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.
is taken from them and they go mourning all the day long This we see oftentimes in the Apostle Paul 2 Corinth 2 verse 3. where he testifieth this affection I wrote this same vnto you lest when I come I should haue sorrow from them of whom I ought to reioyce hauing confidence in you all that my ioy is the ioy of you all It is a common case with the Ministers that labour aboundantly they receiue sorrow at their hands that ought to haue reioyced them and haue much affliction from those that should minister comfort vnto them And afterward in the same Epistle he saith chap. 12 verse 20 11. I feare lest when I come I shall not finde you such as I would and that I shall bee found vnto you such as ye would not lest there be debates enuyings wraths strifes backbitings whisperings swellings tumults and lest when I come againe my God will humble me among you and that I shall bewaile many which haue sinned already and haue not repented of the vncleannesse and fornication and lasciuiousnesse which they haue committed The Minister hath no other true and hearty reioycing but the growing of his people forward in good things The Apostle saith What is our reioycing euen you in the day of the Lord 1 Thess 2 verse 19 20. and chap. 3 verse 7 8 9. If they stand fast the Ministers are aliue Col. 2 5. Wee cannot render sufficient thankes for the faith loue patience and encrease that we see in the Church when the kingdome of Satan is cast downe and the kingdome of Iesus Christ is set vp The contrary is the greatest greefe and sorrow anguish and vexation of spirit that can be This also hee doth often complaine of as Galath 4 verse 19. My little children of whom I trauell in birth againe vntill Christ bee formed in you And in the Epistle to the Philippians chap. 3 18. Many walke of whom I haue told you often and now tell you euen weeping that they are enemies vnto the Crosse of Christ. Fourthly the hearers ought to ioy in the ioy of their Ministers 1 Cor. 2 13. But many please themselues in nothing more reioyce in nothing more then in the heauinesse and sorrow of their Minister nay they delight to disturbe and disquiet to vexe trouble him and offer him daily occasions of affliction Thus did the Iewes deale with the Apostles they killed the Lord Iesus their owne Prophets and haue persecuted them that preached the Gospel 1 Thess 2 15. They can neuer profite by him whom thus they spurne at and despise The Nazarites that heard Christ could not beleeue his word because they cōtemned and hated his person Luke 4. Fiftly we ought to be ready to heare and obey in all things deliuered and made known vnto vs out of the word We must not single out what we list in part to follow and cast from vs another part of the word but whatsoeuer we heare whether iudgements or promises let vs say with Hezekiah The word of the Lord is good Esay 39 8. that thou hast spoken Lastly let vs loue them sincerely and heartily this will cause reuerence and regard of them let vs account them as our spirituall fathers 1 Cor. 4 15. Though ye haue ten thousand instructers in Christ yet haue yee not many fathers for in Christ Iesus I haue begotten you through the Gospel Moses speaking of old age giueth this precept to young men that they rise vp before the hoare head and honour the person of the old man Leuit. 19. The Ministers are Elders of the Church and the Fathers of our soules to whom we owe reuerence as a due debt vnto thē forasmuch as they watch ouer vs for our good But we can neuer reuerence those whom we do not loue Let vs not say as Ahab did touching Michaiah I hate them It is the common practise of the world to hate those that reproue them and to account them our enemies that tell vs the truth We loue to be flattered and desire to haue pillowes sowed vnder our elbowes according to the saying of the Prophet Amos chap. 5 10. They hate him that rebuketh in the gate and they abhorre him that speaketh vprightly We would sleepe securely in our sinnes and goe to hell with ease We cannot abide to be rowsed vp nor be disturbed in our euill waies This is the cause that the Ministers are hated accounted men of strife and contention But if we did indeed loue our selues we would also loue them if we had any care of our soules they would be most deare vnto vs that watch ouer our soules and desire nothing more then to bring vs to saluation Euery man by the light of nature will loue those that loue him and it is no singular thing but let vs assure our selues there is no loue comparable to the loue of our soules and they loue our soules that seeke to gaine them to God and to put them in possession of heauen If we knew these things aright and had a true feeling of them we would esteeme of the Ministers of God as our fathers and the word which they teach as the seed of regeneration 5. And when the Campe setteth forward Aaron shall come and his sonnes and they shall take downe the couering veile and couer the Arke of the Testimony with it 6. And shall put thereon the couering of Badgers skinnes and shall spread ouer it a cloth wholly of blew and shall put in the staues thereof 7. And vpon the Table of Shewbread Exod. 25.30 they shall spread a cloth of blew and put thereon the dishes and the spoones and the bolles and couers to couer withall and the continuall bread shall bee thereon 8. And they shall spread vpon them a cloth of scarlet and couer the same with a couering of Badgers skinnes and shall put in the staues thereof 9. And they shall take a cloth of blew and couer the Candlesticke of the light and his Lampes and his tongs and his snuffe dishes and all the oile vessels thereof wherewith they minister vnto it 10. And they shall put it and all the vesselles thereof within a couering of Badgers skinnes and shall put it vpon a barre 11. And vpon the golden Altar they shall spread a cloth of blew and couer it with a couering of Badgers skinnes and shall put to the staues thereof 12. And they shall take all the instruments of Ministery wherewith they minister in the Sanctuary and put them in a cloth of blew and couer them with a couering of Badgers skins and shall put them on a barre 13. And they shall take away the ashes from the Altar and spread a purple cloth thereon 14. And they shall put vpon it all the vesselles thereof wherewith they minister about it euen the censers the flesh-hookes and the shouels and the basons all the vessels of the Altar and they shall spread vpon it a couering of Badgers skinnes and put to
trees planted by the riuers of waters which shall bring forth their fruits in due season The last is conference with others thereby stirring vp one another and receiuing benefit by the company of others This was the practise of the Prophet Dauid ◠19. 63. he was a companion of all them that feared God and kept his commandements He ioyneth these two together the company of the faithfull and the keeping of his lawes because the one is a principall helpe vnto the other Thus I haue runne ouer the chiefe meanes that serue to further vs in obedience by these wee must seeke it or else we shall neuer obtaine it The more we vse them and frequent them the greater shal our growth be in obedience The lesse we vse them the lesse obedient we shall be They that vse them not at all can haue no measure at all of obedience Shall we thinke to walke in the waies of godlinesse and neuer exercise our selues in the meanes appointed for vs Or is it possible for such to please God in obedience as neglect such waies as he hath left vnto vs Doe we then see men contemne the word of God and make no conscience to attend vnto it neither regarding diligently to resort to the hearing of it nor hearkning carefully to it when they are come to it Are there not many that neuer call vpon God nor beg of him the graces of his Spirit and that haue not the spirit of prayer to aske of him such things as they stand in need off Is not meditation with our selues and conference with others growne out of vse and rarely to be found among men An euident token that there is little obedience to be found in the world but a sea of disobedience that ouerfloweth all places For where there is little conscience in hearing litle care in praying little vse of meditating and conferring we may boldly pronounce without feare that there is litle obedience yeelded to the lawes and commandements of God CHAP. V. 1 ANd the Lord spake vnto Moses saying 2 Command the children of Israel that they put out of the campe euery leper and euery one that hath an issue and whosoeuer is defiled by the dead 3 Both male and female shall ye put out without the campe shall ye put them that they defile not their campes in the middest whereof I dwell 4 And the children of Israel did so and put them out without the campe as the Lord spake vnto Moses so did the children of Israel HItherto we haue spoken of one part of the preface wherein wee haue seene a rehearsall of the order commanded of God to be obserued in the mansions and remoouings of the children of Israel Neuerthelesse one thing is wanting to wit that order be taken that this multitude be free from all pollution and impurity or vncleannesse and follow after sanctification For what is an vnregenerate and vnsanctified company but a rout of rebels and an heape of confederates conspiring together against God Wherefore we are now to proceed to the second part of the Preface which concerneth the purity of this people The former Chapters serue to manifest them to be a great people the chapters following to make them an holy people The former shew what they are the chapters following what they ought to be The former chapters declare what they are by the course of nature the next will declare what they are by the meanes of grace Heerin we are to obserue two things first the lawes that are giuen them to this end Secondly the lawes concerning the manner of their remoouing and marching in the wildernesse The lawes that concerne their sanctification are either generall and common or else particular and special The generall are in the 5 and 6 chapters and come first to be handled the particular are in the 3 chapters following The generall lawes are of two sorts some are necessarie and commanded in the law other are voluntary or vowed being vndertaken by a free profession of their religion Moses handleth in the first place such lawes as are commanded and necessarily to be practised and setteth them downe in this chapter The vowed or voluntary seruice is noted in the chapter following In this fift Chapter he entreateth of the meanes of sanctification it containeth two parts First of sanctification in matters fully and certainely knowne Secondly of sanctification in matters that are doubtfull and vnknown depending vpon the opinion or suspicion of others The first kind consisting in matters certaine is double first hee intreateth of casting out of the vnpure and vncleane out of the hoste in the foure first verses Secondly of cleansing and purging the trepasse and damage done to our neighbour to the 11. verse The second part standing in that which is doubtfull is the tryall of the honesty and innocency of the suspected wife to the end of the chapter Pelarg. comment in Numc cap. 5. Thus we see that as souldiers are wont to be cassired and turned out of the campe and put from their wages so when God numbred the people that were fit for prophane and sacred warre he doth after a sort depose and dismisse al those that were defiled through any impurity of body or minde therby declaring both what maner of persons he would haue all those be that professe to worship him and how he abhorreth and detesteth whatsoeuer is foule and filthy polluted and prophane and therefore he willeth all lepers al that haue an issue or haue touched any dead corps should be cast out of their tents Moreouer all deceitfull and fraudulent persons that haue beguiled their neighbors through falsehood and forgery shal no otherwise be accepted then by confession vnto God and restitution vnto men Lastly the iealousie of the suspitious husband is so corrected reformed by a ceremoniall obseruation as by a speciall remedy that either he is cōpelled to acknowledge his suspition to be false or else if the affection be iust he vnderstandeth it to be approued by the testimony of God himselfe and so euill is taken away out of Israel by the sentence of God the auenger Touching the first point which is concerning the putting out of their tents the vncleane we are to obserue 2 things First the commandement of God secondly the execution therof The commandement is propounded and then cōfirmed by strength of reason It is propounded both by his parts and by the manner of it The parts of the commandement are three distincty set downe first touching the lepers they must be put out from among thē and haue a place assigned vnto them to dwell apart by themselues out of the tents of the rest of the Israelites lest by daily conuersing with them they should infect and corrupt others Secōdly touching such as haue running issues about them of which we haue spoken before in the booke of Leuiticus these also must depart out of the hoste For albeit there were no feare of infection in these as also
vppon our hearts to deliuer vs from eternall death without which it can profit vs nothing at all Secondly obserue that as the Passeouer Vse was an ordinary Sacrament of the old Testament so it is a type answering fitly and fully to the Lords Supper a Sacrament of the New Testament â—â—rds 〈◊〉 â—â—me 〈◊〉 of the 〈◊〉 For that which the Passeouer was to the Iewes the same is the last Supper of Christ to Christians and came in place of it This is the cause why the Lord Iesus deliuered his last Supper at the euening immediately after the eating of the Paschall Lambe to shew that it came in place thereof to which circumstance of time the church is not bound and therefore in stead of the euening we vse the morning and for the day we make choice of the Sabboth before other daies and touching the time of the day we do it before meat not after supper Now consider the resemblances betweene these Sacraments As one is called the Lords Passeouer Exod. 12.12 so this is called the Lords Supper 1 Cor. 11 20. God calleth the Lambe the Paschall Lambe because the Angel in the common destruction passed ouer the houses of the Israelites so Christ calleth the bread by the Name of his body that was broken for vs Luke 22.19 The Lord speaking of the ends of the rites vsed in the Passeouer saith This shal be for a memoriall Exod. 12.14 and a signe vnto them Exodus 13.9 so Christ saith Doe this in remembrance of mee Luke 22.19 God saith of the Lambe Take ye Exod. 12.5 Christ saith of the bread Take ye Matth. 26.26 God saith of the Paschall Lambe Eate ye verse 11. Christ saith of the bread in the Supper Eate ye and of the Cup Drinke ye Thus we see there is a notable coherence betweene both these Wherin we must marke that the Scripture speaking of the Sacraments 〈◊〉 the Saâ—â—â—â— hâ—ue â—â—me of 〈◊〉 thâ—â—gs 〈◊〉 â—â—e do â—â—â—p to vs. giueth to the outward Signe the name of the thing signified so that they haue the names of those things giuen to them which they seale and represent Gen. 17.10.1 Cor. 10 4 16. and 11.24 Luke 22.22 Both because to all the faithfull and true beleeuers the things themselues are giuen with the signes and because our affections should bee lifted vp from earth to heauen from the elements to Christ and his blessings represented offered and exhibited by them and because we are full of doubting and vnbeleefe like to Thomas one of the twelue we will not beleeue the promises vntill in some measure wee feele them in our hearts Whereby we see cleerely and euidently â—â—â—bâ—â—anâ—â—â—eâ—kâ—y 〈◊〉 that the ground of transubstantiation of the real presence is weak and tottering builded vpon the sand of mans inuention not vpon the infallible â—ocke of the word of God The Church of Rome will haue the words taken liâ—erally and not figuratiuely but this ouerthroweth the certainty of our faith fighteth against the grounds of right reason and implyeth sundry grosse contradictions 〈◊〉 aâ—â—â—â—anâ—â—nâ—â—â—â—â—â—n For at the first institution and celebration of the Supper it maketh two Christs one that giueth another that is giuen one at the Table another in the mouthes and stomacks of the disciples In which of these shall we beleeue in both we must not forasmuch as wee are commanded to beleeue in Christ as in one not in Christs as speaking of many as it was said to Abraham in his seede not in his seeds Gal. 3.16 Secondly it ouerthroweth the Sacrament consisting of two parts a visible signe and an inuisible grace signified but if the bread were really the body of Christ then there could bee no outward signe to represent the inward grace Thirdly it maketh the body of Christ to be in moe places then one at one time which destroyeth the nature of a true body Fourthly the Apostle calleth it bread oftentimes euen after consecration 1 Cor. 10.16 and 11.26 27 28. Lastly the wicked as well as the godly should receiue Christ nay Mice and Rattes as wel as they which is horrible blasphemy to imagine and determine But of this I haue spoken more at large elsewhere In the third booke of the Sacraments But they obiect that men in their last Wils speake plainely that they may be vnderstood It is true indeed and so did Christ speake plainely but they make him speake absurdly To speake plainely and yet withall figuratiuely are not contrary one to another For it is plaine that at the same time Christ himselfe vsed as figuratiue a speech as this Ioh. 14.6 and 15.1 I am the Way the Trueth and the Life I am the true Vine ye are the branches yea in the institution of the Supper we must of necessity acknowledge a figure Luke 22.10 The Cup is the New Testament And there is oftentimes more plainenesse and euidence in a figure then in a proper speech vttered without a figure as also these words This is my Body are much more comfortable to vs then if it had beene barely saide This is a figure of my body because they manifest the neere coniunction of the signe with the thing signified in so much that they which partake the one shal be assured to receiue the other To proceed a little further in this point of the Passeouer and the Supper we haue somewhat to obserue touching our obedience The Iewes were to goe to the celebration heereof farre and neere to the place that the Lord should chuse and therefore nothing should be so carefully esteemed as these exercises of oâ—r religion which by the ordinance of God represent seale and apply vnto vs the benefits of Christs death and Passion The Passeouer vnder the Law was frequented of all Israel albeit it were done with long iourneyes and tedious trauels and troubles So ought this Sacrament of Christs Supper it should be oftentimes receiued 1 Cor. 11.26 Things that are sweet and comfortable deare and pleasant to a man are oftentimes remembred and vsed If our bodies be hungry we shall delight to refresh and repast our selues and if we haue hungry souls that long after Christ the Bread of Life and the food of them foâ— he is meat indeed and drinke indeed we will often desire to feed vpon him which bringeth with it eternall life If a man haue no desire to his food it is a signe of an euill stomacke and a forerunner of death when the appetite is gone and cannot be recouered so when we haue no desire at all to the bread of life neither feele how greatly we stand in need thereof we haue little strength of the Spirit and of the life of God in vs we draw neere by little and little vnto death I meane the death of our soules which is nothing else but a separation of vs from GOD and from his kingdome Thirdly they which celebrate the memoriall Vse 3 of their redemption and deliuerance from hell damnation by the
of knowledge as is giuen of God to a spirit which cannot be little There is much more knowledge in man then is in a bruit beast by reason of that nature which God hath giuen to man aboue the beasts And there is much greater knowledge in the diuell then in all men because of his spiritual substance He hath not a body which may hinder him to see the nature quality and operation of a spirit A bruit beast is only corporal and visible man is partly corporall and visible and partly spirituall inuisible the diuell is wholly spirituall and inuisible so that being a spirit hee hath the knowledge of a spirit and consequently greater familiarity with our spirits then otherwise he could haue Secondly by his creation for he was in his first estate by creation a good angell before his fall and set by God in the Paradise of heauen as Adam was in the Paradise of the earth so that he had the same measure of knowledge giuen of God which hee gaue to other Angels So then what knowledge soeuer is in a good Angel by creation the same knowledge is in Satan by his creation and therefore must be exceeding great I will not dispute whether this knowledge be any way diminished forasmuch as hee still beareth the stampe of his creation this way Thirdly since his Apostacy he hath encreased his knowledge both of things on earth and of the wayes of God by long obseruation and continuall experience he knoweth the age of man his affections inclinations nature and disposition hee knoweth what pleaseth him best in his youth and in his age If any one man had liued from the beginning of the world vnto this day perfect in sense in body in memory in minde in reason and the like and had daily obserued all things that had fallen out heretofore he might be able to discouer wonderfull things and make himselfe much admired in the world Therefore the diuell must needes haue great knowledge seeing he hath had all these he goeth about in euery countrey and kingdome he compasseth the earth to and fro Iob 1.7 and 2.2 obseruing what is done in euery place and is well acquainted with their conuersation Fourthly he encreaseth his knowledge by communication with God or rather by receiuing commandement from God to execute his will which hee maketh knowne vnto him The Lord commanded him to appeare before him to giue an account of the works he had done God had no sooner named Iob Iob 1.8 9 10 11. but by and by he knew him well enough he knew his substance and how God had blessed him therfore neuer asketh who hee was or where hee was hee knoweth euery man by Name and hee knoweth that man is ready to make shew of religion in prosperity and in aduersity through impatience to fall away from his profession God gaue him liberty to afflict Iob in his goods in his children in his body whence then hath he this knowledg but from the reuelation of the Lord he knew that Iob should be visited with great sickenesse and with great losses in his children and goods and thus hee knoweth many other things which are to come to passe afterward And when hee hath them thus reuealed and made knowne vnto him hee goeth many times to witches and wizards and telleth them thereof and they tell it to others before they happen by which meanes he many wayes enlargeth his kingdome Fiftly by the reuelation of the Prophets in former times he attained to great knowledge by whoÌ„ many things were foretold in which also he hath knowledge can alledge Scripture to serue his turne Matth. 4.6 Lastly by continuall obseruation of naturall causes An Astronomer that is skilfull in the starres can tell nay foretell many things but Satan is skilfull in all Artes he can speake all languages in the world he is the best artist and linguist that any where can be found The second thing wherin Satans power consisteth is in his deeds and actions He mooued Caine to kill his brother and preuailed He tempted our first parents and preuailed He commeth to a witch in the shape of Samuel and taketh vpon him to tell what successe Saul should haue in the battell with the Philistims and Saul thought it had beene Samuel Hee was wont to talke familiarly with men and therefore God gaue a Law that if any consulted with familiar spirits he should die Deut. 18.11 Leuit. 20.27 which law had beene in vaine if none had consulted familiarly with them So he was a lyar in the mouth of all the false Prophets of Ahab though themselues did not perceiue it So hee possessed mens bodies as we see in the Gospel whom Christ oftentimes cast out Matth. 8.28 and being cast out they entred into an heard of swine and threw them headlong into the waters where they perished And when certaine Exorcists would haue cast out diuels in the name of Iesus the euill spirit ran vpon them and ouercame them so that they fled out of the house wounded Actes 19.16 Thus we see that Satan is of wonderfull power to teach vs not to be carelesse in resisting of him but to looke diligently to our selues 1 Pet. 5.8 9. Neuerthelesse this is our comfort that his power is limited he is as a raging beast but is tyed vp with chaine he is the strong man armed but a stronger then hee commeth and taketh all his armour from him wherein he trusted Luk. 11.21 22. And albeit he make shew to worke miracles he hath no such power and therefore hee doth them not openly but closely and in the darke as they that doe euill Lastly it reproueth the miracles wrought Vse 3 in the Church of Rome of which they talke and write so much The works wherof they boast and wherein they glory are darke and obscure they are not plain open and euident They tel vs many a sober tale in sundry legeÌ„ds of Saints liues of puling souls that haue appeared out of purgatory and haue taught prayer for the dead adoration of Saints worshipping of images such like superstitious practises all tending to abuse the people and to confirme false doctrine repugnant to the Scriptures August de vnitat eccles ca. â— of all which wee may say as Austine doth that they are vel mendacia fallacium hominum vel portenta mendacium spirituum That is either cosening trickes of deceitfull men or wonders of lying spirits But to passe ouer these let vs by this property of a true miracle examine the miracle of all miracles much made off and mightily maintained to bee in the Sacrament of the Altar so called by the Church of Rome wherein after the Priest hath vtterred and muttered a few words they teach that a great miraculous worke is brought forth because the substance of the bread which was vpon the altar is changed into the body of Christ by a strange Metamorphosis If this were true Transubstaâ—tiation no â—racle it were indeed
they that reap carnall things must be as ready to sow spirituall things Such then as are idle drones that will not labour or dumbe dogs that cannot barke Esay 56 10. haue no right from God to take the maintainance of such as discharge their places with care and diligence He that hath no lust to labor ought to haue no liberty to eate But it is the manner of many men to looke more to the feeding of themselues then to the Pastours of the sheepe and to mourne not so much for the losse of the flocke as for the lacke of the fleece These do possesse much more thâ—n they doe deserue None can call for more duty to bee paide nor looke more narrowly to the vtmost peny but none performe lesse duty to the people then themselues And if the people may not deteine their tithes vnder colour and pretence of not being taught no more may the Minister withhold his paines vnder colour of hauing his tithes withholden from him For albeit the people deale sparingly with vs yet wee ought not to sowe sparingly vnto them The more sparingly we feede the more hardly they fare It is not enough to preach now and then for that were to nuzzle them in ignorance O what greefe is it to see the sheepe of Christ famished and how should it make our bowels to yearne within vs to heare the young children aske bread to haue no man breake it vnto them Lam 4 4. God would haue his sonnes and daughters fed to the full and the table of his children furnished with bread plentifully or richly Col. 3 17. Psal 23.5 and as Dauids table with a cup running ouer to keep them not onely liuing but in good liking not only from being famished but also fat and florishing 23 But the Leuites shall do the seruice of the Tabernacle of the Congregation they shall beare their iniquity it shall be a statute for euer throughout your generations c. 24 But the tithes of the childreÌ„ of Israel which they offer as an heaue offering vnto the Lord I haue giuen vnto the Leuites to inherite therefore I haue said vnto them Among the children of Israel they shall haue no inheritance The office of the Leuites is set downe they must take the charge of the Tabernacle of the Congregation and do seruice therein Now among these no doubt were men of all sorts and of sundry gifts some were more learned and some lesse 2 Chron. 30 22 yet the dispensation was committed vnto them and therefore all must be regarded and respected the Leuites though inferiour as wel as the Priests and among them both such as were more meanely qualified And as God had giuen theÌ„ charge of the Tabernacle so he giueth charge to the people to accept of their Ministery Doctrine Ministers of very meane gifts must be regarded The doctrine is that all in the Ministery whatsoeuer their gifts be are to be accepted yea though their gifts oftentimes be small slender True it is they must all haue some gifts to fit them to teach the people but howsoeuer they be inferiour to many others yet for their office sake they must be regarded I do not say the people should depend vpon them that are vtterly ignorant and vnlearned but if meanely gifted in comparison of others the people must not forsake them neither waÌ„der from one Leuite to another Marke therefore that Ministers endued with a small and yet a competent measure of gifts may notwithstanding doe vnto God good seruice in the Church and gaine glory to his Name He putteth his rich treasures in vessels not of siluer and gold but of earth Among the Apostles it is to be thought that some had greater gifts then others Marke 3 17. 1 Cor 15 10. Roman 15 19 some were the sonnes of thunder and some laboured more abundantly then others no doubt according to the gifts they had receiued yet all profitable to that Church There is a difference of gifts by the same Spirit neuerthelesse all giuen to profite withall 1 Corin. 12 4 5 6 7. And Paul saith he spake with tongs more then others 1 Cor. 14 18. Experience teacheth this among our selues that many of meane gifts and little humane learning yet haue beene profitable teachers and powerfull instruments of much good in the Church of God gaining many to him The reasons First of all the blessing of God is all in all Reason 1 vpon the labours of those that are called he for the most part bringeth to passe the greatest works by the weakest means and the meanest instruments and by them he will get and gaine glory to himselfe as well as by men of the greatest gifts albeit they also bee of his owne planting Exod. 4 10 Moses was not eloquent yet Moses was potent he was not fine in speech but he was full of the Spirit Ieremy complaineth he could not speake chap. 1 6. but God supplied his wants and made him able to thunder out iudgements against the impenitent Secondly that the power glory might Reason 2 be of God alone If God shold alwaies worke his will by men of highest place of greatest gifts the force of the word and the conuersion of the soule would be iudged to proceede from man and not from God As the host of Gideon were too many for God to saue withal Iudg. 9 7 2. so sometimes the gifts of men are too great for him to conuert with them lest we should say we haue done it therefore doth God often put this treasure in vessels of meaner account that the excellency of the power may bee of God and not of vs 2 Cor. 4 7. Thirdly such as Reason 3 are conscionable in their places do bring many blessings to the people and conuert many soules so that the worke of God doth prosper vnder their hands which seeke Gods glory Ieremy 23 â— not their owne praise that the people might thereby be encouraged to heare them and to depend vpon them It is an hard matter to deny our selues in the worke of the Ministery and to trample our owne credite and estimation in the world vnder our feete as the great Rabbies know well enough that wee may seeke the glory of God onely with a right affection What then Is it needlesse to haue schooles Obiect 1 of learning or for the childreÌ„ of the Prophets to be trained vp in them and there prepared for the Ministery I answer Answer No these are notable necessary helps to fit men to this great worke and high calling all meanes if they were greater are little enough for who is sufficient for these things 2 Cor. 2 16. We must vse these and leaue the successe to Gods prouidence who is not tied vnto them no more theÌ„ Christ to chuse his Disciples out of the company of the Scribes and Pharisies Againe if God worke his will whensoeuer Obiect 2 he will by men of meane gifts
men and Angels to execute his purposes so often as it pleaseth him Another question arising out of this Commandement Obiection is touching the persons against whom it is directed as the first was touching the persons to whom it was directed For why should the Midianites be named onely seeing the Moabites also were the professed enemies of the Israelites seeking their ruine and hyring Balaam to curse them I answer Answer the Moabites did not escape but were also punished as appeareth euidently Deut. 23 6. But the Midianites are first in the punishment because albeit they were farther off yet they had the cheefest hand and carried the greatest stroke in this wickednes who made their daughters common yea euen the cheefest among them by the counsell of Balaam as we saw by one example in this Chapter the like whereof we do not reade to haue bene in the Moabites Besides after that Balaam was departed we reade not that the Moabites attempted any thing against Israel but the Midianites gaue the Sorcerer farther entertainment and ceased not as may be presumed presupposed to plot and contriue their destruction Hitherto of the commandement the first part of this diuision the reasons enforcing the commandement follow to be considered which are two in number First because they cunningly gulled and craftily circumuented the people of God Secondly because they allured them both to idolatry and to fornication For this is the meaning of the words when Moses saith They haue beguiled you as concerning Peor and as concerning their sister Cozbi And hereunto Iohn pointeth in the Reuelation saying Balaam taught Balak to put a stumbling blocke before the children of Israel that they should eate of things sacrificed to Idols and commit fornication Reue. 2 14. Both these reasons may be gathered into one and thus concluded If the Midianites drew you into sinne and brought vpon you the plague of God then spare not to smite them But the Midianites drew you into sinne and brought vpon you the plague of God Therefore spare not you to smite them This is the force and strength of the reason to mooue the Israelites to make themselues strong and to be of good courage assuring themselues that God will giue them victory enable them to destroy them that did compasse their destruction Thus wee haue seene the interpretation of the text and the order of the words This is the naturall meaning intended by the Spirit of God But before we passe any further it shall not bee amisse a little to consider the notable abuse of this place and of other Scriptures auouched by some of the Church of Rome For one of late Alabast apparat in Reuel Ies Chr. not onely a common professor of our Religion but a publike Preacher of the same in our Church hath reuolted from vs through some worldly tentations runne into our enemies campe lifted vp his heele against vs and in bitter and biting manner rayled at vs. This man wanting no good will to write against vs and yet finding no strength in himselfe to deale against vs out of euident and plaine Scripture hath turned all into allegories and out of his inward and hidden senses wresteth and wringeth all things against the Protestants As for example when the Lord in this place is saide to haue spoken to Moses in this manner Vexe the Midianites and smite them because they troubled you with their wiles and beguiled you as concerning Peor Apparat in Reuel cap. 6. pag 96. the meaning according to his interpretation is this Christ said to the Vicar of Christ Suppresse the writings of heretikes and confute them because they trouble you with their guiles and make their false doctrines appeare beautifull to the shew and outward appearance the heretickes receiuing a counterfeit word in stead of the true Scripture which is condemned in the day of the Popes censure Behold here the heauy iudgment of God vpon this man since his apostacy and reuolting from the true Church to the Synagogue of Antichrist Are not here strange proofes and farre set interpretations to proue the Pope to be the Vicar of Christ that the writings of heretiques are to bee suppressed and that the heretiques themselues doe deceiue and delude the world vnder a colour of the word of God a pretence of the bare literall meaning Apparat. cap. 1 7. And yet this is the profound inward mysticall and right Scripture that he so often boasteth of But let the indifferent reader iudge whether this manner of interpretation bee not the highway to set vp all Atheisme to ouerthrow the authority and certainty of the Scripture to shake the foundation of true religion to leaue no grounds for Christians to stand vpon And this hath beene the ancient practice of such disciples as haue learned such diuinity in the schooles of Antichrist It is well known that Pighius compared the Scriptures to a nose of waxe and to a rule of Lead Pigh hiâ—â— lib. cap. 3. Cens Câ—lon pag. 112. Cusan epist 2 7 The censure of Colen affirmeth the like in the same words And to the same purpose Cardinall Cusane teacheth that the Scriptures must be expounded diuersly and framed to the time practice of the Church so that at one time they are to bee vnderstood and interpreted one way and at another time another way These are some of those bolde blasphemies which many of the Popes Minions haue vttered to the world Now such as apply the Scriptures to their owne fancies turne them into allegories do not come farre behind the former If we suffer the Scriptures of God to be thus wrested and corrupted the Religion of Christ cannot long continue If a man pull down the foundation of an house whereon it standeth or shake the maine pillars whereon it leaneth the house it selfe cannot long hold out but must fall downe The Church of God is builded vpon the foundation of the Prophets and Apostles Eph. 2 20. so long as the doctrine contayned in them is maintayned and kept pure and vndefiled the Church shall stand vpright and remaine without danger of being shaken in peeces But when once it beginneth to be mingled with the chaffe of mans inuention or infected with the poyson of the diuels deuice by and by it tottereth decayeth vntill in the end no remedy being prouided it languish and die Now to apply this to our present purpose howsoeuer some glory of the hidden senses of Scripture which they haue found out and please themselues in their foolish conceits it is no better then to make merchandice of the word and to turne the truth of God into a lye 2. Cor. 2 17. For whereas out of this commandement of God charging Moses to slay the Midianites that troubled Israel with their guiles and drew them to fornication this construction is gathered that Moses is the Vicar of Christ that the Midianites signifie the writings of heretiques with such like trash the onely
owne sins against the fruite of your owne bodies but turne ro God betimes that he may turne vnto you He is faithfull in his word Whatsoeuer he hath threatned it is surer then the heauens it must certainly come to passe If you prouoke him by your sins he wil prouoke you to your faces with his iudgements vnto the vtter confusion of your selues of your posterity after you for euer Vse 3 Lastly this doctrine also belongeth to children putteth them in mind of sundry duties to be performed by them which may bee reduced to these branches First they must not imitate their fathers sins secondly they must pray to God not to remember their fathers iniquities thirdly they must be careful to look to their children that they leade an holy sanctified life that so they may call in Gods iudgements which otherwise hee might iustly bring on them Touching the first they must not follow their fathers in that which is euill The first duty of children All inferiors are ready to walke in the steps of their superiors and for the most part thinke themselues discharged from all crime or punishment if they be like to them no other then they haue bin before them The prophet requireth this duty of the people Psal 78 8. The Apostle willeth the church to follow him so far as he followed Christ 1 Cor. 11 1. So is it required of children to follow their fathers but no farther then they followe the trueth This many among the Turks and Infidels may pleade for themselues and alledge that they worship God as their forefathers did for many generations The 2. duty of children yet this shal not serue their turnes The 2. duty is to pray to God not to remember the iniquities of their forefathers as iustly he might do to the confusion of their posterity For why doth he not leaue them to walke in their waies but that he is mercifull Hence it is that the Lord saith Esay 65 6 7. Behold it is written before me I will recompence euen recompence into their bosome your iniquities Ioh. Wigaâ—di explic in Esay the iniquities of your fathers togither c. God punisheth the sinnes of the fathers in their posterity and thereore do punishments fall vppon the posterity by reason of the sins of the ancestors This doth Daniel in his prayer acknowledge Let thine anger and thy fury be turned away from thy City Ierusalem thy holy mountaine because for our sinnes and for the iniquities of our fathers c. chap. 9 16 and therefore in the confession of sinnes that hee made before verse 8. he sayth O Lord to vs belongeth confusion of face to our Kings to our Princes and to our Princes and to our Fathers because wee haue sinned against thee So Ezra 9 7. Neh. 9 34. Ier. 32 18. Lam. 5 7. Exod. 20 5. When diuers generations continue in one sinne successiuely the Lord vseth ordinarily to punish the latter more seuerely then the former that thereby the sons might be prouoked to feare to do the like when they see the sins of their fathers Ezek 18 14 and the longer his patience is abused the greater sin is committed The 3. dutie of children the greater vengeance is deserued Thirdly all children must be carefull of their posterity and leade an vnblameable sanctified life that so God may giue them the grace of his Spirit not leaue them to themselues to walke in the euil wayes of their fathers that haue gone before them 16 And they came neere vnto him and saide We will build sheepfolds here for our Cattle Cities for our little ones 17 But we our selues wil go ready armed before the children of Israel c. 18 We will not returne vnto our houses c. 19 For we will not inherit with them on yonder side Iordan or forward because our inheritance is fallen to vs on this side c. The Tribes being reproued do answer for themselues expounding their meaning or at lest propounding equal conditions that they will go vp armed before their brethren and that they will not returne till all their bretheren were possessed of their inheritance that they wold claime no inheritance beyond Iordan but rest in that already purchased The Israelites would haue bin much weakened if these had staid behind Therfore they do here promise that they wil go formost of all Wee saw before that it is God only that giueth the victory yet we see the meanes are not neglected Howsoeuer therefore wee ought not to put our trust confidence in the meanes yet wee must carefully vse the same that so wee may be able to performe those things which the law of God and our calling require of vs. Againe in their disclaiming inheritance beyond Iordan we learne that euery one should be contented with that estate that God hath allotted vnto him whatsoeuer it be Moreouer we see how these two Tribes offer themselues to be companions with their brethren in passing ouer Iordan and in conquering the land Doctrine We must haue a fellow feeling of others miseries in taking such part as they did This teacheth That it is the duty of all Gods Children to haue a fellow-feeling and compassion of the miseries afflictions of their brethren 2 Sam. 11 11. Heb. 13 3. 1 Cor. 12 26. Rom. 12.15 When Abraham heard that Lot was taken prisoner he armed his seruants sought to recouer him out of the handes of the enemies Gen. 14 14. Moses also chose to suffer aduersity with the people of God to leaue all his preferment in Pharaohs Court Heb. 11 he would not enioy the pleasures of sin when the church endured the misery of aduersity Reason 1 The grounds follow First wee ought to haue brotherly loue in vs not onely loue but brotherly loue this wil worke in vs a pittifull heart toward those that are afflicted The Apostle Iohn professeth himselfe a coÌ„panion with the Church in tribulation in the kingdom and patience of Christ he was greeued for their greef the bowels of compassion were mooued in him for their afflictions Re. 1 9. And the writer to the Hebrews saith Let brotherly loue continue Heb. 13 1. Secondly this dutie performed leaueth a blessing behind it God hath rewarded it for therby some haue entertained Angels vnawares Heb. 13 2 and he will reward it alwaies Thirdly Christ accounteth this as done to himselfe when his children are refreshed he is refreshed when they are cloathed or fed or visited or comforted he is cloathed fed and visited comforted Math. 25 35. Fourthly we are members one of another as we are ioyned vnto Christ as members to the head are mystically made one with him so all the faithfull are fellow-members of the same body In the members of the body if a thorn run into the foot the head stoopeth to it the eies look vpon it the fingers pull it out the eare wil heare
no maruaile therefore if men decline it is a part of the old leauen for what man is it that sinneth not 1 Kings 8 46. The power of sinne euen in the regenerate is as a Law and therefore wee doe as wee would not Romanes 7 yet not I but that sin which dwelleth in me Secondly they lye vnder an heauy and fearefull curse that doe the worke of the Lord negligently which hee will haue executed diligently carefully cheerefully and zealously Ierem. 48 10 Cursed bee hee that doth the worke of the Lord deceitfully but all such as are luke-warme in the Lords businesse are deceitfull workemen they are loyterers rather then labourers and therefore they may not looke to haue the wages of laborers Thirdly such are vexed with a spirituall consumption losing the heate of the Spirit and the life of grace and fall to decay by litle and litle as Reuel 2 5 thou hast lost thy first loue For as they that haue a consumption of the body the naturall heate decayeth and threatneth death so such as haue a consumption in the soule the spirituall heate diminisheth and threatneth destruction For such churches and persons become in time barren in good thing but plentiful in euill things Esay 5 3 4. The vses follow First this reprooueth the miserable times Vse 1 wherein wee liue wherein men seeme to bee cast into a dead sleepe There is a general lethargy hath possessed vs that nothing can awake vs. Wee haue had not onely the trumpet of Gods word sounding in our eares but many other iudgments but who stirreth or starteth vp at the noyse thereof Who repenteth him of his wickednesse saying What haue I done euery one turneth to his course as the horse rusheth into the battell Ierem. 8 6 if wee tarry till the last trumpet come woe vnto vs for that shall awaken vs and sweepe away all the impenitent into hell and none shal be able to escape Our Sauiour teacheth that from the dayes of Iohn the Baptist vntill now the kingdome of Heauen suffereth violence and the violent take it by force Math. 11 12 where he sheweth that after the Gospel beganne to bee published by the ministery of Iohn who was sent to prepare the hearts of the people they were very greedy and as it were couetous of the truth and couragiously brake into it with all theyr strength and force that they could make Thus it was in the dayes of the Apostles For as at the preaching of Iohn the souldiers the Publicanes and people came vnto him Luke 3 10 12 14. saying Master what shall we doe so when they preached repentance in the Name of Iesus they that heard them were pricked in their hearts and said vnto Peter and to the rest of the Apostles Men and brethren what shall we doe Acts 2 37. But is it so in our dayes alas we may say the kingdome of darknes suffereth violence the kingdome of this world is wholly sought after and euery man presseth into it Luke 16 16 but as for the kingdome of God wee are content to let it alone Some are open enemies to the Gospel and the preaching of it serue Satan with all their power Some are secure and care for nothing they let al alone and sit still like those that sate idle in the market place and laboured not in the vineyard Some stop their eares and harden their hearts and when the Ministers of God will not apply themselues to their humors they goe backe Some desire to heare sweete and pleasant things to bee flattered in their sinnes and to haue cushions sowed vnder their elbowes If a sonne should no otherwise honour his father then we honor God doubtlesse he would disinherite him and cast him off for euer Or if a seruant should in such sort serue his Master would hee not put him out of his seruice and turne him out of his dores The diuell hath a part of our seruice the world another and shall wee thinke that God will accept a third This were to serue him to halfes or not so much But halfe a man is no man and halfe a Christian is no Christian Euery naturall thing groweth till it be perfect herbes plants trees Euery tradesman and artificer seeketh to encrease onely the Christian sitteth still and doth nothing God the Father left not off the worke of creation till the whole hoste of the creatures was ended Genes 2 1. Christ Iesus ceased not the worke of redemption till it was finished Ioh. 17.4 A builder leaueth not off when hee hath almost builded Paul said I haue finished my course 2 Tim. 4 7 not almost finished there is no comfort in this no more then to bee almost saued which is not to be saued at all If we be cold in Gods seruice we are almost his seruants that is not at all Secondly God will not be dalied withal in the matter of Religions eyther wee must serue him wholly and acknowledge him throughly as wee should or not at all If Baal be God let vs goe after him without wauering So long as wee are neyther hote nor cold wee worship him in vaine and may be assured that hee will spew vs out of his mouth This is no better then to serue him with the halt or blinde or leane or lame which he abhorreth The Lord saith by the Prophet Cursed bee the deceiuer which hath in his flocke a male and voweth and sacrificeth vnto the Lord a corrupt thing for I am a great King saith the Lord of hostes and my Name is dreadfull among the Gentiles Mal. 1 14. This is no better then to serue God with the off all of our affections and to turne vnto him halfe our face and the other halfe to our owne lustes and pleasures This is such an indignity and indecency that a man of any place or reckoning will not take it at our hands Offer the blinde for sacrifice is it not euill and if yee offer the lame and sicke is it not euill offer it now vnto thy gouernour will hee be pleased with thee or accept thy person saith the Lord of hosts Malachie 1 8. Take heede therefore wee doe not play with God Hee that playeth with fire may bee scorched and consumed with the flames of it but our God is euen a consuming fire Deuteronom 4 24 and 9 3. Hebrewes 12 29. No man dare dally with a Prince or with his Lawes whose wrath is as the roaring of a Lyon but there is one Law-giuer who is able to saue and to destroy Iames 4 12. No man will bee bold to iest with edge-tooles wee say commonly that it is dangerous but the Lord is a shield and the sword of excellency Deuter. 33 29 and if his word be compared to a two edged sword going out of his mouth Reuel 1 16 nay if it bee saide to be quick and powerful and sharper then any two edged sword piercing euen to the diuiding asunder of soule and spirit and of the ioynts
at the right hand of his Father Col. 3 1 2. Luke 12 32. Seuenthly it is an vnsatiable euil as a gulfe that swalloweth whatsoeuer is cast into it and as the poore ill-fauoured and leane fleshed kine that Pharaoh saw in his dreame which did eate vp seuen well-fauoured and fat kine And when they had eaten them vp it could not bee knowne that they had eaten them but they were still ill-fauoured as at the beginning Gen. 41 21. Hence it is that Salomon saith He that loueth money shall not be satisfied with it Eccl. 5 ver 10. Eightly it maketh such as are infected with it companions with Achan with Gehazi with Iudas Iscariot nay the most couetous persons are worse then that traitor and farther from the kingdome of heauen because he was touched with some remorse restored the thirty peeces of siluer whereas they keepe by them that which they haue wrongfully taken from others and yet haue no sense or feeling eyther of the sinne present or the punishment to come whereas without restitution confession they cannot be saued Vse 4 Lastly from hence we ought all to learne contentation with our seuerall estates wherein God hath set vs which should be as bounds to hedge vs in as if it were saide vnto vs Behold God will haue vs to rest and stay vpon that which he hath giuen vs and to content our selues therewith otherwise we trouble the whole order of the world and defie the Lord himselfe to his face as if wee meant to proclayme open warre against him This obedience S. Paul had learned when he professeth that he knew to be rich and to be poore to be hungry and thirsty and likewise to haue abundance Phil. 4 12. He had learned to be patient in pouerty and to be content with his estate Both these are two notable vertues and special graces of Gods Spirit This is it to learne to be rich and to abound when we do not desire to gather yet more and more neyther are proud to trust in our riches neyther take occasion by them to oppresse the weaker sort that haue no friends in the world to maintaine and defend them and finally when we so vse the world as if we vsed it not be ready to become poore for Christs sake and to leaue all whensoeuer it shall please God to lay that crosse vpon vs. This is a great blessing when such as are rich in wealth can be poore in heart and indeede greater then the former and more needfull to be vrged then the former Many will be ready to laugh at this speech to know how to bee rich But if wee consider how vnsatiable for the most part such are and how their eares and harts also are stopped with earth and clay we shall finde that it is not without great reason that Christ our Sauiour telleth vs that It is an hard thing for a rich man to enter into the kingdome of heauen Mat. 19. For they are for the most part more discontented then poore men and so farre in loue with their owne shadow for what is riches but a shadow that they cannot be satisfied And if they had the whole earth in possession they would think that too little and beginne to dreame of two earths Wherefore let vs labour after the grace of Contentation which is a vertue whereby wee are content with our present estate and such blessings as we haue lawfully gotten and rest in them with a quiet heart and bee ready to beare the burden of pouerty patiently The holy Scripture setteth before vs as in a glasse Motiues to moue vs to contentation sundry motiues to mooue vs to seek after and to practise this gift First because it is commanded of God to euery one to be content with his estate Heb. 13 5. Secondly such as are endued with it neede not feare want or pouerty or to be forsaken in theyr pouertie for God hath promised to be their deliuerer and hath sayde He will neuer forsake them Heb. 13 5. Thirdly such as are endued with it shal not be destitute of godlinesse which is great gaine to supply all things 1 Tim. 6 6. Fourthly it is a testimony of true faith resting in the will and pleasure of God Matth. 19 21 for it witnesseth for them that they haue their treasure in heauen Fiftly it maketh this life sweet and comfortable Prou. 13 15. and without it there is nothing but trouble and vexation of spirit Lastly a little with the feare of God is better then great heaps of riches treasures Prou. 15 16 17. 16 8. 13 And Moses commanded the children of Israel saying This is the Land which ye shall inherite by lot which the Lord commanded to giue vnto the nine Tribes and to the halfe Tribe 14 For the Tribe of the children of Reuben according to the house of their fathers and the Tribe of the children of Gad according vnto the house of their fathers haue receiued inheritance and halfe the Tribe of Manasseh haue receiued their inheritance 15 The two Tribes and the halfe Tribe haue receiued their inheritance on this side Iordan nere Iericho Eastward toward the Sunne rising In the former words wee heard the Commandement of God to Moses touching the bounds and diuision of the Land here we see the execution of it commending his obedience wherein he encourageth the Israelites to prepare themselues to enter into the Land We haue all need to be comforted and encouraged to good duties in regard of our present dulnesse Againe we see that the consideration of the neerenesse of Gods mercies should embolden and encourage euery one to bee constant and couragious that wee faint not in the last acte This made Moses say This is the Land which ye shall inherite he doth as it were point it out with the finger and biddeth them lift vp their eyes and behold the goodnesse which God had promised to their fathers For as the consideration of iudgement at hand lying at the doores ought to moue terror and astonishment so when we behold the mercies of God before our eyes which are not prolonged for many yeares it ought to enflame vs with an holy zeale and desire to see the accomplishment of the same as Christ teacheth his Disciples touching the last day the comming of the Sonne of man Luke 21 28 When these things begin to come to passe then looke vp lift vp your heads for your redemption draweth nigh But to passe these ouer let vs stay our selues a while in the consideratiō of the estate of the Church of Israel as now it stood Some were at rest other were to passe farther Some had their inheritance and some had none Some had Townes and Cities to dwell in and some were yet left to the wide world and were to wander farther Some had much and others little or nothing at all Some wanted and some wanted nothing This teacheth vs what is the estate of the
it is saide of Kaine when he slew his brother that hee was of that euill one 1 Iohn 3 12. This serueth for reproofe both of errors in Vse 1 doctrine and of corruptions in life and first it conuinceth the Popish Doctrine which giueth way to mans corrupt nature more thē the word will beare For in the poynt of louing our enemies they come neere vnto the interpretation of the Pharisies because they teach that howsoeuer a man is alwayes bound not to hate his enemy yet to loue him hee is not alwayes bound No maruell if these men doe hold it lawfull to breake promise with an heretike such as they account vs to be but falsly This is an easie kinde of Religion and well pleasing to flesh and blood and it may not seeme strange though multitudes be ioyned vnto their Church for what carnall man is there almost that would not bee a Papist when he may bee held to be religious yet bee auenged vpon his enemy also Indeed they set downe two cases least they should bee thought to be too prophane and their Religion a mercilesse Religion wherein a man is bound to loue his enemy First in extreame necessity when hee is in present danger of his life then hee is to be helped and releeued as it was with him that fell among theeues and lay wounded and halfe dead as Luke 10. verse 30. Secondly in case of scandall when by not helping or succouring wee shall giue offence vnto others Out of these two cases they conclude that it is a counsell and degree of perfection to loue our enemies Matth. 5. ver 44. which some particular persons as Monkes Friars and such cloyster men take vpon them to obserue who haue forsooth obtained an extraordinary gift to deny themselues But if this be a counsell then the rest of Christs sayings in that chapter I say vnto you Whosoeuer is angry with his brother without a cause shall be in danger of the Iudgement Verse 22. And whosoeuer looketh on a woman to lust after her hath committed adultery as wee may reade In verse 28. and so likewise of the rest in verses 32.34 37 should be counsels also Howbeit the saying of our Sauiour Iesus Christ is a commanding Genesis chapt 1. verse 3. also Psalme 33. verse 9. Wherefore the Popish deuotion is a Religion wherein a man may goe to hell with ease maintaining a most diuellish and damnable Doctrine cleane contrary to the direction of our Sauiour Christ limiting and restrayning that which Christ hath extended generally vnto vs in the Gospel I say vnto you Loue your enemies and if yee loue them onely that loue you what singular thing do you Againe this reprooueth such as thinke it to bee a note of an high and generous Nature and of a noble and notable spirite to put vppe no wrong and to seeke reuenge euen for euery trifle and small matter to do as little wrong as they can but to resolue to put vp none These account it a great honor and glory for a man to pursue his enemy with hatred Wicked Lamech descending from the cursed race of Caine thought it an argument of vertue and valour and a point of much credit and reputation vnto him to be able to take reuenge yea euen seuenty times seuen times of any that shold offend and prouoke him any way whereas Christ telleth Peter a contrary Lesson that is that it should be a greater honor and dignity before God and all good men to forgiue till seuenty times seuen times and that in one day Luke 17 4. Matth. 18 22. It becommeth all Christians therefore rather to follow the precept of Christ then the practice of Lamech and to learne of Salomon Prou. 19 11 that the discretion of a man deferreth his anger and it is his glory to passe ouer a transgression and chapter 14 29 and 16 32 He that is slow to anger is better then the mighty and he that ruleth his spirit then hee that taketh a citty If then wee desire true honour and to bee accounted men in the world let vs imitate our heauenly Father who is so farre from being greedy of reuenge and hasty to anger and to take punishment that he maketh the Sunne to shine and the raine to fall vpon good and bad being slow to anger and of great kindnesse The more noble sort of creatures are not desirous of reuenge but only the basest and vilest noisome flees waspes hornets bees and such like Among men none more testy and subiect to anger then sicke persons in their greatest fits who breake out into sundry passions by reason of their weakenesse which they would neuer doe in their health when they haue the vse of reason Let vs account it to be a shame and reproch to be like the weakest things and rather imitate the nobler creatures which are slow to anger and moderate their passions with discretion Ioseph in the court of Pharaoh no doubt was an honourable man hee was next in the state to the king hee had what he would at his commandement and at his word were all the people ruled Gen. 42 40 yet consider that he placed not any part of his honour in taking reuenge of his brethren that had sold him as a slaue to an idolatrous nation and sought after his life but in forgiuing of them and rewarding them good for euill Genesis 50. For when they saw that their father was dead knowing what they had deserued and fearing the face of Ioseph they said Ioseph will peraduenture hate vs and will certainely quite vs all the euill which wee did vnto him Gen. 50 15 17 and they desired him to forgiue the trespasse done against him verse 17. Ioseph wept when they spake vnto him and said Feare not for am I in place of God but as for you yee thought euill against me but God meant it vnto good c now therefore feare not I will nourish you and your little ones and hee comforted them and spake kindly vnto them Dauid was an honorable man yet we know how he dealt with Shimei though he were king and wanted not others to kindle the coales of wrath and reuenge against him yea though the wretch had cast stones at him and cursed him with an horrible curse yet afterward hee pardoned and forgaue him and sealed his pardon with an oath 2 Samuel chapt 19 verse 23. The like example wee may see in Mephibosheth the sonne of Ionathan that did eate bread at DAVIDS owne table shewing him fauour for his fathers sake although he were maliciously mischeeuously slandered by Ziba his seruant and that of no lesse crime then high treason against the king as if he looked that the house of Israel should restore him to the kingdome of his father 2 Sam. 16 3. yet hee neuer sought any reuenge of him but was content to part from his owne right for ioy that the king was returned in peace to his owne house 2 Sam. 19 30.
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