nature and without all meanes and sometimes against all meanes the euidence of this truth is cleared the power of GOD is manifested and the mouthes of all Infidels and of iniquity it selfe is stopped Our faith must goe beyond reason if wee will professe our selues schollers in the schoole of Christ In the schooles of the Philosophers reason goeth before assent but in the schoole of GOD first we haue vse of faith and after followeth discourse of reason Let vs therefore learne to magnifie the Scriptures and by the authority of them tread and trample vpon all Atheisme and Prophanenesse As many miracles as wee finde expressed and wrought by the finger of God so many testimonies and euidences wee haue against these patrones of Nature who being wholly carnal corrupt know nothing that is spirituall These deny the resurrection of the body and the immortality of the soule that so they might escape the sentence of the eternall ludge by whom they shall bee iudged in the last day and shall know to their confusion that there is a GOD whose power is infinite Exod. 34 7. who will not make the wicked innocent but visit the iniquity of the fathers vpon the children and vpon childrens children to the third and fourth generation and reward euery one according to his workes Hee is able to bee reuenged on all his enemies who shal sooner pul their hearts out of their brests then God out of their mindes This Moses setteth downe Deut. â—2 Deut. 32 39 42. Beholde now for I I am he and there is no gods with me I kill and giue life I wound and I make whole neither is there any that can deliuer out of mine hand If I whet my glittering sword and my hand take hold on iudgement I will execute vengeance on mine enemies and will reward them that hate mee I will make mine arrowes drunke with blood and my sword shall eate flesh for the blood of the slaine and of the captiues when I begin to take vengeance of the enemy This is Gods arrow against all Atheists this is a fearefull thunder-bolt throwne down vpon their heads which shall crush them in pieces testifie their destruction which shall come vpon them when there is none to helpe Let such therfore betimes acknowledge a God of Nature that he may bee to them a GOD of grace let them confesse him to worke when he will by extraordinary meanes that he may direct them in the ordinary pathes that leade to saluation and eternall life let them reuerence him as the ruler of the world that hee may rule in their hearts by his Word and Spirit and Sacraments whereby he applieth to vs his heauenly gifts Secondly let vs learne by this miraculous Vse 2 manner of working to trust in him when all meanes faile vs and tye not him to the ordinary course of second causes that is able to make the Sunne and Moone to stand still as in the pursuit of Ioshua Iosh 10 1â— 2 King 2â— and to bring the Sun backe againe many degrees in the Diall of Ahaz as in the comforting of Hezekiah and to turne the Sunne into darkenes Math. 27 as we see in the time of the passion of Christ He is able to doe whatsoeuer hee will and more then hee will doe It is an easie matter for euery man to say he trusteth in God and boast of his faith when no meanes faile him when hee hath abundance and store of all things when hee is fed to the full with his hid Treasure that they leaue the rest of their substance for their children Iob. 29 6â— when God compasseth them about with his mercies That they wash their pathes in Butter and haue the Rockes to powre them out Riuers of Oyle as Iob speaketh it is quickly said and spoken that we will relye vpon God and acknowledge his prouidence But if GOD blow vpon our meanes they shall doe vs no good hee can take vs from them as hee dealt with the vnfaithfull rich man Luke 12 2 Iob. 1 â— or hee can take them from vs as hee dealt with his faithfull seruant Iob Wee must therefore depend vpon him in time of war as wel as of peace in want as wel as in time of wealth in sicknesse as in health when he shall make the heauen as iron and the earth as brasse when hee shall take away the staffe of bread when hee shall cause thee to walke through the valley of the shadow of death thou must then cal on him for thy daily bread and say with Iob Loe though he slay me Iob 13 15 Prou. 16.3 1. Pet. 5 7 yet will I trust in him Commit thy wayes and workes vnto the Lord and thy thoughts shall bee directed Cast all your care on him for hee careth for you Such wee are indeed as wee are in aduersity Such is our faith as it is found in the day of temptation Wherefore let vs lift vp our eyes to him that sitteth in the heauens and swayeth all things by his prouidence and say with the Prophet Psal 28. The Lord is my strength Psal 28 7 â— 37 39 40. and my shield mine heart trusted in him and I was helped therefore mine heart shall reioyce and with my Song will I praise him The Saluation of the righteous men shall be of the Lord he shall be their strength in the time of trouble For the Lord shall helpe them and deliuer them he shall deliuer them from the wicked and shall saue them because they trust in him Thirdly let vs not doubt of the promises Vse 3 or prouidence of G G D who is able to make good the words of his own mouth how incredible or vnpossible soeuer they seeme in our eies Therfore the faith of Abraham the Father of the faithfull is commended by the Apostle that aboue hope he beleeued vnder hope that he should be the Father of many Nations 〈◊〉 4 18 19. and he not weake in faith considered not his own body which was now dead neither the deadnesse of Sarahs wombe neither did he doubt of God thorough vnbeliefe but was strengthened in the Faith and gaue glory to God being fully assured that he which had promised was able to doe it This is a great comfort if at any time wee see the miseries and ruines of the Church if wee beholde the desolation hauocke that is made of it that God is able to restore the flourishing estate thereof again God can work aboue meanes without so that albeit we can see with an eye of flesh no way to worke the safety of the Church let vs not despaire or cast away our confidence and hope which hath great recompence of reward We reade how God saued Israell when there appeared no meanes of deliuerance in the eyes of men the rockes and mountaines hemmed them in on both sides the red Sea was before them 〈◊〉 14 13 â—4 the hoste of the Egyptians marched
that seeing God hath created vs and giuen vs our being to serue him albeit we be reduâ—ed by others it shall not profit vs oâ— deliuer vâ— from iudgement Ignorance shall excuse no man it is the fountaine of all sinne it is the cause of all punishments Hos 4 1. Mar. 12 24. it is not enough for vs to say we are no seducers and deceiuers of others because if we be seduced and deceiued by others wee are partakers of their sinne and shal beaâ—e our iust condemnation Secondly seeing the poore seduced people Vse 2 shall not escape no more the the chiefe Ring-leaders and heads of the conspiracy against God it is our duty to search narrowly and view diligently that which is brought and taught vnto vs we must beware of seducers and Captaines that leade to lewdnesse of life or corruption of doctrine It behoueth vs to shew such loue to God and his truth as to withstand such as goe about to infect vs to shame them to bewray them to reprooue them to conuince them and to take heed that we be not drawne away with them eyther by their flattery or by their authority Hence coÌ„meth the exhortation of Christ Beware of false Prophets which come to you in Sheepes cloathing but inwardly they are rauening wolues yee shall know them by their fruites Math. chap. 7. verse 15. By these the LORD our GOD tryeth vs whether we loue him with al our harts with all our soules He chargeth his people to seeke carefully to search earnestly Deut. 13 14. and to enquire diligently if there bee any such wickednesse There is no loue to God where his truth is not professed followed and maintayned The Apostle Iohn chargeth those to whom he wrote Not to beleeue euery spirit but to try the spirits whether they be of God or not for many false Prophets are gone into the world 1 Iohn 4 1. But where is this ability to bee found And where shall we meete with those that are able to discerne of spirits Looke vppon the greatest part of our congregations and behold they are not able to make any tryall of truth from errour They are fit to entertaine any doctrine They know no difference betweene the mists of Popery and the light of the Gospel They embrace this Religion because it is established by authority defended by the Law professed by the Prince countenanced by the Magistrate embraced by the multitude freed from trouble controlled by none But aske them a reason of the hope that is in them and call them to an account of the faith which they hold Aske them what they beleeue and how they thinke to be saued they are taken speechlesse and not able to giue any reasonable answer And how can it bee otherwise in many places where such as should bee eyes to others are blinde themselues a naked ministery hath made a naked people an ignorant ministery hath made an ignorant people a simple Teacher hath made a sottish hearer For as Moses saw that the people were naked Because Aaron had made them naked Exod. 32 25 vnto their shame among their enemies so wee see the people without knowledge and vnderstanding because the Watchmen are blinde the Embassadors are dumbe the Shepheards are simple the Teachers are not able to instruct themselues The meanes to bring vs to this spirituall iudgment to try the spirits Rules to be obserued to enable vs to try the spirits are to obserue these few rules and directions following First we must haue the word of God to dwell plentifully in vs we must reade and search the Scriptures as Christ commanded Iohn 5 39 and the men of Berea practised Acts 17. They examined the Doctrine of the Apostles by the touchstone of the Prophets and are commended for it by the Spirit of God We must not take euery thing that is deliuered but search and try the things that are deliuered Secondly we must continue constant in the things which wee haue learned thence Thus the Apostle exhorteth Timothy who had beene brought vp in the Scriptures of a childe To perseuere in the things which hee had learned and was perswaded of knowing of whom he had learned them 2 Tim. 3 14. Thirdly we are to auoyd those places and persons where abhominations are set vp and maintained lest ioyning and partaking with them in their sinnes wee be also companions with them in punishments Thus doth the Apostle teach vs to giue a farewell to those places I heard a voice from heauen say Goe out of her my people that yee be not partakers of her sins and that ye receiue not of her plagues Reuel 18 verse 4. Fourthly we are to magnifie the Ministery of the word where it is planted and established we are diligently to attend vnto it and to heare it with all patience and reuerence to encrease in vs both knowledge and obedience to worke in vs faith a sound beleefe to bring vs to a true sight of our sinnes and to an vnfeigned repentance from dead works If these rules be carefully and wisely obserued we shall bee made able to try all things that we heare to refuse the euill and to hold fast that which is good Lastly we may from hence conclude the Vse 3 wofull condition of all seducers that seduce and deceiue the simple people they are sure to perish and to be destroyed It is a greeuous sinne not to embrace the truth of God but to erre from the wayes of saluation but it is more greeuous to draw away others and to plunge them into the pit of destruction They are accursed in the law which make the blinde to go out of the way and all the people were to say Amen Deut. 27 18. If we see a poore blinde man wandring hither and thither for want of a guide and groping to finde his way if wee lay stones or stumbling blocks before his feere to supplant him and cause him to fall downe all men are ready to condemne it of rigor and cruelty The very heathen which neyther know the Law nor vnderstand the Gospel could say Cicer. li. 1. offic that whosoeuer sheweth not the way to a trauailer and wayfaring man when he seeth him out of the right way is without all pitty and compassion as if one should refuse to suffer his neighbour to light his Candle that is gone out at his Candle that burneth But if a man should leade his brother beeing in a strange and vnknowne Countrey quite and cleane out of the way direct him of purpose into places of danger and thereby as it were blow out his Candle that burneth bright all men would haue accounted him a monster and vnworthy to liue vpon the earth If our brother want our helpe or counsell we are bound to do all good vnto him and it is a note of cruelty to shutte our mouthes or hands when they should bee opened as wee see in the examples of the Priest and Leuite Luk.
before our eyes the example of Balaam hired to curse the people of God o Iohn 5 34 36. who gaped after gaine and promotion and gaue mischeiuous counsell to the Moabites and Midianites to worke their death and destruction This truth is confirmed by sundry the Apostles Peter Iude and Iohn in the new Testament who mentioning this history declare both that bee loued the wages of vnrighteousnes and laid a stumbling-blocke before the children of Israel to intrap them was reprooued for his iniquity by his Asse Who spake with mans voice and forbad the foolishnesse of the Prophet These things being duly weighed and throughly considered do sufficientlie teach vs who is the author of this Booke not man but God and that the authority of it is diuine and not humane Now let vs see what vse may be gathered from hence and how it may be profitably applyed to our instruction Seeing the Author of this Booke and so of Vse 1 the rest of holy scripture is not man or Angel or any creature but the Lord of heauen and earth we learne that they want not nor stand in neede of the confirmation and approbation of the Church or of men seeing they are approued vnto vs by a greater authority and as it were warranted vnto our consciences from on higher Court where God himselfe sitteth present and president of the same So then as Christ our Sauiour speaketh p I receiue not the record of man but I haue a greater witnesse then the witnesse of Iohn We may truly say the same of his word we haue a better ground to stand vpon and a fairer warrant then the testimonie of the Church to beare record of the dignitie and authority of the word Hence it is that he saith in the same place The works which the Father hath giuen me to fin sh do beare witnes of me that the Father sent me and the Father himselfe which hath sent me beareth witnes of me This serueth to conuince the Church of Rome of the spirit of errour which teacheth that the scripture receiueth authority and credite from the Church insomuch that some of them are not ashamed to auouch q Eckius in Euchirid de autho Eccl. That the authoritie of the Church is greater then of the Scripture and others feare not to blaspheme r Hermannus that they should haue no more authority in regard of vs then Aesops Fables except the authority of the Church did procure it And as they are bold to maintaine that the Church is aboue the Scripture Å¿ Bellar. de verbo dei li. 4. cap. 12. so they teach that the Scriptures are not in themselues necessary neyther were written to be a rule of our Faith Thus they fall from one heresie into another proceed from worse to worse as euill men doe But the assurance of our Faith touching the Scriptures is not builded on the Churches authority but vppon the illumination of Gods spirit shining euidently in the Scriptures theÌ„selues The holy Ghost openeth the eyes of those that are his that they know discerne his voice from all others For as the Sun is not seene by any lighâ— but his owne so we iudge of the truth and all false Doctrines by the Scriptures How do we discerne sweet from sowre but by it owne taste And how can wee better discerne the rellish of the Scripture t Psal 19 10. Which is swâ—eter then the Hony and the Hony-combe to the taste then by the goodnes and excellency of it selfe True it is wee doe not reiect and refuse contemne or condemne the testimony authority of the true church as the Papists slander vs u What the office and authority of the Church is but wee confesse these points of the Church First it is as the keeper of the rolles and records to preserue them not to authorize them He that is custos rotulorum doth not giue authority to the writings but hath them of trust committed vnto him Secondly it is as a touchstone to distinguish them from bastard counterfeit Scriptures not to make that Scripture which is no Scripture The touchstone of the Gold-smith doth not make gold but discerneth and distinguisheth gold from other mettall what is base and what is rich stuffe so doeth the Church Thirdly it is as the voice of a x Chrisost hom 1. in Epist ad Tit. crier to preach and publish and promulgate and teach the truth as a cryer pronounceth and proclaimeth the Edicts and Decrees of his Prince but cannot adde to them nor take from them nor authorize them nor any way alter change them Fourthly it is as an Interpreter and expounder to expound and interpret them according to the Scriptures As the man of Law deliuereth the sense of the Law but doeth not make it to bee Law These are holy and honourable seruices of the Church and these wee willingly acknowledge to belong vnto it But that the Scriptures should receiue credite from it or bee of no authority without it we cannot admit or acknowledge For they are cleere perfect firme and worthy of all respect and reuerence without the testimony of the Church for the Authors sake The Apostle saith y 1 Ioh 5 6 9 It is the Spirit that beareth witnesse for that Spirit is truth and afterwarde If wee receiue the witnesse of men the witnesse of God is greater Thus then wee see that the chiefe cause why wee beleeue that the Scriptures were deliuered from Heauen is not the witnesse of the Church nor the authoritie of man but because the Spirit speaketh euidently in them so that we can no more doubte of the truth of them though the Church should hold her peace then if we heard God openly speaking vnto vs froÌ„ the highest heauens Let vs therefore detest the wickednesse and blasphemy of such as say the authority of Gods worde dependeth of the testimony of man which were to preferre man before God to make all his promises hang vppon the vncertaine credite of man and to make the hand-maid take place before the Lady and Mistris which were a presumption and saucinesse not to be endured Secondly we learne from hence who is the Vse 2 best Interpreter of the Scriptures and who is the sole and soueraigne Iudge thereof namely God himselfe who is the author and inspirer of them For as the authority of them dependeth not vppon the Church so the interpretation of them dependeth not vppon the will and pleasure of man according to the saying of the Apostle z 2 Pet. 1 No prophesie of the Scripture is of any priuate interpretation Euery man is the expositor of his owne worke euery Law-giuer knoweth best the meaning of his owne Law a 1 Cor. 2 For what man knoweth the things of a man saue the spirit of a man which is in him Euen so the things of God knoweth no man but the spirit of God for God hath reuealed them vnto vs by his
the Lord Obiect Ephes 6. Ephe. 6.4 If any obiect against these commandements They will be vnruly and disordered albeit they be neuer so well brought vp and though their parents be very carefull they will be very carelesse and therefore they were as good holde their peace as to speake to them and not to be regarded Answer I answere so it is sometimes but alwayes it is not so Many that haue feared GOD with all their housholdes haue receiued much comfort by their children and seruants that haue had good instruction put into them as pure and wholesome liquour into a vessell and haue seene the fruite thereof to the vnspeakeable ioy of their hearts This we might shew at large in the reformed families of Abraham and Cornelius and sundry others As they planted and sowed good seede in the parts of their families as it were in a fruitfull field so they reaped a plentifull haruest Abraham had seruants that were also Gods seruants Gen 24.12 and 14.14 Act. 10.7 and prayed earnestly vnto him Cornelius had a souldier that waited vpon him that feared God yea all his band of Italian souldiers were Christian souldiers Againe we must trust GOD with the effect and successe of the education that we giue them He will worke thereby by his Spirit in all that belong vnto him as seemeth good to his heauenly wisedome If he doe not giue a blessing for causes vnknowne to vs but knowne to him let vs leaue Gods secret yet iust iudgments to himselfe The third particular branch is to pray to God for them to guide them in his wayes and to blesse them in his feare and to blesse our labours bestowed among them This wee see in Iob Iob 1.5 Chapter 1. toward his children When the dayes of their feasting were gone about he sent and sanctified them and rose vp early in the morning and offered burnt offerings according to the number of them all for he said It may be that my sonnes haue sinned and cursed God in their hearts He was carefull for those which were committed vnto his charge and feared they might offend God in their meetings albeit hee knew no such euill by them The wise man saith Happy is the man◠that feareth alway but he that hardeneth his heart shall fall into mischiefe Prou. 28. Prou. 28.14 A like example wee haue in Dauid Psalme 72. where he prayeth for Salomon Giue the king thy iudgements O God and thy righteousnesse to the kings sonne hee shall iudge thy people with righteousnesse and thy poore with iudgement So then the faithfull are to entreate and craue from God the continuance of his couenant to their children and to begge from his handes an holy and sanctified seede We must not presume because we are faithfull and haue receiued to beleeue that therefore our seede must of necessity be so likewise for then we shall but deceiue our selues Let not vs therefore faile in crauing a blessing from God vpon our children if we desire to make them heires of blessing Fourthly it is required of vs to reioyce in the blessing of God vpon them and to giue him praise and glory when he vouchsafeth to shew mercy vpon them and vpon vs. If hee did leaue them in their sinnes and in that corruption which they receiued from vs Psal 51. as it were by inheritance we could not finde iust cause of complaint against him who is bound neither to vs nor to our children but forasmuch as he sheweth much mercy to our posteritie as he hath done vnto vs we haue matter of praise and thankesgiuing giuen vnto vs whereby also we shall procure their farther good It is noted of the Iailour Actes 16. Act. 16.34 that he reioyced that they of his houshold also beleeued in the Lord. He accounted it not sufficient for himselfe to beleeue nor reioyced onely in his owne saluation but forasmuch as God had vouchsafed greater mercy vnto him to call his family also to the faith this cheered his heart much more If we haue tasted of the like mercy let vs not be forgetfull of the like duty Lastly it belongeth vnto vs for the furtherance of their good to giue those all good encouragement in well doing that are conscionable in their duties to God and to vs we are bound to praise and commend them to comfort them to cheere them vp and to defend them against all malicious enemies that seeke to disgrace them The Apostle Paul willeth parents not to prouoke their children lest they be discouraged Coloss 3.21 It is a meanes to coole and quench zeale to finde discouragements in godly proceedings On the other side we ought to shew all dislike and hatred against euill and an angry countenance toward such as are vnreformed The Prophet touching the right ordering and good gouernment of his house declareth that hee would not know a wicken person and him that hath an high looke he will not suffer Psal 101.4.5 His eyes should be vpon the faithfull of the land that they may dwell with him hee that walketh in the perfect way hee shall serue him This is a good meanes to make both houses to prosper and kingdomes to flourish when the godly are aduanced and the euil doers are beaten down but when euil is set aloft and goeth vnchecked and vncontrolled and godlinesse is driuen to the wall it prognosticateth and foretelleth the ruine and vtter desolation of those societies albeit for a time they may continue When they offered strange fire before the Lord in the wildernesse Wee haue hitherto spoken of the destruction of Aarons sonnes before the face of their father now let vs see for what cause it was done The sinne of his sonnes is remembred to be this they offered strange fire that is such as was not appointed and commanded of the Lord they tooke not the fire from the altar to burne incense with all which came downe from heauen and was preserued by the diligence of the Priests vntill the captiuity of Babylon Now whereas the authour of the second booke of Macchabees telleth vs that whē their fathers were led into Persia the Priests that were then deuout tooke the fire of the altar priuily Macch. 1.19 and hid it in an hollow place of a pit without water where they kept it sure so that the place was vnknowne to all men hath no testimony of trueth out of the sacred Scriptures as we shal shew more in the 26. Chapter of this Booke of Numbers Moses maketh mention of this example of the sinne and punishment of Aarons sonnes to the end the Leuites should be more wise and wary in the execution of their office because God hereby sheweth that they shal neuer escape his hand that do not rightly discharge the duties committed vnto them For the examples of Gods iudgements vpon the corrupters and contemners of his worship must make vs more carefull and fearefull to offend Now whereas they are punished according to their
it to their consciences that as the Ministery of the word is the ordinance of God and the maintenance of the Ministery is the ordinance of God so such as set themselues with might and maine against it eyther to disanull the preaching of it or to hinder the free passage of it whether it be openly or couertly whether it be directly or indirectly do fight against God prouoke his wrath against them sinne against their owne soules and ouerthrow the saluation of many thousands that might be called and conuerted by it Many damnable hypocrites there are in the world that dare not openly speake against the Ministery of the word and the preaching of the Gospel for then all men would condemne them and be ready to cry shame vpon them all men would paint and point them out with the finger and hisse at them as they goe in the streetes euery one would shunne them as diuelles incarnate Whosoeuer should forbid the Trumpet to be blowne in time of warre would be taken for a traitour and as one that goeth about to betray the army into the hand of the enemy Or he that should forbidde the souldiers to gird their swords by their sides would he not be esteemed to be an hollow hearted friend and secretly to fauour the contrary side So is the case of such as would not haue the Minister cry aloud to lift vp his voice as a Trumpet â—â—y 58 1. and shew the people their transgressions nor to strike at the sinnes of men with the sword of the Spirit they do vndermine the City of God and vtterly betray the cause of religion If wee looke to haue religion prosper we must looke to the Ministery that it be vpholden if we let it alone haue no regard vnto it whether it flourish or decay and suffer euery base and beastly companion to flout at it and insult ouer it wee strike at the heart of religion and giue a deadly blow vnto the cause of God Wherefore they are constrained to put on a vizard and as it were to maske themselues that they may play their parts not appeare in their proper likenesse so that all their quarrell is against the Ministers in outward shew they are made the causes of all diuisions and contentions in the places where they liue preach the word These Sycophants would make the world beleeue that Preachers make debate among men and they know whole townes diuided one against another since they had a teaching Minister so that whereas before they liued loued together as honest neighbours good friends now there is dissention sowen among them and they hate one another as enemies These are they that hold that the dogges are the cause why the sheepe and wolues do not agree whereas if they were tyed vp the whole flock would quickly be a prey to the wolues Thus did Ahab charge Eliah to trouble Israel 1 Kings 18 17. So the Apostles are accused to trouble the City â—â—â—s 16 20 21 while they taught the people If Paul cry out against Diana and the gods that are made with hands and the idolatrous worship done vnto them there will arise no small stirre among those that seemed quiet before â—â—â—s 19 29. forasmuch as Demetrius and the rest of the workemen of like occupation that thriue by such meanes and get their gaine by vnlawfull waies will be full of wrath and fill a whole City with confusion There is a carnall peace which is in the flesh which Christ professeth he came to dissolue disanull Math. 10 34. Thinke not that I am come to send peace on earth I came not to send peace but a sword c. God and the diuell cannot agree together light and darknesse will not be companions the godly and the wicked cannot be at one So theÌ„ the fault of contention is to be laid vpon the wicked and vngodly who fret and rage against the word because it layeth open their filthinesse and bewrayeth their corruptions While darknesse couereth the earth much foule matter is hidden and is not seene but when the day appeareth and the Sunne shineth it can no longer be kept secret for the light 1 Cor. 4 5 â— as the Apostle saith doth manifest all things euen the counsels of the heart But to returne to the point before handled from whence we haue a little digressed to answer the obiections of these cauillers whose mouthes must be stopped who while they take from the Ministers their maintenance do through their sides giue a sore wound to the word it selfe and take away the key of knowledge from the people The wise man faith Prou. 20 25. It is a snare to the man who deuoureth that which is holy Tithes are consecrated vnto God and to his seruice and therefore are not to be applied to common vses or detained from the right owners of them Properly God challengeth them as his owne and he hath assigned them to his Ministers When Belteshazzar abused to common prophane vses the golden vessels of the Temple Dan. 5 2 5â— which Nebuchadnezzar carried away he enioyed not his pleasures long for in the middest of all his iolity came foorth fingers of a mans hand and wrote his destruction vpon the plaister of the wall of his owne Pallace It was sacriledge in Achan to take away any part or parcell of that which was consecrated to God Iosh 7 20. and in the end the Lord found him out and he was stoned It was sacriledge in Ananias and Sapphira his wife to detaine any whit of that which themselues had consecrated vnto God Acts 5 2 3 and might before beene lawfully enioyed yet was that possession a snare vnto them and brought sudden death by the heauy hand of God vpon them O that all Church-robbers and Minister-robbers and Religion-robbers would haue these examples as fearefull spectacles continually before their eyes and be moued thereby liberally to giue that which they cannot conscionably detaine forasmuch as it is an audacious and sacrilegious robbing not of man but of God himselfe It is an infamous crime to be a theefe and a robber but it is much more reprochfull to bee a spirituall stealer Hence it is that the LORD saith by his Prophet Will a man spoile his gods yet ye haue spoiled me But ye say wherein haue we spoiled thee Malac. 3 8. In tithes and offerings Where we see the Lord accounteth it a spoiling of himselfe euen because the right of the tithes and offerings was alienated auerted from the right vse and therby his seruice was greatly prophaned and the edification of the people shamefully hindred If these rhinges will not enter into our stony hearts harder then the adamant if the glory of God which should be more dear then our liues be not precious vnto vs if the destruction of thousands soules for whom Christ dyed be not regarded of vs if the decay of religion and the ruine of the Gospel
come to the Lords Table when we are farre from it For as God hath his Church so the diuell hath his Chappell and as there is the Table of the Lord so there is the table of diuels We must therefore take heed that we doe not sacrifice to diuels while we purpâ—se to sacrifice to God and I would not that ye should haue fellowship with diuels â—or 10.20 To conclude let this preparation alwayes go before this holy action let there be a ransacking of all the corners of our hearts and spirits and a cleansing and cleering of them by true repentance Let all gouernours of families prepare these that belong vnto them fit themselues and them of their house to this worke Let vs consider the mystery of the death of Christ to make it the meanes of our life the cause of it our sinnes the merit of it our redemption the ende of it the apprehending of Christ with all his benefites the fruit of it reconciliation to God encrease of faith and newnesse of life Vse 4 Fourthly as no vncleane persons that were defiled Num. 9.6 and no vncircumcised persons whose foreskinne was not cut away Exod 12.48 might eate of the Passeouer so no prophane person vncircumcised in heart and vncleane in his soule and conscience hath any interest in the Lords Supper If he come vnto it and present himselfe at the Lords Table he is like to that guest that came to the feast but had not on him his wedding garment Matth. 22.11 as he followeth him in the sinne so hee shall follow him in the punishment also I deny not but such may partake of the bread but they cannot receiue the body and blood of Christ and they shall not onely beare the losse of the benefit but also incurre the danger of damnation For as no vncleane person might come to the Passeouer of the Lord so no vncleane person may come to the Supper of the Lord. Holy things may not be cast to dogs neither pearles before swine Matt. 7.6 These haue no right to this Communion Children are barred because they cannot examine themselues prophane persons because they do not because they will not And how many are there that come in worse manner then children would doe For if infants and children were admitted it is presumed they wold come with greater reuerence their greatest sinne would be their ignorance Ignorance therefore is a barre against them but are there not many in very many places that presume and present themselues at this Table who besides their ignorance as great and as grosse as that in children doe adde prophanenesse of heart make little conscience of the Sabboth and shew small loue to the word of God and therefore doe shut out themselues from this feast by a twofold barre Lastly we saw before that bitter hearbs were Vse 5 added to the Passeouer it must not be eaten without them which signifieth that as the Passeouer was eaten with sowre hearbes so Christ and the Crosse are neuer seuered one from the other because all that will liue godly in Christ Iesus must suffer persecution 2. Tim 3.12 if we wil be the disciples of Christ we must deny our selues and take vp our Crosse and follow him Matth. 16.24 Euery one would be partaker of the Passeouer but they desire not the sowre hearbs we would willingly taste of the sweet but we care not for the bitter We seeme all ready to embrace Christ but we shun the Crosse it is as bitter vnto vs as gall and wormewood We must all therefore frame our selues to suffer afflictions as the good seruants and souldiers of Christ for the faiths sake and be content to drinke of this cup which he hath begun vnto vs. Paul liued in great credit among the Pharisees before his conuersion but so soon as he was called to preach the Gospel by and by they fought to kill him It is a great comfort to suffer for righteousnes sake A good cause doth sweeten the bitternes of the Crosse Such are pronounced blessed by Christ Matth. 5.10 The Apostles went from the councel reioycing that they were counted worthy to suffer for the Name of Christ Acts 5.41 It is no lesse honor to suffer for Christs cause then to beleeue in his Name Phil. 1 29. Ioh â—5 18.20 and 8.48 Our Master Christ Iesus found no better entertainment the world hated him before it hated vs they called him a Samaritan and said he had a diuel they reproached him to be a glutton Luke 7.34 a wine-bibber and a friend of Publicans and sinners he was despised of men Esay 53.3 4. and esteemed as smitten of God Ioh. 1.11 Luke 23.31 he came to his owne but his own râ—ceiued him not If they haue done this in the greene tree what shal be done in the drie The seruant must not looke to haue a better estate and condition then his Lord nor the disciple then his master if they haue persecuted him they will also persecute vs Ioh. 13.16 he that is sent must not looke to be greater then he that sent him It is enough for the disciple to be as his master Matth. 10.25 and the sâ—ruant as his Lord if they haue called the master of the house Beelzebub how much more shall they call them of his household Gods children shal be molested and aflicted euen in times of publike peace When the enemies of Daniel could find no matter against his person Dan. 6.13 they began to quarrell about his religion To serue God in truth and sincerity is an heinous crime in the eyes of the world who shall in the end giue an account to him that will iudge vprightly Verse 6. And there were certaine men who were defiled by the dead c. Here is a description of the second Passeouer for such as were vncleane vncleane not by any sinfull pollution but by a legal or ceremoniall vncleannesse not by any willing choice of their owne but by an ineuitable necessity and not by comming neere those that were dead in spirit but by touching the dead body of a man In this obserue three things a question a consultation and a resolution The question is of the people the consultation of Moses the resolution of God The people enquire at the mouth of Moses Moses enquireth at the mouth of God and God determineth the doubt and resolueth both the people Moses The question is wherfore may we not receiue the Passeouer with the rest of our brethren wherfore are we kept backe this is amplified by the occasion they were defiled by a dead corpes The consultation is with God which is the second point Moses willeth them to be quiet stand stil vntil he knew the mind of the Lord ver 8. he wold determine nothing rashly but he doubted and held them in doubt vntill he knew of God what was to be done A religious example of modesty humility and wisedome in the matters of God
possesseth where all things are saide to bee in peace Luk. 11 21. Secondly let vs neuer look Vse 2 for a perfect agreement or perfect vnity in this life Such are falne into a deepe sleep and dreame to finde heauen vpon earth We must embrace the truth before all be agreed or els we shall neuer embrace it forasmuch as there is much ignorance the matter or mother of error euen in the most godly Happy wil it be for vs wheÌ„ there shal be an end of these daies of sin for then shall be an end also of all contention Thirdly let vs follow mens examples Vse 3 no further then they follow Christ 1 Cor. 11 1. There are defects and infirmities in the best We aime at perfection but wee cannot hit it Though we haue multitudes to go before vs we must know whom they follow before we follow and ioyne our selues vnto them Many men may fitly be coÌ„pared to a flock of sheep who at the first make many offers before any will aduenture but if one begin to leap ouer the rest follow amain so is it with diuers men that pinch curtesy at the first and keep themselues entire in the most holy faith but if they see others giue their assent they follow after stick at nothing neither try the spirits whether they be of God or not Lastly it is our duty Vse 4 to cut off all occasions of debate and as it were to take away the fuell that kindleth and continueth the fire 1 Cor. 1.10 Paul beseecheth the Corinthians as brethren by the name of our Lord Iesus Christ that they all speake the same thing and that there be no diuisions among them but that they be perfectly ioyned together in the same minde and in the same iudgement Verse 2. And they saide Hath the Lord indeed spoken onely by Moses The true cause of this their murmuring and contention was pride and ambition selfe-loue ostentation vain-glory â—â—â—trine 〈…〉 â—reater â—e to the â—â—â—rch then â—ion Hereby we learne that there commeth no greater plague to the Church of God then by ambition desire of preheminence when men desire to ouer-rule others to haue the sole command of all things in the church and neuer to be commanded This was the sinne that caused our first parents to fall from God and by their fall to ruine all mankinde they would needs be as Gods knowing good and euill Gen. 3 5. The ambition and pride of Amaziah the priest of Beth-el would not suffer the Prophet Amos in the land of Israel but he commanded him to flie away into the land of Iuda and prophesie there Amos 7 10 12. We see this apparently afterward chap. 16. of this booke in Korah Dathan and Abiram This moued the high Priests the Scribes and Pharisies to persecute Christ and his Apostles to wit the loue which they had to their owne kingdome and hierarchy more then vnto the kingdome of God they feared that if all men were brought to beleeue in Christ they shold lose their place and authority Iohn 11 47. Math. 23 6 7. So was it among the Apostles they also stroue who should bee the greatest among them So the Apostle Iohn speaking of Diotrephes sheweth that hee loueth the preheminence 3 Iohn 9 10. Hee was a proud and ambitious man affecting rule and authoritie ouer others and thereby brought much mischiefe and trouble vpon the church of God pratling against the Pastors with malicious wordes and not content therewith neither doth he himselfe receiue the brethren forbiddeth them that would and casteth theÌ„ out of the church Neither is this euill dead with these for this is a great plague of the church to this day and very pernicious Nothing hath more ruined the church of God ouerthrown piety corrupted religion hindered the Gospel discouraged the Pastors and professors of it nothing hath more erected the kingdom of Anti-christ then these petty popes the true successors of Diotrephes such as desire to be vniuersall byshops and to reign alone to haue all the dealings in their owne hands and the whole flocke to stand at their becke and conclude what they list Reason 1 The mischiefe hereof appeareth by sundry reasons First it causeth a great rent and diuision in the church and disturbeth the peace of it Nu. 16 1. Korah and his company went apart as scismaticks caused a great contention to arise where was peace vnity before Reason 2 Secondly it setteth vp men putteth downe the Lord and his ordinances vrging compelling and commanding against the truth Act. 4 18 19. Annas the high priest and Caiaphas and Iohn and Alexander a proude generation of ambitious prelates commanded the Apostles not to preach and teach nor to speake at all in the name of Ieus whoÌ„ Christ had charged and commanded to preach And whereas he would haue them teach whatsoeuer he had commanded them Math. 28 20. they will limit them and stint the Spirit of God how far he shall go and what he shall not do Thirdly Reason 3 it proceedeth from very euill rootes and bringeth forth very euil effects as an euil tree bringeth forth euill fruites The causes from whence it floweth are Satan pride contempt disdaine of others selfe-loue in our selues Zeged loci communes no loue of the truth no zeale of Gods glorie no desire of the good of the church like mother like daughter as the root is so is the branch The effects thereof are trouble disquietnesse feare flattery enuy and subtilty Let vs come to the Vses It reproueth the Vse 1 Byshops of Rome and the Romane Cleargy which beare themselues as Lords ouer the flocke of Christ hauing all things to stand at their becke therefore the Apostle Peter saith the Elders that feede the flocke must not bee as Lords ouer Gods heritage but examples to the flocke 1 Pet. 5 3. and Christ our Sauiour when the two sonnes of Zebedeus ambitiously desired to be aboue their fellowes and stroue among themselues which should bee greatest Christ Iesus therupon sheweth how and which way euery one should be great who ought to bee had in highest regard and reputation euen such and onely such as do the best and greatest seruice to the church Mark 10 42. Lu. 23 24. Whosoeuer wil be great among you shall be your Minister and whosoeuer of you will be the cheefest shall be seruant of all So then the honor and the labour should not be diuided but go together howbeit in the church of Rome they haue most honour that doe the least labour and contrarywise they are least respected who haue most labored and taken greatest paines among the people But howsoeuer this be a common receiued custom it shall bee altogether otherwise in the next life when the great sheepheard of the sheepe shal appeare then shall they be most honored of him that haue laboured most euerie one shall receiue not onely for his labour but according to his labor 1 Cor. 3
Neither doth this any way derogate from the authority of the writings of Moses which were giuen by the inspiration of the Spirit seeing we confesse the Prophets which came after spake by the same Spirit But howsoeuer it be this is certaine that Moses and the Prophets whether they praise or dispraise themselues wrote no otherwise then as they were commanded and appointed Besides these words may be restrained to the cause and matter in hand namely that as by nature he was very milde and gentle so he departed not from his humility though hee were exceedingly prouoked by those whom he least suspected and at whose hands he least deserued it Hee became as a deafe man that heard not and as a dumb man which openeth not his mouth but vsed this as a reason to cast downe himselfe farther before God and as Dauid said I will bee yet more vile in mine owne eyes so Moses saith 2 Sam. 6 2â— I will bee yet more milde in mine owne eies And herein was his meeknes seene hereby it was tried Euery man will seeme to be milde when he is not prouoked but when we are teazed and troubled if then we keepe our meeknes we shew that we haue this gift It is no commendation to keepe silence and hold our peace when no maÌ„ wrongeth vs but if we can beare with patience the wrongs that are offered vnto vs theÌ„ we may assure our selues that this vertue is in vs. We learne from hence That euery one in his owne cause should bee meeke and lowly Doctrine Euery 〈◊〉 should be milde gâ—â—tle in his 〈◊〉 cause ready to put vp wrongs offered vnto them Prou. 24 29. Ro 12 17. Meeknesse is a vertue which adorneth al persons estates degrees as the Magistrate Iosh 7 19 the Minister 2 Tim. 2 25 the master Eph. 6 9. Math. 26 50 the wife 1 Pet. 3 4 a meeke and quiet spirit is of great price and much accepted in the sight of God the hearer of the word of God Iam. 1 21 the seruant 1 Pet. 2 20. To be short it adorneth euery Christian in his generall calling Eph. 4 1 2. The examples of the Saints are many that haue gone before vs. Dauid toward Saul Stephen praied for his enemies Christ setteth forth himselfe as a patterne of this vertue Math. 11 29. and he hath left himselfe an example of it by washing the feet of his Disciples Iohn 13 5 15. and by bearing the reproches of the vngodly 1 Pet. 2 23. Luke 9 5â— The reasons to confirme the point follow Reason 1 First God the Father dealeth thus with vs he beareth with patience and long suffering and forgiueth such as repent Secondly Exod. 34â— Eph. 4 32 Col. 3 13. vengeance is the Lords it belongeth to him only to his assignes to wit the Magistrates not to priuate persons Such as take the sword into their owne hand doubt of Gods iustice Rom. 12 â— Nah. 1 â— and in effect deny him to be iust Thirdly meekenes is a gift of the Spirit Gal. 5 23 and the contrary is a fruite of the flesh and of our corrupt nature If this be necessary for all then we must Vse 1 learne the nature of it and for this purpose consider what it is the matter whereof it standeth and the fruites thereof Meekneâ— what it 〈◊〉 Meeknesse is a gift of the Spirit which moderateth anger desire of reuenge forgiuing offences and pardoning iniuries for peace and quietnesse sake so that albeit a man be prouoked by iniuries receiued yet he doth not intend nor enterprize to requite it but brideleth all hatred impatience The matter wherein it must bee shewed is priuate vnto our selues The mâ— wheâ—â—nesse 〈◊〉 shewed In the wrongs and iniuries that touch our persons we must be as Moses was in this place wee must set his example before our eyes but in matters of God when his glory is impeached or his truth diminished we must be earnest zealous not patient not forbearing not long-suffering but as this Moses was in the case of God Exod. 32 19 27. when he saw the Calfe he waxed hot not meeke wheras in this place in a matter concerning himselfe he waxed meeke not hot So it was with Dauid who held his tongue at his owne wrongs and was as a man that could not heare 〈…〉 14 â—9 and 〈◊〉 yet hee consumed away with zeale against the enemies that forgat Gods word The like we see in Christ our Sauiour 〈…〉 7. â—32 he was as a Lambe meeke before the shearer opened not his mouth yet wheÌ„ the Temple was abused and the worshippe of God prophaned he made a whip of cordes and draue the buyers sellers out of the Temple 〈…〉 â—1 12. 〈…〉 of â—esse Lastly touching the fruites of it we must vnderstand first that it maketh a man with a patient and quiet heart to submit himselfe to the iudgments of God and not to murmure at theÌ„ or to faint vnder them as Dauid beeing in great distresse through Gods heauy hand vpon him doth shew foorth this grace Secondly it maketh a man to beare the iniuries of men with a quiet minde yea to forgiue and forget them Thirdly it maketh a man not onely to beare the iniuries of others but to forbeare to offer wrongs and iniuries vnto others For whosoeuer is patient and meeke in spirit will rather suffer then offer wrong Secondly we ought to labour for the moderation Vse 2 of al our affections especially anger hatred malice rancour and reuenge The motiues to stirre and induce vs hereunto are many and of much force First it is the right way to blessednesse 〈◊〉 to 〈◊〉 to â—esse Mat. 5 5. If we would be happy or any whit regard this promise we must get the spirit of meeknesse into our hearts expresse the power of it in our liues Secondly we must deale with our brethren as God hath dealt with vs we daily wrong him by our offences and prouoke him by our sinnes yet he beareth with vs shall we then be so vnlike to our heauenly Father as by and by to reuenge the wrongs done to vs and chalenge him the combate that any way toucheth our credite and estimation Col. 3 13. Thirdly without it we cannot heare the word of GOD to our comfort and saluation but it is made vtterly vnprofitable vnto vs Iam. 1 21. Fourthly a soft and milde spirit pacifieth wrath and heapeth coales of fire vpon the enemies head 〈◊〉 1. â—â— 2. 〈◊〉 5 32 It must be our wisedome to giue place to wrath Rom. 12 19. It is our duty to be pitifull and courteous and to loue the brethren 1 Pet. 3 8 9. Lastly it moueth vs to cast vp our eye to Gods prouidence and to assubiect our selues vnto it as we see in the examples of Iob and Ioseph who neuer sought reuenge on them that did them wrong but rest in the will and pleasure of
wicked world it is vpon no other ground then because he doth reprooue sinne If he would hold his peace and say nothing or if he would sew pillows vnder mens elbowes or if he would prophesie to them of wine and strong drinke and giue them liberty to doe what they list and then tell them all is well done hee shall euen be the Prophet of this people Mic. 2.11 The true Ministers of the word are neuer loued of the world because they cannot but strike at the head and roote of sinne with the two edged sword of the word wheresoeuer they find it therefore they are made as markes for euery one to shoot at Ioh. 7.7 and if themselues spare them yet they can be content to heare others speak euill of them without defending them and their righteousnesse But howsoeuer it goe with vs it is our duty to preach the Gospel and to go through good report and bad report 1 Cor. 9.16 Eze. 3.17 We haue the charge of mens soules committed vnto vs we bring glad tidings of peace and glad tidings of good things Rom. 10.15 Wee should be welcome vnto our people and therefore it is vnreasonable we should receiue such a recompence of our labours as to be reuiled and euill spoken off But this hath beene the condition of the Prophets of the Apostles of Christ himselfe he was called Beelzebub and charged to cast out diuels by the power of the diuell Let vs wait vpon our Lord and master that hath called vs he will giue vs a better recompence of our seruice Dan. 12. We shall shine as the starres and Esay 49.4 My iudgment is with the Lord and my work with my God Vse 3 Lastly euery one ought to examine himselfe whether he be guilty of this sinne or not and if hee bee to labour to repent of it and to reforme himselfe if not for the Ministers sake yet for our owne sake and the saluation of our owne soules True it is the Ministers are oftentimes forced to speake many things that are not pleasing to the hearers yet should the people suffer the words of exhortion admonition and reprehension considering that in all of them they ayme wholly at their good The Physition is oftentimes troublesome to his patients and the father giueth many checks to his sonnes yet doe they truely loue them and seeke their good euen while they doe molest and trouble them so is it with the Ministers of God albeit they doe greeue and molest the people of God yet it is for their good and saluation and therefore they may say with the apostle If any haue caused greefe he hath not greeued me but in part that I may not ouercharge you all 2 Cor. 2.5 Therefore it is the duty of the people quietly to suffer the word of exhortation and to digest a reproofe thereby to shew themselues obedient in all things for this is the proofe and tryall of our hearts 2 Cor. 2.9 15 And Moses was very wroth and said vnto the Lord respect not thou their offering I haue not taken one asse from them neither haue I hurt one of them 16 And Moses said vnto Korah Be thou and all thy company before the Lord thou and they and Aaron to morrow 17 And take euery one his censer c. 18 And they tooke euery man his censer c. 19 And Korah gathered We see heere how Moses appealeth from them to God the iudge of heauen and earth and referreth the deciding of the controuersie vnto him This is the preparation to the punishment of these men wherein consider first the anger of Moses against them secondly his prayer to God to reiect their offering Doctrine thirdly his words to Korah All Gods children ought to be angry at sin In his anger obserue that it is the duty of all Gods children to bee angry at sinne whensoeuer they see God dishonoured and his ordinances contemned and despised There is a sanctified and holy kind of anger Exod. 16.20 albeit Moses were the meekest man vpon the earth as we heard before Num. 12.3 Yet when he saw their disobedience hee was wroth with them The like we see Exod. 32.19 20. and in Eliah 1 Kin. 19.14 Ier. 6.10 11. it is called the fury of the Lord. All zeale consisteth of anger Numb 25.7 The reasons will farther confirme this point For first in many places of the Scripture it Reason 1 is attributed vnto God Rom. 1.18 Iosh 3.36 But to the nature of God nothing can agree but that which is iust and holy Secondly Reason 2 that affection was truely and naturally in Christ our Sauiour Mar. 3.5 he looked angerly vpon them mourning for the hardnesse of their hearts so Ioh. 2.17 The vses first the affection of anger is not in it selfe vnlawfull True it is there is a Vse 1 corrupt anger which we are to striue against and labour to suppresse 1 Tim. 2.8 Matth. 5.23 Iob 36.18 there is also an holy and lawfull anger when it hath a good ground and is seasoned with moderation Leuit. 10.16 2. Sam. 12.5 and 13.21 Neh. 5.6 Ester 7.7 The Stoikes one of the stricter sects of the Philosophers condemne all anger but this is to make men senselesse and to transforme them into stockes and stones For it was created of God and was in man before the fall and before any euill entred into the world All the workemanship of God was approoued to be very good Gen. 1.31 so that being more ancient then euill it must be holden in it owne nature to be good and lawfull But it will bee obiected that anger in many places is forbidden Obiect 1 and condemned Matthew chapter 5. Answ verse 22. I answer not all anger Matth. 5. â— but all corrupt anger such as are angry vnaduisedly So then he speaketh of this affection not as it was created or renewed by Gods Spirit but as it is corrupted and depraued with originall sin Obiect 2 Againe it will be said that the Stoickes define it to be a perturbation of the mind Answer and therefore euill I answer that perturbation is double somtimes it is moued vpon iust causes and sometimes vpon vniust causes The perturbation of the minde mooued vpon vniust causes is vniust and euill the other is iust and commendable The perturbation is good if the causes be good it is euill if the cause be euill Lastly it will be alledged that Christ Obiect 3 our Sauiour teacheth vs Answer when we haue receiued a blow on the right cheeke we should turne to him the other also Matth. 5.39 I answer the meaning is not that wee should expose our selues to all iniuries but abstaine from all priuate reuenge hauing no calling thereunto Whensoeuer those two come in question together either to reuenge or to receiue a new wrong and a fresh iniury wee must chuse the latter because to reuenge is simply euil in the doer but to suffer wrong is not euill or sinfull in the sufferer Vse 2 Secondly
and to stand on an heap on the right hand and on the left like mighty mountaines that they did most manifestly see and behold the same with their eies They saw when Moses strake the stony rocke and when the waters gushed out they tasted of them When God bestowed the gifts of tongues vpon the Church they heard the Apostles speak in their owne tongues the wonderfull works of God Act. 2.11 When God would confirme the calling of Moses he cast his rod vppon the ground and it became a serpent his eye saw it or else he could not haue fled from before it Exod. 4.3 Againe at the commandement of God he put forth his hand he touched it and tooke it by the taile and it became a rod in his hand and therefore he must needs see it Psal 106.27 28 29 c. All the miracles wrought in Egypt were sensible Their water was turned into blood the eye saw it the taste discerned it and they could not drinke of it When God sent downe Manna to eat which fell among their tents they tasted of it what it was WheÌ„ Christ turned water into wine at the marriage in Cana the taste of the ruler of the feast discerned it by and by Ioh. 2.9 And the Iewes said vnto Christ What signe shewest thou vnto vs seeing that thou dost these things Ioh. 2.18 The reasons First that it might appeare that God would Reason 1 not deceiue his people he dealeth plainely and openly as he speaketh to Thomas Ioh. 20.27 Reach hither thy finger and behold my hands and reach hither thy hand and thrust it into my side and be not faithlesse but faithfull Secondly Reason 2 he holdeth not his in suspense doubting but maketh the truth of his works plaine and manifest When the disciples of Christ were troubled and their thoughts arose in their hearts being sore terrified affrighted supposing they had seene a spirit for he came miraculously among them and stood in the midst of them he saith vnto them Behold my hands and my feete that it is I my selfe handle me and see for a spirit hath not flesh and bones as yee see me haue Luk. 24.39 The vses remaine From this flourishing of the rod openly Vse 1 shewed we learne what a miracle is to wit a rare worke apparently wrought by the sole omnipotent power of God aboue nature or naturall causes It is no vsuall or ordinary worke but rare and extraordinary and therefore we reade when Christ or his Apostles by him did any miracle the people maruelled and were astonied and amazed and there came a sudden feare vpon them Luk. 7.16 Act. 2.12 Mat. 8.27 and 9.8 and 12.23 We cannot say that repentance or regeneration is a miracle though it be after a sort the raising of a man from death to life and wrought onely in a few mens hearts in comparison of the multitude because it is ordinarily and vsually wrought in all Gods childreÌ„ Again it must be wrought by Gods almighty power as we haue declared already Touching the which we must know that the omnipotent power of God cannot be communicated to any creature whatsoeuer no not to the Angels in heauen For as the Lord saith onely of his wisedome iustice and mercy so also of his power that he will not giue his glory to any other Again Esa 42.8 thogh this power might be communicated to any other yet there is no creature capable of it whether in heauen or earth none I say is able to beare it or comprehend it This is euident in the example of Peter when Christ had wroght a miracle before him and thereby shewed the glory of his power which in some sort he saw hee saide vnto him Depart from me O Lord for I am a sinfull men Luk. 5.8 and Esay 6.2 3 4 5. Lastly a miracle is said to be aboue or against nature Nature neuer had any inclination to worke aboue it selfe and so to bring forth a miracle for that were to confound things naturall and supernaturall When at the passage of the red sea the waters stood on both parts nature had a desire to make the waters runne and flow in their course as before therefore when they stood still as on an heape it was contrary to the nature of them True it is there are many strange and wonderfull works in nature which yet are not aboue nature The adamant we see by experience though we know not by what force will draw yron to it selfe though it be heauy and of it selfe cannot possibly mooue from place to place yet if it bee aboue it it will draw it to it selfe which is strange and admirable yet because it is not rare but vsuall and common and wrought by an inherent force in the stone it selfe albeit to vs vnknowne it cannot be accounted neither doth any man account it a miracle So we know the nature and power of some waters to be such that they turne that which by nature is gold as also any other mettall into an hard stone We see this to be true by experience â— Gerard â—haâ— in end of it â— cap. 166. that whatsoeuer is put into it purposely or falleth into it accidentally is also turned into a very stone as also there is some kind of earth that will turne stakes of wood fastned into it into stone as our best Herbalists do tell vs. No man can shew any sound reason for this why that water or that earth should doe it more then any other water or earth yet doubtlesse there is a reason of it and therfore though it be strange and wonderfull yet it is vsuall or ordinary and according to the nature of the things themselues and consequently no miracle Vse 2 Secondly this condemneth the lying signes and wonders of Satan which are meere illusions and deceits and no true miracles But caÌ„not Satan work wonders strange things hath he no power at all that way yes Neuerthelesse we must vnderstand that the power of Satan is no way equall or answerable to the power of God it is not so great so strong so large it is euery way infinite lesse forasmuch as there can bee no comparison betweene a thing infinite and finite betweene a creature and the creator True it is it is farre greater then the power of men euery way and yet a limited and finite power a natural power not a supernaturall Otherwise woe were it vnto vs for then doubtlesse none could be saued such is his malice and cruelty 〈◊〉 ledge of and â—e came If any aske wherein it consisteth I answer partly in his knowledge and partly in his actions For a as mans knowledge is such are his deeds and therefore as his knowledge is great so are his workes great also Touching his knowledge and vnderstanding hee attaineth to it many wayes First from his owne nature for he is not flesh blood as we are but a spirit and therefore hath by nature such measure
their sicknes trust in the Phisition as Asa did 1 Chro. 16 11 12. 1 Sam. 2.5 not in the liuing God who killeth and maketh aliue bringeth downe to the graue and raiseth vp againe hee maketh the wound and bindeth it vp he smiteth and his hands make whole he shall deliuer thee in sixe troubles and in the seuenth the euill shall not touch thee In time of warre and day of battell we trust in our strength armor men munition and defenced places and make them our God Nah. 3.8 â— whereas the Prophet teacheth that this is a cursed confidence and shall not leaue a blessing behind it Lastly we learne from hence not to reuenge Vse 4 our own causes quarels For if we be taught in this practise of Moses to go vnto God in all our wrongs who will iudge his people then we are not to render like for like or to requite euill for euill or to repay wrong for wrong taunt for taunt rebuke for rebuke railing for railing but contrariwise blesse knowing that we are thereunto called that we should bee heires of blessing This vse is concluded Prou. 20.22 Say not thou I will recompence euill but waite vpon the Lord and he shall saue thee This is the direction of the Apostle Ro. 12.17.19 Recompence to no man euill for euill dearely beloued auenge not your selues but giue place vnto wrath for it is written Vengeance is mine Psal 94.1 â— I will repay saith the Lord. Where we see God claymeth and challenge vengeance to himselfe and taketh it from vs so that such as seeke reuenge sit downe in the seat of God and as much as lyeth in theÌ„ wrest the scepter out of his hands taking vpon them the person of the accuser witnesse iudge and executioner contrary to all true forme of lawfull iudgement And albeit it bee hard and harsh for flesh and blood to put vp iniuries yet if we wil be the children of God we must haue more in vs then flesh and blood For they that are after the flesh Rom. 3.5 â— fauour the things of the flesh but they that are after the spirit the things of the spirit so then they that are in the flesh cannot please GOD. Wherefore when Zachariah the Priest a faithfull and fruitefull witnesse of God was vniustly and cruelly stoned to death he raged not he reuiled not he reuenged not but said The Lord see and require it When the Lord of life â—â— 24.22 Christ Iesus was accused condemned and crucified the iust for the vniust he prayed for his enemies Father forgiue them for they know not what they doe â— 23 34. leauing vs an example that we should follow his steps When blessed Stephen who was full of the holy Ghost and saw the glory of God and Iesus standing at the right of God was cast out of the city and stoned with stones hee kneeled downe and cryed with a loud voyce Lord lay not this sinne to their charge â— 55.58 When the Archangel mentioned by the Apostle Iude saw that the diuell went about to corrupt the pure worship of God hee would not vse railing and reprochfull speaches â— ver 9. but desireth the Lord to rebuke him and repay him for his malice Seeing therefore this duty hath beene practised by Priest and people by men and Angels by the head and the members of his body let vs follow those things that concerne peace let vs be of a patient and meeke spirit which is much set by of God and let vs commit our causes to him that is the God of vengeance It is a fearefull thing to fall into the hands of the liuing God Verse 9 10. Then Moses tooke that rod c. Hitherto Moses Aaron haue behaued themselues vprightly in respect of God meekely in respect of themselues and patiently in regard of the people Now we shal see how they offend by transgressing the commandement of God by distrusting his word by raging against the whole assembly God chargeth them to speake to the rocke they spake vnto the people Againe as if it were vnlikely or vnpossible that the rock should yeeld water they smote it twise through impaciency vnbeeleefe Thus they that had beene the instruments of God in so many miracles that had seene him face to face as a man seeth his friend that had stood so often in the gap where the hand of God had made the breach that had diuided the red sea Moses I say and Aaron the Ministers of God the witnesses of his workes the pillars of the truth now begin to faile to faint and to fall down to shew vs and themselues the weakenesse that is in flesh and blood From hence we learne that many are the failings and fals of the children of God â—trine â— are the 〈◊〉 of the 〈◊〉 Howsoeuer the faithfull be borne againe and endued with the spirit of sanctification howsoeuer they desire to please God and endeuor to serue him with all the powers of soule and body yet they often stumble in their race thorough the burthen that presseth down and the sinne that cleaueth so fast vnto them This truth is confessed and confirmed by many testimonies Salomon in his worthy prayer at the dedication of the Temple acknowledgeth it 1 king 8.46 So Iob. 15.14 15. Likewise Prou. 20.9 And the Prophet Psal 14 2 3. All which testimonies doe plentifully teach this truth that howsoeuer through the grace of God giuen vnto them the faithful fight a good fight hauing faith and a good conscience yet all are sinners and no flesh is cleane and cleere from sin which Moses and Aaron here fal into The reasons of this doctrine are First because Reason 1 the Scripture hath concluded all vnder sinne Gal 3 2â— Rom. 3.19 That euery mouth might bee stopped and all the world be subiect to the iudgment of God Al matter of glorying in our selues is taken from vs we are found guilty before God wee haue no excuse no defence no cloake for our selues to couer our sins there is no difference Wee haue all sinned and are depriued of the glory of God and euerlasting life so that all both Iewes and Gentiles are proued to be vnder sinne Secondly we see that death the wages of Reason 2 sinne hath raigned and doth raigne ouer all without difference yea it taketh hold euen on children that sinned not actually like the transgression of Adam If then old and yong taste of death all the posterity of Adam are corrupted in him when he wittingly and willingly wilfully sinned against God We flow from an vncleane fountaine we grow out of a bitter root we are as branches of the wilde vine Thus the Apostle reasoneth Death raigned froÌ„ Adam to Moses Rom. 5.14 euen ouer them also that sinned not after the like manner of the transgression of Adam which was the figure of him that was to come So then sinne and death goe together as mother and daughter
reserueth wrath for his enemies and taketh vengeance on his aduersaries will helpe to redresse and represse our corrupt affections and make vs able to preuaile ouer them and to withstand them Let vs not recompence like for like let vs not measure euill for euill let vs do good against euill committing our cases and causes to that iust Iudge that alwayes iudgeth vprightly Therefore the Prophet ascribeth this Title as peculiar to God to right and reuenge the quarrels of his Children Psal 94 1 2. O Lord God the auenger O God the auenger shew thy selfe cleerely exalt thy selfe O Iudge of the world and render a reward to the proud It is the proper Office of God to take vengeance on the wicked and vngodly Wherefore the Apostle exhorteth the church Rom. 12 17 19 to recompence to no man euill for euill Dearely beloued auenge not your selues but giue place vnto wrath for it is written Vengeance is mine I will repay saith the Lord So the Apostle Iohn after the foretelling oâ— troubles and persecutions addeth Heere is the patience of the Saints declaring thereby Reuel 14 12 what our armour and what our weapons of defence are to giue vs victory ouer our enemies Let these things stay vs in our afflictions from breaking out into impatiency of spirit and from returning wrong for wrong albeit the vnfaithfull rise vp against vs the Drunkards make songs of vs Psal 69 12. and we suffer reproofe and reproch for the Gospels sake yet he whose cause it is will not suffer the water-flouds to drowne vs neither let the deepâ— swallow vs vp nor let the pit shut her mouth vpon vs. Thirdly it is the duty of his people to praisâ— Vse 3 him greatly when hee auengeth the cause oâ— his Children When they see the wicked punished and those that forget God taken 〈◊〉 the snare of their own hands let them reioyce and be glad and giue vnto God the glory due vnto his name This practise we haue in the Prophet Ps 136 1. speaking of the ouerthrow of Pharaoh in the red sea and remembring the slaughter of sundry mighty Kings yea euen the names of those which we now speake of he prouoketh the people by a most earnest exhortation to giue thankes vnto God for their destruction Praise yee the Lord because hee is good for his mercy endureth for euer Heereunto commeth the praier of the Israelites induring the bitter scornes and reprochfull tauntes of most malicious enemies in the daies of their captiuity who as they demanded an heauie curse against those Edomites Psal 137 7 8. so they pronounced a blessing vpon them that shall vexe and trouble them This appeareth euidently in Ester 9 17. when the Church of God saw a great worke wrâ—ught for them their enimies destroyed and themselues deliuered they reioyced with an exceeding great ioy and kept a feast in remembrance of their deliuerance It is not cruelty to reioyce at the destruction of Gods enemies and to magnify his most great name for it This the Apostle Iohn teacheth Reu. 19 1.2 3 4 5. where the heauenly companies of Angels and blessed soules set foorth their gladnes and triumph that God had iudged the enemies of his people So chap. 18. v 20. O heauen reioyce of her and yee holy Apostles and Prophets for God hath punished her to be auenged on her for your sakes The innocent blood of the patient martyrs so cruelly murthered crieth out for vengeance in the eares of the Lord of hoasts as the blood of righteous Abel and shall not the Iudge of all the world do right It is his office to render into the bosome of his aduersaries seuen fold Now as it is our duty earnestly to desire the accomplishment of his iudgments so when they are performed as surely they will come and not tarry we must glorifie his blessed name with all reioycing that we can conceiue and expresse Lastly this serueth to be a terror to the vngodly Vse 4 when this Doctrine shal sound in their eares that God wil iudge the wicked for persecuting the members of Christ Iesus If they escape in this world the Lord reserueth them for greater iudgement When the Lord Iesus commeth with thousands of his Angels 2 Thes 1.6 7 8.9 hee will render vengeance vnto them in flaming fire and punish them with euerlasting perdition from the presence of the Lord and from the glory of his power This the Prophet assureth Esai 8 9 10 14. 17 11 12 13 14. where by an Ironicall insulting he setteth downe the ruine of the enemies of the Church who albeit theyr rage be restlesse and their malice endlesse yet they shall not stand and their counsels shall come â—o nothing they do fight against God and against his sonne Christ Iesus who is the inuinâ—ible Rocke whereon the Church is builded â—gainst which the gates of hell shall not bee â—ble to preuaile So that whosoeuer shall fall on this stone he shall be broken but on whomsoeuer it shall fall it will dash him in peeces Mat. 21. Thus shal all the vngodly be scattered as chaffe before the winde and swept away as dung in the iust iudgement of God So let all thine Enemies perish O Lord but they that loue him shal be as the Sunne when he riseth in his might Iudg. 5 31. Verse 21.22 Let me go through thy Land We will not turne aside into the Fields nor into the Vineyards c. Heere Moses setteth downe another danger of the Israelites greater then the former remembred in the former chapter Thus one trouble followeth in the necke of another As one deepe calleth to another deepe by the noise of his water spouts Psal 42 7. Wee see heere againe how Israel is driuen to the same exigent they were before After they haue compassed the land of Edom they come to the Amorites and craue of them some help and compassion They seeke comfort and an end of their sorrowes at the hands of Sihon a wretched Idolater an enemy of God and of his people Thus low are the people of God oftentimes brought to stand in neede of the fauour of the vngodly as we haue shewed in the former chapter Furthermore Moses assureth before hand what their behauiour shall be and promiseth to abstaine from all hurt wrong From hence we learne this doctrine Doctriâ— The pâ— God 〈◊〉 â—staine 〈◊〉 wrong â—ries That the people of God must abstaine from al violent incroching vpon the goods and possessions of others they must not intrude them selues vpon their goodes and substance they must keep their hands from robbing and stealing and their hearts from coueting and desiring that which is anothers and not their owne they must not take of all that is another mans so much as a thred or shoo-latchet to inrich themselues Hereunto come the lawes giuen of God vnto his people Exodus 22 1. If a man steale an Oxe or a Sheepe if a man hurt his neighbours field or
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
doe in the rest when it pleaseth him We know by experience in all ages and learne by relation and report of all histories that the diuell hath spoken in the mouth of other creatures what impiety then is this to yeeld that to the diuels which they deny to God and detract from the most High Hitherto of the reproofe of the Asse reprehending his master now of the reproofe of the Angel True it is hee was vnworthy of any other teacher then his owne Asse being a fit master for such a scholler for such as refuse to heare the Lord speaking are worthy to bee sent to learne of bruite beastes and senselesse creatures Notwithstanding because this proud Prophet scorned so base a teacher and disdained to learne wisdome in the Asses school to the end he should not be exalted out of measure nor insult with contempt ouer his beast the Angel of God appeareth vnto him represseth his folly and giueth light and sight to his blinde eyes This sheweth that his eyes were first of all closed and shut vp whereby he was withholden from discerning the Angel And this restraint was rather miraculous then naturall For if it had beene naturall it would haue fayled in the discerning of other obiects as well as of this one But his eyes being opened then hee began to behold the Angel to cast himselfe downe before him to confesse his owne wickednes and ignorance to submit himselfe wholly to his pleasure after that the Angel had reproued his cruelty and testified the Asses innocency who if she had not been warier and wiser then her master had procured the speedy death and destruction of the Sorcerer Lastly Balaam hauing acknowledged his sin and confessed his ignorance the Angel giueth him leaue to goe his iourney so he goeth merrily with the messengers hoping that as he had obtained liberty to resort repaire to the Moabites which before was denyed vnto him so hee should in time likewise draw the Lord to giue his consent that hee might curse the people Question But here the question may be asked who or what this Angel of God was that had this conference communication with Balaam whether it were one of the created Angels or not Some suppose it was Michael the Archangel that was appointed ruler ouer that people Theodoret in hunc locum Iustin Mart. Athan s Some that it was another of the elect Angals and inuisible spirits Others affirme that it was Christ Iesus the Angel of the couenant the Prince of the Angels of God and the head both of men Angels What is meant by the Angel appearing to Balaam And this I rather assent subscribe vnto for these causes and considerations First because so often as Moses doth make mention of the Angel of God for the most part or alwaies hee vnderstandeth Christ the leader and conducter of his people in the wildernesse and therefore the Apostle saith 1. Cor. 10. They tempted Christ in the wildernesse and were destroyed of serpents Whosoeuer shal diligently reade the books of Moses carefully obserue his maner of speaking shal easily find that when he speaketh of the Angel of God and the Angel of the Lord he meaneth Christ Iesus calleth him sometimes the Lord as Gen. 16 7 13 22 20 12 16 31 11 13. Exod 4 19. So in this place he cals him sometimes the Angel sometimes the Angel of the Lord sometimes the Lord vnderstanding by them al one the same Christ Secondly it is said verse 31. that Balaam fell downe and worshipped him which no one of the elect Angels and blessed spirits albeit excel-cellent and glorious creatures would euer haue accepted but all of them would with one consent haue refused and reiected the same For when Iohn rauished with the glory of the Angel fell at his feet to worship him he forbad him and shewed the reason thereof Reuel 19 10. 22.8 See thou do it not I am thy fellow-seruant and one of thy brethren the Prophets of them which keepe the words of the prophecie of this booke worship thou God Now the Angel of God in this place doth not forbid diuine worship to be exhibited vnto him but if he had bene a creature and had vsurped the honor of God he should be an angel of the diuel not of God Neither let any say Fuâ—k on Reuel 19. that he bowed himselfe vpon his face adoring God when he saw his Angel ready to take vengeance of him which doth doth not appeare by any circumstance of â—he Text but rather that he vnderstood this Angel to be the same Lord that had before appeared and spoken vnto him This Angel of the Lord talketh with him as God himselfe Ver. 32. saying I came out to withstand thee because thy way is not straight before me he doth not say his way was peruerted before the Lord as Peter speaketh to Simon the Sorcerer Acts 8 21. Lastly Balaam speaketh to him as to that God which had before appeared vnto him restraining him from cursing the people and the Angel repeateth the same words verse 35. which the Lord himselfe had vttered before verse 20. For the Lord Iehouah had said vnto him Forasmuch as the men are come to call thee Rise vp Verse 2â— and goe with them but onely what thing I say vnto thee that shalt thou doe so here the Angel is brought in speaking in the same manner Go with the men Verse 3â— but what I say vnto thee that only shalt thou speake He saith not what the Lord saith vnto thee but what I say vnto thee Now then if it were the Lord that said before vnto him What thing I say vnto thee that onely shalt thou doe then the same wordes being also pronounced by this Angel making himselfe equall with the Lord must needs be accounted to be vttered by God himselfe Neither let any thinke it vnfit or vnlikely that Christ should appeare to a Sorcerer for we heard before how the Lord oftentimes appeared vnto him and wee see that when Agar was fled from Abrahamt house Gen. 16 and 1â— â— the Lord spake vnto her from heauen Thus much touching the order of the History the interpretation of the words and the clearing of the Obiections that arise out of the same Now let vs come to the doctrines which the Spirit of God offereth to our considerations to be marked and remembred of vs. Verse 22. But the wrath of the Lord was kindled because he went and the Angell of the Lord stood in the way to be against him Here we haue to weigh and ponder in our hearts in these wordes the care of the Lord watching ouer the godly The Israelites after the fresh discomfiture of their enemies doe thinke themselues out of all danger and imagine not either Balak to be consulting and the Midianites to be assisting or Balaam to bee practising and all of them ioyning and confederating against them they know
not deale faithfully with his people Such as either hide the truth or withhold it in vnrighteousnesse such as conceale or corrupt the word to please mē vndergo the curse of God and bring vpon themselues the heauy wrath of God This appeareth in that charge which the Lord gaue to the Prophet Ieremy chap. 1 17. Thus the Lord dealeth also with the Prophet Ezekiel chap. 3.18 and 33 6. So the Apostle saith A necessity is laide vpon me and woe vnto me if I preach not the Gospel 1 Cor. 9 16. Vse 1 The vses of this doctrine are now to bee handled First of all it followeth that they must know the Scriptures they must not bee young Plants Idol Shepheards blinde guides dumbe dogs sleepy watchmen vnsauory salt which is good for nothing but for the dunghill if for the dunghill Luk. 14 35. Mat. 5 13. It is a shame for a guide not to know the way for a Seer to be blinde for a Messenger to bee dumbe So then all Teachers should make conscience to furnish themselues as wise Scribes and good Stewards with profitable competent knowledge spending their dayes in getting the vnderstanding of the Scriptures that they may minister a word in due season and be able to feed their fellow-seruants with wholesome food leading them to the fountaines of life So then the knowledge of the word of God and the gift of interpretation cannot be separated from the function calling of the Minister and God doth disclaime and disauow such as are without knowledge that they shall be none of his Pastors Teachers Thus he speaketh by the Prophet Hosea chap. 4 6. Because thou hast refused knowledge I will also refuse thee that thou shalt be no Priest to me Who would not maruaile if a Prince should appoint a Messenger or Embassadour to goe to a people which had no legs to goe no tongue to speake no language or reason to deliuer his message Who then can be so absurd as to thinke that the wise God the Lord of Lords and King of Kings would appoint any to be as his mouth and the Messenger of his will which cannot teach and deliuer his will Who is it that hath an house to builde that will chuse such Carpenters and Masons as haue no skill to lay a stone or to hew their timber or to handle their Tooles Who will retaine or entertaine a Shepheard to keepe his sheepe an husbandman to till his ground a Captaine to leade his army a Steward to prouide for his family a labourer to do his work that is altogether ignorant and hath no knowledge to do these things Now God is more prudent and prouident then mortall man and therefore he will reiect and refuse all such as are not able to discharge the Office committed vnto them through ignorance God requireth knowledge in all the people much more in such as take vpon them to be the Teachers of the people which should not onely haue knowledge themselues but teach knowledge to others that they do not perish for want of knowledge The Spirit of God mentioneth this to bee one of the cheefest causes that religion perished among the ten Tribes and that Idolatry was erected and continued among them euen vntill they were carried away to perpetuall captiuity in that Ieroboam made of the lowest and rudest of the people 1 King 13 31 and 13.33 Priests of the high places who would might consecrate himselfe to that calling The condition of the Iewes was neuer more dangerous and desperate and neerer to destruction and desolation then when they had blinde watchmen and such Priests set ouer them as had no knowledge which made the Prophet Esay call for all the beasts of the field to deuoure them and all the beasts of the Forrest to eate them vp giuing this as the reason For their watchmen are all blinde and haue no knowledge Esay 56 9 10. Hence it is that the Prophet Malachi teacheth That the Priests lips should preserue knowledge the people seeke the Law at their mouth for they are the Messengers of the Lord of hoasts Mal. 2 7. This therefore sheweth and condemneth the grosse and greeuous sinne of many amongst vs that occupy the places of Pastors and cannot feede that run before they were sent take vpon thē to be lights and yet are darknesse These can haue no comfort in their calling because they were neuer designed or called of God to this place For whomsoeuer he calleth to any function hee enableth in some measure to discharge the duty which hee hath required of them They indanger their owne soules the soules of many other for when the blind leade the blinde both fall into the ditch Greg. hom 11. in Ezekiel and one saith truely that we murther the soules of such as we see runne the way of destruction when we are carelesse and hold our peace Vse 2 Secondly it behoueth all the Ministers of the word of God to make conscience to deliuer the truth and all the truth vnto the people howsoeuer it be taken according to the example of the Apostles Peter and Iohn answered vnto them and saide Whether it bee right in the sight of God to obey you rather then God iudge yee for we cannot but speake the things which we haue seene and heard Acts 4 19 20. And Paul exhorting the Elders and Ouerseers of the Church of Ephesus setteth before their eyes his owne practise that he had kept back nothing that was profitable but had shewed them all things necessary to saluation I take you to record this day that I am pure frō the blood of all men for I haue concealed nothing but haue reuealed vnto you all the counsell of God Acts 20 20 26 27. If we be carefull and conscionable in doing this duty faithfully to God and his people we shall reape and receiue more sound comfort thereby then by the powerfull effect of our Ministery True it is all painfull Teachers esteeme nothing more nor so much as of the people whom they haue gained to God and godlinesse accounting them their ioy their crowne 1. Th. 2 19 20. and their glory and yet we may reape more true comfort and consolation by discharging our duties carefully then by sauing soules and by turning many to righteousnesse if we could winne whole kingdomes to God For we may saue others from death and conuert a sinner from going astray out of his way and yet after this our selues become reprobates wee may be the sweet sauour of life to life to others and not our selues to God Thus was it with many Priests of loose licentions life vnder the Law Thus it was with Iudas who wrought miracles preached the Gospel and conuerted soules as wel as the rest of the Apostles yet was the sonne of perdition And thus no doubt it was with the Scribes and Pharisies that sate in Moses chayre and taught the people what they should obserue and doe like vnto
First on the bodye which is cast into a deepe sleepe when the senses are for the time bereaued of the present vse of theÌ„ Secondly on the minde the which that it might bee brought neerer to God is withdrawne from all dealing and fellowship with the body and enlightned to vnderstand diuine things as Acts 10. Peter sâ—w the heauen opened a vessell comming downe and a voyce came vnto him The causes why it pleased GOD to reueale his will after this manner are First that they should take nothing to themselues but account all receiued from GOD. Secondly that their bodies and soules being separate froÌ„ all other dealings might haue a deeper impression of the things reuealed and thereby vnderstand them and keepe them the better Thus much touching the trance of Balaam the beginning of the prophesie Now we come to the substance of the prophesie it selfe the summe whereof is first propounded then amplified and lastly concluded The proposition which is prooued is described by a question and by way of admiration expressing the happines of the Church How goodly are thy tents O Iacob and thy Tabernacles O Israel As if he should say O how blessed and happy a people art thou which now liuest vnder these Tents and dwellest in these habitations And note here that he doth not giue a touch to theyr happinesse and then passe away sodainly from it but he doubleth and repeateth it as if he meant to dwell long vpon it There is no part or parcell of Gods word in vaine If wee see not the vse of some things it is our weaknes we must confesse it not condemne the Scriptures The Spirit of God forbiddeth vaine babling Mat. 6 7 and reproueth idle repetitions and therefore neuer vseth the same himselfe Three causes 〈◊〉 vsing repeâ—â—â—ons The Reasons and occasions of repetitions are these three First for greater assurance for God speaking twice doth as it were produce a double witnes and signifieth that it did not slip from him vnawares but is that which he meaneth to stand vnto and to ratifie so that albeit heauen and earth passe away yet one iot or tittle of his word shall not passe away Secondly to testify the speedy accomplishment of that which hee hath spoken that it shall not be prolonged and delayed but bee swiftly performed shortly be executed And these two causes are both touched by Ioseph in expounding the two dreames of Pharaoh when he sayth The dreame was doubled vnto Pharaoh the second time because the thing is established by God and God hasteth to performe it Genes 41 32. The third reason of vsing repetitions is to quicken those that are dull and stir vp those that are heauy hearted that they should shake off all deadnes drowsinesse of spirit Once speaking passeth sodainly away wee cannot heare it or if we heare it wee cannot remember it or if we remember it we are backward in practising of it We haue need to be often put in minde of the same thing 〈◊〉 3 1. and for vs it is a safe thing 〈◊〉 â—8 23. This is the cause that the Prophets of God so often vse repetitions So did Balaam before in the former Chapter Numb 23 21. God seeth no iniquity in Iacob he seeth no transgression in Israel These three causes haue place in this repetition vsed in this place For theyr happines is certainly confirmed speedily to be accomplished and the enemies of the people of God are rouzed vp diligently to consider thereof and thinke with themselues surely this is of great importance seeing God offers it vnto me againe and againe This blessed estate and condition of the Church is set down first comparatiuely then simply whereby the former similitudes are expounded and interpreted The metaphors and similitudes are many in number but tending to one and the same purpose vnder the borrowed speeches of the tents of the sheepheards of stretching out of the vallies watering of the gardens planting of the Cedars he vnderstandeth the safety largenes encrease pleasantnesse multitude and strength of the Church that shall surmount the glory of the Gentiles and treade downe the kingdome of Agag that is of the Amalekites which at that time flourished in the world and promised vnto it selfe a perpetuity vpon the earth which prophesie was performed in the dayes of Saul and Samuel of Dauid Salomon 1 Sam. 15 3. This appeareth plainly in the second branch where the comparisons are explained in which hee sheweth the author of theyr happynes to bee God the giuer of euery good giuing and of euery perfect gift who albeit they were a small people and greatly oppressed yet hee brought them myraculously out of the Land of Egypt he shall bee theyr protection defence against theyr enemies giuing them the strength of the Vnicorne Numb 23 22. assisting them in all theyr dangers and subduing all theyr aduersaries vnder them This is the substance of the prophesie the conclusion remayneth consisting of two parts or members the first respecting the Israelites the second respecting others but vttered for the Israelites sake Touching the Israelites he inferreth vpon the premisses theyr peace safety and security tranquility and quyet dwelling without feare expressed by comparison of a Lyon who eateth his prey without fearfulnes of the passengers so the Iews ouercomming all theyr enemies shall haue rest gouerne theyr Church and Common-wealth in peace which came to passe so long as they did cleaue to God with full purpose of heart and worshippe him according to the precise rule of his word for then no enemies albeit neuer so many or so mighty were able to preuayle against them Thus did the Patriark Iacob expresse the preheminence of Iudah Gen. 49 9. As a Lyons whelpe shalt thou come vp from the spoyle my sonne he shall lye downe and couch as a Lyon and as a Lyonnesse who shall stir him vp The second member belonging vnto others is this that they which blesse thee shall bee blessed and such as curse thee shall be cursed A notable commendation of the Church encouragement to perswade others to be of the church As if hee should say So many as shal ioyne themselues of other people to thee and embrace the same holy Religion with thee for it shall in the fulnesse of time come to passe that God shall allure Iapheth to dwell in the tents of Shem. Gen. 9 27 shall be partakers of the same blessings with thee which GOD shall poure out vpon thee but all such as separate themselues from thee and shew themselues not brethren but strangers not friends but enemies not neighbours but aliens from thee shall lye vnder the fearfull curse and reuenge of God This is it which the Lord pronounced and promised long before to Abraham Gen. 12 2 3. This power did Balak before falsely ascribe to Balaam This is the drift of this diuision and the order that the Spirit of God obserueth therein Touching the instructions that
gift he hath receiued Rom. 12 3. Peter when he saw the high Priests seruants to lay hands on Christ drew the sword and cut off the eare of one of the messengers but he is reproued by his Master and commanded to put vp the sword againe into his place Because all being priuate persons without a calling that take the sword Math. 26 51 shall perish with the sword Whosoeuer hath receyued a speciall calling God giueth an assurance of it to his owne heart and leaueth no scruple or doubt in him of his calling so that to aske the question of others whether a man may haue such a calling or not is an euident argument that hee hath not receiued any such calling For albeit we cannot iudge of the callings of others yet may we of our owne know that which no man knoweth beside our selues The Disciples thought amisse of Peter the Apostle for going to Cornelius For when he was come vp to Ierusalem they of the circumcision contended against him because he went in to men vncircumcised and had eaten with them Acts 11 2. vntill they had heard him giue a reason of his doing make an apology for himselfe then they held theyr peace and glorified God And so is it with those that sit in iudgement of other mens callings condemne those things whereof they are ignorant Verse 8. He thrust them both through then the plague ceased frō the children of Israel The sins of this people into which they fell were very greeuous and the iudgements of God that fell vpon them were heauy and answerable to their sinnes Some of them to fill vp the measure of their iniquities to the ful brought their harlots into the host of GOD euen among them that the Lord theyr GOD had chosen to be an holy Nation Deut. 14 2 and a precious people vnto himselfe aboue all the people that are vpon the earth When these were punished and the publike scandal taken away God is pacified the plague is remoued the people are deliuered Doctrine When once sinne is punished God is appeased From hence this Doctrine is offred to our considerations that when sinne is punished God is appeased So soone as euill is taken away the iudgements of GOD are called in VVhen the old world was destroyed by the flood of waters which God sent vpon the earth and all flesh perished in whose nostrils the spirit of life did breathe then GOD entred into a new couenant with the remnant that was left and Noah offering a sacrifice the Lord smelled a sauour of rest and said in his heart I will henceforth curse the ground no more for mans cause neither will I smite any more all things liuing as I haue done Gen. 8 21 22. So long as Achan was vnpunished the hoste of Israel could not prosper but turned their backes before their enemies but when he was found out and stoned to death with stones and burned with fire the Lord turned from his fierce wrath gaue vnto his people the victory Iosh 7 26. When he had plagued the people that caused Aaron to make the calfe that he made whereby they committed foule and grosse idolatry and turned God into the similitude of a bullocke that eateth grasse he was reconciled vn them and well pleased with them Psal 106 19 20. So when Corah Dathan and Abiram were destroyed and God visited their rebellion with a strange visitation his anger continued no longer against them When Miriam had bin shut out of the host 7. daies punished with leprosy the wrath of God was appeased she restored to the hoste againe Nu. 12 15. VVe know how the wrath of God was kindled against Israel against Dauid for numbering the people so that he sent a pestilence among them from the morning euen to the time appointed whereof there died 70000. men then the Lord repented of the euill and said to the Angel that destroyed the people It is sufficient hold now thine hand 2 Sam. 24 16. All these places of Scripture are euident proofes of this Doctrine that so soone as execution is done vpon malefactors the sword of Gods iustice is put vp and his wrath ceaseth Reason 1 And the Reasons heereof are plaine For first what is it that separateth betweene God and his people and causeth a diuorce and diuision betweene him them Is it any thing else then sinne When sinne therefore or the sinner are taken away he hath no more controuersie against them This is it which the Prophet Esay testifieth cha 59 2. Your iniquities haue separated betweene you and your God and your sinnes haue hid his face from you that he will not heare for your hands are defiled with blood and your fingers with iniquity And in the fourth chapter of the Prophet Hosea ver 1 2 conuincing them of swearing and lying of killing and stealing and whoring he declareth That the Lord had a controuersie with the Inhabitants of the Land and would cut off euery one that dwelleth therein If then it be sin that causeth iudgement and sharpeneth the point of the Lords sword against the world against a kingdome against a citty against a family against euery particular person when the cause is remoued the effect shall be restrained and whē the sinner is reformed the wrath of God will be appeased for so soone as we turne vnto him his indignation shall be turned away from vs. Secondly when sinne is punished it bringeth Reason 2 downe a blessing with it For so long as vngodly men lye in their sinnes without punishment and runne on in theyr wickednes to the dishonour of God to the reproach of his Name to the offence and infection of others and to the confusion of theyr owne faces so long the wrath of God is kindled his hand is stretched out still But when they are eyther plagued of God or punished of men he blesseth the places which before hee scourged rewardeth the persons by whom iustice hath beene administred We haue a notable example heereof in the punishing of the Idolatry of the Israelites for worshipping the molten Calfe he willed the Leuites to consecrate theyr hands that day Exod. 32 29 euen euery man vpon his sonne and vpon his brother that there might bee giuen them a blessing The Lord had laide this as a punishment vpon Leui and his posterity To diuide them in Iacob and scatter them in Israel Gen. 49 7 but he turned this curse into a blessing when the Priesthood was translated to this Tribe to teach Iacob his iudgements and Israel his law that no corner of the Land should be without instruction So in this place when Phinehas rose vp executed iudgement vpon the adulterer and the adulteresse the Priesthood was confirmed vnto him and his posterity verse 12 13. If then the execution of iustice bring a blessing from God who is so delighted with it that he will neuer leaue it vnrewarded it must needs testifie
or not or another diuerse from it or whether any wise Athenian could precisely tell when and by what workman euery peece and parcell was patched and supplied vntill the old was wholly gone or when and at what time it ceased to bee that ship and became a new ship The Romane Religion is almost become like this shippe it hath bin patched and peeced at seuerall times by cunning workmen there is little or nothing remaining of the old ship wherein Peter fished I meane of that Church wherein they say Peter sate as Bishop one error succeeding another and one heresie making way for another vntill little faith truth is found among them Notwithstanding all the secret conueyances made in that Church it is not hard in very many particular points to shew the beginning proceeding and establishing of the same touching pardons and indulgences touching the Popes supremacy vsurped the Images of the Trinity and the beginning of Idoll worshippe touching the merit of workes forbidding of marriage The Masse one of the greatest Idols began not all at once but came to this height by degrees It were endlesse to name all that might be alledged and to shew how and by whom these points were resisted and the truth euermore defended Secondly this serueth to condemne the Vse 2 foolish practise of popish pilgrims who vndertake long and laborious iournies to Ierusalem and the land of Iudea or to this that Idoll and make it a meritorious worke to visite eyther the Sepulcher of our Lord or the Image of our Lady For albeit this Land haue bin heeretofore famous because the Law came from Sion and the word of the Lord from Ierusalem Eâ—â—y 2 3 and because Christ himselfe liued and preached and wrought many miracles there and it be oftentimes called The holy Land yet the presence of Christ infused no holines into it more then into any other place And all the Papists in the world shall neuer be able to prooue that it is more meritorious to goe to Ierusalem in a pilgrims weed then to go to Antioch or Ephesus or Constantinople or any other City in the East or West or that it is more acceptable to God or auaileable to the soule to trauaile thither then for the English to go to London or the French to Paris The house where the King resideth all the while he is there is an honourable house and there the Court lyeth but when the king is once remoued out of the house it is afterward neuer a whit the more honourable for the kings beeing there before so is it in this case albeit Christ in his life time and the daies of his flesh did many great works and wonders in it yet being ascended and the Christian religion also remoued there remaineth no more holines in that place then in any other and therefore it is great vanity and idolatry for any people to practise such impiety These are like to the Pilgrims among the Turkes Sarazens The turkish Pilgrims that go yearely with great shew of deuotion to Meccha to visite the Sepulcher of Mahomet and account it a work very meritorious The Cittie 's Gilgal and Beth-el were sometimes famous and renowned Cities yet true religioÌ„ being once remoued the Prophet chargeth the people not to come at them and to haue nothing to doe with them Hos 4 15. Hence it is that Christ saith Iohn 4 23. The true worshippers shall worship the Father in spirit and truth If then we may worship God with great benefit to our selues and as great glory to him in our owne Country I see no cause why we should resort to Ierusalem or go on pilgrimage to Rome or any other place forasmuch as we may lift vp pure hands euery where and be heard 1 Tim. 2 8. But thus these crafty workmen keepe the peoples heads busie with outward deuotions and shewes of holinesse that they may not espy their fraud and deceit in greater matters Lastly this teacheth all men how they may Vse 3 make themselues to bee of good name and their houses and habitations truely famous to wit by holinesse and true religion by faith repentance which are the ornaments of all Christians Thus shall the noble man make himselfe and his house truely noble If they worshippe God aright they shall haue true worship with God and man for he will honour them that honour him 1 Sam. chap. 2 verse 30 and without true religion the most noble blood is stayned and taynted and neuer restored since the treason and rebellion of Adam against God For that which maketh a man reprochfull or any place reprochfull is sinne and wickednesse which make our names rotte Prou 10 7. See then the difference betweene the iudgement of God and man Men do commonly magnifie Cities by the stately buildings goodly Monuments that are found in them but this is no true or well grounded fame the true praise and commendation of any City is the piety of the Citizens A well ordered Towne or City embracing zealously true religion The True praise commendation of a City and maintaining the worship of God in integrity drawing out the sword of iustice against vice and countenancing the faithfull in their godly courses is indeede a right famous and flourishing City Ierusalem the City of God and the praise of the world Psal 122 3 4 5. and 87 3 and 48 11 12 13 was neuer so famous for her buildings and stately Towers and outward magnificence as it was for the word and worship of God Wee see then heereby who they are that are the honor and ornament of Cities of Townes and of houses to wit such as honour God and are truely zealous and religious and likewise who are the shame and reproch the blot and blemish the dishonour and disgrace of them to wit such as are wicked and prophane Do we see a City or Towne or priuate house full of drunkards of blasphemers of light and lasciuious persons these are they that poure contempt vpon them and bring shame infamy vnto them Euery one therefore should be carefull to looke to their charges committed vnto them the Magistrate to gouerne the people the Minister to looke to the flock Ouer which the holy Ghost hath made him Ouerseer euery father and mother to haue an eye to their children and euery master and gouernor to looke to their seruants as their seuerall charges that their houses may not be houses of wickednes of riotousnes of deceit of cursing and euill speaking but rather the houses of God All men are ready to condemne the Ministers that are absent from their flockes and to call for residency at their hands but let these look also vpon themselues and consider the duties of their own callings Doubtlesse all Gouernors haue a certaine kinde of residency required at their hands All gouernors of houses haue a kinde of residency required at their hands and their presence is meete to be among them
offering c Let vs first speake of this feast of Trumpets Some of the Rabbines fantastically suppose that it was instituted in remembrance of the offering vp of Isaac Of the feast of Trumpets the vses to vs. or of deliuerance from being offered which conceite is idle and nothing at all to the purpose Others imagine that it was appointed vpon occasion of the warres that the Israelites had with the Amalekites and other Nations vnder the conduct of God to put them in remembrance that the whole life of man is nothing else but a continuall warfare Iob 7 1. 2 Timoth. 2 1. Of this feast we read Leuit. 23 24. This was accounted as a Sabbath an holy conuocation wherin they must do no seruile worke Therein the trumpets or cornets sounded alowd and the sound thereof was heard farre and neere Of this also in part we haue spoken before chap. 10.1 Let vs come to the Vses hereof in regard Vse 1 of our selues which serued of purpose to stir vp the people to returne vnto God praise and thanksgiuing with ioyfulnesse of heart for all his benefits according to that in the Psalmes Make a ioyfull noise vnto the God of Iacob take a Psalme and bring hither the Timbrel the pleasant Harpe with the Psaltery blow vp the Trumpet in the new Moone in the time appointed on our solemne feast day Psal 81 1 2 3. So Dauid hauing experience of Gods good hand toward him in many preseruations Title composed the 18 Psalme as a testimony of his thankfulnes for his deliuerance from the hands of all his enemies from the hand of Saul So I should thinke that the cause of this feast was to be a feast of remembrance for his manifold mercies receiued in the wildernesse that thereby they might stirre vp themselues to be vnited in God And the cause of the institution of this feast seemeth to be contrary to that which followeth which is the feast of fasting For as the Iewes had a day to humble themselues by fasting so they were also to haue a day of reioycing that when they heard of those Trumpets they should stirre vp themselues to returne to GOD with ioy of heart And albeit we neyther heare nor haue these Trumpets sounding in our eares to call vs to the Temple and place of his worship yet ought we to praise his name cheerefully and readily with spirituall ioy and gladnes continually Esay 35 2 3 10. with singing thanksgiuing Esay 49 20 21 for it is certaine the faithfull onely haue true cause to reioyce Psal 32 11. 33 1 the vngodly haue no cause at all Esay 48 20 21 22 but rather to weepe and lament Luke 6 25. Secondly it reproueth the Popish sort who Vse 2 endeuour to follow this commandement as if it belonged to Christians as a precept in our dayes and therefore haue a resemblance of it once a yeere by ringing of bels yea at euerie solemne feast they thinke God is well paid pleased when they haue rung their bels lowd and lustily and thereby wakened the ghostes of such of their friends as are dead Such practise is no better then sorcery and witchcraft which is retained among them And hence it is that they ascribe more force to their hallowed and consecrated bels then euer GOD gaue to the sound of these Trumpets For they ascribe vnto them being once hallowed a spirituall power against thunder lightning and euill spirits for that cause they are not ashamed to baptize them and to exact great summes of money of the people for that purpose which was one of the greeuances wherof the Princes of Germany complained in the assembly at Noremberg But this feast serued onely for the people of old time and therfore they mingle the Law the Gospel together and bring in a Linsy-wolsy religion contrary to the will and commandement of God Vse 3 Thirdly this warneth vs of the preaching of the Gospel concerning Christ the Sauiour of the world the conqueror of all our enemies and of them that hate vs Esay 58 1 Zach. 9. For this was a warlike instrument Num. 6.31 Iosh 6. God hath caused the doctrine of saluation to be sounded out in the world so that all haue heard the sound of it Psal 19 4. Rom. 10 18 Such a Trumpet was Iohn the Baptist the forerunner of Christ who was sent to prepare the way of the Lord Mark 1 1 2 to call vpon them to repent because the kingdome of God was at hand And this commendeth to the Ministers in the execution of their office diligence carefulnesse continuance cheerefulnes and zeale 1 Cor. 9 17. 1 Pet. 5 2. Vse 4 Lastly as the Ministers must bee the Lords Trumpets so indeede ought euery faithfull soule to bee a Trumpet For when this feast was yeerely obserued such as heard the trumpets were warned by it all the yeare after to stirre vp and awaken themselues remembring that God doth call them as with a lowd voice daily that they should yeelde vp themselues soules and bodies vnto him to worshippe and serue him as he requireth When this feast was celebrated solemnized all the males were not commanded to repaire to Ierusalem as they were at the three more solemne feasts Exod 23 17 to wit if they were free-men and in health able to go to the place of his worship Deut. 12 6 16 2. And hence it is that the Iewish Doctors out of that Law of all males appearing before rhe Lord three times in the yeare do exempt and discharge eleuen sorts and therefore they say that women seruants are not bound but all men are bound except the deafe and the dumbe and the foole the little childe and the blinde and the lame and the vncircumcised and the olde man and the sicke and the tender or weake which are not able to go and trauell vpon their feet neuerthelesse though the people were far from Ierusalem when this feast vvas holden and that they could not resort thither daily to doe sacrifice in the Temple yet they were to consider in their absence that sacrifices were offered there euen in their behalfe and God was worshipped there in the behalfe and name of all the Tribes True it is this figure is passed away and vtterly abolished by the comming of our Lord Iesus Christ howbeit this remaineth that we our selues should serue for trumpets For as the Temple being destroyed wee must be spiritual Temples vnto God so the Trumpets being taken away euery one of vs must be spiritual Trumpets that is we shold rouze vp our selues because we are naturally so besotted and wedded to the world and vnto the vanities heere below that it seldome cometh into our minds to thinke of God of the Gospel of the kingdome of heauen Our eares are so possessed with the sound of earthly things and our eyes so dazled with the pleasures of the flesh that we are as deafe and blind men that can