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.
thence resolutely resisted their passage that way and returned this answer to the messengers That if they attempted to enter vpon his frontiers he would take them for no other then enemies and resist them by all possible meanes to make his deeds answerable to his words not tarrying to see how Moses would digest this deniall or whether it would satisfie or exasperate he gathered the strength of his countrey together and came out against him with much people and with a mighty power Numb 20 20. Wherefore Moses being commanded by God not to prouoke the children of Esau to whom he had giuen mount Seir Deut. 2 4. and considering that the end of his enterprize was not the conquest of that Country which was prohibited but of the land of Canaan which was promised vnto them refused to meddle with them and to aduenture the army of Israel against a Nation which beeing ouercome gaue onely a passage or through-fare to the inuasion of others and so hee turned himselfe to the East and marched toward the Deserts of Moab When Arad a King of the Canaanites vnderstood this proiect Num 21 1 2 and that Moses had blanched the way of Idumea knowing that it was Canaan that he aymed at and not Edom he thought it his best and safest way according to the surest rules of war rather to find his enemy in his neighbours country then to be sought out by them in his owne Dominion To this purpose he led the strength of his people to the edge of the Desert and set vpon some part of the hoast of Israel which for the multitude occupied a great space and for the many Heards of cattle that they draue with them could not incampe so close together but that some quarter or other was euermore subiect to surprize whereby it came to passe that he slew some few of the Israelites and carried with him many prisoners Now it is very probable that it was this Canaanite or his predecessor which ioyned his forces wtth the Amalekite Numb 14 45. gaue an ouerthrow to those mutinous Israelites which without direction from God or permission from Moses would haue entred Canaan from Cadeshbarnea For it seemeth that the greatest number of that army were of the Canaanites because in Deut. 1.44 the Amorites are named alone are said to haue beaten the Israelites at that time But whereas it is sayd that the Israelites vtterly destroyed the Canaanites and their Cities Numb 21 3 they are much mistaken which thinke that this destruction was presently performed by the Israelites or in the dayes of Moses whereas it is rather to bee vnderstood to haue bene done in the future to wit in the time of Ioshua the successor of Moses who fought these battels of the Lord. For as we haue declared in Numb 12 3. many things dispersed heere and there throughout the bookes of Moses seeme to mee to haue beene added but by the speciall direction and inspiration of the same Spirit by which Moses himselfe wrote by some other Prophet after they were come into the land of Promise And doubtlesse if Moses had at this present entred Canaan in the pursuit of Arad they could not haue fallen backe againe into the Deserts of Zin and Moab and afterward haue fetcht no lesse dangerous then wearisome compasse by the riuers of Zered and Arnon of which we spake a little before Numb 21 12 13 14. Againe if we consider the mutiny that followed immediately after the repetition of this victory it is sufficient to prooue that the same was obtained afterward by the conquest of Ioshua and not at the instant of Arads assault For had the Israelites at this time sacked the cities of Arad they would not the next day haue complained for want of bread and water when they spake against God and against Moses Wherefore haue yee brought vs out of Egypt to dye in the wildernesse For there is no bread neyther is there any water Numb 21 5 c. all this had bene needlesse inasmuch as they had store and abundance both of the one and of the other because it cannot be doubted but where there are great cities there is also plentie of water and bread So then we must vnderstand that it was in the time of Ioshua Ioshua 12 14 that the Israelites tooke this reuenge and after they had passed Iordan to which Moses neuer came but Ioshua the General of this great army of Israel then gouernd them who nameth this Arad by the name of his city so called and with him the king of Horma vnto which place the Israelites pursued the Canaanites and he nameth them among those kings which himself vanquished and put vnto the sword After this assault and surprize of Arad Moses finding that all entrance on that side was blocked vp and defended he led the people Eastward to compasse Idumea and the Dead Sea and to make his entrance by Arnon and the Plaines of Moab at that time in the possession of the Amorites But the Israeliteâ— to whom the very name of a wildernesse was terrible and troublesome began againe to rebell against the Lord and their Leader till the Lord chastised them by a multitude of fiery Serpents which stung them to death Num. 21.6 For by the mortall byting of these Scorpions whose venom enflamed them and burnt them as fire within their bodies hee made them know their error and so afterward according to the plentifull measure of his grace hee cured them againe by beholding an artificiall Serpent set vp by his commandement vpon a pole Numb 21 9. These victories atchieued whiles Israel soiourned in the valleyes of Moab the Midianites and Moabites ouer both which Nations it seemeth that Balak the king of the Moabites then commanded in cheefe sought earnestly according to the counsell and aduice of Balaam both by alluring the Hebrewes to the loue of their daughters Numb 31 16 Reuel 2 14 Mic 6 5 2 Pet. 2.15 and by perswading them to honour and serue their Idols to diuide them in affection and Religion among themselues thereby the better to defend their owne interest against them as also to beate them out of Moab and the countryes adioyning The Israelites as they had euer bene inclined to these euill courses so were they the more easily perswaded to hearken with both their eares to the Syren songs sung by that Sorcerer and acted by those enemies Iosh 13 22. 24 9 whereby they drew vpon themselues a greeuous plague and pestilence whereof many thousands perished Numb 25 8. 1 Cor. 10 8. but when Phinehas the sonne of Eleazar the high Priest rose vp and executed iudgement the plague ceased and the wrath of God was appeased Psal 106 30. In this valley Moses caused the people to be numbred the third time and then there remained of able men fit to beare armes and to draw the sword six hundred and one thousand seuen hundred and thirty Numb 26 verse
held in the number of them but are as rotten members to be cut and pulled from the body The heathen had no communion with the Iewes nor the Iewes with them in matters of religion The Publicanes were men giuen ouer to couetousnesse vnrighteousnes Excommunicate persons are infamous extortion oppression and to all kinde of iniquity If a man should meete them and tell they are as the Pagans and Paynims or call them Publicanes sinners they would scarse endure it they would be at defiance with him they would think they had wrong offered vnto them Neuerthelesse we heare and cannot be ignorant what Christ hath pronounced with his owne mouth shall he say that if these cannot be gained neyther by the priuate admonition of the brethren nor by the publike warning of the Church Let him be vnto thee as an heathen man and a Publicane and shall wee be afraid to speake as he speaketh to cal them as he calleth and to name them as he nameth them These are as true as fit names for thē as that which they receiued at their baptisme If they be ashamed of the names let them also be ashamed of their sins and if they scorne to be branded and vp braided with them let them consider the cause which maketh them to deserue them Wherefore all excommunicate persons are infamous and of euill note Euery man must thinke of them and speake vnto them as they deserue that they seeing how others are ashamed of them may learne at last to be ashamed of themselues Fiftly the Apostle teacheth that such are to bee deliuered ouer to the power of the diuell that they may bee knowne not to bee the members of Christ but limbes of Satan neither to be heires of heauen but inheritors of hell not vnder the protection of GOD but in the power of the Prince of darknesse forasmuch as such as contemne the admonition and reprehension of the Church haue lost the communion of Saints and are become the bondslaues of the diuell This we see very plainely 1 Cor. 5 3 4 5. For I verily as absent in body but present in spirit haue iudged already as though I were present concerning him that hath so done this deed In the Name of our Lord Iesus Christ when ye are gathered together and my spirit with the power of our Lord Iesus Christ To deliuer such a one vnto Satan for the destruction of the flesh c. So was Hymeneus and Alexander deliuered vnto Satan 1 Tim. 1 20. that is cast out of the Church of Christ The reason of this manner of speaking is this because Christ is the head of the Church and promiseth that he will bee our King and maintaine vs by his power Wherefore whensoeuer we are cut from the Church and haue Christ no more to bee our head needs must we be laide open and naked as a prey to the tyranny of Satan For Christ reigneth among his own he keepeth his sheep in his fold such as wander from it are left to be deuoured of the wolues Hee speaketh of two persons whom he singleth out for examples sake We are not so moued with iudgements as we ought to be and therfore it is requisite that we haue some men set before our eies that we may consider better of our selues and learne to walke in feare before him and carefully to take heed to our waies And if by this separation from the Church and deliuerance to Satan they be not reformed yet it shall shut their mouthes and bridle their tongues from speaking euill against God and his truth and preserue the Church in purity and verity For to this end he setteth a note of infamy vpon them and brandeth them with a marke in the forehead as we see malefactors burned in the hand that they might no longer be of any eredite either to hinder the saluation of the godly or to draw the weake to destruction If any man had the question asked of them whether they would willingly be deliuered ouer to Satan to haue him their Lord to rule them their Prince to leade them their God to haue the whole gouernement of them they would shake and tremble at the thought of it For who would openly professe himselfe to bee the seruant of such a master the bondslaue of such a tyrant Notwithstanding this refusall and deniall in words all excommunicate persons must know that while they remaine out of the Church as filth cleansed out of the streete or as dung swept out of the house they are committed to the custody of Satan as prisoners to a Iaylor who will keepe them safe and sure if possibly hee can For who reigneth out of the Church but the diuell The world is his kingdome and their hearts are his throne where he sitteth as in a principality These men so long as they continue thus separated cannot be saued forasmuch as out of the Church there is no saluation but a fearefull looking for of iudgment and fiery indignation which shall deuoure the aduersaries Sixtly this also serueth to note out the most fearefull and dreadful condition of all excommunicate persons because beeing cast out of one Church they are banished out of al churches All are to take them as Gentiles and heathen men wheresoeuer they liue all are to shun them among whomsoeuer they come This point also notably sheweth the greatnes of their punishment and serueth to adde somwhat to the heape of their iudgements When they are cast out of one Church if they might be receiued into another and by changing their dwelling bee admitted as members of that Church it might much mitigate the sharpnesse of the censure for that were but as it were to leaue one house and betake them to another as a stranger that is driuen out of one chamber and lodged in another But it is not so with them The Churches throughout the world as louing sisters doe hold communion one with another whom one receiueth all do receiue whom one reiecteth all do reiect and such as haue dealt otherwise haue bin sharply reproued as were easie to bee shewed out of sundry Histories Fathers and Councels Aug epist 14 if it were expedient or necessary If a seruant that belongeth to one certaine family did certainly know that being cast out from thence hee could be receiued no where beside it would make him carefull to please his master and fearefull to offend him If a man that hath his dwelling in a house where he is well entertained did know that if he should be turned out of it he could be suffered to dwell in no other place but must wander vp and downe as a sheepe from the sheepefold it would make him make much of that house and to take heed he were not remoued and displaced out of it Thus should it be with euery one of vs the Church is Gods house and his children are of his family if we be put out of it as a servant turned out
may receiue to vs his righteousnesse We remaine foule and filthy in Gods sight vntill we be cloathed with the glorious robes of his righteousnesse Last of all it is our duty to forsake our sinnes and to walke in the statutes of God This is the exhortation of the Prophet Esay 1.16 17. Wash you make you cleane put away the euill of your doings from before mine eyes cease to doe euill learne to doe well To this purpose speaketh Ezekiel chap. 20. ver 18 19. Walke ye not in the statutes of your fathers neither obserue their iudgements nor defile your selues with their idols I am the Lord your God walke in my statutes and keepe my iudgements and doe them We are then washed from our sinnes when we haue learned to walke in the wayes of God If we doe not bring forth the fruits of obedience we lie wallowing in the mire of our sinnes and God will finde vs out There is no hiding of our filthinesse from him his eyes see the sonnes of men and ponder his pathes That they defile not their campes in the middest whereof I dwell We haue spoken already of the first reason drawne from the effect of sin it defileth our persons our actions and our places The second reason is taken from the consideration of Gods presence From which reason hee reasoneth thus I dwell among you Therefore yee must bee an holy people and hate all vncleannesse and vnholinesse and do that good which I command you â—ct But heere some will say how is God saide to dwell among his people The heauen is his Throne and the earth his footstoole he dwelleth not in Temples made with hands forasmuch as the heauens of heauens cannot containe him that filleth with his presence and power both heauen and earth Doth he not dwell also among the vngodly and infidels that know him not Or can any hide himselfe in secret places â—er that he shall not see him I answer this phrase is a borrowed speech from the sonnes of men whereby is vnderstood that God is conuersant with vs doth keepe his mansion in our hearts ruling in vs by his Spirit and by his Word Euen as a master of a family ruleth and guideth his house wherein he dwelleth so doth God rule vs ouerrule vs and taketh vp his rest and residence among vs determining to continue with vs. He is present among the vngodly by his power but not by his grace they cannot hide their faces from him but he hideth his fauour from them So then this manner of speech importeth these three things â—w God â—elleth aâ—ng his â—â—â—ple First it sheweth the effect and efficacy of his presence wherby he possesseth gouerneth the faithfull which are as his Temple to dwell in hauing dominion ouer them enlightning them to know and guiding theÌ„ to practise his will made knowne vnto them Secondly it signifieth that his presence is perpetuall and permanent and continuall for when a man meaneth to inhabite in any place it is a signe he doth not determine to flit away as a bird that wandreth from her nest but to abide there without departing away He is not as a guest that lodgeth with his friend for a day or two nor as a stranger that taketh vp his Inne for a night or two nor as a soiourner that meaneth to remoue when his terme is out but as an owner and possessor that meaneth to set downe his rest and not to leaue that place as Iohn 14 16 17. I will pray the Father and he shall giue you another Comforter that he may abide with you for euer euen the Spirit of truth whom the world cannot receiue because it seeth him not neither knoweth him but ye know him for he dwelleth with you and shall bee in you Thirdly it noteth the manner of his presence not by the infinitenesse of power as he is present with all his creatures to sustaine them and vphold them but by his grace and gracious effects vniting vs to Christ regenerating vs to bee liuely members of his body crying in our hearts Abba Father and witnessing thereby our adoption Rom. 8 9. Yee are not in the flesh but in the Spirit if so bee that the Spirit of God dwell in you Christ is also said to dwell in our hearts by faith Eph. 3 17. Now let vs examine the reason included in these words in the middest whereof I dwell and consider the strength and power of it how hee prouoketh them to study to bee an holy people separate from all pollutions and prouocations of sinne by the assurance of his gracious presence We learne from hence that the consideration of Gods presence and helpe that euer goeth Doctrine 1 with his children Gods presence and help must prouoke vs to weldoing must prouoke them to weldoing His presence ought to moue vs to all good duties This point is taught in many places of the word of God as Numb 35 34. Defile not the Land which ye shall inhabite wherein I dwell for I the Lord dwell among the children of Israel Where we see he reasoneth thus I dwell among the Israelites therfore they must take heed they defile not the Land Thus also he speaketh in Deuteronomy chap. 23 14. The Lord thy God walketh in the middest of thy camp to deliuer thee and to giue vp thine enemies before thee therefore shall thy Campe be holy that he see no vncleane thing in thee and turne away from thee Heere he moueth them to holinesse toward him because of his continuall presence with them Thus doth the Lord speake to Salomon concerning the house which hee was building If thou wilt walke in my statutes 1 Kin. 6 12 13 and execute my iudgements and keepe all my commandements to walke in them then will I performe my word with thee which I spake vnto Dauid thy Father and I will dwell among the children of Israel and will not forsake my people Israel So the Prophet Esay reasoneth chap. 52 11 12. Depart ye depart ye goe ye out from thence touch no vncleane thing goe ye out of the middest of her be ye cleane that beare the vessels of the Lord for ye shall not goe out with haste nor goe by flight for the Lord will goe before you and the God of Israel will be your reward In all which places the presence of God that is most holy is brought in vrging vs to the duties of holinesse of life The reasons are very plaine to prooue the same First because God is the Lord hee is of Reason 1 absolute power to command and rule ouer al and therefore hee beeing the Lord God his presence with vs must prouoke vs to watch ouer all our waies and to walke in feare and trembling before him This reason is expressed in the first chapter of the booke of Ioshua verse 9 where the Lord saith vnto him Bee strong and of a good courage be not afraid neyther be thou dismayed for the
The naturall man knoweth not the things of the spirit of God because they are spiritually discerned So we may say the naturall man cannot tel how or what to pray but the spirituall man that iudgeth al things knoweth both how what to pray Flesh blood reuealed not the knowledge of Christ to Peter Math. â—â— â— but the Father which is in heauen so flesh and blood cannot reueale to vs what we should aske in prayer but the Spirit helpeth our infirmities Where wee see hee opposeth the Spirite vnto our selues in that which we cannot do we shall haue the Spirit to bee our teacher and to instruct vs how to perfourme it Secondly it is falsely supposed that when wee haue a praier composed to our hands and we reade that praier that then we need not the helpe of the Spirit For need we not the helpe of the Spirit to make vs lift vp our hearts to God to giue vs a feeling of our wants to keepe vs froÌ„ earthly cogitations wandring thoghts to stirre vp faith in vs with assurance to receiue whatsoeuer we desire and many things of like sort the which if they be wanting whether our praier be conceiued or prescribed read in the booke or made without the booke it is of no vertue or value neither doth God accept thereof Secondly this is a great comfort to such as Vse 2 as are weake and yet withall willing to come to the throne of grace to such I say as haue not the gift to conceiue and inuent praier theÌ„selues Let them from this ground heare a word of consolation Let no man discourage such from prayer neither let such discourage themselues For shall they neuer pray or should they neuer fall downe before the Almighty O yes let them come they ought to come if the mercy of God cannot allure theÌ„ let their owne infirmity constraine them If they cannot conceiue a praier themselues shall this excuse them for the intermitting of this duty Let them come to God and vse the praiers of other men As he that could not come vnto Christ by reason of his impotency did not reason thus within himselfe Alas I am not able to goe to him of my selfe I will therefore neuer seeke helpe or labour to be cured Nay he rather reasoned thus as it appeareth by the meanes he vsed I am not able to goe to Christ of my selfe â— 19. I will therefore be borne of others rather then not seeke helpe at all so should we reason I cannot pray of my selfe I will therefore helpe mine infirmity by vsing the benefit of other mens praiers which is no more then to vse the feete of others when we haue not the vse of our owne And as it was all one to him that was taken with a palsie and brougâ—t in a bed to Christ by the hands and helpe of others to be borne to Christ and to be able of himselfe to come to Christ because hee was cured and made able to walke Luke 5 24.25 So should it be to vs if we come vnto Christ whether we come and beg the graces which we want in our owne words or whether we beg them in the words of others it skilleth not greatly neither is it much materiall so that wee doe obtaine It is not the excellency or eloquence of words or variety of matter that God respecteth â— 13 14. we must come euermore in the Name of Christ and for his sake we shall be heard If the man sicke of the palsie had beene able to walke to Christ and not stood in need to be brought vnto him what other gracious answer could he haue looked for then that which he receiued â—5 Arise and walke So if all persons that liue in the bosome of the Church were well able to put vp their owne supplications in their owne words and had the greatest graces of knowledge and inuention what fruite could we reape and receiue of such our prayers but to be regarded and to haue that comfortable answer which Cornelius had and heard Acts 10 4 31. Thy praiers are heard and had in remembrance in the sight of God As then Dauid did admit Mephibosheth to his table though he were lame of his feete so doth God receiue vs though our seruice wee performe vnto him be weake and many waies defectiue as he did those that came to the Passeouer 2 Chron. 30. Lastly we must learne that albeit God allow Vse 3 vs to pray vnto him by the help of others yet we must striue to goe further and labour in all things to grow to perfection Hebr. 6 1. There is no man that hath any infirmity but doth gladly seeke the meanes to remedy redresse the same the lepers to be cleansed the blinde to recouer their sight the lame to walke the deafe to heare not to be able to pray to God and to lay open our wants to him is a great want and a greater blemish and defect in the soule then to be blinde or deafe or lame is to the body O that all had eyes to see this hearts to bewaile it It is allowed to weake Christians to vse set formes as to him that hath weake eyes to vse spectacles But we must not euermore stand at one stay nor be alwaies as children that must bee taught to goe and be stayed vp with the hand of another It is a great weaknesse to be alwayes weake and to continue in our weaknesse all the daies of our life It is our duty to grow in knowledge in iudgment in vnderstanding in faith and such like gifts If any aske Obiect how shall we be able to attaine to this gift and how shall we be furnished to pray according to the present occasion our owne present necessities I answer Answer wee must obserue these few particulars First we must take notice of our particular sinnes that they may be acknowledged Secondly we must labor to feele our particular wants thaâ— we may haue them supplied Thirdly wee must call to remembrance the speciall benefits that GOD bestoweth vpon vs that hiâ— Name may be praised Againe that we should not please our selues too much in our owne ignorance sundry cautions conditions are to be marked in vsing set formes of prayer Cautions to be marked in vsing set â—ormes of prayer as first of all we musâ— labour for the graces and affections shewed in the said prayers by the makers composers and pen-men of them that we may pray with the same spirit by which they did endite them For to pray aright and to make it auailable it is not enough to be present at prayer or to heare a prayer read but we must ioyne attention with our presence and with our attention humility and with humility faith and with faith lifting vp of our hearts to him that sitteth in heauen to whom we pray For many a one that cometh to the place of praier and into the company of them that pray
then it skilleth not whether men study or not or seeke to attaine to knowledge and to better their knowledge because they may doe more good with lesse gifts I answer Answer this ought to make no man negligent or carelesse but rather to double his care and diligence For what greater encouragement can we haue to performe the duties of our calling then to heare this voice full of comfort Well done thou good and faithfull seruant thou hast bene faithfull ouer a few things I will make thee ruler ouer many things enter into the ioy of thy Lord Mat 25 21. So then no man ought to grow carelesse because God will blesse small gifts for that were to continue in sin that grace might abound Rom. 6 1. Lastly from hence some will obiect that then it skilleth not whom the Officers and Ouerseers of the Church do chuse and ordaine how ignorant and vnsufficient soeuer they be I answer they are to follow the ordinary rule to appoint such as are apt to teach 1 Tim. 3 2. Again God supplieth the wants of such as he chuseth as appeareth in the Disciples which men cannot Lastly there is difference betweene such as haue meane gifts and such as haue none the one sort are Gods Ministers the other are mens not Gods Vse 1 The vses remaine First we see it is a speciall gift of God not a fruite of learning for a Minister to conuert soules to GOD by preaching of the word for this grace and fauour is often denied to many famous seruants of God Esay 6 10 and 53 1 and 49 4. Christ himselfe conuerted not all to whom hee preached he often complaineth of their infidelity and hardnesse of heart they would not be gathered whom he would haue gathered and gained to the faith Mat. 23 37. Neuerthelesse we shall be rewarded not according as we haue conuerted which lyeth not in our power but according as wee haue laboured which lyeth in our power If learning could do any thing of it selfe then the best learned should doe most good But as the most learned do not most labour so they doe not see the greatest fruite of their labour We must therefore all of vs whatsoeuer our gifts are depend wholly vpon God for his blessing forasmuch as Paul planteth Apollos watereth but God giueth the increase 1 Cor. 3 6 7. nay he beginneth and maketh an end of his owne worke it is he that giueth vs grace to will and to do of his good pleasure Vse 2 Secondly euery one ought to make it the speciall end of our Ministery the edification of the Church therby to bring many children vnto Christ This doubtles is the reason why so many great Doctors and deepe Diuines are very drones aad altogether vnprofitable in their places albeit peraduenture profitable enough to their owne purses they looke altogether to the rewards of learning as they call them to popular fame as though they that had greatest rewards had alwayes greatest learning or they that had greatest learning had alwaies greatest conscience wheras they shold looke to the benefit of the people These hunt after the praise and glory of the world desire to be called great Rabbines and therefore oftentimes God casteth dung in their faces that they may learne to bee ashamed so that wee may say vnto them as Christ doth Iohn 5 44. How can ye beleeue which receiue honour one of another and seeke not the honour from God onely Whereas we ought to bee like our Lord and Master to be able in some measure to say with him I seeke not mine owne glory there is one that seeketh and iudgeth Ioh. 8 50. Such a one as can truely speake thus so far as humane frailty will suffer him shall haue his defects supplied and God will accompany the labour of his Ministery with the power of his Spirit One such meane learned man that hath zeale with knowledge and knowledge with conscience conscience with diligence maketh the ends of his Ministery the good â—f the people the glory of God is worth an hundred of those proud Pharisies that loue the vppermost seates and to be saluted in the market Mat. 23 6. The Apostle sheweth in himselfe requireth of others another spirit He made himselfe a seruant vnto all that hee might win the more 1. cor 9 19. Neuer came there greater detriment in former daies or present times to the Church An vnconscionable learneâ— man is a plague to the Church then by vnconscionable vnfaithfull learned men Who vsurped greater tyrrany in the church then they Who hath starued moe soules and sent them headlong in throngs to hell then they Who haue fallen into the sin of Non-residency and idlenesse in their residency more then they Who haue bin greater hindrances to the free passage of the Gospel then they Who haue more disturbed the peace of the Church and bin the causes of atheisme popery carnall liberty and open prophanenes then they by reason of their reputed knowledge who stand so much vpon their swâ—lling titles and places of superiority and yet want conscience of their dutie lowlinesse of mind loue to God and compassion to his people What shall all their profound learning auaile them when they want an humble heart to season and sanctifie their learning withall Obiection What then will some say doe you goe about to condemne learning so great an ornament in all I doe not goe about to disgrace learning Answ or to contemne any learned men or to barre the rewards of learning much lesse to bring in ignorance the mother of barbarisme Learning is a precious iewell it is a great blessing of God it is a notable ornament ioyned with true godlinesse wheresoeuer and in whomsoeuer they meete and are coupled together there followeth an exceeding blessing For as an vnfaithfull learned man is a great plague to the Church so I hold this as a certaine rule No greater good cometh to the church then by conscionable learned men there neuer came greater good to the Church then by a conscionable learned man I wish as Moses said to Ioshua that all the Lords people were Prophets and that he would powre out his spirit vpon them all Numb 11.29 I greeue at no mans learning I enuy no mans preferment I desire that all had the tongue of the learned to speake the language of Canaan Esay 50 4. yea the tongues and gifts of Angels 1 Cor. 13 1. whose names they beare Reuel 1.20 and 2.1 but withall I adde that as a sword is a good thing and of necessary vse to defend offend yet being put into the hand of a tyrant or a mad man it doth muâ—h hurt because it is abused so learning is a great blessing of God and maketh vs differ not only from the bruite beasts but from other men also it is profitable to proue and improoue reforme instruct but being powred into a giddy spirit and an vnconscionable man as
ouer vs as he hath done them For are wee more excellent or better by nature or desert then they No by no meanes Eph. 2 1 3. we are borne dead in sinnes the heires of wrath as well as others This made the Apostle hauing made mention of the mercies of God shewed vnto him that had bene a blasphemer a persecuter and an oppressor to render thankes vnto GOD and to giue him the praise and glory Thou hast herein greater cause to blesse and praise the Name of GOD then for thy creation which onely gaue thee a being vpon the earth whereas this doth ioyne thee to GOD and entitle thee to the kingdome of heauen Verse 4. He hath said which heard the words of God and saw the vision of the Almighty falling into a trance Wee heard before how Balaam was inspired of God to deliuer vnto the Moabites Midianites and Ammonites the will of God Now here is offered to our considerations the meanes and manner that God vsed in giuing vnto him his diuine inspiration and that is by a vision or trance We heard before what a trance is to wit an extraordinary worke of the spirit vpon the whole man casting the body as it were in a deepe sleepe making the minde fit to receiue the things which are reuealed of the Lord. Thus it pleased the Lord to deale with Balaam at this present that his words might be knowne to be diuine not humane Doctrine In formeâ— times Goâ— reuealed dâ—uers thingâ— by visions From hence wee learne that God in former times hath reuealed diuers things vnto men by visions by dreames and otherwayes as seemed good to his heauenly wisedome God hath not vsed one meanes alone but diuers to speake to the world either by Angels or by the cloud or betweene the Cherubims or by Vrim or by dreames or by visions To this purpose there is a rule set downe Numb 12 6. If there be a Prophet of the Lord among you I will be knowne to him by a vision and will speake vnto him by dreame This is further taught in the booke of Iob by the words of Elihu instructing Iob in the maner of Gods dealing with sinners shewing how God admonisheth them in dreames and visions God speaketh once or twice and one seeth it not in dreames and visions of the night when sleepe falleth vpon men and men sleepe vpon their beds Iob. 33 14 15. So when Paul was conuerted by the voyce of Christ the Lord spake to Ananias in a vision to goe vnto him and Paul likewise in a vision saw him comming in vnto him and putting his hands on him that he might receiue his sight Acts 9 10 12. When Peter lodging with one Simon a Tanner waxed hungry and would haue eaten he fel into a trance he saw heauen opened and a certaine vessell came downe vnto him as it had beene a great sheete knit at the foure corners and was let downe to the earth c. Acts 10 10 11. So the Apostle being compelled by the false Apostles to glory of himselfe maketh a rehearsall of the visions and reuelations of the Lord that were offered vnto him 2. Cor. 12 1. Vnto these examples wee might adde sundry others out of the Scriptures as of Iacob of Samuel of Ezekiel Gen. 46 â— of Daniel of Iohn all declaring that GOD vsed to reueale many things by visions to his seruants the Prophets and to others when it pleased him The reasons are First to discouer and Reason manifest his will vnto them sometimes to admonish them sometimes to teach them somtimes to terrifie them and alwayes to declare and reueale his heauenly pleasure vnto them as we heard before out of the booke of Iâ—b Iob 33 15 16. For it hath bene the ordinary maner of God euen from the beginning to warne comfort and declare what hee would haue done or forbid what he would not haue done both in the day time and in the night season partly by visions to such as were waking partly by dreames to such as were asleepe Reason 2 Secondly God would haue the reuelation of his will appeare to be onely his and not of themselues For howsoeuer it pleased the Lord to deale with his seruants and what way soeuer he vsed to signifie his good pleasure in all these cases he imprinted in the mindes and hearts of them to whom hee shewed himselfe certaine notes and euident tokens whereby they might expressely and manifestly know that it was his doing This we noted before to be one of the causes why it pleased the Lord to deale by visions that we should chalenge nothing to our owne selues but ascribe all vnto him Vse 1 Now let vs come to the vses First consider from hence the greatnesse and excellency of Gods hand who hath diuers wayes to reueale his will and to teach his people to call them and gather them vnto himselfe Some meanes he hath to preserue a sinner from falling and some to restore him being fallen He is the head Physician of the world he ministreth the best Physicke and of most sure and certain working He neuer faileth in his cures both because hee knoweth the nature of the disease and the working of the ingredient The woman in the Gospel diseased with an issue of blood twelue yeeres suffered many things of many Physicians and spent all that shee had yet it auailed her nothing but shee became much worse Marke 5 26. But such as seeke to God to heale the diseases of their soules and submit themselues to be his patients doe alwayes receiue from him health and depart from him better then they came Hee vseth partly preseruatiues and partly restoratiues He speaketh by admonitions in dreames and visions And these being ceased hee speaketh by chasticements and corrections he preacheth vnto vs by the Ministers of his word and by all meanes desireth to doe vs good True it is the diuell hath his visions being as it were the ape of God which are so many delusions of men as when hee maketh men beleeue they see that which they see not or perswadeth men strange things of themselues that they are that which indeed they are not 1. Sam 28.14 His drift and purpose in both is to deceiue and seduce But God vseth sundry meanes to draw vs to himselfe to draw vs out of our selues to draw vs to his kingdome He is not as a poore practitioner that hath but one plaster for euery sore or one medicine for euery disease he hath variety of meanes store of prouision for al maladies which serueth to commend vnto vs the goodnesse mercy greatnesse power and wisdome of God to be acknowledged and confessed of euery one of vs. Secondly wee learne that God neuer leaueth Vse 2 them destitute of a teacher that in a reuerent feare of his Name seeke vnto him and call vpon him We see he oftentimes admonisheth and informeth of his will such as are out of the Church and know him
these things are hidden from their eyes and cannot enter into their hearts yet this shall bee the end of all those that worke iniquity God will raine downe vpon the wicked snares fire brimstone stormy tempest this is the portion of their cup for the righteous Lord loueth righteousnesse his countenance doth behold the iust Psal 11 6 7. On the other side wee must needes acknowledge and confesse that it is a blessed thing to be at peace with God It is a great blessing to liue at peace in the world and to be in vnity with men among whom wee liue but much more sweet and comfortable is it to be at one with the eternall God so as hee haue no controuersie against vs. This is it which the Prophet concludeth Kisse the sonne lest he be angry so ye perish in the way when his wrath shall suddenly burne blessed are all they that trust in him Psal 2 12. So then as the estate of all the vngodly that are vnder the wrath of God is most miserable so the condition of the godly how soeuer accounted of by the vnfaithfull of the world is happy and blessed who are safe vnder the wings of God and shall bee deliuered in the day of iudgment Secondly wee must be wise and circumspect Vse 2 to take heed that we doe not kindle it to our owne confusion This is the exhortation of Moses to the people Take heed that there bee not among you man nor family nor tribe which should turne their heart away from the liuing God that there should not be among you any roote that bringeth forth gall and wormewood for the wrath of the Lord and his iealousie shall smoke against that man euery curse that is written in this booke shall light vpon him and the Lord shall put out his name from vnder heauen Deut. 29 8. This serueth to reprooue such as are in this point like the horse and mule that are without knowledge and haue no vnderstanding They neuer regard the iudgments of God present they neuer seeke to preuent them being to come This is it which our Sauiour toucheth in the Iewes when he came neere the citty he wept for it and sayd If thou haddest euen knowne at the least in this thy day those things which belong vnto thy peace but now are they hid from thine eyes Luke 19 42. It is therefore our duty to labour to know the times of his iudgments It is vnpossible to auoid the wrath of God vnles we haue a care to know it The wrath of GOD to come vpon the sonnes of men is foreknowne three wayes First The wrath of God to come is forâ— knowne thrâ— wayes by the oracles of the Prophets and by reasons drawn out of the Word of God Secondly by signes and wonders which God sheweth in heauen or in earth or in the sea Thirdly by plagues and punishments that he sendeth the which as they are the beginning of his anger present so they are testimonies and tokens of greater iudgments to come And as we haue shewed before that the wrath of God is resembled oftentimes to a consuming fire so we vnderstand that a fire is already kindled will grow greater by these three meanes before expressed to wit Zanch de diâ—â—â— attrib lib. 4. c. eyther by the report of credible witnesses or by beholding of the smoke ascending or by sensible perceiuing of the flame breaking out which is a fearefull signe of a farther fire and a greater burning except it bee speedily quenched and preuented First the wrath of God is foreshewed vnto vs by the words of the Prophets and Apostles which were inspired by the Spirit of God and foretell the wrath of God to come vpon vs for our sins And as the Law of God setteth downe sundry threatnings and curses so the Ministers of God out of the same doe denounce the iudgements of God gather that the wrath of God hangeth ouer a kingdome or City by an infallible conclusion without repentance For where sinne reigneth there the wrath of God cometh but in this Nation or City or Family sin reigneth wherfore the wrath of God hangeth ouer such a Nation City or house Such threatnings denounced by the seruants of God 〈◊〉 28 20. 〈◊〉 26 21. Cor. 11 30. collected by certaine reasons out of the Scripture are not to be despised but feared not to bee passed ouer but to be preuented not to be derided but to be applyed to our consciences that if we finde those sinnes in vs wee may labour earnestly to repent of them For albeit the Ministers of God do not speake by special inspiration and reuelation of the Spirit as the Prophets yet their threatnings are not voide and vaine but are grounded vpon effectuall reasons of the word and the beholding of present wickednes that aboundeth euery where We must not therefore account them as scar-Crowes which cannot hurt for God will make them powerful in the mouths of his seruants so that they which will not be perswaded to feare them shall bee constrayned certainly to feele them whether they will or not Another meanes to giue vs vnderstanding of Gods wrath before it falleth is by the vndoubted signes and tokens which are as the messengers of God and the fore-runners of wrath which we see in heauen aboue or in the earth beneath or in the waters For whensoeuer God is determined in his heauy but yet iust iudgement to bring any plague vpon the world and to make manifest his fierce indignation he vseth to send certaine tokens of his anger to testifie that it is not farre off which are as the sproutings of the fig-tree signifying that sommer is neere Thus doth Christ foretell the destruction of Ierusalem and the end of the world by the signes which shal go before them 〈◊〉 24 32. saying Learne the parable of the Figge-tree when her bough is yet tender it putteth forth leaues ye know that the Sommer is nere so likewise ye when ye see all these things know that the kingdome of God is neere euen at the doores These appeare in the Sun in the Moon in the Starres in the Elements and in the creatures when the course of nature is altered changed 〈◊〉 de bell 〈◊〉 lib. 7. cap. â— the very insensible and vnreasonable things doe preach repentance vnto vs and therefore are to be marked and not despised Lastly the former punishment is a fore-runner of a further iudgement the smaller of a greater and the first of a second God broght sundry plagues vpon Pharaoh king of Egypt but such as came after pressed and punished him more then such as went before When Christ had foretold many euilles that should come vpon Ierusalem for their contempt of the Gospel and their refusing of all grace offered vnto them he addeth Mat. 24 6 8. The end is not yet all these are but the beginning of sorrowes as if hee should say there shall moe in
purpose of God was to saue them together and therefore he telleth them Except these abide in the ship yee cannot bee safe Act. 27.22.31 God is absolutely able to preserue our life without the taking of food or the labour of our hands or the apparelling of our bodies as the fowles are fed and the Lillies are clothed which neither sow nor reape Mat. 6.26 28. neither labour nor spinne yet he commandeth vs to labour the thing that is good In the garden of Eden in the time of mans innocency Adam was called to labour and after the fall it was saide In the sweat of thy face shalt thou eate bread Gen. 2.15 and 3.19 till thou returne to the earth So God can nourish to eternal life without means of man otherwise we shold diminish his power yet he will haue his word preached in season out of season he will haue it heard and attended vnto with all diligence to begin and to encrease faith in vs and he sendeth a comfortable blessing vpon his owne meanes And therefore the Apostle teacheth Ephes 4.12 That Christ ascending vp to heauen and leading captiuity captiue gaue gifts vnto men for the gathering together of the Saints for the worke of the Ministery fitting teachers to their callings although he can saue without meanes The reasons follow First we are commanded Reason 1 to further Gods prouidence by lawful endeuors in our callings This is to vs most comfortable and giueth euident assurance of the blessing of God without which holy endeuor we want this comfort and assurance Thus the Apostle reasoneth directly 2 Pe. 1. The election of God in it selfe is sure for the foundation of God remaineth and hath this seal 2 Tim 2.19 20. 2 Pet. 1.5 6 9 10. The Lord knoweth who are his yet he requireth of vs to giue all diligence to increate in knowledge faith temperance patience godlinesse loue brotherly kindnesse If ye do these things ye shall neuer fall Reason 2 Againe the end why God hath giuen vs meanes and fitted vs to our calling is to serue his prouidence not to make vs idle in our selues vnprofitable vnto others Gods gifts are to some purpose they were not giuen and granted in vain we must not hide them in the earth but imploy them to their vse This the Apostle teacheth 2 Tim. 1.6 7. I put thee in remembrance that thou stirre vp the gift of GOD which is in thee by the putting on of mine hands for God hath not giuen to vs the spirit of feare but of power loue and a sound minde And thus Mordecai reasoneth in his charge to Esther that she should goe into the king Eccle. 4.8 13 14. make supplication before him for her people Who knoweth whether thou art come to the kingdome for such a time declaring that we haue not our callings singled out and fitted vnto vs to hide our talents in the earth but to employ them to encrease and aduantage The vses remaine First we must know that Vse 1 extraordinary courses are not to be looked after nor to be depended vpon we must leaue them to extraordinary times seasons which are now ceassed and not to be expected Many desire that God should shew among his people such great and miraculous works as hee shewed in bringing his people out of Egypt with a mighty hand and out-stretched arme and so feed themselues with fancies and are carried away after their owne imaginations God hath tyed vs to ordinary courses which are more for our comfort and therefore he that walketh plainely walketh safely Luke 16.27 28 29 30. This vse is concluded out of the parable where the rich man desireth to haue Lazarus sent from the dead to his fathers house to warne them lest they also come into the place of torment But Abraham answered They haue Moses and the Prophets let them heare them and when the rich glutton would haue other meanes If one come from the dead they will repent he said againe vnto him If they heare not Moses and the Prophets neither will they be perswaded though one rose from the dead and come vnto them Whereby our Sauiour sheweth that whosoeuer depends vpon extraordinary meanes visions or reuelations or dreames or the dead when God hath left vs ordinary wayes is to follow by-pathes of our owne to dig cesternes that hold no water and to trust in lying words that shall not profit God hath ordained to teach vs by the Ministery of his word and hath put his hidden treasure in earthen vessels whereunto we must attend as to a light shining in darke places This is the ordinary way and common meanes left vs to attaine saluation and eternall life Hereby then all ignorant persons are reproued and conuinced who neglecting this vsuall way to begin and confirme faith and the rest of the graces of God in vs say O if God would himself speak vnto vs from heauen or if wee might heare Christ preach vnto vs wee would repent and beleeue the Gospel as for men we know not whether they speake the truth or not Others say we haue the Scriptures in our houses we can reade them at home can they by all their teaching preaching make the word of God any better Besides if you vrge Sermons so much we haue Sermon bookes at home wee reade them and can serue God in our houses as well as they that run after Sermons Others also think they haue knowledge sufficient already that they need neither heare nor reade any more Lastly others obiect we haue good prayers and good homilies why should not men be content with them as the law prescribeth and enioyneth All these excuses are but fig-leaues to couer ouer their owne shame when once they are sifted and examined We answer to the first obiection many waies The first â—â—iection aâ—swered First we are not able to endure the dreadfull presence of Almighty God and therefore the faithfull haue cryed out Alasse wee shall die because we haue seene the Lord. Wee heare not the thunder without feare we behold not the brightnesse of the Sun without dazeling how then shold we heare the immediat voice of God or see his glory without confusion Againe if the Lord should speak from heauen and vtter his voyce from the place of his habitation he would speake no otherwise hee would teach no other trueth then the Prophets and Apostles haue deliuered And if wee should heare one of the elect Angels he wold set before vs no new points of religion hee would bring vnto vs no new article of faith and therefore the Apostle saith Gal 1. â— Though wee or an Angel from heauen preach vnto you otherwise then that which we haue preached vnto you let him be accursed But it is more comfortable and profitable to vs to be taught by men like vnto our selues then by the angels that are spirits we cannot abide their glory through weaknes of our flesh we cannot be
familiar with them through disparagement of our nature wee cannot haue them alwayes present with vs through distance of place Therefore the Spirit that could haue taught the Eunuch by inspiration Acts. 1 â— commanded Philip to goe neere and ioyne himselfe to his chariot to be a guide to the blind a light to him that sate in darkenes and an instructer of the vnlearned The Angel that appeared vnto Cornelius could haue told him and taught him those heauenly mysteries of saluation whereby hee and all his house should be saued but he directeth him to Peter to tell him what He ought to doe Lastly Act. 10 â— our owne request hath concurred with the ordinance of God desiring that man cloathed with the same infirmities and subiect to the like passions might speake vnto vs. For when the Israelites at the deliuering of the Law saw the signes of his glory as it were certaine prints and footsteps of his Maiesty the sounding of the trumpet the cracking of the thunder the flashing of the lightning the trembling of the earth the darkenesse of the aire the appearing of the cloud the quaking of Moses himselfe at these sights 〈◊〉 19 19. they cryed out to him with great vehemency of spirit Talk thou with vs and we will heare thee but let not GOD talke with vs lest we die Seeing therefore the maiesty of God is incomprehensible who dwelleth in light that no man can attaine vnto 〈◊〉 6 2 5. whose glory the Angels cannot beholde without couering their faces seeing the excellency of the elect Angels is so great that wee cannot so much as endure their presence neither can we be so familiar with them as we do desire and should be to deliuer our estates to them neither can at all times when we desire being on earth haue conference and recourse to them being in heauen seeing the Word is the same in the mouth of God in the mouth of an Angel and in the mouth of the Minister and is with like regard and reuerence to bee heard as Luk. 10 16. He that heareth you heareth me and he that despiseth you despiseth mee Lastly seeing we desired the ministery of man to teach vs and God approued of our desire saying 〈◊〉 5.19 Oh that there were such an heart in them to fear me keep all my commandements alwaies that it might go wel with them and with their children for euer the intollerable pride and presumption of those appeareth that embase the high ordinance of God in the ministery of his word would call God or his Angels out of heauen to attend vpon their fancies to minister to their wantonnes To the second obiection 〈◊〉 second â—â—â—â—ction an â—â—ed pretending reading of Scriptures and Sermons at home and asking whether we can make the Bible better we answer that we preach not to make the Scriptures better but the people the Scriptures need it not the people do And albeit there bee enough set downe in the written word yet men vnderstand litle as Acts 8. wheÌ„ Philip heard the Eunuch reade the Prophet Esay he saide But vnderstandest thou what thou readest 〈◊〉 8 31. â—â— 17 11. He saide How can I without a guide The reading of the Scripture I confesse is profitable comfortable and necessary to fit vs and frame vs to the sauing hearing of the word preached to keepe vs that we bee not easily deceiued by false teachers 〈◊〉 5 20. 〈◊〉 5 1 2. But notwithstanding the reading of the Scripture we must haue it further opened diuided and applyed as 2 Tim. 2 25. Study to shew thy selfe approoued vnto God a workeman that needeth not to be ashamed diuiding the word of truth aright When a maÌ„ is grieuously wounded it is the salue that healeth yet is the skill and cunning hand of the Surgeon necessary and requisite to make the plaister to spred it and apply it to the part diseased It is the meate that nourisheth the body yet must it be cut chewed and digested If there be little children in an house and they haue an whole loafe which is great hard set before them they find the crust too strong for them so that it must bee cut for them and diuided vnto them in due season Moreouer we find by experience that such as plead for reading either Scriptures or Sermons at home when they should attend the publike exercises of religion do indeed spend the time nothing lesse then that way as appeareth by their palpable ignorance neither let such looke for a blessing from God at home when he requires them to ioyn themselues to the congregation of the faithfull so that while they think to deceiue others they do most of all deceiue theÌ„selues Last of al why do they not say as much of the other part of the Ministers Office For as he is to preach the Gospel so he is to administer the Sacraments Now then as they alledge they can reade Scriptures Sermons at home themselues as wel as heare them at the mouth of the Minister so can they not poure Water on the face of their children and rehearse the words of institution as well as the Minister Can they not themselues take Bread Wine breake the one poure out the other receyue them both and eate and drinke them in their priuate families as wel as take them in the publike assembly at the hand of the Minister But should such water so sprinkled on the child be holy baptisme Or should such bread and such wine so taken so broken so eaten drunken be the Lords Supper No such idle actions are not holy Sacraments but shameful prophanations of the precious blood of Iesus Christ Wherefore notwithstanding all our shew of reading in our houses to our housholdes yet must the Lords holy ordinance be magnified among vs to seek the law at the Pastors mouths as the Prophet teacheth Mal. 2 7. The priests lips should preserue knowledge and they shall seeke the Law at his mouth c. And examine when you will those that pretend reading to exclude preaching you shall finde them for the most part ignorant in the grounds and principles of Religion knowing neyther the vse of the Law nor the end of the Gospel vnderstanding neither the Petitions of the Lords prayer nor the Articles of faith and therefore if they bestow so much time as they would make the world beleeue they are yet in the number of those whom the Apostle speaketh of 2 Tim. 3 7. Which are euer learning but are neuer able to come to the knowledge of the truth To the third obiection The third obiection answered boasting of sufficient knowledge we answer That as we prophesie in part so we all know in part and the Ministery of the word serueth not onely to begin faith and repentance in vs but to build vs vp to the day of Iesus Christ It serueth not onely to teach vs knowledge but obedience
the most Highest Therefore he did not seeke a solitary place as hee was wont to worke his witchcrafts at which time he saw God met and preuented him but turneth his countenance at a sodaine toward the desart of Iordan Chap. 22 1. where the Israelites soiourned and pitched their Tents purposing presently to breake out into a cursing of them before the God of the Israelites should be aware of it supposing he would haue put no prophesie in his mouth before he should go to fet his wicked and wonted diuinations Thus he determined with himselfe to vtter the wicked imaginations of his own heart before God shold worke any impression in his minde or reueale his counsell vnto him But God which catcheth the wise in theyr owne craftinesse 1 Cor. 3 19 20 and knoweth that the thoughtes of the most wily are vaine represseth his diuellish purpose and doeth not onely bridle his tongue but inspireth him with his Spirit being as it were changed into another man that he should speake not his own deuices but the words of God So then God casting as it wer his hand vpon him taketh hold on him staying his intent and stopping his course two wayes the one outward the other inward The outward meanes vsed of God to hinder him was the beholding of the dwellings and lodgings of the Israelites distinguished according to their Tribes For when hee saw with his eyes their goodly and comely order whereby the presence of God amongst them was claerly manifested and theyr fayth in him was testified euery man encamping by his standard and vnder the Ensigne of his fathers house Numb 2 2. Numb 2 2. he was vpon that sight and situation of them withholden from proceeding in his curses and execrations The inward meanes was yet more forcible to stoppe the streame of the waters ready to ouerflow the people of God for the Spirit of God came sodainly vpon him that whereas he determined to serue the diuell and damned spirits he is constrayned against his will to serue the purpose and prouidence of God to speak what God would not what himselfe wished desired Thus we see that neither sathan nor his instruments can worke any hurt to the saluation of the people of God Rom. 16 20. but both they and all their endeuours come to nothing Hitherto of the preparation now we come to the prophesy which he vttereth by the Spirit of God In this we are to consider first the entrance into it then the prophesie it selfe In the entrance or beginning to procure attention and purchase credit to his words he setteth downe three things first the inscription and title of the prophesy wherin is a description of himselfe by his name and the name of his father For albeit Balaams name bee of no such waight and moment with vs that we shold for the persons sake giue credite to the prophesie or respect more who speaketh then what is spoken yet this simple plaine dealing professing his own name and confessing himselfe the vnwoorthy instrument of God serueth to adde some authority to the speech that followeth Secondly he stileth himselfe to be the man whose eies were opened wherby he teacheth that he would publish nothing of his owne inuention but that onely which he had receiued by diuine inspiration As if he should say Though Balaam be by nature as blind as a beetle in the matters of God and vnderstand nothing of heauenly things yet he hath receiued a spiritual and heauenly reuelation of the Spirit from aboue that of a blinde man whose eyes through couetousnes of mony and ignorance of God were closed vp he is become a seer to see for others not for himselfe nor his owne saluation Some reade the sentence thus that his eyes were shut vp but the other reading agreeth better to the circumstances of the text and the words folowing as euen Lyra himselfe confesseth that he was enlightned of God to see with the eyes of his mind more clearly then he could do with his bodily eyes Lyra in Numb cap. 24. inasmuch as the light of the mind is more plaine and perspicuous then the light of the body Thirdly he confesseth hee had heard the words of God Thus he speaketh after the manner of the true Prophets who were wont to beginne their prophesies with prefixing the name of God Thus saith the Lord Heare yee the word of the Lord to shew that they vttered not their owne inuentions but the Oracles of God Now as Balaams sight which is the sharpest quickest sence saw nothing before God opened his eyes so hee declareth he was dull and deafe of hearing before God had opened his eares to heare and deliuered his word vnto him Lastly he saith he had seen the vision of the Almighty rauished in mind but hauing his eyes vncouered whereby hee meaneth that being as it were in an extasy he was carried â—uâ— of himselfe The like is noted touching Saul â— Sam. â—9 he went to Naioth in Ramah and the Spirit of God came vpon him also and he went prophesying vntill he came thither Hereby Balaam sheweth two things first the author of the prophesie to wit the Almighty ascribing all to God challenging nothing to himselfe secondly the manner of his prophesie which was in a vision Ezek. 3 14 Dan. 8 27. and 10 8 which farre surpasseth the communication of Gods wil by dream albeit God be the author of both Thus hath God oftentimes made himself known among the Infidels both by visions and by dreames as to Abimelech Pharaoh Nebuchadnezar and others who may be sayd to haue the holy spirit but had not the spirit of holines for whersoeuer he worketh he is holy but he doth not alway work holines and sanctification which euermore accompany saluation What a 〈◊〉 is what aâ— the parts ends of it Now because it is said he fell into a trance it shall not be amisse to shew what a trance is what are the parts and ends of it being away and meanes which God hath vsed to reueale his will vnto men A trance is an extraordinary worke of the Spirit of God vpon the whole man casting the body and senses into a deepe sleep withdrawing the soule from the fellowship of the body to a fellowship with God for the better enlightning thereof It is I say an extraordinarie worke of the Spirit aboue the work of nature or constitution of the body or strength of the imagination whereby the whole man is for a time changed in body and mind the body the senses thereof both outward and inward cast into a deepe or dead sleepe made senselesse the soule withdrawne or separated from the communion and fellowship of the bodie to the fellowship of God for the better enlightning thereof to vnderstand the secrets counsels of God This is a trance or to be rauished in the Spirit which God vsed often to his Prophets It standeth in two parts or actions
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