the limits of nature Exod. 15 14 15 16. The people shall heare of it and be afraid the Dukes of Edom shall be amazed the mighty men of Moab shall tremble and the inhabitants of Canaan shall melt away Now they knew they had not to do with a weake impotent God such as were the gods whom they worshipped but with him that could command sea land and this doth Rahab confesse to the spies whom she receiued into her house Iosh 2 10 11. Let all these therfore know that they must feare him that is able to destroy and to cast both body and soule into hell fire Thirdly we must learne to giue God that Vse 3 which is his owne and due vnto him We must acknowledge him to bee the sole author and worker of all the myracles that haue beene or shall be in the world Neither Saint nor Angel neither Prophet nor Apostle neither Satan the prince of darknesse nor any of the diuels is able to work any myracle it is the prerogatiue royall of God Let vs not stand in feare of the diuell and his angels they cannot of themselues do any thing vnto vs but that which the Lord willeth The common and ignorant sort of men stand pitifully in feare of witches and of their practise as the cheefest plagues of a Parish they confesse they haue bin as glad to please them as their mothers as much afraid to displease them as
of knowledge as is giuen of God to a spirit which cannot be little There is much more knowledge in man then is in a bruit beast by reason of that nature which God hath giuen to man aboue the beasts And there is much greater knowledge in the diuell then in all men because of his spiritual substance He hath not a body which may hinder him to see the nature quality and operation of a spirit A bruit beast is only corporal and visible man is partly corporall and visible and partly spirituall inuisible the diuell is wholly spirituall and inuisible so that being a spirit hee hath the knowledge of a spirit and consequently greater familiarity with our spirits then otherwise he could haue Secondly by his creation for he was in his first estate by creation a good angell before his fall and set by God in the Paradise of heauen as Adam was in the Paradise of the earth so that he had the same measure of knowledge giuen of God which hee gaue to other Angels So then what knowledge soeuer is in a good Angel by creation the same knowledge is in Satan by his creation and therefore must be exceeding great I will not dispute whether this knowledge be any way diminished forasmuch as hee still beareth the stampe of his creation this way Thirdly since his Apostacy he hath encreased his knowledge both of things on earth and of the wayes of God by long obseruation and continuall experience he knoweth the age of man his affections inclinations nature and disposition hee knoweth what pleaseth him best in his youth and in his age If any one man had liued from the beginning of the world vnto this day perfect in sense in body in memory in minde in reason and the like and had daily obserued all things that had fallen out heretofore he might be able to discouer wonderfull things and make himselfe much admired in the world Therefore the diuell must needes haue great knowledge seeing he hath had all these he goeth about in euery countrey and kingdome he compasseth the earth to and fro Iob 1.7 and 2.2 obseruing what is done in euery place and is well acquainted with their conuersation Fourthly he encreaseth his knowledge by communication with God or rather by receiuing commandement from God to execute his will which hee maketh knowne vnto him The Lord commanded him to appeare before him to giue an account of the works he had done God had no sooner named Iob Iob 1.8 9 10 11. but by and by he knew him well enough he knew his substance and how God had blessed him therfore neuer asketh who hee was or where hee was hee knoweth euery man by Name and hee knoweth that man is ready to make shew of religion in prosperity and in aduersity through impatience to fall away from his profession God gaue him liberty to afflict Iob in his goods in his children in his body whence then hath he this knowledg but from the reuelation of the Lord he knew that Iob should be visited with great sickenesse and with great losses in his children and goods and thus hee knoweth many other things which are to come to passe afterward And when hee hath them thus reuealed and made knowne vnto him hee goeth many times to witches and wizards and telleth them thereof and they tell it to others before they happen by which meanes he many wayes enlargeth his kingdome Fiftly by the reuelation of the Prophets in former times he attained to great knowledge by whoÌ„ many things were foretold in which also he hath knowledge can alledge Scripture to serue his turne Matth. 4.6 Lastly by continuall obseruation of naturall causes An Astronomer that is skilfull in the starres can tell nay foretell many things but Satan is skilfull in all Artes he can speake all languages in the world he is the best artist and linguist that any where can be found The second thing wherin Satans power consisteth is in his deeds and actions He mooued Caine to kill his brother and preuailed He tempted our first parents and preuailed He commeth to a witch in the shape of Samuel and taketh vpon him to tell what successe Saul should haue in the battell with the Philistims and Saul thought it had beene Samuel Hee was wont to talke familiarly with men and therefore God gaue a Law that if any consulted with familiar spirits he should die Deut. 18.11 Leuit. 20.27 which law had beene in vaine if none had consulted familiarly with them So he was a lyar in the mouth of all the false Prophets of Ahab though themselues did not perceiue it So hee possessed mens bodies as we see in the Gospel whom Christ oftentimes cast out Matth. 8.28 and being cast out they entred into an heard of swine and threw them headlong into the waters where they perished And when certaine Exorcists would haue cast out diuels in the name of Iesus the euill spirit ran vpon them and ouercame them so that they fled out of the house wounded Actes 19.16 Thus we see that Satan is of wonderfull power to teach vs not to be carelesse in resisting of him but to looke diligently to our selues 1 Pet. 5.8 9. Neuerthelesse this is our comfort that his power is limited he is as a raging beast but is tyed vp with chaine he is the strong man armed but a stronger then hee commeth and taketh all his armour from him wherein he trusted Luk. 11.21 22. And albeit he make shew to worke miracles he hath no such power and therefore hee doth them not openly but closely and in the darke as they that doe euill Lastly it reproueth the miracles wrought Vse 3 in the Church of Rome of which they talke and write so much The works wherof they boast and wherein they glory are darke and obscure they are not plain open and euident They tel vs many a sober tale in sundry legeÌ„ds of Saints liues of puling souls that haue appeared out of purgatory and haue taught prayer for the dead adoration of Saints worshipping of images such like superstitious practises all tending to abuse the people and to confirme false doctrine repugnant to the Scriptures August de vnitat eccles ca. â— of all which wee may say as Austine doth that they are vel mendacia fallacium hominum vel portenta mendacium spirituum That is either cosening trickes of deceitfull men or wonders of lying spirits But to passe ouer these let vs by this property of a true miracle examine the miracle of all miracles much made off and mightily maintained to bee in the Sacrament of the Altar so called by the Church of Rome wherein after the Priest hath vtterred and muttered a few words they teach that a great miraculous worke is brought forth because the substance of the bread which was vpon the altar is changed into the body of Christ by a strange Metamorphosis If this were true Transubstaâ—tiation no â—racle it were indeed
band knitteth faster nor bindeth closer then this while loue and liking lasteth so no contention is so bitter no hatred so deadly as that of brethren and others that are neere in blood when the knot is broken and dissolued The tender glasse when it is once broken will neuer be set together againe No water proueth so exceeding colde as that which was once heated exceeding hot so no hatred prooueth like to the hatred of brethren which are often found mercilesse one toward another such as can neuer be appeased as we see in the malice of Cain toward Abel This is it that Salomon pointeth out in Prou. 18 19. Prou. 18 19. A brother offended is harder to win then a strong City their contentions are as a barre of a Castle For as they loued most entirely deerely before so when once they grow enemies they hate one another most extremely whose hearts are as stony wals that cannot be pierced and as barres of iron that cannot bee broken Now as the Prophet teacheth That it is a good and comely thing for brethren to dwell together in vnity Psal 133 1. so it is a noisome and vnnaturall thing to behold greatest enuy and most mortall malice where the greatest and neerest bands of kindred should knit together Secondly how much more is it required of those that spiritually are knit together in the profession of the same faith to loue and helpe one another that haue one God to bee their Father one Church to bee their Mother one Christ to be their elder Brother one Heauen to be their hope and one Faith to be their assurance These considerations are of far greater might and moment then al bands of other societies which begin in the flesh and end in death Wherefore the Apostle handleth this at large Eph. 4 3 4 5 6. Ephe 4. â— 5 6. Endeuour to keep the vnity of the spirit in the bond of peace There is one body and one spirit euen as yee are called in one hope of your vocation There is one Lord one Faith one Baptisme one God and Father of all which is aboue all and through all and in you all To this purpose Christ our Sauiour teacheth that there is a neerer coniunction betweene himself the faithfull as also betweene the faithful among themselues then betweene brethren and kinsfolkes in the flesh For when some of his hearers saide Behold thy Mother and thy Brethren stand without desiring to speake with thee he answered and saide to him that told him Math. 12 â— 48 â—9 5â— Who is my Mother and who are my brethren And hee stretched forth his hands towards his Disciples and saide Behold my mother and my brethren for whosoeuer shall do my Fathers will which is in heauen the same is my brother and sister and mother Lastly there is no man in the world but we are after a sort charged with him to affect him as a brother to account him as a friend to help him as a neighbour and to loue him as hee is a man Albeit hee be neuer so far remoued from vs albeit we neuer saw him albeit wee know him not in the flesh yet we are appointed as his keeper and guardian to doe him good all the dayes of his life Esay 5 â— defending him from wrongs garding him from enemies sauing him from dangers It was a prophane voice of a prophane man who being asked where his brother was answered I cannot tell Genes â— Am I my brothers keeper Therefore our Sauiour in the Parable of him that fell among theeues teacheth Luke â—â— Rom. â— that euery man is to be called and accounted our neighbor It is not for any to aduance and lift vp himselfe aboue his brethren in disdaine or pride of heart be he neuer so high great in the world but to acknowldge from whence hee came and in that respect to make himselfe equall with them of the lowest sort Thy Brother Israel Hitherto we haue spoken of the strength of the reason and considered the words not simply in themselues but as they are referred to the point they argue that is to perswade their passage Now we wil weigh them as they stand by themselues They declare in their plea that there is a coniunction betweene them in the flesh Doctrâ—â—â— Amon◠〈◊〉 kinde â—â—tain bâ— hood â—â—â—mon 〈◊〉 The Doctrine from hence arising is this Among kinsfolkes and generally among all mankind is a certain brotherhood acquaintance familiaritie and vnion one toward another True it is there is not fleshly kindred immediately among all men to make them so neere of blood as to cal one another kinsmen and to descend of the same line and linage but there is a certaine common kindred in generall to ioyne bind vs one to another So then all mankind thogh seated and placed farre one from another by large and many Countries and distinguished by seuerall languages rites lawes religions and customes are one blood one flesh yea all as brethren issuing out of one fountaine hewne out of one Rocke Euery one is of kin to euery man whether Iew or Grecian Turk Barbarian Scythian French Spanish Italian German c. This appeareth in many places of the word of God 〈◊〉 20.32 â—3 Thus Ahab calleth Benhadad King of Aram his Brother that is his Friend So Christ compriseth euery man vnder the name and title of a neighbor This also the heathen knew and acknowledged well enough as the Apostle testifieth Acts 17 26. God hath made of one blood all mankinde to dwell on all the face of the earth and hath assigned the seasons which were ordained before and the bounds of their habitation declaring hereby that there is an vnion and coniunction among all mankinde Reason 1 The Reasons are these First we had all one beginning from God who is the Creator and Maker of all things visible and inuisible and therefore hee being the efficient cause of all there must be some dependance vpon him and some fellowshippe among the workes of his hands This the heathen confessed as the Apostle alledgeth out of their owne Poet Acts 17 29. 〈◊〉 17 29. We are the generation of God Hee is the Creator we are the workes of his hands he is our Father we are his children consequently brethren one to another Reason 2 Secondly as we had one beginning so we al were made of one mould and matter being framed of the clay and dust of the earth which the Lord tempered and fashioned to make man as appeareth in the history of the Creation So then the matter of all mankinde is remembred vnto vs to be the earth This Moses teacheth Gen. 2.7 3 19. Heereunto the Apostle accordeth 1 Cor. 15 47 The first man is of the earth earthly Thus the most noble and notable creature of a wonderfull frame and composition representing in it the glory of the world was made of the most base matter
God and to serue him in the simplicity and sincerity of their hearts This wee must do in health this we must do in sicknesse this we must doe in death and so wee shall glorifie God liuing and dying Thus did Abraham teach his children and seruants and for this is he commended of God Gen. 18 19. I know Abraham my seruant that hee will command his sonnes and his houshold after him that they keepe the vvay of the Lord to do righteousnesse and iudgment Thus said Iacob when he dyed Gen. 49 1 2. this must all of vs be carefull to practise if we will bee the children of faithful Abraham to speake of the lawes of God in our houses 〈◊〉 11 13. wheÌ„ we walk by the way when we lye downe and when we rise vp Verse 27 28. And Moses did as the Lord had commanded he caused Aaron to strippe off his garments and he put them vpon Eleazar his son Wee see the obedience of Moses to the Commandement of God for Aaron pulled off his Priestly robes and they are put vpon Eleazar to whom lineally the Priesthood did descend whereby we see that there was a personal succession belonging to the Priesthood from father to son from one man to another Hereby we learne â—â—â—â—rine 〈◊〉 Leuitical 〈…〉 from 〈◊〉 that the Priesthood vnder the law passed from one to another The Priesthood begunne in Aaron and continued in his line rested not in one man but continued by succession from age to age This we see euidently proued throughout the old testament for as they were cut off by death so others arose in their rooms that serued at the Altar As Eleazar succeeded Aaron so did Phinchas succeed Eleazar 〈◊〉 6 â—0 so the Priesthood proceeded from father to son and from one generation to another 〈◊〉 â— 16. as appeareth in the genealogies of the Priests This the Apostle to the Hebrewes plentifully prooueth 〈◊〉 23. Many among them were made Priests because they were not suffered to endure by reason of death declaring that the Priestes after the order of Aaron succeeded each other and confirming it by the reason cause thereof because the Leuiticall Priests were taken away by death and could not endure for euer This then we must hold to be one reason forcible and powerfull to prooue the continued Reason 1 succession of the Priesthood of Leui from father to son because they were cut off by death and so not suffered alwayes to execute theyr Priesthood Seeing therfore these Priests were mortall there must be a succession from one to another This is that reason which was remeÌ„bred before out of Heb. 7 23. shewing that they had many Priests because they were all subiect to mortality and could not continue through necessity of death Secondly the promise of God made vnto Aaron and to his posterity must be accomplished Reason 2 and performed Hee consecrated Aaron and his sons and made a couenant with them not with Aaron alone not with his children alone but with their posterity Exod. 28 1. hee established it as a testimony in Iacob and as a law in Israel that their posterity might know it and the children which should be born of them shold stand vp and minister before the Lord in the beautiful garments and glorious robes of the Priests Exod. 28 2. Therefore the Lord saide by Moses Exod 29 29 30. Num. 3 10. 18 7. The holy garments which appertaine to Aaron shall be his sonnes after him to be annointed therein and to be consecrate therein That son that shall be Priest in his stead shall put them on seuen dayes when he commeth into the Tabernacle of the Congregation to minister in the holy place So God made his couenant of peace with Phinehas the son of Eleazar the son of Aaron Nu. 25 12 13 confirmed the Priests office to him his seed after him because in the zeale of his Spirit hee had turned away the wrath of the Lord from the Children of Israel This teacheth vs first of all the imperfection Vse 1 and insufficiency of it both of the Priestes themselues and of the Priesthood it selfe It pointed out a better Priest and a better priesthood and directed them to rest not in it but in some other So the Apostle Heb. 7 11 12. declareth that the Leuiticall Priesthood was vnperfect because another Priest is promised a long time after according to the order of Melchizedek If any perfection had beene by the Priesthood of the Leuites what needed it furthermore that another Priest should arise after the order of Melchizedek and not to bee called after the order of Aaron c. Where we see he sheweth to what purpose there must bee a Priest after another rule and fashion not after the order of Aaron euen because perfection is not in the Priehhood of the Leuites nor vnder the Law which was established vnder it so that wee must acknowledge it hath an end forasmuch as with the ceremoniall law the ceremoniall Priesthood was cancelled and abolished Vse 2 Secondly from hence we learne to acknowledge a difference betweene the Priesthood of Christ and the Priesthood of the Leuites This standeth in diuers points and circumstaÌ„ces as the same Authour of the Epistle to the Hebrewes euidently declareth The Priesthood of Christ is eternall as the Prophet declared long before Heb. 7 17. Thou art a Priest for euer after the order of Melchizedek he was made with an oath by him that saide vnto him The Lord hath sworne and wil not repent But the Priests of Aarons order were mortall Heb. 7 20 21. not eternall they were made by the word of God but without an oath Heb. 7 26. Besides our great high Priest Christ Iesus holye harmelesse vndefiled separate from sinners and made higher then the Heauens hath a * Aparabaton Heb. 7 24. Priesthood which cannot passe from one to another wherefore he is able perfectly to saue them that come vnto God by him seeing hee euer liueth to make intercession for them who by his own blood entred in once into the holy place Heb 9.11 14. and obtained eternall redemption for vs purging our Conscience from dead workes to serue the liuing God Hebru 10 4. for it is vnpossible that the blood of buls Goats shold take away sinnes Thus we see that the Priesthood of Christ can haue no succession inasmuch as being once performed it hath no imperfection and whereas the Iews in the time of the law had Aaron and his posterity which were but mortall and miserable men we haue Christ the immortall and blessed God who liueth for euer to be our euerlasting Priest Vse 3 Lastly we learne that seeing the Leuiticall Priesthood passed from one to another so as by death they were not alwaies suffred to exercise and execute their Priesthood we see I say that the Church of Rome bringing in againe such a Priesthood such Priests as
in the beginning How precious and sweete was it to our taste How zealous and forward were we in hearing the Lord and calling others thereunto But in these dayes wherein wee haue it continued in plenty and abundance that wee may sit vnder our Vines and Figtrees conferring and reasoning of the wayes of God how many loathe it how many neglect it how few receiue it who doth prize it as he ought to do We are cloyed with the preaching of the word we are hart-sicke of peace and prosperity It were an happy and blessed cure to restore vs to the former dayes of our health This surfet is the common sicknesse almost desperate disease of our Land that all her spirituall Physitions know not which way to turne their hands and their heads to cure recouer her Such as once haue taken a surfet by eating any meate are ordinarily prescribed by the Physition to fast to bring them to a stomacke and appetite againe and whensoeuer the body is distempered by repletion the way to recouer Fernel de morb caus cap. 14. is to take the dyet as the masters of that faculty do affirme So God as the chiefe Physition of the soule when we once begin to loathe and abhorre our meate and to surfet of the food which he sendeth bringeth vpon vs most worthily and iustly the famine of his word And do we not see if we be not altogether blinded how hee beginneth now for our sinnes to dyet vs and many assemblies ranged in goodly order which made heauen and earth to ring and resound with the praises of God to be left as sheepe dispersed abroad and wandring in the Mountaines without a Shepheard This is that which the Lord long since threateneth to his people as one of his sorest and sharpest iudgements Behold the daies come saith the Lord God that I will send a famine in the Land not a famine of bread nor a thirst for water but of hearing the word of the Lord and they shall wander from sea to sea and from the North euen to the East shall they run to and fro to seeke the word of the Lord and shall not finde it c. Amos 8 11 12 13. A great greeuous Thunderbolt throwne downe vpon the heads of all carelesse contemners of the word they shall haue it taken from them The childe that is plentifully and fully fed and hath whatsoeuer he craueth and calleth for at last waxeth wantoÌ„ he beginneth to play dally with his meat he breaketh it into peeces casteth it to the dogs therefore it is necessary sometimes that he should be abridged pinched and cry heartily for it before he haue it So doth God deale with vs when the food of his heauenly word is danled and dallied withall and troden as a vile thing of base worth vnder our vncleane feet he is constrained to take away the benefit of his word ftom vs make vs oftentimes in the anguish of our spirit to call and cry vnto him in the want of it before he restore the same vnto vs againe And yee that are the Lords remembrancers Esay 62 6 7. keepe not silence and giue him no rest vntill he repaire and vntill he set vp Ierusalem the praise of the world Let vs repent and returne betimes eueÌ„ while it is called to day lest the Gospel be taken away from vs. For as we shewed before among all sinnes the contempt of the word is one of the chiefest that cryeth to heauen for vengeance to fall vpon vs. This the Lord Iesus teacheth in many places Whosoeuer shall not receiue you nor heare your words when ye depart out of that house or that City shake off the dust of your feete truely I say vnto you it shall be easier for them of the Land of Sodome and Gomorrha in the day of iudgement then for that City Mat. 10 14 15 and 11 23. Acts 13 51. This serueth to comfort the Ministers in the course of teaching and sheweth how much God esteemeth his Gospel and striketh a feare into all rebellious contemners of his word This ceremony of shaking off the dust from the feet vsed among the Iewes serued to be as a figure of cursing as a witnesse against the inhabitants of that wicked place as if they corrupted the earth and infected the places of their abode with their contagion The Apostles of Christ were not commanded to vse such a solemne kinde of denunciation and detestation against murderers drunkards adulterers theeues false witnesses periured persons such heinous malefactors but against the contemners of the Gospell which teacheth that God is not more offended with any offence then with the contempt of his word therefore he affirmeth that such shall be more greeuously punished theÌ„ the Sodomites who were destroyed with fire and brimstone from heauen Gen. 19 14. This toucheth vs neerely who yet enioy the Gospel and liue vnder the shadow and protection of it let vs remember that we are fallen from our first loue and liking of it let vs repent and do the first works lest the axe being laid to the root of the tree he come against vs shortly and remoue our candle-sticke out of his place except we repent from our harts Ver. 6. Wherefore the Lord sent fiery serpents among the people c. Hee sheweth in these words whence the punishment of fiery serpents came vpon them not by chance or fortune not from the nature of the soile and wildernesse it selfe but from God So then the present iudgement vpon them is amplified by the author The Lord sent them This teacheth that all punishments diseases and iudgements of what sort and condition soeuer are inflicted vpon vs by the hand of God Doctrine All punishments and â—sitations anâ— inflicted vpâ— vs bâ— the haâ— of God Whatsoeuer visitations fall vpon vs and the rest of the sons of men are laid vpon vs at the will pleasure of God This appeareth in Moses when the old world was not spared but a generall flood brought vpon the vngodly God warned Noah to prepare the Arke to the sauing of his houshold and saide Gen. 6 7 1â— An end of all flesh is come before mee I will destroy from the earth the man whom I haue created from man to beast to the creeping thing and to the fowle of the heauen And speaking of the destruction of the Sodomites who were exceeding sinners against the Lord he saith The Lord rained vpon Sodome and vpon Gomorrha brimstone and fire from the Lord out of heauen Gen. 19 24. So â—hen Abimelech King of Gerar tooke away Abrahams wife afterward was constrained by the hand of God to restore her it is said Gen. 21 17 18. God healed him and his wife and they bare childreÌ„ for the Lord had shut vp euery wombe of the house of Abimelech because of Sarah Abrahams wife This point is also at large confirmed Leu. 26 16 17. If ye will not obey me
withall For he endured as he that saw him which is inuisible Some were racked Heb 1â— tempted tormented burned stoned would not be deliuered A wicked man is a very dastard and coward He feareth euery creature which is a great iudgment vpon him that will not feare God The darknesse of the night the solitarinesse of the place the falling of a leafe the crawling of a worme the flashing of the lightning the cracking of the thunder the guilt of conscience doth terrifie them But the godly are endued with true fortitude magnanimity of minde springing from the grace of faith and are bold as a Lyon Prou. 28 1 they are resolued of Gods presence with them and of his prouidence ouer them being ready to say with Dauid The Lord is my light and my saluation of whom shall I bee afraid The Lord is the strength of my life whom then shall I feare Though an hoast pitched against mee mine heart should not be afraid Psal 27 1 2 3. This made the Apostle when he heard that bands and afflictions abode for him in euery Citty to say What do you weeping and breaking mine heart For I am ready not to be bound onely but also to die at Ierusalem for the Name of the Lord Iesus Acts 21 13. The faithfull indeed walke thorough maâ—y tentations on the right hand and on the left and enter into many combates yet they shâ—nne not the brunt of the battell nor feare to loke the enemy in the face nor shrink backe from the push of the Pâ—ke because they haue put on the whole armour of God and haue their hearts setled and their heads coâ—ered in the day of triall Therefore the Apostle exhoâ—teth that we should be strong in the Lord and put on the whole armour of God that we may be able to stand against the assaults of the diuell to resist in the euill day Eph. 6 11 12 13. It is not enough for vs to prouide armour and to haue it lying by vs as we see men in â—heir houses haue Pikes and Halberts Corslets and Muskets hanging by the wals waxing rusty through want of vse but we must put them on and buckle them about vs wee must alwayes haue our loynes girt â—â—e 1â— 35 our lights burning hauing on the brest-plate of righteousnesse taking the shield of faith and drawing out the sword of the Spirit which is the word of God Neither is it sufficient to defend vs to put on armour but we must put on the whole armour of God We must be armed from top to toe and leaue no part vnarmed and vnguarded lest the enemy espye his aduantage and worke our destruction We must be armed within and without before vs and behind vs in soule and in body in tongue and eare in head and heart For if Satan who as a roaring Lyon seeketh whom he may deuoure finde vs in any part or member naked vndefended we lye open to him to surprize vs at his pleasure and to bring vpon vâ— swift damnation Dauid was armed with the armour of God being a man after Gods owne heart buâ— because wheÌ„ he saw the beauty of Bathsheba 〈◊〉 11 1 he made not a couenant with his eyes not to lust Satan ensnared him to commit folly At another time leauing his eares vnarmed and setting them open to the false information and accusation of Zâ—â—ba 〈◊〉 1â— 3 he was drawne away to peruert iustice and to betray the cause of the innocent and to condemne the iust without hearing So four eare be at any time vnarmed it is ready to heare and receiue and beleeues slanders false tales against our brethren If the Helmet of saluation do not couer our head if the toong be not fenced the diuell will set thâ— on work to deuise euil slanders and to publish them to the disgrace and discredite one of another Ionah was a man of God and a Preacher of repentance to the Niniuites yet because he left his tongue vnarmed and did not set a watch before his mouth he brake out into an open and insolent contempt of God saying I doe well to be angry vnto the death chap. 4.9 Seeing therefore we are compassed about with such an army of enemies that watch all occasions and seeke all opportunities against vs they are greatly deceiued that make the life of a christian to be an easie and ydle profession take the Gospel to bee a profession of liberty as the enemies of the grace of God obiect against vs for it may cost vs dearly euen the resisting vnto blood and the forsaking of all earthly commodities that the woâ—ld holdeth in greatest price Let vs therefore as wise builders Luke 14 28 sit downe and cast our accounts before hand what our worke may cost vs. For such onely as continue to the end shall be saued Secondly let vs goe boldly forward in the Vse 2 duties of our calling The Church of God is not alwayes in one state Sometimes it liueth in quiet and peaceable times when the Gospel is publikely preached professed taught receiued with liberty of meeting together with freedome of conscience without opposition or gain saying as by the blessing of God it is among vs. Sometimes the truth of God is resisted the professours are persecuted the Gospel is suppressed and oppressed by the rage of the enemy the faithfull are slaine and put to death with all kinde of cruelty Notwithstanding let vs not feare their feare 1 Pet. 3.14 15 neyther be troubled but sanctifie the Lord in our hearts be ready alwayes to giue an answer to euery man of the hope that is in vs with al meeknesse and reuerence So then the godly should not feare the threatnings of the vngodly nor so be troubled as therby to abstain from such necessary duties as their callings do leade and direct them vnto but on the contrary make the Lord theyr feare and theyr dread and make a bold confession of the precious faith they conceiue as those that labour to maintaine a good cause with a good conscience Let vs all goe forward with courage and constancy in our callings let vs performe with diligence the duties laid vpon vs and albeit crosses do crosse vs in the way and many dangers meete vs wee must not shrinke backe but stand fast and goe forward in our profession This should be in all Magistrates that are as the Gods of the earth and the Ministers of iustice they must bee men of courage to performe the duties of theyr calling Exodus chapter 18 verse 13 they must bee endued with the spirit of power and of godly boldnesse to goe through with euery good worke with a constant resolution and not stand in feare of any man considering that the cause is the Lords which they handle They must call and compell others to walke in their duties that so the sword of the Magistrate may be ioyned with the word of the Minister This
behinde them no way was left them to escape the dangers in mans iudgement But as the Church in this world is euer subiect to affliction and to lye vnder the crosse so God doth not incontinently deliuer it out of danger but many times continueth their troubles and augmenteth their calamities to exercise their faith to try their patience and to proue their obedience notwithstanding in the end God maketh an happy issue and sheweth that the gates of hell shall neuer preuaile against the Church Therefore when the Israelites began to murmure and not so much against Moses as against God and looked more to the danger of death before them then to the power of GOD aboue them and considered more what they did want then what they should beleeue Moses said vnto them Feare yee not stand still and behold the saluation of the Lord which he will shew to thee this day for the Egyptians whom yee haue seene this day yee shall neuer see them againe the Lord shall fight for you 〈◊〉 1. therefore hold you your peace When there was a great persecution raised against the Church at Ierusalem so that the sheepe of Christ were scattered abroad and nothing but threatnings and slaughter breathed out against the Disciples of the Lord 〈◊〉 2 3. Authority being giuen by the High-Priest to imprison all such as called on his Name rather then the Church should bee rooted out the Lord Iesus appeared in the Heauens to Paul as hee was in the way being now come neere to Damascus called him to the knowledge of the truth and appointed him to be a teacher of the Gospel that before hee destroyed 1. Sam. 10 11 so that wee may renew the ancient Prouerbe Is Saul also among the Prophets So when wee see the dangerous times and perillous seasons of the Church let vs not hang downe our heads but rather lift vp our hearts and cry vnto God saying Helpe Lord in the time of neede forsake not thine inheritance which thou hast purchased nor the Vine-yard which thy right hand hath planted And let vs assure our selues that when the cause thereof seemeth most desperate and helpe appeareth to vs to be farthest off 2. Cor. 12 9. then is his mercy greatest and his presence neerest then is his power made perfect through our weakenesse This is that which the Prophet Zachary witnesseth chap. 8. speaking of the returne of the people from captiuity vnto Ierusalem and of the louing kindnesse of GOD to bee extended toward them For albeit the residue that were left were reproached the Citty ruinated the gates burned and the wall broken downe yet hee prophesieth Zach. 8 4 5 â— That old Men and old Women shall dwell in the streetes of Ierusalem and the streetes of the City shall be full of Boyes and Girles playing in the streetes thereof For thus saith the Lord of hostes Though it seeme vnpossible in the eyes of the remnant of this people in these dayes should it therefore be vnpossible in my sight saith the Lord of hostes Vse 4 Lastly as this Doctrine teacheth vs to beleeue the promises of God so it teacheth vs not to doubt or despair of the saluatioÌ„ conuersion of our brethren for God is able to cal and conuert them to the sauing knowledge of the Gospel This the Apostle vrgeth intreating of the calling of the Iewes Rom. 11 23. to embrace the faith of the Gentiles And they also if they abide not still in vnbeleefe shall be grafted in for God is able to graft them in againe Likewise when the Disciples saw and heard the difficulty of entring into heauen for those that trust in their riches that they haue need of a singular gift of God to escape out of the snares subtilties of Satan Math. 19 26 Christ Iesus beheld them and said vnto them With men this is vnpossible but with God all things are possible Math. 20 1. He calleth at all houres of the day at the dawning of the day at the third houre at the sixt at the ninth and at the eleuenth houre For as he is bound to no person so he is bound to no time he calleth whom he will he teacheth and toucheth the heart when he will This we see in the example of the Apostle Paul which wee spake of before he was at the first a blasphemer 1 Tim. 1 13 a persecutor and an oppressor yet he was receiued of God to mercy to the encouragement of them which shall in time to come beleeue in him vnto eternall life Marke 16 9 So was Mary Magdalen a greeuous sinner an vncleane liuer Luke 7 47. out of whom he had cast seuen diuels yet many sinnes were forgiuen her inasmuch as she loued much was the first to whom the Lord appeared after his resurrection Wherefore albeit we sâ—e men run on in their wickednesse and shut theyr eares against the wholesome admonitions of the word of God albeit their whole life be a continuall practise of sinne and that they drinke in iniquity as the fish doth the water yet wee must iudge nothing before the time 1. Cor. 4 5. vntill the Lord come who will lighten things that are hid in darknesse and make the counsels of the hearts manifest and then shall euery man haue praise of God God is not tyed to ordinary causes but as hee fed the people with Quailes in the wildernes so he can inwardly instruct the conscience he can make the least meanes powerfull and effectuall to saluation Math. 19 30. so that as many which are first shall bee last so sometimes the last shal be first He called Iohn the Baptist as it were in the dawning of the day whom he sanctified from his mothers wombe Luke 1 15. He called Timothie and Titus some others as it were at the third houre of the day 2 Tim. 3 15 and 1 5. Who were brought vp in the knowledge of the Scriptures of children which are able to make thee wise vnto saluation through the faith which is in Christ Iesus and honoured the Lord with the first fruits of their life Hee called Paul to be an Apostle Mary Magdalene to be a beleeuer as it were at the sixt houre who after their conuersion redeemed the time and though they were inferiour to other in respect of time yet they were equall vnto them or before them in regard of zeale other graces of Gods Spirit He called the theefe vpon the crosse as it were at the eleuenth houre to bee partaker of his kingdome Luke 23.42 43. to whom Christ said This day shalt thou bee with me in Paradise Let vs not therefore enter into iudgment against our brethren let vs commit them to God Acts 1 7. Seeing it is not for vs to know the times and seasons which the Father hath put in his owne power Let vs pray for their conuersion to God that hee would giue them repentance to know him
his countenance from vs. Moreouer this serueth to teach vs that in our troubles and necessities we stand not in need of the intercession of Saints and Angels wee shall not neede to pray vnto them to be our Mediators to God the Father For seeing God the Father is neere vs yea euen at hand shall wee turne our backes to him and goe from him seeing he turneth to vs to giue vs helpe This inuocation of Saints hath neither commandement to moue vs to pray nor example to go before vs in the practise nor promise to assure vs that we shall be heard The direction that we haue in prayer is to go to God and to say to him Our Father which art in heauen Mat. 6 9. This the Prophet acknowledged when he sayde Psal 73 25. Whom haue I in heauen but thee I haue desired none in the earth with thee God is euermore present with vs the Saints departed are absent from vs they know not our particular wants Esay 63 16 Psal 94 9. 1 King 8 39. they vnderstand not our desires they are ignorant of the motions of our hearts and the estate of our liues Besides wee are charged to worship the Lord our God to serue him onely who onely searcheth the hearts tryeth the reines as the God that made them in the beginning Let vs therefore go directly and immediately to God and when wee haue helpe at hand let vs not seeke helpe farre off Let vs still trust in the liuing God for vaine is the helpe of Saints or Angels Were not hee a foolish man and worthy to perish who in extremity would refuse the helpe of an expert excellent Physitian present with him able to helpe him willing to helpe him offering to helpe him and giue him present ease and yet calleth and cryeth to some Mounte-banke a thousand miles from him not so able not so skilful not so ready to releeue release him And are not they much more simple and sottish that when God willeth them to call vpon him in the day of trouble and promiseth to heare and deliuer them will not come to him but fly from him to the Saints Psal 50 14. that know neither him nor his griefe When the Prince is present and calleth to come to him were it not madnes to go to the subiect So forasmuch as Christ saith Come vnto me all ye that are weary and laden and I will ease you Matth. 11 28 let our soules answer Lord we will come accept thou the prayers of thy seruants Vse 2 Secondly we learne from hence That as God is neere to all those that feare him not onely in respect of the presence of the place but is with them by the presence of his fauor granting their prayers and succouring them in their aduersities so he is farre from all the wicked and vngodly not in place but in help He will not grant their requests he wil not be their shield and buckler hee will not know them in their miseries He is indeede neere to all that call vpon him euen to all that call vpon him in truth but he stoppeth his eares against the prayers of the vngodly which are abhomination vnto him Psal 145 18. This is it which Salomon teacheth Prou. 15 29. The Lord is farre off from the wicked but hee heareth the prayers of the righteous Great is the iustice of God vpon the wicked and great is his fauour towardes the godly True it is in respect of place God filleth heauen and earth He is not far distant froÌ„ vs forasmuch as in him we liue and mooue and haue our being Actes 17 27 28. but touching his grace he is farre from the dwellings of the vnrighteous hee is farre from hearing theyr voyce and regarding their necessities he leaueth them to themselues and withdraweth his holy Spirit from them So then albeit God bee in euery place and nigh to all things yet God will not heare them no more then men heare such as are very farre off when they call and cry out vnto them This is it which the Prophet Dauid setteth downe Psal 119 155. Saluation is farre from the wicked because they seeke not thy statutes And the Prophet Esay accordeth heere unto Chapt. 59 1 2. The Lords hand is not shortned that it cannot saue neither is his eare heauy that it cannot heare But your iniquities haue separated betweene you and your God and your sinnes haue hid his face from you that he will not heare They regard not his word therefore he giueth not them his helpe They will not heare him when hee calleth by his word therefore hee will not heare when they call vnto him by their prayers He is far from them because they runne farre from him and will not know his wayes nor regard his truth that he offereth vnto them Wherefore great is the misery and destruction of the wicked that shall come vpon them they shall call but the Lord will not heare they shal cry but he wil not answer The righteous in this world doe seeme to be cursed and forsaken of God but they are blessed and happy and this is not the last part of their blessednes and happines that he heareth their prayers On the contrary side the vngodly seeme to themselues to others to be the onely happy men in the world but they are wretched and miserable and through theyr malice blindnes and obstinacy this is not the last part and portion of theyr misery that they haue no agreement with God hee heareth not their prayers but abhorreth theÌ„ their thoughts and all their workes When we are in affliction the cheefest comfort and stay to rest vpon is that God is neere vs and ready to help vs. The wicked want this staffe to leane vpon God professeth himselfe their enemy he refuseth their prayers he forsaketh and casteth them away out of his presence They can haue no peace of conscience nor comfort in trouble they shall houle in their miseries and not be heard Zac. 7 13. This shall especially appear at the last day when the heauen shall not receyue them the Lord shall not know them no creature shall comfort them no mercy shall be shewed vnto them theÌ„ they shall weepe and waile without redemption and without release Thirdly it is our duty to behaue our selues Vse 3 in all our actions and dealings as in his presence It behooueth vs to set him alwayes before vs and to know he continually walketh among vs. It is remembred of Henoch that he walked continually before God Genes 5 22. that is all his life time hee considered that the eye of God was euer vpon him knowing that all things are naked and manifest before him Heb. 4 13. Thus the Apostle chargeth Timothy in the sight of God who quickneth all things and before Iesus Christ which vnder Ponâ—ius Pilate witnessed a good confession to keepe the commandements which he gaue vnto him without spot and vnblameable If the childe
maketh all other blessings to be curses and iudgements vnto them that are destitute hereof therefore we must all call our selues to an account what account we make of it We should make it our meate and drinke a treasure for the obtaining whereof rather then want it we wold sell all that we haue but alas what thankefulnes hath it wrought in vs We are like vnto the Iewes they had this glorious light brought among them but they loued darkenes more then light because their works were euill If we be weary of this heauenly Manna let vs take heede lest the Lord grow weary of vs if we cast away his word he wil cast away vs and forsake vs for euer The Lord biddeth vs take heed to the sound of the Trumpet Ier. 6 17 let vs not answer presumptuously wee will not take heed let vs beware of securitie remember from whence we are fallen And let him that glorieth glory in this that hee vnderstandeth and knoweth the Lord and his word to his saluation Ier. 9 24. Vse 2 Secondly it followeth that wheresoeuer God hath established this his ordinance there certainly hee hath a Church and chosen people and some that belong to eternall life for whose sake it is sent among them For as the Spirit of God is the soule of the church quickning it and giuing it life so the word is this soules instrument or the seed wherby it worketh and the onely essentiall marke thereof so that where it is sincerely taught 〈◊〉 â—2 and constantly professed there certainly is a Church Where it is not there is no true Church albeit it haue neuer so goodly and glistering a shew but a very carrion carkas of a church without the life of the Spirit but as an house without light as the world without the Sun as a kingdome without the Law The Prophet Esay calleth it the standard of God saying I will lift vp mine hand to the Gentiles and set vp my standard to the people they shal bring thy sonnes in their armes and thy daughters shall be carried vpon their shoulders Esay 49. verse 22 Where the Lord Iesus is compared to a King and Captaine and therefore all that will haue comfort that they are members of the church must range themselues vnder it as soldiers vnder the banner of their Chieftaine otherwise they remaine as men In darknes in the shadow of death as stragling and runnagate soldiers out of the campe and as dissolute men vnder no law to gouerne them For they are the vilest and basest that liue without it very dogges and swine They of the Church are Gods chiidren and the word is the Childrens food belonging to them onely When the Canaanitish woman would haue beene partaker of Christs Ministery Mat. 15 26. he answered It is not meet to take the childrens bread and to cast it vnto whelpes But other are as vncleane and filthy beasts This which now hath bene spoken serueth to ouerthrow two sorts of people first those of the Church of Rome which make other markes and notes of the Church as antiquity vnity vniuersality succession subiection to the Pope and such like counterfet markes of their counterfet church and leaue this which is the most certaine and inseparable note This proueth vnto vs plainly that these which most of all boast of the name of the Church are indeede neyther the Catholike Church nor any sound part thereof because they want the immortall seede to beget them the milke and meate of the word to feede and norish them yea it is accounted an high point of heresie to haue read the Scriptures and none is permitted to looke into them without a license so heinous a sin it is to haue the word Secondly it censureth condemneth the Donatists Anabaptists Brownists and those of the separation which condemne our Churches to be no Churches our Sacraments to bee no Sacraments our Ministers to be no Ministers and in effect our religion to be no religioÌ„ because we do not with them in matters accidental fully agree albeit we do consent in matters fundamental we lay Christ alone for the foundation on which we build our saluation we lay hold vpon him by faith only we preach Christ crucified truly by their owne confession powerfully They hold themselues to haue receiued faith among vs by our Ministery before they made this rent and breach in the Church and that the end of such fayth if they had dyed in it had beene the saluation of theyr soules See the books of Greenwood Iohnson Let them therefore return and cause others to return ioyne with vs in hearing the word preached seeing where it is rightly established there must of necessity be a true Church And albeit some of them haue written many of theÌ„ haue spoken against our Church yet let them follow the example of that sonne Matth. 21 29. who answered his father stubbornly that he would not work in his vineyard but afterward repented earnestly and went his wayes Vse 3 Thirdly all such as are this way honoured and blessed must be carefull to vse the word as an honour and a blessing by imbracing it by entertaining it by magnifying this blessing of God in truth and not in opinion in heart and not in face in workes and not in words that we may walke worthy the Gospel and of the Lord that hath called vs and shew our selues carefull to bring foorth the fruites thereof saying with the Apostle Rom. 10 10. How beautifull are the feete of them that bring glad tidings of peace and bring glad tidings of good things Hitherto rendeth the exhortation of the Apostle 1. to the Thessalonians ch 2 11 12. Let vs be carefull to keepe this treasure among vs lest the kingdome of God bee taken from vs. Otherwise instead of being the water of life to saue vs it will be a sea to drowne vs instead of being the sauour of life to life it will turne to bee the sauour of death to death instead of being meate to feede vs it will bee our bane to destroy vs instead of good tydings to refresh comfort vs it will proue the saddest and heauiest newes that euer came to our eares and that day the blackest day that euer came ouer our heads Thus our Sauiour threatned Capernaum which hee had honoured with his presence blessed with his preaching aduanced by his dwelling in it and lifted vp with his miracles Mat. 11 26. Thou Capernaum which art lifted vppe vnto heauen shalt be throwne downe to hell c. Look vpon the seuen Churches of Asia we see what is become of them Behold what the contempt of the Gospel hath brought vpon the Iewes the like hath not falne vpon any people since the beginning what mischeefe miserie did not fall vpon them It cannot bee denied but God hath blessed vs as much as euer he lifted vp the head of Capernaum and hath magnified his mercies and loue vnto
arise from hence we haue considered diuers things before We see how Balak and Balaam proceede in their diuellish purposes if God had suffeted them and not crossed them Hee reuealed his wil to Balaam who spake moued by Gods Spirit and thereby declareth that he speaketh not onely to his owne children but sometimes teacheth wicked men to make them without excuse and therefore he wil not leaue his owne people destitute of instruction that desire to feare his name But of this wee haue spoken before chap. 22 9. Verse 2. Balaam lift vp his eyes looked vpon Israel and the spirit of God came vpon him Moses shewing the prophesie that Balaam vttered describeth it by the author thereof the Spirit of God came vpon him In this part of the title he saith That the things deliuered in this prophesie which were vttered for the Churches sake were hid kept secret before they were reuealed and manifested by God This prophesie containeth not a doctrine that is common or communicated by the light of nature to men but a declaration of such secrets as God reserueth hid to himselfe in his owne counsel which no liuing creature could knowe otherwise then as it pleaseth God to disclose it by a gracious participation of it This teacheth vs this truth That the things of God can no man know but by the Spirite of God Doctrine The things of God are vnknowne til he reueale them The mysteries of saluation and doctrine of godlynesse are secret and vnknown of men and Angels before they be of God reuealed This our Sauiour teacheth Peter hauing made a confession of Christ Blessed art thou Simon the sonne of Ionas for flesh and blood hath not reuealed it vnto thee but my Father which is in heauen Matth. 16 17. And expounding the parable of the Sower to his disciples he sayth To you it is giuen to know the mystery of the kingdome of God but vnto them that are without all things are done in Parables Mark 4 11. The Apostle teacheth that the naturall man perceiueth not the things of the Spirit of God for they are foolishnes vnto him neyther can hee know them because they are spiritually discerned And the same Apostle speaking of the gospel Rom. 16 25. Eph 3 9. calleth it A mystery reuealed which was kept secret from the beginning of the world So the Apostle Iohn handling hidden visions and teaching the Church the things that must come to passe hereafter called that Booke The Reuelation of Iesus Christ which God gaue vnto him Reuel 1 1. The truth of this appeareth because they Reason 1 were hid in the treasury of Gods wisedome which is vnsearchable and not to be sounded by any creature and therefore the Apostle calleth them A secret hid in God Ephe. 3 9 so that the Apostles and holy Prophets of God could deliuer nothing of his counsell before he had reuealed it to them So the Lord speaketh Numb 12 6. Heare now my words If there be a Prophet of the Lord among you I wil be known vnto him by a vision and will speake vnto him by dreame The calling of the Gentiles seemed strange to the very Apostles before it was reuealed to Peter Who would euer haue imagined that God would haue redeemed man by such a wonderfull meanes the greatest wonder that euer came into the world by giuing his Son and that vnto the death to ransome and redeem a church by his own blood Acts 20. This no creature in heauen or earth would euer haue thought vpon if God had not reuealed it by his word and assured it by his Spirit Secondly this receyueth further strength Reason 2 for the confirmation of it because the wisest and subtilest that were in the world were herein ouertaken and proued fooles for by al their wisedome though neuer so great they were not able to reach vnto it nor to looke into any the least part of it The Apostle speaking of the mystery of the Gospel reuealed by his ministery alledgeth the prophesie of Esay where the Lord threatneth to destroy the wisedome of the wise and to cast away the vnderstanding of the prudent and after he saith Where is the wise hath not God made the wisedom of the world foolishnes 1 Cor 1 18 19. The Vses remaine to be learned of vs. First Vse 1 for knowledge wee see that the mysterie of godlines reuealed to the world by God in the Gospel is a most worthy glorious mystery greatly to be admired and reuerenced vnto vs that are called it is the wisedome of God and the power of God So the Apostle saith 1 Cor. 1 2◠Great is the mystery of godlines which is God manifested in the flesh 1 Tim. 3 16. It seemeth farre otherwise to the foolish world it appeareth to thē a base and vile thing as Paul complaineth in his time We preach the Gospel euen Christ crucified vnto the Iewes a stumbling blocke vnto the Grecians foolishnes 1 Cor. 1 23. A stumbling blocke to the Iewes because they dreaming of an earthly king of this world to free them from the bondage of the Romanes and thinking they should be Lords of the earth were offended at the low estate of Christ comming in the shape of a seruant foolishnesse to the Grecians because it seemed foolishnes to the wise Philosophers among the heathē to look for life from death to beleeue in him that rose from the dead and that such as are dead shall rise againe How many are there amongst our selues that are offended at the simplicity of the Gospel that it is not accompanyed with miracles that it is brought vnto vs in earthen vessels These are they that esteeme the Manna as light meate and therefore loathe it But let them alone to loathe this Manna that loathe faith Christ and heauen it selfe yea their owne saluation Secondly for obedience wee must obserue Vse 2 that when these secret things be reuealed vnto vs of God we ought to endeuour to learne them to vnderstand them to publish them speake of them to others Whensoeuer God hath a mouth to speake we must haue an eare to heare Therefore Moses saith Deut. 29 29. Secret things belong vnto the Lord but the things reuealed belong to vs and our children to do them So the Apostle Paul when God had reuealed Christ vnto him and ordained him a teacher vnto the Gentiles saith I was not disobedient to the heauenly vision but shewed to Iewes and Gentiles that they should repent and turne to God and do works worthy amendment of life Acts 26 19 20. This serueth to reprooue all such as refuse to looke into these reuealed things of God but dwell in blindnesse and ignorance Of this sort are the greatest number in our assemblies They are wise enough to look into their own profit but they care not for the wisedome that is of God They are brought vp in the church but know not the Doctrine of the Church They are alwayes learning
day to day with their vnlawfull deeds Let vs delight in the sweet society of Gods children take pleasure to be in the presence of them that fear God As for the vngodly let vs desire their places rather then their persons their roome rather then theyr company Hence it is that Salomon teacheth vs not to enter into the way of the wicked nor to walke in the way of euill men Prou. 4 ver 14 15 16 to auoyd it and not to goe by it to turne from it and to passe by for they cannot sleepe except they haue done euill and their sleepe departeth except they cause some to fall What an heape of words doth Salomon vse and to what ende serue these so many repetitions but to shew the exceeding danger of communicating with the wicked and how hardly wee are drawne to leaue theÌ„ It is all one as if a man would throw himselfe willingly and wilfully into the hands of theeues We would be ready to call and account him a starke foole without any signe or shew of wisedome that would runne into the company of theeues and robbers especially hauing any charge of mony or money-worth about him The seruants of God that are indued with heauenly gifts and haue the graces of Gods Spirit giuen vnto them which are the cheefest treasure haue a great charge about them it standeth them therefore vpon to take heed that by euill company they bee not robbed and depriued of them The holy Ghost dealeth with vs as a Merchant doth with his Factor or seruant whom he sendeth foorth furnished with store of money to buy and sell withall and fearing lest he should bee robbed and spoyled warneth him to auoid suspitious places and passages and to turne aside out of the path till he be past the danger So should we beware of the company conditions of the wicked if we count our selues happy to be in league with them we are vtterly lost and are walking in the path-way that leadeth to death Verse 13. If Balak would giue mee his house full of siluer and gold I cannot passe the commandement of the Lord to do either good or bad of mine owne minde This wicked man and couetous Prophet thogh he neither feared God nor loued the way of righteousnesse yet teacheth what should bee in all the seruants of God that they should not for filthy lucre and couetousnesse which is the roote of all euill trangresse the commandement or breake out beyond their calling This teacheth vs this truth That worldly Doctrine businesse should not draw vs from christian duties Worldly sinesse shoâ— not withoâ— vs from Câ—stian dutiâ— Matters of profit and commodity must not carry vs beyond our calling wee must not pursue them and follow after them when we haue no warrant to desire them albeit there be profit in them A notable example heereof we haue in Gideon he had a kingdome offered vnto him for the men of Israel said vnto him Reigne thou ouer vs both thou and thy sonne and thy sonnes sonne he thought not gouernment in it selfe vnlawfull or vnlawfull for them to haue a Gouernor but he saw no calling from God and therefore refused it and betooke himselfe to a priuate life saying I wil not reigne ouer you neither shall my childe reigne ouer you but the Lord shall reigne ouer you Iudg. 8 22 23 We see that Dauid had his enemy put into his hand Abishai besought Dauid that he might smite him once with a speare to the earth and his seruants vsed importunity vnto him as if God had offered him to be slaine saying See the day is come whereof the Lord said vnto thee Behold I will deliuer thine enemie into thine hand and thou shalt do vnto him as it shall seeme good to thee 1 Sam. 24 26. But he would not hearken vnto them he would wait the time which God had appointed saying Either the Lord shall smite him or his day shall come to dye or he shall descend into battel and perish The like we see in our Sauiour Christ he refused to be made a temporall and earthly King Ioh. 6 15 for when hee perceiued that the multitude would come and take him to make him a King he departed againe into a Mountaine himselfe alone We see the Disciples of Christ left all neglected the seruice of themselues and the seeking of their owne benefit for the seruice of God Math. 19 27. So the faithfull Christians sold their possessions being warranted vnto it by a speciall calling and guided by the worke of the Spirit Acts 4 39. Moses might haue enioyed the treasures of Egypt and the dignity of a kingdome yet chose rather to suffer aduersity with the people of God and to follow the calling whereunto hee was called Heb. 11 24 25. Whereby we see that albeit profits be in time and place to be looked after yet we must all looke to haue our warrant in seeking for them The reasons remaine to be considered to Reason inforce this truth and to gaine our affections to the embracing of it For first by too much following the profits of this life we may lose a greater profit If we should win the world and lose our soules if wee should catch the riches of this life and cracke the peace of a good conscience it would proue in the end a small gaine vnto vs but rather the greatest losse The soule is a precious iewell and therefore the losse of it is an incomparable losse This is it which our Sauiour saith in the Gospel What shal it profit a man to win the whole world and to lose his owne soule Or what shall a man giue for the recompence of his soule Mat. 16 26. Seeing then by seeking the things of this life we may lose the things of the life to come it followeth from the danger of eager pursuing after them that no worldly busines should choake vs and hinder vs from better things required of vs. Reason 2 Secondly the things of this life serue onely for a season we our selues are heere Pilgrims and strangers we haue no continuing City The hope that we haue is this we looke for a kingdome We cannot haue an heauen in this life and another in the life to come The greatest glory that euer was vpoÌ„ the earth is gone in a few ages Therefore the Apostle teacheth That the fashion of this world goeth away This world passeth away and the lustes thereof but hee that fulfilleth the will of God abideth euer 1 Cor. 7 31 1 Iohn 2 27. So that we must know it is required of vs that we preferre not this world before the world to come nor be led away from the duties of our calling by the loue of the profits thereof Vse 1 The vses come now to be stood vpon First wee see it is a dangerous bayte to be in loue with the world How many are there that eueÌ„ make it their god and do chiefly mind earthly things Our
away empty Luke 1 52 53. Vse 1 The vses follow to be obserued First from hence consider and confesse the difference betweene earthly and heauenly honour between the honour of men and that which is of God Earthly honour when it is at the highest can giue no assurance of continuance nor minister peace of conscience nor satisfie with the benefite of contentment because it endureth but for a season but the honour which we shall enioy after this life with God is like himselfe Hee is vnchangeable and without shadow of turning hee is constant and euer like himselfe so is the honor and glory which he hath reserued for vs It is laide vp as a treasure in heauen where neither the moth nor canker corrupteth and where theeues neither dig through nor steale Math. 6 20. We see what the fauor and friendship of men is wee see what the highest preferment is that men can attaine vnto both they and their aduancement fall as the Sommer fruite and their place knoweth them no more But the honour which wee shall finde in heauen and enioy with the glorious Saints of God in the heauenly habitations lasteth for euer and there shall be no end thereof What foolishmen are we therefore and more then foolish that so much admire the vaine glory of the earth and haue our eyes dazled with the deceitfull beauty of the dignities of this world and doe not consider the stablenesse of that glory reserued for vs which time shall not consume nor the enemy abolish Hence it is that the Apostle Iohn saith Loue not the world neither the things that are in the world if any man loue the world the loue of the Father is not in him and the world passeth away with the lust thereof but he that fulfilleth the will of God abideth euer 1. Iohn 2 15 17. All earthly things last and endure but for a season men are mortal riches are vncertaine fauour is vanity honour is changeable treasures are transitory pleasures are mutable profites are corruptible friends are fading and oftentimes turne to be enemies onely the treasures of heauen the fauour of God the pleasures of eternall glory the riches of the world to come are immortall and neuer decay For all flesh is as grasse all the glory of man as the flower of the field the grasse withereth the flower fadeth but the word of the Lord endureth for euer 1. Pet. 1 24 Thus we see that there is as great difference betweene earthly and heauenly honour as is betweene heauen and earth Secondly we must learne to vse this world Vse 2 as though wee vsed it not and make it as the hand to helpe vs and further vs toward the kingdome of heauen The hand is made to serue vs and not wee to serue it Wee must learne to place the world vnder vs not aboue vs we must make it seruant to vs not Lord ouer vs we must teach it to obey not suffer it to rule ouer vs as the Church is described to be cloathed with the Sunne but hauing the Moone vnder her feete Reuel 12. For seeing humane things are transitory mutable and changeable it standeth vs vpon to haue our conuersation in the heauens and to cast the eyes of our mindes toward the estate of glory and the eternall happinesse prepared for vs. A pilgrim in a strange land hath alwayes his eyes toward his iourneyes end is greatly grieued when he wandereth out of his way Wee are pilgrims in this world and are farre from home so that our hearts should be fully and wholly set on euerlasting life and bee grieued when wee are hindered from the straight way This is the exhortation of the Apostle to the Corinthians 1. Cor. 7 29. Many follow it with all greedinesse albeit it be full of vanity But if we esteeme of heauen or regard the saluation of our soules wee ought to be little affected to the things of this life neuer setting our hearts vpon them but desiring to dwell in that house where wee shall abide for euer Many there are that liue long in this life and haue beene many dayes vpon the face of the earth who neuer thinke of the kingdome of heauen nor dreame of another world nor meditate of the life to come vntill they lye at the last gaspe and are going the way of all flesh which is a most wofull and miserable thing to consider Let vs not suffer Sathan thus to circumuent vs and this present world to abuse and bewitch vs the deuill is a deceiuer the world is but a shadow and hath no true and enduring substance in it Abraham the father of the faithfull is commended by the Spirit of God who being called of God willingly obeyed to goe into the place which afterward hee should receiue for an inheritance Heb. 11 8. so that he departed from his kindred fathers house not knowing whither he went and by faith he abode in the land of Canaan as in a strange countrey and as one that dwelt in tents A naturall man would thinke hee had made a simple change and be ready to condemne him for a foole but the Scripture giueth this reason as the cause that mooued him to wit euerlasting life for hee looked for a city hauing a foundation whose builder and maker is God In comparison heereof let vs make little account of this transitory life or of any the vaine profits pleasures or honours that may be found in it Lastly let it not grieue vs to see euil men Vse 3 exalted and set aloft they hold their possessions and honour with the greatest vncertainty that can bee in their life time and when they are taken from hence they can carry nothing with them of all that they possesse They are oftentimes depriued suddainly of all things they desire and doe most of all delight in Sometimes they are taken away from their goods sometimes their goods are taken away from them and sometimes albeit neyther they be taken from their goods nor their goods taken from them yet God in his iustice depriueth them of the comfortable vse of them while they doe enioy the possession of them This is the vse that the Prophet Dauid toucheth Psalme 49 5.16 declaring the vanity and vncertainty of mortall things and the suddaine fall of all flesh he addetâ— Wherefore should I feare in the euill dayes when iniquitie shal compasse me about as at mine heeles Be not thou afraid when one is made rich and when the glory of his house is encreased for he shall take nothing away when he dyeth neither shall his pompe descend after him We haue knowne many by our own obseruation gone on a suddaine that looked not for any change Wee haue seene them set on high and suddainly they haue come to nothing Who is ignorant that great trees grow til they be great 〈◊〉 câ—â—t de 〈◊〉 Alex. â— 7. and then be plucked vp from the root in a moment It is a foolish
vncleannesse and filthinesse and pursued them into their filthy stewes and brothel-houses where he thrust them both thorough reuenging the dishonour done to God the scandall laide vpon his people A worthy example for all Magistrates to follow to be sharpe seuere in punishing sinne and taking away euill out of the citty of God Thus the plague was stayed and the anger of God turned away after that iustice was executed and so many thousands at one time and for one sinne swept away But heere two questions arise which are to be discussed before we proceede any further the first touching the fact of Phinehas the second touching the number of the dead heere remembred Touching the fact of Phinehas Obiection it may be thus obiected How can it be lawfull in him being a priuate person to exceede rhe bounds and lists of his calling Hee was of the tribe of Leui and of the family of the Priests to whom it belonged not to draw the sword For as the other tribes were not appointed to the seruice of the Altar so the tribe of Leui was not called to the execution of iustice Besides there are generall rules directing all priuate men and generall Lawes restraining them from shedding of blood as he that sheddeth mans blood by man shall his blood be shed hee that smiteth with the sword shal be smitten with the sword loue your enemies and doe good to them that hate you The seruant of God must not striue but must be gentle toward all men suffering the euill and instructing them with meekenesse that be contrary minde 2. Tim. 2 25. How then can we iustify this act of Phinehas departing from these holy rules of Gods Religion I answere Answer there is a double kinde of calling an ordinary calling and an extraordiry calling the one necessarily distinguished from the other For God doth oftentimes giue vnto his seruants a new and special vocation and addeth it vnto their former function Hence it is also that some workes are ordinary and some are extraordinary Ordinary workes must be guided and directed by ordinary rules such as those are which wee haue set downe before Extraordinary workes proceede from a special motion of Gods Spirit warranting them and making them albeit going against the common rules lawful cōmendable and necessary Such was the fact of Moses smiting the Egyptian Exod. 2 12 the fact of Samuel hewing Agag in pieces 1. Sam. 15 35 the fact of Eliah slaying the Priests of Baal 1. King 18 4 the fact of the Israelites spoyling the Egyptians and such like Exod. 12 35 who had an inward motion like to the commandement giuen to Abraham to kill his sonne These actions albeit warranted to the doers Luth in Gen. cap. 29. are not to be drawne into example and imitation vnlesse we haue the inspiration of the same Spirit and therefore Christ our Sauiour answereth his Disciples that would haue called fire from heauen to consume the Samaritanes Yee know not of what spirit ye are for the Sonne of man is not come to destroy mens liues but to saue them Luk. 9 55. Now that this fact of Phinehas is of the same nature it appeareth both because the plague ceased by it and Gods wrath kindled against his people was appeased so that the action is both commended rewarded This the Spirit of God teacheth in the Psalme Phinehas stood vp and executed iudgement and the plague was staied and it was imputed vnto him for righteousnesse from generation to generation for euer Psalm 106 30 which is not so to be vnderstood as if he were iustified before God by this one acte because whosoeuer will bee iust by the Law is bound to keepe the whole law according to the tenour of the law Do this thou shalt liue Gal. 4 12 20. One good worke doth not serue or suffice to make a man perfectly iust and righteous in the sight of God seeing hee that continueth not in all things written in the booke of the law is accursed So then we must know that the Psalmist meaneth that this fact was lawfull and allowed For hauing set down the vengeance that Phinehas tooke vpon this adulterer and the adultresse hee preuenteth the Obiection which might be made Was not this horrible and damnable murther in him who being a priuate man had not the sword of iustice committed vnto him and being one of the Priests of the Lord was to meddle onely in matters belonging vnto God and not in ciuill things who was to draw out the censures of the church not a materiall sword to strike offenders No saith the Prophet it was not murther it was a righteous and commendable acte he beeing stirred vp by Gods Spirit inasmuch as it proceeded from faith and aymed at the glory of the great Name of God Wherefore this place is falsely alledged and peruersly wrested by the Church of Rome to ouerthrow iustification by faith alone and to establish iustification by good works For there is a double iustification one of the worke the other of the person The Prophet speaketh in that place of the iustification of the worke which albeit in the sight of men it might seeme sauage inhumane yet God did accept of it account it as a good and iust work which pleased him being done in faith which purifieth the heart Acts 15 9. He speaketh not of the iustification of his person which was by apprehending the mercy of God in Christ by beleeuing not by doing Thus the Apostle in the fourth chapter to the Romanes verses 4 5. maketh a double kinde of imputation saying To him that worketh the wages is not counted by fauor but by debt but to him that worketh not but beleeueth in him that iustifieth the vngodly his faith is accounted for righteousnesse Thus much of the first question touching the acte of Phinehas whether it were lawfull or vnlawfull whether it were priuate reuenge or publike iustice The second Question is touching the number that dyed in this plague Obiect wherein appeareth some difference and disagreement in outward shew betweene the old Testament and the new For Moses in this place verse 9 sayeth There died foure and twenty thousand But the Apostle Paul alledging this iudgement of God mentioneth onely Three and twenty thousand 1 Cor. 10 8 subtracting one thousand from the former number which Moses added I answer some reconcile these places thus that the Scribes or Penmen fayled in copying out the books of Pauls Epistles which shold haue written foure twenty thousand where they wrote three twenty thousand But this is shifting rather then reconciling cutting the knot with a sword rather then loosing it asunder with the hand inasmuch as all the copies generally with full consent as it were with one voice agree in the former reading Others suppose and surmise that it might bee a slip of memory in the Apostle according to humane infirmity But this answer is worse then the former and these are
who afterward was reckoned amongst the sonnes of Midian that were slaine by Moses Numbers 31 8. These names of the two persons are singled out amongest the rest vnto their perpetuall infamy and reproach For as the names of the righteous are registred and remembred to their euerlasting praise so the name of the vngodly shal rot Prou. 10 ver 7. Their families are fingled out that part of the disgrace and dishonour should blemish them to humble them and to instruct them to nourish sinne in none of their kindred Their high place is singled out to teach that GOD the Iudge of all the world iudgeth without respect of persons and that all men of what credite and countenance soeuer should feare before him Verse 7. And when Phinehas the sonne of Eleazar the sonne of Aaron the Priest saw it hee rose vp c. This holy man of God slew the adulterer and the adulteresse with a speare If he had beene a meere priuate man this shedding of blood had beene vnlawfull in him howsoeuer they deserued it But the Spirit of God was his direction and hee had a secret calling to be to him as a sure safe warrant So then albeit priuate persons may put no maÌ„ to death as appeareth in the Commandement Exod. 20 13 yet such as are warranted from God are his Officers and Magistrates Doctrine Actions in â—hemselues vnlawful are by a calling made lawfull We learne from hence that actions which of themselues and in their own nature are vnlawfull vnseemely and against humanity by a calling from God become lawfull warrantable and necessary This speciall calling giuen vnto speciall men is sometimes outward and sometimes inward The inward calling is when God by the motion of his Spirit moueth the heart to doe some speciall worke against the ordinary rules that he left to the rest of the sonnes of men Heereof we haue plentifull examples in the booke of Iudges in those whom God extraordinarily raised vp to saue his people and to destroy their enemies WheÌ„ Eglon King of Moab oppressed Israel kept them in great slauery and subiection as a tyrant and vsurper the Lord stirred vp Ehud Iudg. 3 15 16. who made him a Dagger with two edges conueyed it closely vnder his garment and when opportunity serued he thrust it into his belly and flew him This action had beene sinfull without this calling for though Eglon were an oppressour yet the killing of him had not beene warrantable The like we see afterward in the same booke set before vs in the example of Sampson for there we see he tooke to wife an vncircumcised Philistim Iudg. 14 and 15 and 16 he tyed firebrands to the Foxes tayles to burne their Corne he carried away the gates of Azzah he slew many with the iaw-bone of an Asse pulled down the house of Dagon whereby hee killed the Princes people and himselfe He was inwardly called and commanded to doe these works of God For when he spake to his father to giue him one of the daughters of the Philistims to wife that pleased him well his father and his mother faide vnto him Is there neuer a wife among the daughters of thy brethren and among all thy people that thou must goe take a wife of the vncircumcised Philistims For they knew not that it came of the Lord that hee should seeke an occasion against the Philistims Iudg. chapter 14 verse 4. The same we noted before in Moses slaying the Egyptian which fact howsoeuer some condemne as vnlawfull both because he was not appointed a Iudge ouer that people but was a priuate man and because he seemed to passe the bounds of iustice supposing he were a Magistrate punishing the smiting of a blow Exod. 2 12 with the taking away of life seeing God commanded a tooth for a tooth Exod. 21 24 wound for wound and blow for blow yet it appeareth by the words of Stephen that GOD had giuen him commission and endued him with authority to deliuer the Israelites and to auenge their iniuries when he saith He supposed his brethren would haue vnderstood that God by his hand shold giue them deliuerance but they vnderstood it not Acts chap. 7 25. Againe when Moses had receiued the Law in the Mount written with the finger of God and beeing come downe had seene the molten Calfe Hee tooke the two Tables and cast them out of his two hands and brake them before their eyes Deut. chap. 9 verse 17. He did not this through any vnaduised zeale or hastinesse or fleshly affection but God gouerned him by his holy Spirit stirred him vp by this exraordinary meanes to declare to the people that his Couenant was broken and disanulled that was made betweene them Likewise some haue had an outward calling commanding and warranting the doing of extraordinary things So Abraham was commanded by liuely voice to take his sonne his onely sonne him whom he loued euen Isaac the sonne of promise and to offer him vp for a burnt offering vpon one of the mountaynes which God would shew him Gen. 22 2. This also appeareth in one of the children of the Prophets who willed his neighbour to smite him by the commandement of the Lord and in smiting to wound him that hee might disguise himselfe when hee spake vnto the King 1. Kings 20 35. The reasons making these extraordinary Reason 1 workes lawfull are apparent First true obedience standeth not in mans will but in the commandement of GOD. Whatsoeuer hee commandeth howsoeuer our carnall reason iudgeth of it and whatsoeuer iniquity it may seeme vnto vs to contayne or prescribe wee must account it lawfull That which hee forbiddeth what shew soeuer it carrieth of piety and holinesse is vnlawfull This appeareth in the answere of Christ vnto Iohn Baptist putting him backe and refusing to baptize him Let be now for thus it becommeth vs to fulfill all righteousnesse Math. 3 15. And to this purpose the Prophet speaking of this act of Phinehas here remembred sayth It was imputed vnto him for righteousnesse Psal 106 31. If then in those actions the children of God obeyed him and followed not theyr owne corrupt wils they must needs be held and pronounced to be lawfull Reason 2 Secondly none can withstand his commandements That is righteous which he accounteth righteous And if he will haue it done who shall contradict it Who is so strong as to resist his will This doth the Apostle Peter declare when he had beene with Cornelius he maketh this defence for himselfe Forasmuch as God gaue them a like gift as hee did vnto vs when wee beleeued in the Lord Iesus Christ who was I that I could let God Acts 11 7. Thus we see the Doctrine confirmed now Vse 1 let vs see likewise how it may bee applyed First marke heere the difference betweene God and our selues His word is our light and direction Wee haue no other way or warrant to approue our actions but from God and his word but
foretell that in the time of the Gospel they shall breake theyr Swords into Mattocks and their Speares into Sythes Esay 2 4. Micah 4 3. Nation shall not lift vp a sword against Nation neyther shall they learne to fight any more These are the cheefest and choysest arguments drawne out of the new Testament and produced out of the old partly from the instructions of Christ partly from the precepts of the Apostle and partly from the Prophesies of the Prophets Touching the obiections alledged out of the words of Christ when hee willeth vs to turne the left cheeke being smitten on the right it is a figuratiue speech Aug. epist 5. ad Matellinum as Augustine obserueth for literally it was not obserued by Iesus Christ nor by the Apostles nor by the Prophets whē they were stroken on the eare For what if one smite vs on the left cheeke we haue now no other left to turne vnto him or shall wee restraine his words onely to the cheeke His purpose is to forbid priuate reuenge to recompence iniury with iniury and to teach vs rather to prepare our selues to endure another wrong then to giue like for like but he doth not disanull the office and calling of the Magistrate nor take away publike reuenge by him Peter was Christs Disciple not a publike Magistrate Touching suffering the tares to grow hee teacheth vs the perpetuall state of the Church what it shall be He speaketh not of the office of the Minister or Magistrate 〈◊〉 Mart in 2. 〈◊〉 cap 2. 〈◊〉 Gen cap. 14. but of the future condition of the Church that it shall neuer be perfect in this life but wee shall haue tares with the wheate bad fish with the good foolish virgins with the wise and hypocrites with true beleeuers therefore he comforteth the godly against the troubles which they sustaine by conuersing with them Hereunto also referre the precepts of the Apostle Paul The Prophesies of the Prophets touching the turning of the weapons of warre into instruments of peace and tooles of husbandry are obiected against vs also by the Iewes that deny the comming of the true Messiah The Prophets heereby commend the Doctrine of Christ If we were all such as Christ chargeth vs to bee there should be no need of the sword Such as are true Christians do liue soberly righteously and godly for conscience sake to the commandement of Christ At the comming of Christ in glory wee shall see the full accomplishment thereof to our endlesse comfort In the meane season such as truely beleeue in Christ do so walke as that no warres are raised through theyr default True it is our weapons are spirituall but wee must vnderstand this as we are Christians But we are not onely Christian men but also men not onely spirit but also flesh and therefore as we are men and cloathed with flesh neyther the Apostle nor Christ that called the Apostles do take away weapons from the Magistrate Rom. 13 4 but put a sword into his hand to take vengeance on him that doth euill And when the Apostle saith Ephes chap. 6 verse 12 We wrestle not with flesh and blood he speaketh not simply but comparatiuely as when hee sayth Christ sent him not to baptize but to preach the Gospell that is chiefly and especially to publish the glad tidings of saluation 1. Cor. 1 17 so in this place hee meaneth that our greatest and mightiest enemies are inuisible wee must not thinke that our chiefest conflict is with men which are fraile and feeble This fight is nothing at all if it bee compared with the other which is spirituall Thus we see the obiections of the Anabaptists answered and their doubts dissolued who would banish away all lawfull vse of sword and weapon contrary to infinite euidences that may be broght to iustifie the lawfulnesse of warre God hath made many lawes touching the vndertaking beginning and waging of warres but such things as are euill are wholly to be condemned not to be ordered by Law The Lord swore that the Israelites shold haue war with Amalek for euer Salomon prayeth vnto God when his people shall go out to battel against their enemies to heare them and their prayer and supplication and to iudge their cause 2. Chron. 6 34. When any citty shall fall into idolatry draw away the inhabitants thereof to serue strange gods he commandeth that they should be slaine with the edge of the sword all that is within it be destroyed Deut 13 15. When the Israelites asked counsell of GOD after the death of Ioshua who should goe vp against the Canaanites to fight first against them the Lord said Iudah shall goe vp because I haue giuen the Land into his hand Iudg. 1 1 2. It is God that teacheth our fingers to fight and our hands to battaile Psal 144 1 but God is no Lord of misrule he teacheth nothing that is euill They are the words of Dauid a man after Gods owne heart yet he saith God had taught his hands his fingers Besides they are called the warres and battels of the Lord so Dauid is oftentimes saide to haue fought the battels of the Lord 1 Samuel 17 18 and 25 verse 28. When many enemies armed themselues against Iehoshaphat Iahaziel inspired by the Spirit of God saide Thus saith the Lord vnto you Feare you not neither be afraid for this great multitude for the battell is not yours but the Lords 2 Chron. 20 15. When the souldiers that were conuerted to the faith and repented of theyr offences enquired of Iohn what they should do he did not bid them to lay away theyr weapons or throw away their swords or renounce their oathes or forsake theyr Captaines or giue ouer theyr places callings of life wherein they abode but charged them to do violence to no man Luke 3 14 to accuse no man falsely to be content with theyr wages So the Euangelist commendeth the faithfull Centurion and Cornelius to be a deuout man fearing God with all his houshold Paul vsed the helpe of a band of men to be rescued out of the hands of the Iewes and to bee brought safe vnto the Gouernor For the Captaine out of the Garrison gathered a selected company of two hundred souldiers and deliuered him from them that lay in wayte to kil him Acts 23 27. The Apostle noteth in the Epistle to the Hebrewes ch 11 33. that the godly throgh faith subdued kingdomes so that warre may bee an exercise of faith And lest any should apply this to fighting against spirituall enemies hee addeth immediately after They waxed valiant in battaile and turned to flight the Armies of the aliants By all these testimonies wee are taught to receiue this truth that the making of warre is necessary and to maintaine it against all the aduersaries that seeke to oppugne and contradict the same Verse 18. For they trouble you with their wiles wherewith they haue beguiled you as concerning Peor In these words
to ouersee their manners to redresse their disorders and to teach and instruct them in the wayes of godlinesse To these Salomon speaketh Pro. 27 23 24. Bee diligent to know the state of thy flocks and looke well to thy heards For riches are not for euer and doth the Crowne endure to euery generation When the Sheepheard is gone frō the Lambes the wolfe watcheth to take his prey The husbandman sowed good seed in his field but while he slept his enemy came and sowed tares among the wheate Mat. 13 25. The diuell watcheth all occasions and maketh his vse of all aduantages to deceiue and seduce and therefore we must take heed we giue him no occasions Moses was absent from the people but forty dayes and what a change found he among them at his returne how deepely had they plunged themselues into idolatry and how had they corrupted the worshippe of God and were departed from him Such is the corruption of nature and prophanenes of the heart to euill continually Gen. 6 5 that they which are vnder vs are ready to fall into euill euen while wee are with them and haue them in a manner before our eyes much more when we are absent from them as Moses speaketh of the people Behold while I am yet aliue with you this day yee haue beene rebellious against the Lord and how much more after my death Deuteronomy chapter thirty one verse 27 Let vs take heed of long and vnnecessary absence from our priuate charges as wel as they ought that haue publike charges lest while by our absence wee prouide for their bodies we do not destroy their soules for want of our presence I will conclude this point with the words of Salomon Prou. 27 8. As a bird that wandreth from her nest so is a man that wandreth from his place Verse 10. And the earth opened her mouth and swallowed them vp together with Korah when that company dyed what time the fire deuoured c In the description of the Tribe of Reuben he fingleth out Dathan and Abiram as arch-conspirators against Moses the lawfull Magistrate set ouer the people they opposed themselues against authority and therefore perish As they withstood Aaron wee haue spoken before Numb chapter sixteene now consider theyr facte as they rebelliously stroue against Moses and in him against the Lord. Doctrine It is a fearfull sinne to withstand gouernment and authority We learne heereby that it is a fearefull and greeuous sinne to set our selues against lawful gouernment and authority which God hath set ouer vs. This is a most wicked and vngodly worke and the Scripture condemneth it in euery place Hos 8 3 4. Roman 13 1. 2. Pet. 2 10. Iude verse 8. The continuall practise of all the godly throughout the olde and new Testament tend to the contrary to commend to vs obedience for conscience sake and to reproue and condemne all resistance opposition as a worke of the flesh for they euermore submitted thēselues to those that were Magistrates Christ Iesus the Lord of all was not bound to Caesar in any sort whether wee consider him as God or as man Not as he was God Caesar was subiect vnto him and owed to him homage and obedience for as Dauid in spirit called him Lord Mat. 22 43 so might Cesar also and all Princes and Potentates in the world Not as he was man because he was of the blood royall of the seed of Dauid and the right heyre to the kingdome whereas Cesar had no other right but what he got by the sword and therefore he ought to haue receyued not to haue payde tribute yet because he would giue good example to others not offence to any Math. 17 27 he gaue to the receyuers for himselfe and for Peter a Stater which is thought to amount to halfe an ounce of siluer in value two shillings six pence after fiue shillings the ounce And as he taught them by his practise so likewise hee did by words to giue vnto Cesar the things which are Cesars Mat. 22 21. So did Paul for the tryall of the truth and the iustice of his cause appeale vnto Cesar from the high Priests who were carried with rage and enuy against him Acts 25 11. Psalm 18 43 44. Reason 1 The grounds heereof are euident First because publike authority is Gods ordinance euery soule ought to be subiect vnto it because it is of God Rom. 13 1 2. and whosoeuer resisteth it resisteth God himselfe The people of Israel were reiected of God for resisting the manner of gouernment that God had appointed when he set Iudges ouer them and they would needs haue a king to iudge them like all the Nations 1 Sam. 8 5 much more then shall they bee reiected of God that resist gouernment it selfe and be accounted foule fearefull sinners before him Reason 2 Secondly because the opposition against gouernment and the denying and withstanding of it must needs bring all confusion that may be so that nothing can be in peace and quietnesse It is saide and often repeated in the booke of Iudges that euery man did what he list because they had no gouernment Iudg. 18 1 and 17 6 and 21 25. God is the God of order not of confusion and therefore he alloweth of Magistrates because he would haue order among men Take away a Generall out of the field and expose the whole army to rout what followeth but the destruction and carnage of the whole host Take away the Pilot out of the Ship it is the ready way to perish the Ship so if you take away the Magistrate which is as the Chieftaine of the army and as the Master of the Shippe we shall liue a life more sauage and vnreasonable then the vnreasonable beasts leade the great ones would deuoure the lesse the rich the poore the strong ones them that are weake nothing would appeare but a miserable face of hauocke and confusion Before we proceed to the vses Obiect it is necessary to remoue an obiection For to resist gouernment may not be so fearefull a sinne forasmuch as sometimes it is said to be of God as the Scripture speaking of the apostacy of the ten Tribes from the house of Dauid saith that the Lord would giue them to Ieroboam and rent the kingdome from the house of Dauid 1 Ki. 13 31 and chap. 12 15 this was done from the Lord and verse 24 the other Tribes are commanded not to go vp to fight against Ieroboam and his followers for this saith the Lord is from me How then can the rebellion of the ten Tribes be a fearefull sinne seeing it was from the Lord. Answer Answer To cleere this point we must vnderstand that Gods appointment of Ieroboam to bee King and the renting off the house of Salomon doth not iustifie the acte of this people that it was not sin in them for this came to passe by the decree of God yet the people are not iustified in giuing him
blood haue they shed like water and there was none to bury them Psal 79 2 3 4 5. Neuerthelesse they shal not be able to separate them from God Rom. 8 35. If we be the children of God nothing shall bee able to hurt vs though death come vpon vs sodainly as it hath done vpon many it shall bring vs to God not diuide vs from his presence Wee do for the most part take vpon vs through a generall corruption to iudge those the most greeuous sinners that suffer the greatest sorrows as it appeareth by Iobs friends and Christs followers Luke 13. howbeit this is an opinion that must be reiected as full of error and empty of charity 15 And Moses spake vnto the Lord saying 16 Let the Lord the God of the spirites of all flesh set a man ouer the congregation 17 Which may goe out before them and which may go in before them and which may leade them out and which may bring them in that the Congregation of the Lord be not as sheepe which haue no sheepheard 18 And the Lord said to Ioshua c. 19 And set him before Eleazar c. Heere is offered vnto vs the second occasion of the election and inauguration of Ioshua to wit the prayer of Moses Wee must not thinke that hee vsed no more words then heere are expressed for this is onely the substance and cheefe effect of his prayer In it wee are to note first the preface or entrance into the same for no man ought rashly to enter vpon this holy worke but well aduised and throughly prepared Secondly the prayer it selfe The Preface containeth a description of God by his titles and effect giuing life and breath to all creatures for thorough him wee liue and mooue and haue our being Act 17.28 The prayer it selfe is that he would appoint a mā ouer the congregation to succeede him in the administration and gouernment of the Commonwealth considered farther by the ends that being endued with the Spirit of God he may be able to performe the duties of his calling and go before them by his example expressed by going in and out before them and by leading thē out and bringing them in as Salomon prayeth for wisedom and vnderstanding for the same purpose 2 Chron. 1 10. 1 Chro. 27 1. Secondly that the people may not be as sheepe without a sheepheard scattered vpon the mountains but may keepe together liue in order and society one with another to performe such mutuall duties as are required for this life the life to come Thus much of the occasions now we come to the calling of Ioshua and separating him to beare office among the people wherein wee must obserue the commandement of God the obedience of Moses The commādements of God are many Take him c lay thine hāds vpon him set him before Eleazar the Priest c. giue him charge c. and Eleazar must aske counsell of the Lord for him after the iudgement of Vrim and Thummim What the Vrim and Thummim were Exod. 28 30 What this Vrim and Thummim were is diuersly vnderstood it were endlesse and fruitlesse to rehearse the seuerall opinions of all neither is it easie to determine Some of the Hebrew Doctors thinke they were not the work of any Artificer but that they were a mystery deliuered to Moses from the mouth of God or they were the worke of God himselfe as the two Tables of the Law were and that when the Priest asked counsell of God by Vrim hee made answer by liuely voice 1 Sam. 30 8. The words are both plurall and the Septuagint doe translate them The manifestation and the truth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but properly they signifie the lights and the perfections and both of them were a figure of Christ who communicateth vnto vs from his father the true light and perfection being made our wisedome and righteousnesse 1 Cor. 1.30 for in the heart of him beeing our great high Priest the true Aaron were the gifts of the holy Ghost without measure Ioh 3 34. Col. 2.3 Againe others thinke that as those words holinesse to the Lord were grauen on a plate and put on Aarons forhead so these words Vrim and Thummim were likewise grauen on a golden plate and put in the brest lap which was double for something to bee put therein Lastly others thinke they were no other then the precious stones spoken of Exod. 28 and that they put the Priest in mind of his office that hee must instruct the people both by the light of his doctrine and by the integrity of his life But whatsoeuer they were it is most certaine that the vse of them was to enquire of GOD and likewise to receiue an answer of his will as appeareth in this place and in sundry others Iudg. 1 1 20 18 28. 1 Sam. 23 9. 10 11 12. These were lost at the captiuity of Babylon and wanted at the peoples returne Ezr. 2 63. Neh. 6 65 neither do wee reade that euer God gaue answer by them any more thus much of these The obedience of Moses is set downe generally particularly he did as the Lord commanded hee tooke Ioshua and set him before Eleazar and put his hands vpon him gaue him a straight charge to execute his office faithfully in the gouernment of all the people committed vnto him Let the Lord the God of the spirits of al flesh This is the preface or preparatiue to the prayer The faithfull were alwayes wont to make some entrance or introduction into this holy exercise as it appeareth in the forme of prayer left to the church by Christ our Sauiour In these words Moses acknowledgeth the Lord to be the God of the spirits of all flesh as before chap. 16 22 whereby he meaneth Doctrine God is the creator of the soule that he is the Creator of our soules and hath giuen them vnto vs. The doctrine God is the Creator and maker of the soules of men and hath giuen vnto them not onely their bodyes but also their soules Gen. 2 7. Iob 27 3. Eccl. 12 7 c. And how can it be otherwise For first he it is that hath formed al things Reason 1 he is the creator of things visible and inuisible Col. 1 16 that are in heauen or in earth and without him was nothing made that was made Iohn 1 3. Secondly he is the father of our spirits so called of the Apostle Heb 12 9 if then he be the Father of them doubtles hee is the former of them It is confessed that God is the Creator of the soule neuerthelesse it will not follow from hence necessarily that it is created immediately or giuen immediatly by him as it is certaine it was at the first creation And albeit many places bee produced to proue an immediate creation yet the opinion is rather weakned by those testimonies from whence it is thought to be established as for example Eccl. 12 7 The
is not so much an iniury to maÌ„ as to God himself Mal. 3 8 9. Ye haue robbed me in tythes and offerings saith the Lord. And in the Law it is expressed that the tribe of Leui had no inheritance nor any part among their brethren But the Lord was their part and their inheritaÌ„ce Numb 18 20. because that which fell vnto them was dedicated to God and lest the people shold think that the Ministers were beholding vnto them for it therfore God claimed the tyths to be his Leu. 27 30 by his gift assigned them ouer to the Leuites No man can touch the Lords right to take it away and bee guiltlesse for it is as a snare wherewith the hooke is couered and the fish or fowle deceiued and entrapped The profit that cometh by seizing vpon holie things promiseth much gaine and aduantage yet let it seeme neuer so sweet and pleasant to the taste it shal be as grauell nay as poyson in the stomack in the end shal sting theÌ„ more dangerously that swallow it then if they were bitten with scorpions venemous serpents Secondly it is the duty of the people to Vse 2 haue a care of their Ministers For seeing God hath appointed them to serue him to teach his people that his way may be knowne vpon earth his sauing health among all nations it is great reason they should be maintaind for that purpose The Leuites were descended of the linage of Abraham no lesse then any of the other tribes therefore a part of the inheritance belonged to them neuertheles God put them from it because they should not be trobled with tilling the ground such like busines but giue themselues wholly to the fulfilling of their office And as the Ministers are often exhorted to do their duty so must the people know that God requireth a dutie at their hands that they prouide for them as Deut. 12 19. And doubtlesse in that speciall charge giuen to the people God more respected the benefit of the people themselues theÌ„ the profit of such as were to be maintained The Ministers are to be maintained in a temporall estate but the people in the vnity of faith and in obedience toward God that so the true religion might be preserued in purity Lastly this serueth to put the Ministers in Vse 3 mind of their duty For wherefore hath God all this care ouer them but that they should care for the people And wherefore are the people to prouide for their bodies but that they should watch for their soules This serueth to driue from the Altar such as are ignorant Ministers that are not able to teach the people Ignorance is a greeuous sinne in all but especially in the Minister who must not onely haue light in himselfe but giue light to others and must not onely know the way to Gods kingdome but shew the way vnto others For God neuer meant that idoll sheepheards should haue the places and prouision ordained for such as will take paines These thrust themselues into this great worke and high calling of the Ministery and yet are vnfurnished of those gifts which should fit them for this function 1 Tim. 3 2. and 2 Tim. 2.2 They should be Lights of the world and yet sit in darkenesse themselues they are called to be Salt but they are vnsauoury The Minister in the Church is as the eye in the body or as the candle in the Lanthorne If then the watchmen be blinde and haue no knowledge The blinde must needes leade the blinde and then both fall into the ditch Matth. 15 14. The Ministers should be the mouth and Messengers of God vnto the people but if they bee dumbe and cannot speake they are not able to deliuer their Ambassage They should bee Nurses of Gods children to feede them with the sincere milk of the word that they may grow thereby 1 Peter 2 2 but these haue dry brests and starue Gods people and are guiltie of murther in his fight They take vpon them to be Stewards of Gods family to giue them their portion in due season Luke 12 41 but they haue no skill to breake the bread of Life neyther to diuide the spirituall foode of the word aright And whereas the Sheepeheards should feede the flocke they feed only themselues with the milke of the flock and cloath themselues with the wooll They do thinke themselues to bee Captaines and ouerseers of the Lords hoast to go before the people but they are not able to handle the sword of the Spirit nor to prepare the people for this spirituall warfare These sinne greeuously by inuading the Lords inheritance and presumptuously taking vpon them this great office vnto which they were neuer called of God For this is a certaine truth whomsoeuer the Lord sendeth him he furnisheth and enableth in some measure to discharge the duty which hee requireth of him His calling is not an idle but an effectuall calling and is able to demonstrate it selfe so soone as it is giuen When God had called Aholiab and Bezaliel to build his materiall Tabernacle by and by they were filled with the Spirit of God in wisedome in vnderstanding and in knowledge Exod. chap. 31. ver 2. and chap. 35 verse 31. Will hee then make choyse of any to builde the spirituall Tabernacle which is his Church in whome is no grace of the Spirit of God no wisedome no vnderstanding no knowledge at all Salomon saith in the Prouerbes He that sendeth a Message by the hand of a foole cutteth off the feete and drinketh dammage chap. 26 6. No man that is wise will send such a Messenger that hath any care or desire to haue his message deliâ—ered and therefore we may not think that the wise God will vse such in his seruice On the other side as the colde of snow in the time of haruest where the heat aboundeth is most welcomâ— so is a faithfull messenger to them that send him for he refresheth the soule of his masters Prou. 25 1â— These are they that destroy noâ— onely their own soules but bring destruction to the people that depend vpon them Prou. 29 16. And as God prouided not maintainance so carefully for the ignorant Minister so wee may saw the same of the carelesse and ydle Ministers who hauing learning knowledge do want conscience of their duty For their knowledge must shew it selfe in practise Mal. 2 7 and they must haue not only the head but the tongue of the learned to minister a word in time to him that is weary Esay 50 4. They must not onely haue the talent as the vnprofitable seruant had but they must vse their talent as the good and faithfull seruants did and as they ought to haue store of prouision so they must distribute it to the releeuing of Gods people or else beeing able to teach and yet will not they are worse then they that would and cannot A rich man that hath his barnes and granaries full of
grieuous sinnes to men to meddle with them that haue no power or precept giuen vnto them to performe them There is nothing so much commanded of GOD as to doe these things yet nothing more sinnefull then these when they are done without a commandement and a commission If a man of a priuate trade and occupation shall presume to preach the word of God hauing no calling thereunto it is most vngodly let his gifts bee what they may bee let him bee able to speake with the tongue of men and Angels and let him diuide the word of truth rightly and interpret the same soundly yet it is Anabaptistical and a great sinne and impiety So likewise we may say for priuate Baptisme to be performed by a woman vnder a pretence of necessity as if there were any necessity in sinning or to make the people of God goe out of their calling and yet so wretched and wicked is our age that this sinne is not onely committed but also defended Epiph. cont heres One well obserueth that it cannot bee lawfull for women to baptize and he confirmeth it by this because it was not giuen to the mother of Christ that shee who was blessed aboue all other women should do it If then it were lawful for any then certainly much more for her to touch these holy things what wicked women then what bloody Zipporahs are those of our time that dare vndertake this holy thing without any calling It is euill in those midwiues that vsurpe this office but worse in those that commend and defend this sinne Let all therefore both men and women examine themselues in those things if they haue broken the bankes that God hath set them haue yet carried it away and no plague from God hath ouertaken them that haue vndertaken such workes impertinent vnto them then let them know that they are to acknowledge the great mercy of GOD toward them that he did not strike thē dead in the very act as he did Vzzah that touched the Arke 1 Sam 6 7 otherwise a good man because hee did a good act without any calling thereunto Neyther let any dreame that God doth approue of them because hee doth not presently punish them Eccles 8 but consider they haue to doe with a God of patience and albeit they goe away prosper for a time yet in the end hee will finde them out and punish them Likewise in this kinde they offend who take vpon them to reproue whom and where and when they please without due obseruation of fit circumstances It is indeed a duty commanded that some should reproue and some bee reproued for sinne Leuit. 19 14. Prou. 9 8 yet euery man is not to reproue all at all times and in all places onely it lyeth vpon them that haue a calling to reproue and therefore it is a sinne in others So when priuate men take vpon them to reforme publike abuses as to pull downe images and to abolish the monuments of Idolatry they sinne in this case against God and the Magistrate against the Magistrate in taking his calling out of his hand that belongeth to him against God in that they doe it without his direction True it is the word teacheth that their altars should bee destroyed their images must be broken downe their idols burned but it is a word to the Magistrate he sinneth if hee doe it not because hee performeth not Gods commandement the priuat person sinneth if he do it because he doth it without any commandement nay against the commandement The brasen serpent must be stamped in pieces if once the people offer incense vnto it and commit idolatry with it howbeit it must be done by Hezekiah 2 Kings 18 4. If a priuat man buy an house find therein sundry images many monuments of idolatry he may abolish thē if any of his family haue gotten such he may take them away and deface them as Iacob did cleanse his house Gen. 35 2 because he is a Master Magistrate in his own family but to do it in publike where he is no Magistrate he may not without sinne as the Magistrat himself may not omit it without sinne Secondly euery one ought to labour to Vse 2 know his owne calling and to be assured how farre it stretcheth and will beare him out This should perswade euery one of vs that in euery good thing which wee doe wee should be sure that sinne cleaue not vnto vs and that we attempt nothing before we haue our commission sealed and sent vnto vs. When we goe about any thing it is not enough to weigh how good it is but to looke what warrant we haue to do it It is not the goodnesse of the thing that will free vs from sinne but the warrant that wee haue to doe it We must haue a generall warrant that the worke is good and a particular also that it is good for vs and in vs. But some will say how shall a man know Obiect that he hath a commandement in particular to do this or that Answer I answere if any man be such a one as hee to whom the commandement is giuen or if the commandement bee giuen to him in generall then hee may gather that the commandement doth belong vnto him in particular so that in doing the same he shall not onely doe a good worke but the worke shall be good in him So then euery man must reason thus with himselfe God hath commanded me to doe it and therefore out of conscience to his commandement I will do it forasmuch as to obey is better then sacrifice and to hearken then the fat of rammes 1 Sam. 15 22. And if Saul himselfe had obeyed it had beene better for him then to haue offered vp his sacrifice though it had been of the chiefest of the things which should haue beene destroyed It is a policy of Satan and it were good that none were ignorant of it and that all would take notice of it that if he cannot make men abide and abound in euill but that they will needes bee doing of good then hee will labour to make them doe good vnlawfully and vnseasonably by bringing them to doe some good whereunto they haue no calling Thus hee maketh againe to himselfe euen by the workes themselues of godlinesse and therefore it should be the care and wisdome of euery man to look to Gods word and to his owne warrant in doing of any thing and not suffer our selues to be deluded by him If the disciples of Christ had duly obserued this they would neuer haue desired to bring fire from heauen consume the Samaritans that would not receiue him as Elias had done to destroy the captaines that scoffed at him 2 Kings 1 10. Luke 9 54 but they would haue considered that they were not indued with the same spirit neyther fitted with that calling nor armed with that power Peter would not haue drawne the sword to strike the the high
Priests seruant if he had called to minde that the sword was not put into his hands Math. 26 51. Let euery man labour to see what God hath called him vnto and looke to the things commanded vnto him priuate men may not take vpon them to reforme euery thing that is amisse hauing no authority thereunto and if they should come to suffer for such things they shall finde but little comfort in theyr sufferings because this is to suffer as euill doers albeit not for doing of euill Vse 3 Lastly if it be vnlawfull to do good sometimes when it is done vnlawfully then how much more is it vnlawfull to do that which in it selfe and in it owne nature is vnlawful And if God reiect the actions of men when they are done in an euill manner how much more doth hee abhorre the workes of carnall men when they are wicked vngodly in the very substance And if he accept not those actions which might be don wel if they were done by another how much lesse those that can be wel done by none Of which wee may say with Salomon Behold the righteous shall bee recompenced in the earth how much more the wicked and the sinner Prou. 11 31. If the faithfull offend in doing lawfull things much more doe the vngodly that neuer regard to doe any good And if they sinne against God that heare his word amisse how much more sinfull are they that will not heare it at all And if they prouoke the wrath of God that doe good in an euill manner much more doe they that sinne in an euill matter and most of all when the heart is euill also as Prou. 21 27 The sacrifice of the wicked is abomination how much more when he bringeth it with a wicked minde The faithfull haue many times a good intent when they thinke to doe God good seruice and yet are not accepted because they faile in the maner woe then to those whose very hearts are set vpon euill and haue no delight in that which is good at any time 30 Whoso killeth any person Deut. 17 6 19 15 Math 18 16 2 Cor. 13 1. Heb 10 28 1 Tim. 5.19 the murtherer shal be put to death by the mouth of witnesses but one witnesse shall not testifie against any person to cause him to die 31 Moreouer ye shall take no satisfaction for the life of a murtherer which is guilty of death but he shal be surely put to death 33 And yee shall take no satisfaction for him that is fled to the citty of his refuge that hee should come againe to dwell in the land vntill the death of the Priest 33 So yee shall not pollute the land wherein yee are for blood it defileth the land and the land cannot be cleansed of the blood that is shed therein but by the blood of him that shed it 34 Defile not therefore the land which ye shal inhabite wherein I dwel for I the Lord dwell among the children of Israel The third and last part remaineth laying forth the office of the Iudges touching slaughter wherein obserue two things first the Law of putting the murtherer to death which must passe by the verdict of two or three witnesses verse 30. Secondly the Iudges are forbidden to take any satisfaction for the life of a murtherer because innocent blood shed defileth the Land yea in such an horrible manner and measure that all the water in the sea cannot wash it away for the Land cannot be clensed of the blood that is shedde but by the blood of him that shedde it And no maruaile seeing they might take no satisfaction for him that bad killed a man at vnawares to deliuer him from the city of his refuge before the death of the high Priest From these words we learne how heynous a sin murther is Againe that wilful murtherers are not to be spared the eie of the Magistrate must not pitty thē if they be desirous to reuenge the dishonour done vnto God or to clense their own Land or to saue their own liues But marke farther how GOD will haue such proceeded against they shall not dye by the mouth of one witnes he requireth in iudiciall courts that euery matter should be tryed by two or three witnesses that the guilty should not be acquited and that the innocent might not be condemned Doctrine God wil haue no innocent person put to death So then the point from hence is this that God will haue no innocent person put to death but that euery one should receiue according to his owne works Deut. 13 14 and 17 4 Thou shalt enquire and make search and aske diligently whether it be a truth and the thing certaine hee will haue no man condemned vpon accusations suspitions and presumptions Esay 5 13 Psal 37 6 Pro. 24 23. This was the sin of Saul who commanded to kill the Priests of the Lord 1 Sam. 22 16 as if they had conspired agaynst him Iob 29 16. Reason 1 The grounds are these first from the nature of God he is a iust and righteous God the Iudge of all the earth and hee respecteth no mans person therefore they that sit in his place and execute his iudgment and haue his Name communicated vnto them ought to deale vprightly Deuter. 1 16 17. Secondly wrong iudgement is abominable in the sight of God Pro. 17 15 whether it be to iustifie the wicked or to condemne the innocent Thirdly it kindleth the Lords wrath against the land when innocent blood is shedde Ier. 26 14 15 As for mee behold I am in your hand doe with me as seemeth good and meete vnto you but know ye for certaine that if ye put me to death yee shall surely bring innocent blood vpon your selues and vpon this citty and vpon the inhabitants thereof as 1 Kings 21 19. Vse 1 The vses follow First this serueth for instruction to all that are in authority to take heed to themselues that they walke with a right foot and turne neyther to the right hand nor to the left according as God requireth Leuit. 19 15 Thou shalt doe no vnrighteousnes in iudgment thou shalt not respect the person of the poore nor honour the person of the mighty but in righteousnesse shalt thou iudge thy neighbour Against this they offend many wayes when they giue false iudgment and cause the same to be executed when they deferre iudgment put it off as Felix did from day to day Acts 24 25 for while iudgment hangeth thus in suspense the iust is often taken for the vniust and contrarywise the vniust fot the iust lastly when the sentence rightly pronounced is delayed and sometimes not at all executed The Scripture expresseth the fault and the punishment by one and the same word Gen 4 7 13 Esay 24 20 1 Peter 2 24 to teach that they should be ioyned together and not seuered and that hee should be holden for innocent and vnblameable that hath no punishment inflicted