vs aboue other nations The more he hath honoured and exalted vs aboue others the more vile and odious we shall become he will poure shame contempt vpon vs he will make vs a mirrour and example of his iudgements to others vnlesse we bring foorth fruites answerable to so great goodnesse Who so is wise-hearted let him consider these things Verses 22 23 24. God brought them out of Egypt their strength is as an Vnicorne for there is no sorcery against Iacob Hitherto wee haue spoken of the spirituall blessings bestowed vpon the Church to wit the forgiuenesse of their sinnes the presence of the Spirit and the vse of the word Now followeth another priuiledge being an effect of the former that nothing shall hurt them they may fall into many afflictions but none shal be able to destroy them He alludeth in this place to the practise of the Vnicorne purging and clensing the water with his horne against the poison of venomous beasts From hence we learne Doctrine No attempt◠shall hurt th◠Church that no meanes and attempts shall hurt or ouerthrow the Church Whatsoeuer the enemies of God and his people imagine what counsell soeuer they take what mischiefes they deuise God will make them frustrate and of none effect This truth appeareth by sundry examples in the word of God When the Church of God was in Egypt the Egyptians said Let vs work wisely with them lest they multiply they vexed them with bondage they destroyed their children they oppressed them with burthens they plagued them with taskemasters and euery way they encreased their miseries Ex. 1 2 3. yet after all these diuellish practises they preuayled nothing against them This appeareth likewise in the ambition and pride of Haman Ester 3. and 7 and 9. He thirsted after blood but the plot he had contriued was disappointed and he fel into the pit which hee had digged for another the snare was broken and the Church was deliuered Infinite are the examples that might be produced to this purpose of the Churches dangers and deliuerances The Prophet Dauid handleth this argument at large in sundry Psalmes In the 91. Psalme verses 3 4 5 c. he assureth those that trust in God that into whatsoeuer dangers they fall they shall neuer miscarry nor be dismayed in theyr afflictions Where the Prophet meaneth that howsoeuer these afflictions may come to the godly yet they shall not bee able to hurt or hinder their eternall peace with God but he will make them and all things besides to further theyr saluation This is it which the Apostle teacheth at large Rom. 8 35 37. Thus we see that no attempts can hurt the Church inasmuch as God taketh the wise in their craftinesse and scattereth the deuices of the wicked Iob 5.13 as he turned the wisedome of Ahithophel into foolishnesse The Reasons of this Doctrine seruing for confirmation of vs are direct euident For Reason first it is God that watcheth ouer his to deliuer and to preserue them from all the dangers that go ouer theyr heads We shall not neede to feare hauing so good a keeper being assured of right good keeping He will alwayes protect vs by his great power and infinit goodnesse This the Prophet handleth at large Psal 121 1 2 3 4 5 6 7. So Moses declaring the cause that Balaams curses coniurations did not preuaile but were turned into a blessing sayth It was because the Lord loued his people Deut. 23 5. No policies can preuaile where there is such a keeper who being on our side what skilleth it who bee set against vs Reason 2 Secondly hee hath appointed the Angels also to guard and defend them to pitch their Tents round about them to bee ministering spirits sent out for their good which alwayes behold the face of their Father which is in heauen God is the cheefe watchman whom nothing can escape the Angels are second watchmen vnder God whom God hath deputed to that office to serue the necessities of the Church This the Prophet Dauid that sweet singer of Israel setteth downe Psal 91 10 11 12. Where the prophet proueth that no crosse or calamity shall come neere them or their dwellings to hurt them because not onely God himselfe will care for their defence but appoint the holy Angels as his heauenly messengers to preserue them Not that the helpe of God is not sufficient or that we should put our trust in their helpe but to teach vs for our comfort that we haue God and all the hoast of heauen as an army ready mustered marshalled to succour and sustaine vs in all our dangers Now it remaineth to consider what Vses Vse 1 may be made of this Doctrine First we must confesse to our singular comfort that great is the power and goodnesse of God which can neuer faile or forsake those that are his No counsell or wisedome or policy can escape his knowledge or encounter with his power we see this notably in this example before our eyes This false Prophet Balaam was an enemy of God and of his people he had set both his heart to couet and his tongue to saie all his purpose was to curse the people hee leaueth nothing vnattempted to compasse and contriue his enterprize yet we see all is vanity and commeth in the end to nothing Great therfore is the power and might of God We heard in verse 19. that he was constrained to say That God is not like to mortall men therfore we ought to be ashamed to call the truth or power of God into question wherein there is neither want nor weaknes All the power that is in men and Angels is nothing to the infinite power of God Let vs therefore acknowledge and confesse this might and maiesty of God let vs in all our dangers and calamities reuerence it and rest in it Let vs not measure it by ordinary meanes but know that he is able to work as wel without means and against meanes as by meanes The faith of Abraham is commended by the Apostle Ro. 4 18. Heb. 11 That aboue hope he beleeued vnder hope and that God was able of the ashes of Isaac offered vp in sacrifice to raise him againe to life 〈◊〉 2. Secondly wee may in assurance of his fauour conclude the blessednesse of the people of God and their happy estate and condition yea we may truly say with the Psalmist Psal 144 15. Blessed are the people that are so yea blessed are the people whose God is the Lord. None are harder assaulted none are better protected Their confusion is sought but they stand in the strength of God This is a great blessing to be shaken and yet to abide firme in stormes and tempests Happy are they that haue so vigilant a watchman as the Lord is That City is safe that kingdome is sure that house is quyeted that soule is secured that hath such a keeper What City vpon the earth sauing the City of
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.
no confirmation or demonstration out of the Scriptures but lay hold of it and know that the Arrians and other enemies of God are many and strong that may seeke to vndermine my faith and take my shield from me When I heare the truenesse of Christian religion so much stood vpon remember that many false Prophets are gone into the world who deuise subtill arguments as it were weauing the spiders web that they may not bee espied there are sundry Atheists and Libertines that feare not to shake the foundation of all the building and we shall lye open vnto them as a prey except we be daily fenced against them When we heare any gifts and heauenly graces of God commended vnto vs â—s patience and such like thinke not there is 〈◊〉 â—re adoe a great deale made about them 〈◊〉 is need we know not what stormes and 〈◊〉 â—ts hang ouer our heads and what af◠〈…〉 may befall vs and therefore we haue 〈…〉 â—uch patience that after we haue done 〈…〉 God we may receiue the promise When 〈…〉 â—re any doctrine in controuersie betweene the Church of Rome and vs marke the points wherein we agree marke wherein we do dissent learne how to answer their obiections and though wee heare these things often yet we must not heare them negligently we know not what vse we may haue of these weapons and how soone we may be called to giue a reckoning of the hope that is in vs 1 Pet. 3 15. Our aduersaries grow euery day more subtill then other and therefore we must not be simple lest we fall into their snares Vse of repetitions to the vngodly This is the vse of repetitions toward the godly Moreouer when such as haue refused to heare the word of the Lord and pulled away their shoulders as disobedient children do againe heare the same doctrine sounding in their eares the same vices reproued the same threatnings doubled and trebled vpon vs as it were a stroke driueÌ„ to our heads with the two edged sword of the Spirit should they contemne it againe and suffer it to passe from them without taking heed Nay they also ought to make good vse and instruction of these repetitions and say with themselues in a feeling of their former negligence Why doth God offer me this againe Doth not he know my sinfulll heart that I haue heeretofore despised it as a vaine word concerning me and that I would not suffer it to enter but put it from me farre oâ— It is he that searcheth the hearts and reines he vnderstandeth the imaginations of my thoughts it is his kindnesse and fauour toward me to offer it vnto me yet once againe Now is the acceptable time now it is called to day now God knocketh at the doore of my conscience Reuel 3 â— if I do not at this present entertaine him I know not whether euer he will offer it vnto me againe Lord I am vnworthy of the least of all thy mercies I haue greeuously offended against thee and I haue rewarded thee with vnkindnesse contemning so often thy word and casting it behind my backe Lay not this sinne to my charge but for thy goodnes truths sake be fauourable vnto me Now giue me grace to lay hold on thy word and not suffer it to passe from me as I haue done heretofore Blessed is that man that can make this vse of the word of God stretch forth his hand or rather openeth his heart to receiue imbrace it before it goe from his doores neuer to returne any more As for all those that are often inuited and yet will not come to this feast that are called and will not answer fearefull shall their condemnation be 29. As for the sonnes of Merari thou shalt number them after their families by the house of their fathers 30. From thirty yeares old and vpward euen vnto fifty yeares old shalt thou number them euery one that entreth into the seruice to do the worke of the Tabernacle of the Congregation 31. And this is the charge of their burden according to their seruice in the Tabernacle of the Congregation the boards of the Tabernacle and the barres thereof and the pillars thereof and the sockets thereof 32. And the pillars of the Court round about and their sockets and their pinnes and their cords with all their instruments and with all their seruice and by name ye shall reckon the instruments of the charge of their burden 33. This is the seruice of the families of the sonnes of Merari according to all their seruice in the Tabernacle of the Congregation vnder the hand of Ithamar the sonne of Aaron the Priest The last of the families remaineth to wit the Merarites touching whom first the numbring of them is commanded from thirty yeares old and vpward euen vntill fifty Secondly their office and charge is rehearsed they are to carry the boards and barres of the Tabernacle the pillars the pinnes the sockets the cordes and all the instruments Thirdly the Superintendent or Ouerseer of them is appointed to be Ithamar the sonne of Aaron the Priest Thus we haue seene how the seuerall offices are distributed among these families to stop contention to represse ambition and to auoide confusion The wise man saith Onely by pride commeth contention but with the well aduised is wisedome Prou. 13 10. We see by experience how ready wee are to wander out of the way except wee haue our bounds set vnto vs. Wherefore to make an end of all controuersies the Lord himselfe interposeth his authority brideling the out-courses of the vnruly and keeping euery one within his compasse True it is the sonnes of Kohath haue a more honourable function committed vnto them then the rest which proceedeth from the meere mercy of God not from any merit in themselues who had not so much as the priuiledge of the birth-right by nature so that they had no cause to lift vp their heads aboue the rest for neither might they contemne their brethren neyther their brethren enuy them forasmuch as they vsurped not this prerogatiue of themselues They had the keeping of the Sanctuary not that it was lawfull for them to handle any part thereof with their hands or to see when they were couered lest they dyed but their office was to carry on their shoulders the instruments and the vessels wrapped together folded vp and couered by the Priests For when they were to take their iourney God commandeth the sonnes of Aaron to gather together the parts of the Sanctuary and with all care and diligence to couer the veile the Altar and other instruments before the sonnes of Kohath come to carry them to the end the people of GOD might haue the worship seruice and Sanctuary of God in greater reuerence Verse 31 32. And this is the charge of their burden c. The sonnes of Kohath had the most honourable charge The charge committed to the sonnes of Gershon and Merari were in comparison of the other
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
them might haue hope And the Prophet Dauid in sundry places setteth downe this effect which himselfe from time to time had found and felt in his troubles as Psal 19.8 The statutes of the Lord are right reioycing the heart the commandement of the Lord is pure enlightning the eyes and the 119. Psalme Psalm 119 24 is a plentiful store-house to furnish vs abundantly with matter of comfort Thy testimonies are my delight and my Counsellers and againe My soule melteth for heauinesse strengthen thou mee Verse 28 according to thy word This is the true way sanctified vnto vs to driue away heauinesse this means the children of God haue vsed haue found by experience and good proofe the force and effect of it It hath beene very auaileable vnto them and filled their bones with marrow and fatnesse To this end he saith afterward Verse 92. Vnlesse thy law had beene my delight I should then haue perished in mine affliction Thus doe the faithfull reioyce in his Testimonies as much as in all riches forasmuch as his statutes do reioyce the heart make wise the simple enlighten the eies and conuert the soule then which it is vnpossible to finde greater matter of comfort Two meanes of comfort To conclude we haue seene that there are two meanes to obtaine comfort the one is from the worke of God in our hearts by his holy Spirit which leaueth vs not desolate and destitute The other is the vse of the word which is sweeter then the hony and the hony-combe and more to be desired then much riches Let vs haue an heape of sorrowes cast vpon vs through enduring of the Crosse and let vs sinke neuer so deepe into afflictions the word of God is able to raise vs vp againe to cheere vp our hearts Verse 7. Then they shall confesse their sinne which they haue done Wee shewed before that Moses setteth downe three waies how this damage offered to men is to be blotted out The course which they ought to take to purge it away is first of all to make confession of their sinne to God forasmuch as where the confession of man goeth before there the forgiuenesse of God followeth after We cannot lye hid from him nor conceale our offences and therefore it is best to acknowledge them before him Doctrine Whosoeuer looketh for forgiuenesse must confesse his sinnes to God From hence we learne that whosoeuer looketh for forgiuenesse must confesse his sins to God This is the practise and property of a true penitent to lay foorth his sinnes to God both originall and actuall and to discouer them in his sight This we see in sundry examples remembred in the old new Testament When Dauid was reprooued of Nathan the Prophet who set his sins in order before him he answered 2 Sam. 12. I haue sinned against the Lord. The Publican going vp into the Temple to pray and standing afarre off would not lift vp so much as his eyes vnto heauen but smote vpon his brest Luke 18 13. saying God be mercifull to me a sinner The prodigall sonne hauing wasted his substance with riotous liuing when he came to himselfe he went to his father and saide vnto him Luke 15 21. Father I haue sinned against heauen and in thy sight and am no more worthy to bee called thy sonne The like confession we reade in Daniel chap. 9 5 6 7. when he perceiued by the word of the Lord that the seuenty yeares were accomplished in the desolations of Ierusalem he praied vnto the Lord his God and made his confession Wee haue sinned and committed iniquity and haue done wickedly and haue rebelled euen by departing from thy precepts and from thy iudgements c. The like we might shew out of Ezra 9 5 6. and Nehem. 9. and many other places which teach that it is a duty required of vs to make humble confession of our sinnes vnto God Reason 1 The reasons are weighty and effectuall to enforce this duty First we shewed in the former doctrine that all sin is committed against God Howsoeuer we may hurt men and damnifie them in their bodies and goods yet the cheefest dishonor is done against God whose law is broken and transgressed as Psal 51 4. Against thee euen thee onely haue I sinned and done euill in thy sight If then the iniury done to man be an iniquity cōmitted against God we are bound to confesse our sinne vnto him But all the wrongs offered to our brethren are sinnes against God and therefore confession ought to be made vnto him Secondly we haue shewed also before that Reason 2 it is in Gods power onely to forgiue sins and free vs from the punishment due vnto sinne He onely can giue pardon for sinne Cypri Ser. 5. de Lapsis that carried our sinnes on his body The Scribes and Pharisies had greeuously corrupted the purity of doctrine by the leauen of their owne traditions yet they held soundly and sincerely this principle that God onely forgiueth sinnes They falsely interpreted the law of God and peruerted the true meaning of it by their gloses yet they reteined this truth that none can forgiue sinnes but God onely Mark 2.7 If then God alone can forgiue sins then we must confesse them vnto him But hee alone can forgiue sinnes and therefore we must confesse them vnto him Thirdly without confession of our sinnes Reason 3 there is no forgiuenesse nor hope of pardon for God cannot in iustice forgiue vs except in humility we confesse vnto him seeing without it wee haue no promise made vnto vs to finde fauour at his hands If we be not ashamed to vncase and vncouer our sinnes he will not be ashamed of vs but shew mercy toward vs as Prou. 28 verse 13. Hee that couereth his sinnes shall not prosper but who so confesseth and forsaketh them shall haue mercy And the Apostle Iohn affirmeth the same If we confesse our sinnes he is faithfull and iust to forgiue vs our sinnes and to cleanse vs from all vnrighteousnesse 1 Iohn 1 verse 9. The like remedy Paul deliuereth to the Corinthians who for their vnreuerent vnworthy partaking of the Lords Supper were some of them weake some sicke and some dead If we would iudge our selues wee should not be iudged of the Lord. 1 Corin. 11 31. And the Prophet Dauid declareth the same by his owne experience Psal 32 verse 5. I acknowledged my sinne vnto thee and mine iniquity haue I not hid I said I will confesse my transgressions vnto the Lord and thou forgauest the iniquity of my sinne If then there be no forgiuenesse of sinnes without confession it followeth that it is our duty to confesse them before him Fourthly where there is no true confession Reason 4 of sinne there is no sound repentance for sin For the inward sight of sinne and humbling of our selues for it will open our mouthes cause vs to lay them open As then the confessing of them with
he worketh in the people This is a blessed worke happy are they that are so wrought vpon The obedient hearer is the onely hearer that heareth to saluation that receiueth with meeknesse the engrafted word that is able to saue his soule CHAP. VII 1. AND it came to passe on the day that Moses had fully set vp the Tabernacle and had annointed it and sanctified it and al the instruments thereof both the Altar and all the vessels therof and had annointed them and sanctified them 2. That the Princes of Israel heads of the house of their fathers who were the Princes of the Tribes and were ouer them that were numbred offered 3. And they brought their offering before the Lord sixe couered wagons and twelue Oxen a wagon for two of the Princes and for each one an Oxe and they brought them before the Tabernacle 4. And the Lord spake c. HItherto of the sanctification which is generall and common now Moses descendeth to particular lawes This chapter containeth two thinges first the offering of the Princes secondly the speech of God to Moses The offering of the Princes is set out by certaine circumstances of the time when they offered when Moses had fully set vp the Tabernacle and had annointed and sanctified it c. of the persons which offered the Princes of the Tribes the heads of the house of their fathers and of the place where they are offered it was before the Lord. Then their offering is described by the particulars that were offered which is performed ioyntly or seuerally Ioyntly they brought sixe couered wagons and twelue Oxen c. I will not stand particularly to speake of the sanctifying and anointing of the Tabernacle handled at large Exod. 40 9 10. Remember in generall that the Tabernacle was a type and figure of the Church Willets Hexapl. in Exod. 36. which is a company of men acknowledging and worshipping the true God whoÌ„ Christ doth regenerate and sanctifie with his Spirit and purposeth afterward to glorifie theÌ„ in his kingdome 1 Iohn 2 27. Moreouer consider that these Princes heere described are called the heads of the house of their Fathers This word is diuersly taken in the Scriptures God is the head of Christ Rainol confer with Hart. ch 1 Christ is the head of man and man is the head of the woman 1 Cor. 11 3. The head of Syria is Damascus the head of Damascus is Retzin Esay 7 8. The heads of the Leuites are put for the cheefest and the Priest the head that is the cheefe Priest Neh. 1 16. 2 Chron. 31 10. The King the head of the Tribes of Israel 1 Sam. 15 17 The heads of housholders the Elders Exod. 16 13. The head of the people the foremost 1 King 21 9. The head of the Mountaines the highest Esay 2 2. The head of the spices the cheefest Exod. 20 23. Among Dauids Captaines the heads are the most excellent 2 SaÌ„ 23 8 13 18. The Princes mentioned in this place may after a sort be called heads in all these respects because they are the cheefest the foremost the highest and the most excellent And albeit Kings and Princes abstaine from this title to be called heads of the Church as pointing out the soueraignty of Christ and content themselues to be stiled supreme Gouernors as appeareth by the oath of supremacy vsed among vs yet we doubt not but they may be called by that name in a kinde degree of resemblance because they haue preheminence of place and gouernement ouer all people within their dominions 1 Sam. 15 â—â— For if Samuel tell Saul that when he was little in his owne sight he was ordained to be made the head of the Tribes of Israel being annointed King it may be thought not vnlawfull being rightly vnderstood to giue Princes the name of heads of their people As for the Bishop of Rome that challengeth this title to be called head of the whole Church wee cannot acknowledge him for any such head but rather the taile being indeed no sound member of the Church but the head of the apostacy and falling away from the faith prophesied of by the Apostle 2 Thess â— â— Touching the annointing oyle wherewith the Tabernacle and the vessels thereof were annointed signifying that all the true members of the Church are endued with the graces of the Spirit from hence the superstitious Romanists would gather their consecrating and hallowing of Churches with oyle and other ceremonies and hold it vnlawfull to say their Masse in a Church not hallowed yea they will tell vs of much profite and many vses thereof as the increase of deuotion and the expelling of diuels But hereby they run into sundry errors abuses They deuise and set vp a sanctificatioÌ„ without warrant of Gods word Euery Pâ—â—â—â— with theÌ„ 〈◊〉 bapâ—â—◠〈◊〉 Bishops 〈◊〉 may 〈◊〉 Churche 〈◊〉 also they â—â—fer 〈◊〉 â—â—â—firmaâ—â—â—â—â—fore bapâ—â—â— they prefer their owne tradition before the institution of God they commit idolatry in dedicating Churches to Saints they make these ceremonies a part of Gods worshippe they would bring in againe the types and shadowes of Moses law which doe not binde vs but are abolished they make humane traditions and obseruations not grounded vpon the Scripture to be the meanes to stir vp deuotioÌ„ Lastly they teach that by this vnholy hallowing diuels are driueÌ„ out of churches which are not cast out but by fasting praier Matth. 17 21. As for that dedication of Churches which standeth partly in prayer grounded vpon the word and partly in setting of them apart to holy vses to the preaching of the word to the administration of the Sacraments such like exercises of religion we do no more condemne then Dauids dedication of his house which he had newly built Psal 30. who notwithstanding vsed neither crossings nor tapers nor such toyes as are taken vp and tollerated in the Church of Rome Ver. 1. And it came to passe Moses hauing prouided all things necessary for the seruice of God mustered his army diuided them into troopes and squadrons before remembred and appointed them Leaders of all sorts here he sheweth that the twelue Princes the Captaines Commanders of the Tribes broght their offerings before the Lord to wit sixe couered wagons and twelue Oxen to draw them to transport in them as they marched the parts of the Tabernacle with al the vessels belonging thereunto â—â—â—ect But were not these things to be carried vpon the Priests shoulders What vse then was there or what need of these wagons or chariots The Sanctuary indeed or the most holy place â—â—â—wer for greater respect and reuerence was to be carried vpon the shoulders of the sonnes of Kohath to whoÌ„ the charge was committed howbeit these wagons were appointed to carry and conuay in them the other parts of the Tabernacle and the vessels thereunto belonging and were deliuered to the Leuites for that seruice namely to the sonnes of Gershon and Merari Now
cut off the better it is with him for thereby his sinnes are fewer and his iudgement shall be easier It is not so with the godly man Againe the vnbeleeuer and polluted person poisoneth and infecteth all things that he medleth withall hee defileth the earth the aire the heauens the beasts the fruites and all creatures and persons that liue with them Leuitic 18 2. The land of Canaan was defiled by the inhabitants and it is saide that in the end it should spew them out Deut. 28 15 16 c. Hag. 2 14. Thirdly men are vnable of themselues to Vse 3 heare the word of saluation Ioh. 8 43. so that to beleeue and practise religion is not easie our naturall disposition is as contrary to it as fire and water Matth. 16 17. The carnall man seeth no more in the word of God then in the word of man nay his naturall reason will minister reason vnto him to thinke it is foolishnesse 1 Cor. 1 21. and to perswade him that he neede not to be so precise in the hearing of it nor be so curious in keeping of the Sabbath day Let vs therefore forsake this counseller it neuer speaketh good vnto vs but euill and crosseth the motions of the Spirit Fourthly the preaching of the word is a Vse 4 necessary meanes to bring vs to God and to worke in vs sauing faith and sanctified obedience Many men are by nature very wise deepe-sighted into matters of the world and can diue to the bottome of all humane knowledge neuerthelesse all this is weake and vnsufficient to bring vs to saluation as appeareth in the example of Achitophel Hee was a great politician his answers were as the Oracles of God 2 Sam. 16 23. yet was not all his wisedome able to guide and conduct him vnto heauen or heauenly things but hee ended his dayes in horror and despaire 2 Sa. 17 23. Therefore another meanes was needefull to bring vs to the knowledge of God and of our selues God hath left vnto vs his worde and would haue it preached and expounded in the Church that thereby we might bee saued as 1 Cor. 1 20 21. Where is the Scribe Where is the disputer of this world Hath not GOD made foolish the wisedome of this world For after that in the wisedome of God the world by wisedome knew not God it pleased God by the foolishnesse of preaching to saue them that beleeue Lastly we must learne to submit our wisedome Vse 5 and our willes our vnderstanding and counsell to the will and counsell of God after the example of Christ Math. 26 42. Not my will but thy will bee done Wee must craue of GOD to direct vs in his will and to teach vs his wayes Verse 23. The Lord said vnto Moses Is the Lords hand waxed short Heerein we haue the answer of God setting his Almighty power against the want of all meanes and as a sufficient remedy of all euills This teacheth that all things Doctrine Things vnpossible with men are possible with God euen aboue nature and reason and how vnlikely and vnpossible soeuer in the eies of man are possible with God and he can easily bring them to passe Esa 50.1 Gen. 18.14 Zach. 8.6 Ier. 32.27 Luke 1.37 Matt. 19.29 Reason 1 For why He is in heauen and there decreeeth and accomplisheth whatsoeuer hee will Psa 115.3 nothing can giue any impediment to his purposes Secondly he made all things of nothing in the beginning for the things which are seene were not made of things which doe appeare Heb. 11.3 hee also gouerneth them all as a Captaine doth his hoste or army Exod. 15.3 He dryeth vp the sea he maketh the floods a desert and clotheth the heauens with darkenesse Esay 50.2 Thirdly this is the nature and essence of God to be almighty take this from him and we deny him to be God and make him to be weake and impotent which can no way agree to him Vse 1 The vses Learne from hence not to tye God to the course of second causes he made the Sunne to stand still Iosh 10.13 hee made the fire ceasse to burne that it could not hurt them that were cast into it Dan. 3.25 Hebr 11.33 he stopped the mouthes of the Lyons Dan. 6.22 Heb. 11.33 he made the yron to swimme which naturally sinketh to the bottome 2 King 6.6 hee made the waters stand still on an heape that they flowed not and his people passed through as on dry land Exod. 14.22 Iosh 3.17 Psal 114.5 It is he that worketh miracles and changeth the course of nature This sheweth the difference betweene God and all other creatures True it is they haue power but they are not able to worke miracles but by the power of him that ruleth the creatures Vse 2 Secondly doubt not of any of Gods promises Rom. 4.20 21 though they seeme neuer so vnlikely or vncertain Let vs not doubt of saluation nor despaire of the conuersion of any Rom. 11. but be assured that he is able to doe it This is a point which we ought to be well grounded in we haue vse of it in all estates and conditions of life especially in times of affliction and aduersity Doubt not of his fauour in prouiding for vs temporall things hee hath promised that hee will neuer leaue vs nor forsake vs neither in youth nor age neither in peace nor warre neither in plenty nor pouerty he is able to make good the words of his owne mouth hee is our helper and deliuerer Heb. 13. 5 6. Doubt not of his goodnes toward vs in spirituall things he is entred into couenant with vs that hee will write his lawes in our hearts and remember our sinnes and iniquities no more Ier. 31.33 34. This is our comfort that hee whom we serue is a God Almighty Thirdly we see that God can reuenge himselfe Vse 3 of all his enemies as also of the enemies of the Church Deut. 32.39 42. Let them therefore feare him Exod. 15.16 Heb. 10.31 euen him that is able to cast body and soule into hell fire I say vnto you feare him Matth. 10.28 they lie vnder his hand that can execute vengeance there is no power in any creature to rid himselfe from his power Fourthly be liberall to the poore 2 Cor. 9.7.8 Vse 4 God is able to make all grace abound toward vs. He is able to make vs abound and to preserue vs from want and therefore relying and grounding our selues vpon his power we should make others to abound giue cheerefully to our brethren that want and distribute to their necessities according as wee haue receiued Lastly we ought to study and endeuour to Vse be vpright in our liues and conuersations Gen. 17.1 2. Let vs humble our selues vnder the most mighty hand of God 1 Pet. 5.6 and quake at his iudgements as the childe vnder the rod Leuit. 10.3 Let vs repent vs of our euill wayes and serue him in newnesse of life Verse 24 25 26. And Moses went
and continuance in euill dooing haue quite lost the feeling of sinne in their conscience Euen as a man that is possessed with a frenzy receiuing blow after blow hurt after hurt and wound after wound yet still goeth away laughing because he hath no feeling of himselfe Marke 5. verse 5. Euen so is it with wicked men they haue no feeling of their sinnes their consciences are dead and benummed 1 Timothy 4.2 Thirdly God giueth not repentance vnto them and they can haue no heart to it at all to bewaile and greeue for their sinnes Vntill Christ did looke backe vpon Peter with his Spirit as well as with his eye he had no heart at all to mourne and weepe bitterly for his sinnes Math. 26 75. Thus doth God punish their want of conscience and the feare of his name Behold from hence the difference betweene Vse 1 the godly and the vngodly As there is in the manner of their sinning so likewise there is a difference in the measure of their sinnes The godly do not continually lye in them and adde vnto them from day to day as the Sow that walloweth in the mire It is a most miserable and fearfull condition when men are so farre left of GOD and forsaken in his iustice to multiply and increase their sinnes till they haue filled vp the heape and measure of them so that one sinne toucheth another Hosea chapter 4. verse 2. We haue need continually to seeke vnto GOD and to desire him to stoppe the passage that we doe not proceede in them and augment them after the manner of wicked men and multiply one sinne vppon another This therefore is a very dangerous estate euen neere vnto destruction Secondly this giueth good and sufficient Vse warrant when to iudge a man to be a wicked person If he adde sinne vnto sinne and wee doe finde that hee hath giuen himselfe ouer to remaine and continue in sinne to be euen a slaue to sinne and satan wee may pronounce sentence and giue our verdict vpon him that such a one is a prophane person This we may boldly auouch and auerre without crauing any pardon as one Swallow maketh not a summer so one sinne maketh not a sinner But as we may iudge a man to bee of such a trade if we see him follow it earnestly continually constantly and in a manner to busie himselfe in nothing else if he rise vp early and continue at it vntill night so we way iudge a man to be prophane and wicked if wee see him make a trade and occupation of sin if we see him follow his sinne with greedinesse rising betimes and pursuing the same till night if we see him to be a breaker of the Sabbath a beastly druÌ„kard an vncleane fornicator or an open contemner of the word if he delight in swearing lying and such like sinnes we may iudge him to be a wicked and wretched man such an one as hath giuen ouer himselfe to adde and multiply one sinne in the necke of another It may bee such prophane persons may refraine their sinnes for a time while the hand of God is vpon them yet they are still to be holden as euill men for let God once remooue his hand by and by they fall to sinne afresh declaring plainly thereby that the heart was wicked vnreformed and wholly bent to commit sin albeit they abstained for a short season We see this in the Sodomites which came to Lots house with an intent and ful purpose to commit filthinesse God smote them with blindenesse that they could not do it Genes 19 11. because they could not finde the house yet they were neuer awhit the lesse guilty of that vncleannesse The like we might say of Pharaoh who did take away Abrahams wife into his house the Lord plagued him and his house for it that he could not execute any wickednesse Gen. 12.17 yet he was no lesse a sinner So is it with all wicked persons though they bee restrained by the hand of GOD yet are they not reformed but remaine as euil as they were before Thirdly wee ought carefully to resist the Vse 3 beginnings of sinne and to take heede of entertaining a custome in it Custome becommeth as the Blacke-Moores skinne and the Leopards spots Ierem. 13 23. and turneth into a second nature True it is a man may be drawne by infirmitie to fall but this must admonish vs to beware of continuance in sinne for thereby in short time wee shall become senselesse Sinne cleaueth fast on no man liueth and sinneth not but let vs not harbour it let it not runne too farre or too fast Resist therefore the first motions A little sparke nourished maketh a great flame a little Leauen leaueneth the whole lumpe To giue way to it is as the opening of the flood-gates or as the rolling downe a mighty hill there is no stay of the passage of it Learne to represse euill thoughts before consent if wee haue consented yet let vs not put it in practise and if we haue practised yet repent betimes and lye not in it Iames 1 14. The Apostle Iames maketh many degrees of sinne a drawing away a conâ—eption then the birth lastly death One sinne draweth on another vntill man become abhominable Hence it is that many make no bones of sin but swallow as many as are offered vnto them The common swearer cannot tell whether he doth sweare or not hee vseth it so familiarly and ordinarily that he maketh no scruple of it Lastly let the faithfull grow better better Vse 4 and learne to proceede from grace to grace and from faith to faith Rom. 1 17. and adde vertue to vertue 2 Pet. 1 5 6. and as hee that is vniust becommeth more vniust and he that is filthy becommeth more filthy so let him that is righteous be more righteous and he that is holy let him become more holye Reuelation 22 11. This is a certaine note of continuance and persuerance also of trueth and sinceritie Philip. 3. verse 12. Iohn 15 2. Let vs therefore make a beginning and enter into the practise of godlinesse one good worke shall draw on another and the longer that we continue in the exercise of pietie the more easie shall it bee vnto vs 1 Iohn chap. 5. verse 3. 6 And Ioshua the sonne of Nun and Caleb the sonne of Iephunneh which were of them that searched the land rent their cloathes 7 And they spake vnto all the company of the children of Israel saying The land which we passed through to search it is a good land The sinne of these persons is further declared in these words and the rest that follow They are admonished but they will not bee admonished rather they grow more obstinate and hard-hearted verifying the saying of Salomon Though thou shouldest bray a Foole in a Mortar amongst wheate with a Pestle yet will not his foolishnesse depart from him Prouerb 27 22. Heere wee haue an excellent speech of Caleb and Ioshuah verses 7 8 9.
their practising performing of this duty If we reason soberly reuerently Christ Iesus will come among vs and be present with vs by the grace of his Spirit and by his blessing of our endeuors which ought to be an encouragement to the same 30 But the soule that doth ought presumptuously whether he be borne in the Land or a stranger the same reprocheth the Lord and that soule shall be cut off from his people 31 Because hee hath despised the word of the Lord and hath broken his commandement that soule shall vtterlie be cut off his iniquity shall bee vpon him Hitherto we haue spoken of the sinne of ignorance now of presumption and voluntary sins which are said in the originall to be coÌ„mitted with an high hand that is proudly scornefully arrogantly despitefully and desperately against God And therefore it is said that he reprocheth the Lord and hath broken his couenant such a one must be cut off from his people This cutting off for iniquity some vnderstand of excommunication by the censure of the Church others of killing by the sword of the Magistrate but which way soeuer it be taken it sheweth the greatnesse of this crime And because there is no kinde of sacrifice set downe for the expiation of this sin some do hold â—tus that it figureth out the sinne against the holy Ghost which sinne being vnpardonable Math. 12 32. 1 Iohn 5 16 there remaineth no sacrifice for it but a certain looking for of iudgement and fiery indignation which shall deuoure the aduersaries Heb. 10 26 27. Howbeit I rather thinke that no sacrifice is expressed because there is no new addition prescribed touching any sacrifice as there is of the other because this is already handled in the booke of Leuiticus chap. 6 2 c. And this sinne is opposed against the sinne of ignorance but all sinnes of presumption are not the sinne against the holy Ghost God forbid we should so entangle mens consciences and hold all presumptuous sinnes to be that vnpardonable sinne â—hat comâ— in Num. Neither can I be of their opinion that thinke God would haue no sacrifice offered for such sinnes lest the sacrifices should waxe vile and contemptible and men should thereby bee encouraged to giue themselues ouer to commit sinne with greedinesse and neuer regard whether they sin ignorantly or presumptuously It is no encouragement to sinne of ignorance because the meanes is set downe to be cleansed of it And who will willingly wound himselfe albeit he haue a Physition that can cure it â—ctrine From hence we may gather a difference betweene sinne and sinne â—re is a â—erence beâ—ene sinne sinne all breake the law and deserue eternall death Ezek. 18 4. Rom. 6 23. Neuerthelesse some are greater and some are lesser There are therefore of sinnes sundry sorts Iude verse 22 23. Hence it is that sinne is diuided diuers waies eyther it is originall which we draw from our parents and bring with vs into the world this is an hereditary sinne it is the inheritance that all parents bequeathe vnto their children as Psal 51 5. Ro. 5 14. Or else it is actuall which is a fruite of the former such are euill thoughts words and workes such as agree not with the law of God This distinction is proued Rom. 5 14 and 7 20. and 9.11 Againe there is a raging and reigning sinne when the sinner maketh no resistance by the grace of the Spirit Rom. 6 12 and 1 Iohn 3 8. He that committeth sin to wit of set purpose and delighteth therein is of the diuell it is so called because we foster and cherish it and become bondslaues vnto it and likewise because it hath rule ouer man carrieth him headlong to destruction Such are all sinnes in the vnregenerate and so continue till there be a new birth and some also in the regenerate in their slidings and fallings against their conscience and there is also a sinne not reigning which the sinner repelleth and resisteth by the grace of the Spirit daily reneweth his repentance for them Such are the sinnes of ignorance omission and infirmity which remaine in the regenerate so long as they liue which they acknowledge bewaile hate and resist and pray daily that they may be forgiuen them saying Forgiue vs our debts 1 Iohn 1 8. Rom. 7 17 and 8 1. Many other such differences of sinnes might be noted but these are sufficient to shew that there is difference betweene sinne and sinne And no maruaile because the commandements Reason 1 of God are not alike but some are greter and some lesser The lawes of the first Table are called the first and great commandement Math. 22 38 and do concerne the Lord himselfe The lawes of the second are inferiour to these as they that concerne our brethren like to our selues Secondly there is great difference in the Reason 2 manner of sinning some sinne ignorantly some wittingly Psal 19 12 13. 1 Tim. 1 13. Some are principall and ringleaders in the sin others are onely accessaries some are onely in thought others in deed some offend of malice some offend of weaknesse some commit sinne others besides this haue pleasure in them that do them Rom. 1 32. Thirdly in respect of God himselfe all sins Reason 3 do not alike dishonor him neither is his wrath kindled alike against all some are desperate sinners that will not be reclaimed and despite the Spirit of grace with whom the Lord cannot but be more offended then with such as are humbled for their sinne This difference serueth to condemne such Vse 1 as make all sinnes equall none greater or lesser then others none before or after other True it is Campian rat 8. and Duraeus in his defence the Church of Rome lay this errour to our charge as also they falsely do many other as if we were of the sect of the Stoikes holding an absurd opinion touching that absurd doctrine of the equality of all sinnes which sheweth that they are farre spent and drawne dry and cannot charge vs with true crimes when they are constrained to obiect against vs such grosse opinions as we detest and condemne haue confuted more then they both in Schooles and Pulpets What errors and heresies thinke you will these men be afraid to broch against vs among their owne disciples that take vp al things vpon trust at the second hand and what imputations wil they not dare to lay vpon vs in their Sermons which they know shall neuer come to be examined forasmuch as their hearers are forbidden to reade any of our writings when they blush not neither are ashamed to publish to the view of the whole world such open and manifest vntruths Obiect But they obiect that we teach all sinnes to be mortall and to deserue death euen the least of them Answer I answer we teach no other doctrine then the Scripture teacheth vs Rom. 6 21 23. Iam. 2 10. Neuerthelesse it followeth not by
that the Lord hath sent me to doe all these workes for I haue not done them of mine owne mind 29 If these men dye the common death of all men Or if they be visited after the visitation of all men then the Lord hath not sent me 30 But if the Lord make a new thing and the earth open her mouth and swallow them vp with all that appertaine vnto them and they go downe quick into the pit then ye shall vnderstand that these men haue prouoked the Lord. 31 And as soone as hee had made an end of speaking c. In these words see the willing obedience of the people to the former Commaundement They were willed to separate from the Tents of those wicked they doe separate and depart from them by and by they gate them vp from their Tabernacles And Moses doth notably confirme them in their obedience by foretelling both the death Doctrine the maner of the death of these rebels We learn from hence God alwayes warneth before hee striketh that God neuer bringeth any greeuous iudgement vpon any people or nation nor vpon any priuat person but hee doth alwaies first forewarne the same and foretelleth it God alwayes teacheth before he punisheth and hee warneth before hee striketh Amos chapt 3. verse 7. Luk. 13 verse 7. 1 Kings 22 17. We reade that the world was once drowned by water and it shall be destroyed the second time by fire Of the first destruction we finde that he foretold it vnto Noah before euer hee brought it vppon the face of the earth Gen. 6. verse 3. Heb. 11. verse 7. 1 Pet. 3.20 And touching the second destruction of the world by fire GOD hath not left vs ignorant but in diuers places of the Scripture hath set it downe vnto vs 2. Pet. 3 7 10. Reason 1. The Reasons hereof are partly in regard of the godly and partly in regard of the vngodly Touching the first he would not take his owne people at vnawares because hee loueth them and would haue none of them to perish but would haue all come to repentance 2 Pet. 3 9. that so they might preuent his iudgements Amos 4 12. Secondly touching the vngodly and such as are not the Lords they shal thereby be made without excuse their mouths are stopped and the iustice of God is cleared they hauing nothing to answer for themselues or to accuse God of any vniust dealing Iohn 15 22. These men therefore must learne to accuse themselues because they had warning but they would not bee warned he would haue healed them but they would not bee healed Ier. 20 6. 51.9 1 King 22 25. Vse 1 Acknowledge from hence the great mercy and wonderfull patience of God whose maner is alwaies to giue warning before hee send iudgement This the Lord needeth not to doe for vpon our owne peril we are bound to take heed of his iudgements before they come yet so good is our God that hee onely deserueth this title to be called the good Lord as Hezekia calleth him 2 Chron. 30 18. The good Lord pardon euery one that prepareth his heart He wold haue vs preuent his punishments before they fall and to send out our prayers as Ambassadors to God to treate of conditions of peace with him He doth not play the part of a subtil enemy to steale vpon vs at vnawares forasmuch as before he striketh he alwaies forewarneth that thereby he might saue all those that belong vnto him and bring vpon others iust condemnation How graciously dealt he with Korah and his fellowes with Dathan Abiran How often did Moses warne them Who is it then that ought not to confesse that God willeth not the death of a sinner Or who can deny but that these malefactors perished most iustly Vse 2 Secondly when we see any ouertaken with any iudgement we must confesse that God is true as in his promises so also in his threatnings If his desire were not that we should preuent them doubtlesse he would neuer giue warning of them If he had a will and purpose to destroy vs he would not tell vs before hād both that he would bring them and shew vs the way how to auoide them There is no man that can iustly say that the silence of God and the holding of his peace is the cause of his security he causeth a trumpet to sound the alarme before hee set himselfe in battell array against his enemies For his manner is neuer to come with any iudgement but he alwaies sendeth a warning peece before Obiect But some man will say It was thus indeed in the time of the prophets but wee haue no Prophets in these daies to foret l things to come as in former times they had and therefore we haue no such direction I answer these men as Abraham did the rich man in the Gospel An wer that his brethren had Moses and the Prophets among them If they will not beleeue them neither will they be perswaded although one rose from the dead Luke 16 31. True it is that Moses and the Prophets were dead long before but his meaning is they had the bookes of the Law and the writings of the Prophets before them they were read preached in their Synagogues euery Sabbath day Acts 15 21. So I may truly say that wee haue Prophets among vs and all that contemne them shall know there hath bene a Prophet among them Ezek. 33 33. For we haue the holy Scriptures wherein are contained the workes of the Prophets and Apostles and beside these GOD hath giuen vs his Ministers that they should as it were put life againe into the dead Prophets that is that they should open declare vnto vs those things that are doubtful and obscure and therefore if any bee admonished by them that such such iudgments shal come and they threaten plagues according to the generall directions which they haue in the word Deut. 28 15 16. Leuit. 26.15 16. Let vs not withstand the Spirit speaking in them for it is the wonderfull goodnesse of God that he vouchsafeth to send them vnto vs and to tell vs before of his iudgements Lastly it is the duty of euery one to make Vse 3 good vse of the word of God to know that God looketh for attention and obedience at our hands that so he may not bee inforced to proceed against vs in iudgement O happy are they that seek the Lord while he may be found and call vpon him while he is neere Esay 55 6. Such then as reiect the Ministery of the word reiect their owne peace and bring vpon themselues sundry iudgements The word goeth before to prepare our hearts and it is a two-edged sword piercing euen to the diuiding asunder of soule and spirit Heb. 4 12. But if we be so hard-hearted made of mettal tougher then brasse and iron Reuel 1 1 that this sword going out of the mouth of God cannot enter into vs hee
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
Psal 80 5 where he complaineth that God had giuen them bread of teares and fed them with teares to drinke in great measure Thou hast made vs a reproch to our enemies thou hast brought a Vine out of Egypt thou hast cast out the Heathen and planted it yet the wilde Boare deuoureth it the beasts of the field eate it vp Vpon this consideration he sheweth his affection and oftentimes doubleth it Returne we beseech thee O God of hosts looke downe from heauen and visite this Vine The like care of redressing the distressed condition of the Church appeareth in Habakkuk for when God reuealed vnto him that for the wickednesse and iniquity the strife and contention of the people he would punish and visite them by the Chaldeans a Nation worser then themselues it cōstrained the Prophet to break out into an earnest prayer When I heard thy voice I trembled and was afraid Lord in wrath and in the middest of iudgement remember mercy Hab. 1 3 6 3 2. What should I adde more The booke of Lamentations sheweth that the horrible desolation of the Church did draw vp whole buckets of water and fountaines of teares frō the Prophet euen bowels of compassion and most earnest praier to God for the deliuery of his people being moued with a sensible feeling of the Churches distresses Lam. 1 and 2 and 3. And although this meditation alone be sufficient Reason 1 to enforce this affection of compassion yet it may be more earnestly considered and deepely enforced by sundry reasons For first nothing ought to be more precious and deare vnto vs then to see the florishing estate of the Church nothing ought to go nearer vnto our hearts and to make our eyes a fountaine of teares to weepe day and night then to behold the decayings and desolations of Sion This appeareth euidently vnto vs Psal 137 1 2 5 where the Prophet layeth downe the miserable estate of the Church vnder the Babilonians and the affection of the Church conceiued vpon that distresse We sate downe and wept when we remembred Sion we hanged our Harpes vpon the willowes in the midst therof if I forget thee O Ierusalem let my right hand forget to play If I do not remember thee let my tongue cleaue vnto the roofe of my mouth yea if I preferre not Ierusalem before my chiefe ioy Wherein ariseth this reason that howsoeuer many things are ministred to comfort the people of God as fauor friends honour glory pleasure and prosperity yet aboue all other ioy the peaceable and prosperous estate of the Church affecteth thē as that which sticketh neerest and cleaueth closest vnto them 1 Pet. 1 12. at the sight wherof the Angels take occasion to wonder at the mercies of God Contrariwise the troubles and tumults raised against the Church beginning to preuaile against it and threatning to make hauocke of it haue caused the greatest sorrow of all other incident to the sonnes of men We see a worthy and memorable example of this in the wife of Phinehas when the Philistims preuailed ouer the people of God many sorrowes fell vpon her one in the necke of another the taking of the Arke the fall of her father the death of her husband the slaughter of her brother the ouerthrow of the hoast the triumph of the enemy yet aboue all as if the rest were nothing the report of taking the Arke was as a sword to pierce through her soule and suffered her not to receiue any comfort in her trauaile but she named her childe Icabod that is no glory saying The glory is departed from Israel because the Arke of God was taken and because of her father in law and her husband She saide againe For the Arke of GOD is taken 1 Sam. 4 19 21 22. Whereby we see that howsoeuer we feele nothing but worldly losses being men of this world whose portion is in this life and are acquainted with nothing but worldly sorrowes which cause death chusing rather to leaue Christ then to lose our commodities to sell our birth-right then to want our pottage like prophane Esau or the swinish Gadarens yet she sealeth vp her sorrow in the name of her sonne and repeateth the departure of the glory from Israel as that which most of all doubled and increased her affliction If then all things in this life are not to bee compared and matched with the prosperous proceeding encrease of the Church in spirituall things if no earthly losse of things neerest and dearest vnto them do so far enter into them as the calamities and ruines of the Church maruaile not if the wants thereof go neere vnto the Church and stirre them vp to labour the redresse thereof in their best meditations Secondly the distresses of the Church set Reason 2 open a wide doore to faithlesse and prophane men to insult contumeliously and to triumph vaine-gloriously ouer the Church as though God had forsaken them left them as a prey in the iawes of the enemy whereby the truth is slandred the Name of God which ought to be precious vnto vs is blasphemed This appeareth Psalm 70 1 4 5 8 10. when the heathen rushed into the inheritance of God defiled the Temple and made Ierusalem an heap of stones that they were a reproch vnto their neighbours euen a scorne and derision to them that were round abound them The Prophet expressing his affection saith Lord how long wilt thou be angry for euer Shall thy iealousie burne like fire And thē he addeth this as a reason Wherfore should the heathen say where is their God Let him bee knowne among th◠heathen in our sight by the vengeance of the blood of thy seruants that is shed So then as on the one side the florishing estate of the Church is that which giueth inward ioy and true comfort of heart aboue all other things to Gods seruants on the other side the distresses of the Church do set open a doore to faithlesse and rebellious men to take aduantage to reioyce ouer the Church and in the spirit of Ismael to scoffe at it with taunts more bitter then gall and wormewood it followeth that the troubles thereof must draw vs to pitty moue vs to prayer and incite vs to vse all good meanes to redresse them The vses follow First we must be greeued for the troubles of the Church as fellow-members Vse of the same body Can that be a true and liuely member that is not any way touched with a fellow-feeling of the rest of the members The Apostle teacheth 1 Corin. 12 25 That the members should haue the same care one for another therefore if one member suffer all suffer with it if one member be had in honour all the members reioyce with it Would wee then know whether we haue Christ for our head coupling vs together whether wee be members of Christ and haue him dwelling in vs by faith and whether we be made bone of his bone and flesh of his flesh
them with an heauier burthen and thrust them quite downe that are ready euen to fall This the Prophet condemneth Psal 69 26 27. This is a note of extreme hatred and malice and yet how many are there among vs that liue in the bosome of the Church who make the miseries of others as a game and pastime to refresh themselues reuiling reproching with most bitter taunts and tearmes of infamy such as lie vnder the crosse as those passengers that mocked Christ hanging on the Crosse Let all such remember the wise counsell of the wise man in sundry places of the Prouerbes chap. 11 8. 24 16 17 18. Where he sheweth that howsoeuer the faithfull may fall into many aduersities yet their aduersaries are not to triumph ouer thē and tread them vnder their feet as dung of the earth no nor shew signes of mirth gladnes in their affliction lest the Lord who pondreth the spirits lay the same affliction vpon them So then to reioyce at the misery of another that he may haue sorrow vpon sorrow is the ready way to bring misery and draw Gods plagues vpon our selues and therefore if at any time we see them sinke downe in affliction as vnder a burden it is our parts not onely to pitty them but to comfort and releeue them who are commanded to raise vp the Asse of our enemy that is fallen downe as we see in the law of Moses Thou knowest our trouble how our fathers went downe into Egypt Hitherto we haue handled the strength of the reason now let vs consider the truth of the words which set foorth the miseries and afflictions of the Church of God Doctrine Many are the afflictions laid vpon the Church by the enemies thereof From hence we learne that the afflictions of the church are many the troubles that it endureth at the hands of euill men are very great True it is the people of God are endued with the first fruites of the Spirit and are reserued vnto a kingdome yet if wee will liue with him we must first die with him if we will reigne with him we must first suffer with him if we will haue him wipe away all our teares in heauen wee must first shed them on earth This is expresly taught Psal 34 19. So the Apostle Iames chap. 1 2. 1 Cor. 4 9. 2 Cor. 11 23 24 25 26. This was the estate of the whole Church of the Hebrewes described Heb. 11 35 36 37 38. This we might farther consider in the examples of the Patriarkes Abraham Isaac Iacob Iob Ioseph Dauid Ieremy and sundry others whose liues are a plentifull store-house to testifie this truth that the people of God doe many times endure manifold afflictions from euill men The reasons are euident First the enemies Reason 1 of the Church know not the Father neither Iesus Christ his Sonne They haue nothing to stop and to stay their fury and violence being stirred vp by their owne malice and set on fire of hell This is it we reade Ioh. 16 2 3. They shall excommunicate you yea the time shall come that whosoeuer killeth you will thinke that hee doth God seruice and these things will they doe because they haue not knowne the Father nor mee For whatsoeuer their pretence be yet their rage against the seruants of God proceedeth from their ignorance of God 1 Cor. 2 8. and instigation of the diuell who beareth all the sway in their harts Therefore Christ saith Reuel 2 10. Behold it shall come to passe that the diuell shall cast some of you into prison that ye may be tried Howsoeuer thē they beare themselues oftentimes in hand that they do well yet whensoeuer they take crafty counsell against the innocent the suggestion is of the diuell when they giue their tongues to lying and cursed speaking they are thrust forward by the father of lies when their hearts are inflamed with malice the diuell is as the bellowes to blow the coales Finally whensoeuer they worke iniuriously against the Saints of God hee is the master of the mischiefe and of him in the end they shall receiue their wages Againe the delight of Gods people is to Reason 2 follow goodnesse Now so long as the diuell is in the world and his instruments stirred vp by him that walke after the vanities of their own minde and the corruptions of their own hart so long they will alwayes malice and abhorre the seruants of God wherein it seemeth to them strange that wee run not with them into the same excesse of riot therfore speake they euill of vs which shall giue accounts to him that is ready to iudge the quicke and dead 1 Pet. 4 4 5. The Spirit of God teacheth this from the beginning I will put enmity betweene thee and the woman and betweene thy seede and her seed he shall breake thy head and thou shalt bruise his heele Where we see there is and there must be alwayes a perpetuall opposition and enmity betweene beleeuers and hypocrites betweene the godly the vngodly The world hateth them that are chosen out of the world Iohn 15 19. Thus it was in Abrahams family which was the Church of God where he that was borne after the flesh persecuted him that was borne after the Spirit euen so it is now Gal. 4 29. Heereunto Salomon had respect when he saide A wicked man is abhomination to the iust and he that is vpright in his way is abhomination to the wicked Prou. 29 27. The vses now to bee considered are these First wee must learne heereby that afflictions Vse 1 are not simply euill neither shall they be able to separate vs from God as we see Rom. 8.35 28 38 39. Who shall separate vs from the loue of Christ Shall tribulation or anguish or persecution or famine or nakednesse or perill or sword as it is written for thy sake are we killed all day long we are counted as sheepe for the slaughter Neuerthelesse in all these things we are more then conquerers through him that loued vs. Where we see that seeing it is the lot of the righteous to suffer persecution he concludeth it shall neuer be able to separate vs frō the loue of God which is in Christ Iesus our Lord. For God giueth to all those that are his a sanctified vse of the Crosse who disposeth all things to worke the best to them that loue God euen to them that are called of his purpose This is the vnspeakable mercy of God Iob 33 1◠16 17. that maketh not onely the Ministery of the word the vse of the sacraments the grace of prayer and such like exercises of our holy religion turne to our good but blesseth the bitter cup of the greatest afflictions that is offered vs to drinke to be vnto vs the medicine of the soule the triall of faith the mortifying of corruption the schoole house of humility the preaching of repentance the renouncing of the world the taming of the flesh and
theÌ„ seeing he hath railed on the hoast of the liuing God Whereby it appeareth how he strengtheneth his faith by the experience that he had in time past of Gods helping hand nothing doubting but the same God that had preserued him from the iaw of the Lyon and the paw of the Beare would keepe him in this single combate with that Champion that defied Israel This the Apostle Paul also concludeth 2 Cor. 1 9 10. We receiued the sentence of death in our selues because we should not trust in our selues but in God which raiseth the dead who deliuered vs from so great a death and doth deliuer vs in whom we trust that yet heereafter he will deliuer vs. The Reasons follow First his gifts are freely and frankly bestowed he neuer repenteth Reason 1 of them he neuer changeth nor altereth that which is gone out of his mouth he giueth liberally and reprocheth no man Therefore the Apostle saith Rom. 11. The gifts and calling of God are without repentance so that whom he loueth he loueth to the end Iohn 13 1. and where hee hath once shewed mercy he will perseuere in in his kindnesse and he that hath begun his good worke in vs will perfect the same vnto the day of Iesus Christ He neuer waxeth weary of well-doing but delighteth in the works of mercy When the Lord would reueale to Abraham the father of the faithfull his decree touching the destruction of Sodome he maketh this the reason and motiue to moue him vnto it because he had begun already to shew him mercy Shall I hide from Abraham my seruant that thing which I doe seeing that Abraham shall be indeed a great and mighty Nation and all the Nations of the earth shall bee blessed in him Gen. 18 17 18. If then he neuer repent him of his gifts that he hath bestowed nor reuoketh the riches of his graces that he hath granted Then we see that the giuing of one gift assureth that a multitude shall follow after as Leah said A company commeth Secondly he is mercifull to his enemies and Reason 2 them that hate him to such as neuer seeke after him or the knowledge of his wayes hee maketh the Sunne to shine and the raine to fall vpon the godly and vngodly yea his mercy stretcheth to the beasts of the field and the fowles of the ayre He prepareth showers for the earth he maketh grasse to grow vpon the Mountaines he giueth to beasts their food to the yong Rauens that cry Psal 147 8 9 and 36 6 7. He saueth man and beast so that we may boldly say How excellent is thy mercy O Lord thâ—refore the children of men trust vnder the shadow of thy wings He is mercifull to our bodies in him we liue and moue and haue our being hee hath giuen vs life and breath much more therfore will he be the GOD of our spirits and maintaine our spirituall life with the continuance of his graces and sending fresh supply of his Spirit after he hath once giuen vs faith and wrought our conuersion he which hath vouchsafed some portion as it were the first fruites of his mercy will adde greater store of mercy vnto it as it were store vpon store and heapes vpon heapes The vses are next to be considered First Vse 1 we learne from hence to acknowledge his great mercy that maketh mercy the seale of mercy and one grace as the pawne pledge of receiuing and obtaining a new grace O the vnspeakable mercies of God who can sound the bottome of them or who can ascend vp to the height of them Can any tongue expresse or hart conceiue this goodnes of God teaching vs to draw an argument from his first mercy to a second and from a second to a third alwayes to arise from one degree to assure another to conclude a farther proceeding from the first beginning What man or woman hath not receiued thousands and ten thousands of mercies from the Father of mercies 2 Cor. 1 3. and much consolation from the Father of all consolation and thereby so many comforts to his owne soule to assure him that he will neuer forsake him so that we may boldly with a cheerefull heart say Lord be mercifull to vs because thou hast begun to be merciful we haue receiued much mercy therefore continue thy mercy toward vs not because wee haue beene good and profitable seruants to thee or haue deserued thy fauour but because thou hast beene gracious to vs. If our owne workes if our obedience if our righteousnes were to be made the ground reason to perswade the Lord to haue compassion on vs we should build vpon a weake and sandy foundation our comfort were gone and our hearts should faile vs. For we know our owne wickednesse and our sinnes are euer before vs. But since former mercies are arguments of further mercies and the granting of one grace is a key to vnlocke the ga e and open an entrance for the rest to follow since the first loue is a testimony and token of more loue to be shewed and continued we abound with such arguments to moue his Maiesty blessed be his Name for them whereby we may be assured that he will adde mercy to mercy and fauour to fauour Thus we see how fruitefull the louing kindnesse of God is alwayes producing more as one Corne encreaseth an hundred fold This was the stay and staffe of Paul the Apostle when he was in danger of death and was brought vnto his answer At my answering no man assisted me but all forsooke me I pray God that it may not be laid to their charge notwithstanding the Lord assisted me and strengthened me that by mee the preaching might bee fully knowne and that all the Gentiles should heare and I was deliuered out of the mouth of the lyon the Lord will deliuer me from euery euill work and will preserue me vnto his heauenly Kingdome to whoÌ„ be praise for euer euer Amen 2 Ti. 4 16 17 18. Secondly it is a speciall comfort to the afflicted when they are fallen into diuers tentations Vse 2 For when the Tempter cometh vnto vs and perswadeth vs that God hath cast vs off for euer and that we are none of his tempting vs to despaire of his mercy and suggesting vnto vs our vnworthinesse let vs record and recount Gods former mercies taking sweete comfort therein and stirring vp our selues to praier with assurance to be heard If he go about to perswade our harts by a strong illusion that we are not effectually called or freely iustified and elected or endued with faith and therefore shall be certainely condeÌ„ned let vs neuer yeeld to Satan nor to his Angels neither to their helpers assistants the flesh and the world When we are entised to commit sin yeeld not to the subtilties and suggestions of the diuell but flye from it and follow after the contrary vertue very earnestly When he calleth to our remembrance our sins
haue bought a Farme and I must needs goe out and see it I pray thee haue me excused shewing heereby that the cares of the world the deceitfulnesse of riches and the commodities of this life are lets and pull-backes from embracing the Gospel The Reasons of this truth are very apparent Reasâ— First the profits and pleasures of this present life are as ranke thornes that choke the precious and immortall seede of the word of God that it cannot grow vp in our harts For when once they are receiued into the soule they choke the truth of God and giue a checke to the Spirit of God These two can neuer lodge together so fast as one springs the other withereth This our Sauiour teacheth in the Parable of the Sower where he saith The seed is of the word of God that which fell among thorns are they which haue heard and after their departure are choked with cares and with riches and voluptuous liuing and bring foorth no fruite Lu. 8 11 14. This caused the Prophet to pray vnto God to encline his heart vnto his Testimonies and not to couetousnesse Psal 119 39. Secondly gifts and rewards put out the eyes of those that saw cleerely before â—sâ—â— 2. and stop the eares of those that could heare before and shutteth vp the mouth of those that could speake before If then the receiuing of bribes and taking of gifts be a setting of iustice to sale if they haue force to peruert and corrupt not onely such as are lewd and lime-fingred to draw presents vnto themselues but the wise and righteous then wee must acknowledge them to be dangerous tentations layd before vs of Satan to surprize vs by his wilines This Moses teacheth the Iudges and Officers which were to be chosen in theâ—r Cities Thou shalt not wrest the Law nor haue regard of persons Thou shalt not take any reward for guifts blinde the eyes of the wise and peruert the words of the righteous Deut. 16 19. Neyther let them say though I take rewards I will neuer swarue from Iustice for that is to presume vainely of thine owne strength and to giue the Spirit of God the lye that speaketh the contrary Let vs proceed to the vses of this Doctrine Vse 1 First this teacheth vs not to loue the world nor the things of the world but to beware we be not deluded by the glittring shew of this earthly vanity Take heed of cares and couetousnesse which is an immoderate desire of getting enioying the wealth of this world For it stealeth away the heart of man from God and godlinesse and maketh him bend the whole course of his life on earthly pleasures This is the common sicknesse and disease of this age wherein we liue For giue me one among many that is not ouercome with the pleasures of sin and the profits of the world It stealeth on such as haue sanctified affections and haue escaped out of the filthinesse of the world through the acknowledging of the Lord and seeketh to ouercome them It is so deceitfull and dangerous a sinne that it hath greatly assaulted and fearefully ouercome them after their calling to the truth and profession of the glorious Gospel of Christ our Sauiour and after they haue begun to make some conscience of their life and conuersation Nay such as before their calling and conuersation felt no such desires and cares now begin to be pressed combred and tempted with them For as Satan by all meanes seeketh whom he may deuoure 〈…〉 and how he may hinder the repentance of sinners so when he cannot any longer hold men in horrible sinnes of Idolatry Blasphemy Adultery and contempt of GOD then like a wily and subtle serpent he creepeth in another way before we can espy him then he suffereth vs to hate euill company surfetting drunkennesse riot and excesse but he driueth to another extremity and possesseth vs with distrustfull cares and immoderate thoughts of this world to desire greedily to seeke continually to keepe wretchedly and to depart heauily from the vaine and momentany things that perish with the vse And as this is a secret and subtle sinne albeit deeply rooted yet hardly espyed so is it sildome cured and recouered because men do not much consider of it regard it but please and flatter themselues in it If we would willingly attaine to our former estate and see the danger of this disease consider the vanity and vncertainty of all worldly things compare them with spirituall blessings and they are as dung and dirt matched with gold and siluer acknowledge that nothing is more vnseemly for those whose conuersation should bee in heauen then to be plodding vpon the earth wallowing in the puddle of prophane pleasures Therefore the Apostle Iohn saith Loue not the world neither the things that are in this world c. Ioh. 2 15 16 17. Heereunto commeth the counsell of Paul 1 Tim. 6.17 18 19. Secondly seeing gifts and rewards offered Vse 2 be as a bayte layde vp to entrap the soule let vs refuse them and not hunt after them as the manner of some is Therefore the Prophet saide to his seruant detesting his couetous minde Is this a time to take money and to receiue garments and Oliues and Vineyards and Sheepe 2 Kings 5 26 and Oxen and men seruants and maid-seruants The leprosie therefore of Naaman shall cleaue vnto thee and to thy seed for euer So when Simon the Sorcerer offered to the Apostles mony to haue power to bestow the gifts of the holy Ghost Peter said vnto him Thy money perish with thee because thou thinkest that the gift of God may be obtained with money Acts 8 20. Likewise when the King of Babylon offered vnto Daniel garments of purple and a chaine of gold for the interpretation of his dreame hee would not sell the gift of God but said Keepe thy rewards to thy selfe and giue thy gifts to another to one of thy enchanters that set to sale their superstitions Dan. 5 17. So then the seruants of God must alwayes ayme at and seeke the glory of God and their daily prayer must bee That he would giue them cleane hands and a pure heart Psal 24 4. They must not rashly gape after gaine but follow the duties of their calling with a single and sincere affection knowing That their labours shall not be in vaine in the Lord and that they haue a reward laide vp for theÌ„ in the heauens This was it that Moses looked after when he was come to age refusing the aliance of the King Heb. 11.25 26 partaking with the aduersity of the Church and esteeming the rebuke of Christ greater riches then the treasures of Egypt for he had respect to the recompence of the reward It is enough for vs that we shall bee glorified albeit we be not rewarded at the hands of men Vse 3 Thirdly let vs follow after the best gifts which may further the saluation of the soule Those indeed are good
Name If he deliuer his will to his enemies he will shew himselfe to his friends If he vouchsafe to instruct such as be strangers doubtlesse he will open himselfe and reueale his secrets to those that be Citizens of his kingdome If the seruant bee taught by him who doth not know what his master doth he will not passe ouer his owne sonnes who shall be heyres of his inheritance that he hath prepared for them that desire the knowledge of his wayes For he will fulfill the desires of them that feare him hee also will heare their cry and will saue them Psalm 145 19. Thus did Dauid assure his sonne Salomon standing by him when he was going the way of all flesh If thou seeke him he will be found of thee but if thou forsake him he will cast thee off for euer 1 Chron. 28 2. 2 Chron. 15 2 3. So when the noble Eunuch repayred to Ierusalem and gaue himselfe to reade the Scriptures that his knowledge might be encreased the word of God dwell plentifully in him the Lord sent Philip vnto him Acts 8.35 who ioyned himselfe to his Chariot and expounded vnto him the way of God more perfectly Likewise when Cornelius the captaine Acts â— a deuout maÌ„ and one that feared God had prayed to God for further knowledge that God who had begun his good worke in him would bring him to perfection he is directed to send for Peter who should tell him what he ought to do verifying the saying of Christ Math 13 12 and 25 29. Vnto euery man that hath it shall be giueÌ„ and he shall haue abundance but whosoeuer hath not from him shall bee taken away euen that hee hath Would we then know why we are ignorant in the wayes of God weake in faith bare and barren in the gifts of God We do not beleeue the promises of God offering himselfe to those that seeke him and opening to those that knocke at his gate neyther hunger and thirst after his graces nor know the want of them in our selues or others Fourthly let vs follow the example of God Vse and do good to those that are euill He maketh the Sunne to rise vpon the euill and the good hee sendeth raine on the iust and vniust so should wee do good to all although especially to the houshold of faith Math. 5 45. Gal. 6 10. Let not theyr vnworthinesse hinder our goodnesse but labour that our light may so shine before them that we may gaine them to the faith heape coales of fire vpon their head Let vs admonish and exhort them with all patience and long-suffering that they may come out of the snare of the diuell of whom they are holden Let vs preach the Gospel in season and out of season and 1 Cor. 9.22 take all occasions to win those that are without that by all meanes we may saue some What though they be not turned and conuerted to God by the preaching of the Gospel we seeme to bestow our labor in vaine Many are enlightened of God that are not saued they attaine to knowledge that neuer grow to faith We are the sweet sauor of God as well in them that perish as in them that are saued to the one we are the sauour of life to life and to the other the sauour of death to death 2. Cor. 2 15 16. And this must serue and suffice to comfort vs and strengthen vs to beare out the heate of the day the weight of the burden that lyeth vpon our shoulders to consider that howsoeuer our persons be entertained our doctrine receiued Esay 4â— and our strength bee wasted and consumed in vaine yet our iudgement is with the Lord and our worke with our God who will reward vs according to our labour Lastly Vsâ— seeing GOD maketh knowne his will and word to wicked and prophane men who are sundry wayes enlightened with many gifts of the Spirit let vs not rest in seeking after common gifts but labor to be partakers of such as are proper to the elect and doe alwayes accompany saluation and eternall life This is it that the Apostle exhorteth vnto 1. Cor. 14 where mentioning diuers gifts of the Spirit as the gift of knowledge the working of myracles the word of wisedome the power of healing the discerning of spirits the diuersity of toongs the interpretation of tongues all whâ—ch are common to al sorts of men both good bad he addeth as the vse that now we teach perswade But desire you the best gifts and I will shew you a more excellent way 1 Cor. 14 30 31. Let vs not therefore content our selues with such knowledge and illumination as the reprobate and vngodly haue but let vs couet such as are peculiar and proper to the elect that we may be the Temples of the holy Ghost that the Spirit of God may dwell in vs not for a time but for euer and dispose our hearts as the owner of the house and gouerne it wholly after his owne will Let vs labour to feele a certaine knowledge of our reconcilation to God in Christ 〈◊〉 3. 〈…〉 5. 〈◊〉 25. 〈◊〉 6. the gifts of regeneration a dying vnto sin arising vp to newnesse of life the grace of hearty praier comfort in distresse and such like which the elect of God finde in some measure wroght in them These are infallible notes of election these are the best gifts that the Apostle vrgeth these are such fruites of the Spirit as wee must delight in and follow after If these be in vs do abound we shall haue that peace of conscience through them that passeth all vnderstanding if these bee not in vs whatsoeuer knowledge we haue beside though we haue tasted of the heauenly gift beene enlightened by the Spirit beene partakers of the holy Ghost tasted of the good word of God and receiued the Gospel with ioy wee shall finde no more sound comfort in them then Balaam did in this place by the reuelation which he had receiued from God 15 Balak yet sent againe moe Princes and more honorable then they 16 Who came to Balaam and said vnto him Thus saith Balak the sonne of Zippor Be not thou staide I pray thee from comming to mee 17 For I will promote thee vnto great honour and will do whatsoeuer thou sayest vnto me Come therfore I pray thee curse for me this people 18 And Balaam answered and saide vnto the seruants of Balak If Balak would giue mee his house full of siluer and gold I cannot goe beyond the word of the Lord my God to do lesse or more 19 And now I pray you tarry ye heere also this night that I may wit what the Lord will say vnto me more 20 And God came vnto Balaam by night and saide vnto him Forasmuch as men are come to call thee rise vp and goe with them but onely what thing I say vnto thee that shalt thou do 21 So Balaam rose vp early
me This is it which Christ our Sauiour often alledgeth for the comfort of his disciples Ioh. 14 18. Math. 18 20 28 20. I will not leaue you comfortles but I will come vnto you Loe I am with you to the end of the world The reasons are these First his presence appeareth Reason 1 that the faithfull might be assured of his protection and defence beeing gathered together by his power without which they could not haue any comfort If the souldiers should bee destitute of the presence of theyr Captaine the wife of her husband the people of their King they would remaine comfortlesse and in continuall feare to do their duties and performe their allegeance But hauing their continuall presence they haue continual assurance and ioyfulnesse in theyr place and charge committed vnto them otherwise the best seruants of God most painfull in theyr callings should be in the worst case and condition To this purpose Christ sayth Goe and teach al nations to obserue whatsoeuer I haue commanded you and lo I am with you alway vntil the end of the world Mat. 28.18 19 20. Seeing therfore God wold not haue vs danted with danger or discouraged with feare but to go lustily forward where he hath called vs we cannot doubt of the assurance of his presence with vs in all assayes and assaults whatsoeueâ— shall be offered vnto vs. Reason 2 Secondly he is ready to heare their prayers to helpe them in their distresses to yeild them those things that they stand in neede of If he were absent from vs not present with vs hee could not consider of our wants nor succour vs in our necessities nor deliuer vs from our enemies nor refresh vs with his helpe while we walke through the valley of the shadow of death Therefore when Christ teacheth Mat. 18 20. that by the grace of his Spirit and the power of his Deity he is in the middest of the Church he confirmeth it hereby that whatsoeuer they shall desire it shall be giuen them of his Father which is in Heauen Vse 1 Let vs now proceed to the vses of this Doctrine First it followeth from hence if God be still with his Church then there is neuer any separation diuorcement between God and his Church betweene Christ his members so that whosoeuer would find the Lord to be his God he must be in the Church of the Church Christ is sayd to walk in the middest of the seuen golden Candlestickes â—â—â—l 1 13. that is of the Church Christ is euermore in his Church and whersoeuer the Church is there is Christ No man shall euer finde Christ as a Sauiour but in his Church The Emperour is to be acknowledged whersoeuer his standard is the King is where his Court is So there is alwayes a neere coniunction betweene God and his Church Where he is present with his grace there is his Church We shall not need to say with Martha Lord if thou haddest beene heere my brother had not bene dead Iohn 11 21. for God is euer with vs in all dangers he standeth present by vs His left hand is vnder our head 〈◊〉 2 5. and his right hand doth embrace vs. This is a notable and singular comfort to all the true members of the Church who are assured of the spirituall and speciall power and loue of God toward them supporting them and staying them vp with both his hands that they fall not from him through weaknes and infirmity of the flesh And seeing his loue is such vnto vs that he will not be farre from vs but in all our troubles embrace vs in both his armes this ought to stay and strengthen vs in all trials and confirme vs in all tentations which are as it were so many stormes and tempests beating vpon the barkes of our soules and threatning to make shipwracke of them We are ready in all our troubles when wee finde not present help at hand to suppose the Lord to be farre from vs. We are impatient of delay wee cannot abide to waite the Lords leysure So soone as we are entred into the Furnace of affliction that we feele the flames thereof to scorch vs and the anguish therof to enter into our bones by and by we thinke that God should helpe vs euery moment and minute appeareth to be a day and euery day seemeth a yeare vnto vs vntill hee scatter the coales and pull vs as a fire-brand out of the fire This made the Prophet in the heat of his affliction to cry out Why standest thou farre off O Lord and hidest thee in due time euen in affliction Psal 10 1. Wherby we see that the children of God are wonderfully assaulted the flesh wrastleth against the Spirit sometime preuaileth and for a time getteth the vpper hand So the same Prophet saith Psal 13 1 2. 22 1 2. How long wilt thou forget me ô Lord for euer How long wilt thou hide thy face from me c. And againe My God my God why hast thou forsaken me and art so far frrm mine health and from the words of my roaring c And in another place Will the Lord absent himselfe for euer and will he shew no more fauour Is his mercie clean gone c. Thus his faith was assaulted and his hope tryed that he should not fal into infidelity and yeeld to distrust in God But seeing our doctrine affirmeth that God is neuer from vs howsoeuer hee seemeth to delay and deferre his helpe let vs learne how great soeuer our conflicts be not vtterly to despaire of Gods mercy though it tarry Waite Habbak 2 3. for it shall surely and certainly come and not stay when the time euen the appointed time commeth So when the faithfull recouer theÌ„selues out of the former tentations as it were out of a gulf ready to swallow them vp they gather strength of Faith rest vpon the power presence of God and waite with patience the Lords leysure and confesse it was their owne infirmity This the Prophet Dauid setteth downe in Psal 40 1. and 42 5 11. and 43 5. and in diuers other places Thus it standeth all of vs vpon when affliction tryeth vs when the flesh tempteth vs when satan winnoweth vs and all of them consenting and conspiring together seeke to ouerthrow vs to consider that howsoeuer God oftentimes deferreth to help vs yet he is still present with vs and to assure our selues that doubtles he is not farre from euery one of vs. Matth. 15 21. It is the will and pleasure of God to try our faith to stirre vp our zeale to exercise our patience and to teach vs to make greater account of his blessings wheÌ„ we haue obtained them but in the end to our endles comfort he will declare by the effects of his loue and fauour that he was neuer indeed absent from vs howsoeuer we iudge so according to the weaknes of the flesh and hee for a time hide
them stedfastly in the faith We shall be fitted to beare out this triall if we be carefull to vnderstand the acceptable will of God and if we be able to weild the sword of the Spirit which is the word of God Our Sauiour teacheth his Disciples to beware of false Teachers which come in sheepes cloathing but inwardly are rauening Wolues Mat. 7 15. This is the vse which the Apostle Iude maketh chap. 4 where making mention that seducers were entered secretly and subtilly among them hee mooued them to striue and contend for the common faith taught by his ministry If we wold know how this shold be let vs haue our faith stablisht in the grace of God and our hearts setled in the truth Faith is a precious Iewell the Iewell of Iewels it must then be kept well and warily If a man haue a pearle of great price committed vnto him he will not let it lye about commonly and carelesly for euery one to pilfer purloyne but keepe it vnder lock key that it may be preserued safe and sure True Religion builded vpon the foundation of the Prophets and Apostles is such a Pearle it must be kept with watch and ward or else it will bee stolne and taken from vs. It is such a Iewel as when a man hath found it he will sell all that he hath to keepe and retaine it The people beganne to commit whoredome with the daughters of Moab We haue heard before the author of that stumbling-blocke which was laid before the feet of the people of God to cause them to fall to wit Balaam from him the counsell came by him the net was made and by Balak it was spred to intrappe them Now we see what they committed wherein they offended So soone as the plot is deuised and the counsell followed by and by the Israelites are taken in the snare They banquet with the Moabites in the idoll feasts so fall into fornication These are tentations on the right hand delights to the flesh and enticements to pleasures Doctrinâ— Tentatioâ— by pleasuâ—â— are most â—â—gerous The Doctrine arising from hence is this That tentations from pleasures delights are of all other most dangerous more effectuall to preuaile ouer vs then such tentations as stand on the left hand to witte crosses aduersities Indeed we are assailed on euery side on the left hand by pouerty shame contempt persecutions and such like which cause many to hang down their heads to cast away their confidence to renounce their faith to depart out of the field without striking a stroke but such as present themselues at our right haÌ„d as riches power honor glory preferment profit pleasure which dazle the eyes and entangle the hart with the delights therof these are most cunning Engines and instruments vsed or rather abused by Sathan to our destruction This was the last tentation as most auaileable in it selfe that the diuel vsed against our Sauiour Christ Mat. 4 8. shewing and offering vnto him the kingdomes of the world the glory thereof Faire promises of high preferment preuailed with Eue to eate of the forbidden fruite Genesis He gaue Dauid the foile by vncleannesse and Noah by drunkennesse Salomon by idolatry and Hezekiah by prosperity when he could not shake them by crosses and persecutions Gold and siluer haue opened the gates of the Citty when the force of the Cannon shot could not This is that which the Prophet Dauid meaneth when he saith I saide in my prosperity I shall not be remoued Psal 30 6. The Church of God was neuer so ouertaken with aduersity as with abundance and prosperity more are brought to condemnation by riches pleasures and worldly lusts then by pouerty and persecution Reason 1 The Reasons to inforce this doctrine are diuers First prosperity puffeth vp not onely the wicked but also the godly and stealeth away the heart of man before he feele the danger and can thinke vpon that which will follow Pleasures make vs forget God and our selues both seducing worldlings and such as remember not God all their life long and ouertaking the faithfull which haue walked in the feare of God when they haue al things at will so as they haue not knowne themselues any more When Salomon was old his wiues by flattery turned away his heart 1 Kings 11 4. So did Dalilah the heart of Sampson iudg 14. 15 who was made so weak impotent by the look of a woman that he yeelded himselfe to her lure or lust most reproachfully brought himselfe into extreme bondage and slauery through her enticements Reason 2 Secondly carnall pleasures and riches are deceitfull they appeare otherwise then they are They are like to a baite that couereth a deadly hooke they are like the greene grasse in which lurketh and lyeth a Serpent ready to sting vs vnto death they are like some cunning Couering that hideth a deepe pit prepared to swallow vs. This is the reason vsed by the Apostle shewing That they which will bee rich fall into tentations and snares and into foolish and noysome lusts 1 Tim. 6 9 1. Salomon speaking of falling into whoredome sayeth Prou. 7 21. 5 2. The lips of a strange Woman drop as an hony combe and her mouth is softer then Oyle when as her end is as bitter as wormwood as sharpe as a two-edged sword her paths leade to the graue and her wayes tend to hell by this means she catcheth fooles and bringeth them to the stocks as an Oxe to the slaughter Vse 1 The vses follow to bee considered of vs. First let vs learne from hence to confesse that prosperity is a slippery estate and howsoeuer it bee much desired and admired yet it is full of great dangers and hedged in with diuers difficulties This is not knowne nor vnderstood of the men of this world True it is wheÌ„ God sendeth famine or warre or pestilence and infectious diseases all men can say Alas these are hard and heauy times terrible and troublesome seasons we are alwayes in danger of death But wee must remember that when we liue at ease and all of vs be at peace when God deliuereth vs from diseases wee must not be secure and fall asleep in such prosperity but consider that we are set in slippery places This the Apostle Paul teacheth 2 Tim. 3 1 where hee saith In the lâ—st daies shall come perillous times for men shall bee louers of themselues proude couetous boasters louers of pleasures more then louers of God hauing a shew of godlinesse but denying the power thereof Hee speaketh of rough and greeuous times yet he neither nameth nor meaneth plague pestilence famine sword or such like calamities but hee telleth of things more dangerous although we take our selues to be free and farre from all danger We account no times tedious and troublesome but when wee liue in feare of death or feele our bellies pinched or else are crossed in the things of this
p. 90 a Saints haue no ouerplus of workes p. 1260 b. Sanctification why vnperfect p. 469 a. Sanctuaries whether they may be allowed p. 1236 a Sanhedrin p 533 b. Satan present with wicked men p. 457. Sauing soules p. 510 b. 511. Scripture authenticke 2 b. Romish errors touching them 3 a. 526 b. rules to be obserued in reading them 10. neuer vtterly lost p. 6 Scriptures must be read 142 a. perfect 167 168 why written 173 how to be expounded 371 b they haue nothing superfluous 449 b. they are light 460. two wayes p. 463 a. Scriptures stand not in letters 249 a. the iudge of all 484 b they belong to all 633 b. 634 a. 647 no part lost 820 abused by papists 1088. rules to interpret them p. 1050 a. Seuen seas in Israel p. 1225 b. Sects among the Iewes p. 149. Seditious persons 663. whence it ariseth 664. a fearfull sin p. 1108. Seducers and seduced p. 1100. Selling of sin what 91. sundry false tales p. 92. Senses of no vse without Gods blessing p. 908 b. Separatists See Brownists Seruants of three sorts 472 b. they must giue almes p. 99 6. Sheepe heare Christs voyce p. 28 a. Shekel what p. 205. Sibils p. 869 a Sincerity p. 589. Sinne filthy and infectious 277. deceiueth with false shewes 278. beware of it 280 286. howe much God hateth it 289 340 a. committed against God 296 b. the greeuousnes of it page p. 305 b. Sin should greeue more then the punishment 319 a punished in his owne kinde 930. known euer to God p. 409 q. Sin pardoned the punishment is remitted 609. when general it causeth a generall destruction 610 b. it openeth the gates to the enemy 611 pleasant in the beginning p. 619 b. Sin bringeth confusion of all 672. when punnished God is appeased 1070 b. against the holy ghost why vnpardonable 13. it depriueth of Gods protection 1074 b. it maketh places and famous infamous p. 1104 b. Sin to decline from the worship of God 1117. it is the cause of death 1125. foure things cleaue to it p. 1126 a. Sin the onely cause of iudgements and whether all sin be voluntary p. 1248 a. Single life not to be vowed p. 155. Sleepy hearers p. 2306. Society with wicked p. 1112. Sorcerers wrought no miracles 680 b. neither can do p. 681. Sorcery p. 977 b. Soule is immortall 933 1172. God is the Creator thereof p. 2132 b. Standards what vse in war p. 62 b. Stewes 381. Popish excuses 382. reasons against it p. 384. Stoikes p. 773. Subiects duties 69. without them they cannot honor God p. 508 a. Superiors must giue example 830 b. they lye open to iudgements p. 1056. Superstition p. 883. Supper of the Lord 479 a. no vnclean person may come to it 481 487 not to be shifted off 490 b 491. not enough to partake of the outward sign p. 500. Suspition p. 365. Swearing 252 b. the causes of it 373. reasons framed to defend it p. 374. T Tabernacle a figure of the Church pag. 436 in the midst of the host p. 80. Teachers negligent p. 443 444. Teares of the godly p. 594 b. Temples 694 how prophaned ibid. they must bee kept in good order p. 495 a. Temporally punished the faithfull are p. 1130 a. Tentations of the faithfull p. 21 22. Terrors to wicked men p. 932. Thankesgiuing a necessary duty p. 827 b. 829 Theft p. 322. Threatnings of God alwayes accomplished 766 b. they are conditionall p. 600. Times dangerous p. 1041 b. Tithes 447. they are the Lords 195 b. 704. paide of sundry sorts 703. not almes ibid Toleration of diuers Religions p. 627. Toleration of things vnlawful p. 305 a. Trance p. 682 b. Translation Latine false p. 1259 a. Transubstantiation no miracle p. 690 b Triall of spirits 1101 b. rules of it p. 1102 a. Trumpets to what vse p. 502. Truth shall continue for euer 465. all must be helpers to it p. 466. V Vengeance p. 300 b. Veniall sinnes 718 in what sense 719 the popish opinion thereof ibid. Vice whether of more force then vertue p. 165 a. Victory is the Lords p. 824. Virgin Mary conceiued in sinne p. 538 b. Vision p. 986. Visitation from God p. 796 797. Vnity 54. no note of the Church p. 880. Vniuersall grace p. 925 b. Vniuersality no note of the Church 581. Popish reasons p. 582. Vniuersality of the elect onely p. 521 a. Vngodly often prosper 507. they are Gods enemies 515. preserued for the godlies sake 557. what they account of the Church of the word p. 5â—9 Vnpossible to men not to God p. 540. Vnregenerate described p. 278 341 b. Vnthankefulnesse 442 b. a mother sinne 524. the fruites of it ibid. Vow what 481 1161. lawfull 780 1159. what vnlawfull ibid. Popish vowes p. 782 134 b. Vow of baptisme 783. of speciall vowes in affliction ibid. the right manner of vowing 1163. the true ends thereof ibid. Vow of the Nazarites 414. Christ obserued not this vow 418 a. Vowes of Popish Monkes vnlawfull p. 420. Vow of pouerty 453. of single life 155. of Obedience Ibid. Vprightnesse See Sincerity Vrim p. 1132. Vse of repetitions to the godly 239. to the vngodly p. 240 a. W Want alwayes among some of Gods people p. 1229 a Wars ordered by God 824. the misery of theÌ„ 852 b. of great antiquity p. 1017. Water of separation 716. it cannot cast out diuels p. 717. Weake meanes God chuseth p. 486 b. Whisperers 351. the seuerall sorts p. 352. Whoredome 308 378 b. the seuerall kinds p. 387 b. Wicked are miserable 107 b. know not what they do 572 b. not escape 575 b. proceede from euill to euill 592. See vngodly Wicked how they behaue themselues in affliction 624 a. they colour their wickednes 649. They cry to God when too late 663 a. they will not be warned by former iudgements 669 b. oft seeke of the faithfull 801. they desire others to pray for them p. 808 809. Wicked hate and persecute the godly 841 b. being reproued they continue in sin 916. They haue some good motions 930. they lay the fault vpon second causes p. 942. Wicked are wise in their kinde 978. are suffered long yet in the end punished p. 11â—6 Will of God reuealed to the wicked p. 888. Winning of soules See Saue Wisedome p. 579 580. Witchcraft p. 1032. Witches resorted vnto p. 482. Witnesses p. 372 90 b Witnesse false offendeth 6 wayes p. 1253 b Woes 44. Word our direction p. 114. Woman taken in adultery p. 1054. Workes must be perfected p. 437. Workes of Gods iustice p. 688. Wrath of God p. 567. Wrongs 561. they cry to God p. 571. X Xenophon p. 1167 b. Y Yoke of pouerty 888. Yong of two sorts p. 218. Yong yeares must be giuen to God p. 160. Z Zeale of the first times for the Ministers maintenance p. 705. Zeale not all good p. 922. Zelophehad p. 643 a. 1124 b. Zimri p. 1067. Zuinglius p. 1151. The End of the Table
teachablenesse meeknesse humblenesse of minde is the beginning of wisedome Pro. 1 7. This is so necessary a worke that GOD euermore wrought it in his seruants before he reuealed himselfe vnto them Thus hee dealt with Abraham Gen. 15 12. when he made a fearefull darknesse fall vpon him Thus he dealt with Iacoh Gen 28. He was afraid and said How fearefull is this place This is none other but the house of God and this is the gate of heauen Thus he dealt with the Israelites and with Moses himselfe Exod. 19 12 Heb 12 21. at the deliuering of the Law and entring into couenant with them Thus he dealt with Paul at his conuersion to the faith which before hee destroyed there shâ—ned suddainly a light round about him from heauen Acts 9 4.6 Whereat he fell to the earth trembling in body astonied in minde and troubled in conscience Thus he dealt with the Apostle Iohn when hee saw a vision of Christ Reuel 1 17 hee fell at his feetâ— as dead The want of this reuerent feare lifteth vs vp against God causeth vs oftentimes to check the word to be bold to controlle it that wee cannot suffer our selues to be checked controlled by it This feare ariseth in our hearts and is wrought partly by the consideration of Gods Maiesty and partly by the meditation of our owne infirmity and serueth to correct our natural pride and to redresse our corrupt affections Thirdly we must bring with vs faith in Christ and beleeue in the promise and word of God that it is infallible as Heb. 4 2. Vnto vs was the Gospel preached as vnto theÌ„ but the word that they heard profited them not because it was not mixed with faith in those that heard it This is that gift of God that purifieth the heart boreth the eare and maketh the way for other graces to follow Lastly if we would heare with profit we must haue good and honest hearts sanctified vnto euery good worke This our Sauiour sheweth in expounding the Parable of the Sower That which fell in good ground are they which with an honest and good heart heare the word and keepe it bring foorth fruite with patience Luk. 81 5. This the apostle Iames to the same purpose who charging vs to be swift to heare slow to speak addeth Wherefore lay apart all filthinesse superfluity of maliciousnesse and receiue with meeknesse the word that is grafted in you Iam. 1 21. The want of this preparation maketh so many vnprofitable and fruitelesse hearers No man is so simple and sottish to sow his seede cast away his Corne vpon ground vnploughed vntilled Shall we haue this knowledge vnderstanding in earthly things and shall wee discerne nothing in heauenly things but suffer the immortall seed of the word to vanish away thorough want of due preparation Hence it is that the Prophet exhorteth to breake vp our fallow ground and not sowe among the Thornes to be circumcised to the Lord and to take away the fore-skinnes of our hearts lest the wrath of God come foorth like fire and burne that none can quench it Ier. 4 4. Vse 4 Fourthly it serueth to guide and direct the Ministers of the Gospel to speake the word with all reuerence as the Embassadours of God that our preaching be with power and authority and so minister grace vnto the hearers 1 Corin 4 1. to the end they may thinke of vs as of the Ministers of Christ and disposers of the secrets of God For how shall the people heare it with reuerence if we be not carefull to deliuer it with reuerence as the word of our master that sent vs Hereunto commeth the exhortation of the Apostle Paul 2 Tim. 2 15. And the Apostle Peter speaketh to the same purpose 1 Pet. 4 11. Now that this gracious deliuery of the word may bee retained some things are to be obserued in the very action Touching the fitting and preparing of our selues to the worke of the Ministery that wee may preach with fruite and speake with comfort it is necessarily required of vs to vse praier reading study meditation and such like helpes as may further vs in our calling For albeit we haue wits quicke to conceiue memories firme to retaine and tongues ready to vtter See the faithful Shepherd yet wee must not abuse these excellent gifts to ydlenesse or vaine-glory but when we haue done all that we can account all our paines and labours too little saying with the Apostle Who is sufficient for these things 2. Cor. chap. 2 verse 16. The Prophets and Apostles of Christ were endued with extraordinary gifts and had a plentiful measure of knowledge giuen vnto them yet they ceased not to study the Scriptures Peter pronounceth of them all that They tooke great paines in their Prophesies the Prophets enquired and searched diligently the things that concerne the saluation of the Church 1 Pet. 1 10. Peter read the Epistles of Paul 2 Pet. 2 16 and Daniel the Prophesies of Ieremy Dan. 9 2. Paul receiued the Doctrine of the Gospel by reuelation was taken vp into Paradise and heard words which himselfe durst not expresse and the Saints were not able to conceiue hee was ready to lay downe his life saw himselfe at deaths dore yet he had a desire still to profite as appeareth in that he willeth Timothy to bring the Books and Parchments with him 2 Tim. 4 1â— when he came vnto him Wherefore it beseemeth not the weightinesse of the worke which we handle nor the presence of the people to whom wee speake nor the reuerence of the place wherein wee stand nor the worthinesse of the person whom we represent to step vp suddenly to stand in the stead and roome of God like horses that runne away with an empty Cart and set forward in the way before they haue their load No man dareth to speake of Princes affaires before Princes with leuity no man dareth giue sentence of life and death rashly The Minister speaketh of Christ before God and Angels He setteth before his hearers life and death heauen and hell and pronounceth the sentence of saluation or damnation vpon theÌ„ as Moses testifieth Deut. 11 26 27 28. Behold I set before you this day a blessing a curse the blessing if ye obey the Commandements of the Lord your God and the curse if yee will not obey Thus much for the preparation In the action it selfe we must vse all seemely and decent behauiour comely and reuerent gestures of the body haue alwayes a sober looke and modest countenance that it may appeare to others that we are inwardly moued and touched our selues with that we speak We must vtter gracious words to worke godly edifying in the spirit not ridiculous iestes to procure laughter We must lay aside the perswasible words of humane wisedome We must not relate stories and tell merry tales to fill vp the time and to make our auditors merry We
must auoide all light gestures that may bring our Ministery into contempt Many vse in their teaching casting abroad of their armes knocking of the Pulpit lifting themselues vp and immediately sinking downe hemming in the throate rolling of the eyes rubbing of the browes nodding of the head stamping with the feete turning euery way with the body snuffing with their nose fidling with the fingers tuning with the voyce as if they were acting their part vpon the stage or as if they were Fencers playing their Prizes These and such like abuses wee must labour to reforme by vsing aduised deliberation in our selues obseruing what is comely or vncomely what is decent or defectiue in others The world is full of carpers and scoffers Many will sooner marke what behauiour is amisse in vs then what doctrine we deliuer or what is amisse in their owne liues When Iacob sell sicke of his sicknesse whereof he dyed hee gathered his sonnes together to giue them instruction before his death and not beeing able through weaknesse to stand on his feete he raised vp himselfe in his bed and leaned on his staffe that he might shew reuerence vnto the word that he pronounced Gen. 47 31 and 49 33. The like we see in Dauid hee stood vpon his feet to giue honour to the word 2 Chron. 2. To conclude this point as we haue occasions offered vnto vs to speake of God of his iudgments or mercies of sinne against God of the calamities of others we must alwayes remember to speake of the person of God with reuerence of the iudgements of God with feare of the promises of God and comforts of his word with cheerefulnesse of sinne against God with hatred and detestation of other mens miseries with feeling and compassion Thus we shall become most profitable Teachers and thus we shall bee as wise Scribes taught vnto the kingdome of heauen which bring foorth out of their treasure things both new and old Math. 13 52. Lastly we learne from hence not to forsake Vse 5 the exercises of religion for the wickednesse or vnworthinesse of the Ministers Who was it that prophesied in the Name of God in this place was it not Balaam a leud liuer a cursed Idolater a diuellish Sorcerer And yet Balak is commanded to rise vp out of his throne to hearken vnto him with al attention It standeth vs vpon more to regard the matter then the speaker and to marke what is deliuered then the person that doth deliuer it The Pharisies in the dayes of Christ were leud liuers and many of them of other Tribes then of Leui 〈◊〉 3 2 3. yet so long as they sate in Moses chayre the Disciples are commanded to heare them and to obserue whatsoeuer they commanded We must discerne and distinguish the life of the Ministers from their Doctrine As we are not to receiue their doctrine for their good life so we are not to reiect it for their euil life Therfore the Apostle saith Some preach Christ through enuy and strife and some also of good will What then Yet Christ is preached all manner waies whether it be vnder a pretence or sincerely I therein reioyce yea and will reioyce Phil. 1 15 18. Although he were sorry that the Gospel was preached by such men yet he was glad it was preached This serueth to reproue those that will not heare scandalous Ministers nor receiue the Sacraments at the hands of ignorant Ministers Who haue itching eares and after their owne lusts get them an heape of Teachers 2. Tim. 4 3. Who are euer learning and are neuer able to come to the acknowledging of the truth 2. Tim. 3 7. Euill Ministers of corrupt life may deliuer the good things of God So long as they preach the word of God truely and administer the sacraments sincerely according to the ordinance of Christ the wickednesse of their persons cleaueth to themselues If a Prince should send vs a message or offer vs some present by the hands of some messenger that were an euill man would we reiect them for the fault of the person or accept them as the fauour of the Prince So should it be with vs when Gods word is preached and his sacraments administred we must hearken what it is that is preached consider what it is that is deliuered If it be of God we cannot refuse it lest wee be found contemners of his ordinances The people of Israel abhorred the sacrifices of God 1 Sam. 3 11. for the prophane life of the Priests but iudgement is denounced against them for their contempt Verse 19. God is not as man that hee should lye neither as the sonne of man that he should repent c. Hitherto we haue spoken of the entrance of this second Prophesie now we come to the Prophesie it selfe Hitherto in the nature of God is described and expressed vnto vs that he is constant in his mercifull promises toward his Church with whom is no variablenesse nor shadow of turning This is one of the names and essentiall properties of God whereby he is knowne to be God who is vnchangeably good vnchangeably holy vnchangeably iust and mercifull and is found firme and faithfull in all his promises Against this it may be obiected Obiect that he is oftentimes saide in the Scriptures to haue repented as Gen. 6 6 7. 1 Sam. 15 11. Ionah 3 9. How then can God be saide to be immutable vnchangeable I answer Answer the Scripture speaketh of God two wayes sometimes properly and then he is saide to be vnchangeable no variablenesse to be in him and that he cannot repent as 1 Sam. 15. The strength of Israel will not lie nor repent for he is not a man that hee should repent Sometimes vnproperly and figuratiuely for our capacity and because of our weaknesse not otherwise beeing able to conceiue of the high things of God Hence it is that we reade of the eyes eares hands armes the heart of God and such like Not that these parts and members are in God who is a Spirit inuisible and infinite But because wee cannot vnderstand how one should see without eyes or heare without eares or shew strength without armes these parts are giuen to God to teach vs that he seeth all things he heareth all thâ—ngs hee worketh all things in Heauen and earth as pleaseth him Thus is God set sometime before vs as it were turned and transfigured into our nature and as one said Hee hath not these things by nature but by effect Bern. in serm 4 super Cant. The change is not in GOD but in his worke Repentance in him is no perturbation or griefe he knoweth all things and is ignorant of nothing When he is said to repent that he made man the meaning is he determined to destroy him whom before hee had created When hee is saide to repent of making Saul King the meaning is he determined to take the kingdome from him to whom before he had assigned it and whom he caused
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
of Moab had deuised and what Balaam the sonne of Beor answered him that ye may know the righteousnesse of the Lord. Wee haue heard what great preparations were made what charges the King defrayed to bring his purpose to passe and yet preuaileth nothing against the Israelites his onely refuge was patience a cold comfort to rest in his onely reuenge was complaint a weake weapon to fight withall Wee haue heard of Balaams comming to curse the people of his diuinations sacrifices and prophecies his chiefest wages was the Kings wrath a cold contentment his highest honour whereto he was aduanced was to take his heeles and be gone a poore preferment Thus much of the order obserued in these words Touching the doctrines that arise from this diuision wee haue already handled at large such as are heere offered to our considerations When Balaam speaking of great afflictions that shall fall vpon sundry places and people sayth That GOD shall doe this chapter 21 verse 6. he teacheth that GOD is author of all chastenings and punishments there is no euill in the city which hee hath not done Besides hee declareth that GOD rayseth vp one euill man to scourge another chapter 21 verse 25. Lastly hee setteth downe the manner of Gods punishments to be proportionable and answerable to the offences and dealing of men chapter 24 verse 20. GOD punisheth in the same kinde as man sinneth They that tooke away the Empire from others haue the Empire taken from themselues GOD dealt with them as they had dealt with others and caused them to perish with the sword that drew the sword vpon others Now let vs proceede to the handling of other doctrines which may be gathered from hence Verse 14. The shippes also shall come from the coastes of Chittim and subdue Ashur and shall subdue Eber and he also shall come to destruction In these words as we haue declared in setting downe the method and meaning of them Balaam prophesieth of the rising and falling of great Princes and Empires They had their heads lifted vpon high and were aduanced vnto the greatest honour but suddainly they came tumbling downe and all their glory lay in the dust From hence we learne Doctrine Such as are in greatest place of honour many times fall suddainly that great men mighty Princes sometimes in greatest honour suddainly decay come to nothing they are in a moment cast downe and left destitute when they little thinke of it and come to great extremity This we see verified often in fighting great battels such as not long afore were in great pompe in the middest of souldiers men of might and great command hauing strong armies and many chariots are suddenly brought low into great misery flye for their liues and are glad of a poore harbor to saue their liues as we see in Sisera in Saneherib and sundry others Iudg. 4 16. Behold this in proud Haman he gloried in his fauour with the people in his greatnes with the King in his grace with the Queene who had none to the feast but the King and him he repined and was euen consumed with enuie to see one looke vpon him and not doe reuerence vnto him but on the suddaine he lost both honour and life and was hanged himselfe on the gibbet which hee had set vp for Mordecai that spake good for the King Ester 7 10. This wee see in Agag king of the Amalekites he flourished in his kingdome and his people liued securely in their cities but Saul came suddainly vpon them slew the people and tooke the King aliue And when he thought the danger gone he said merrily and pleasantly Truely the bitternesse of death is passed then did Samuel hew him in pieces before the Lord in Gilgal 1. Sam. 15 32. This likewise appeareth in Nebuchadnezzar whom Daniel compareth vnto a great and strong tree the height thereof reached vp vnto heauen the sight thereof to the ends of the earth the boughs thereof were faire and the fruit thereof much it made a shadow vnder it for the beasts of the field and the fowles of the heauen dwelt in the boughes thereof and all flesh fed of it Dan. 4 18.19 who as he walked in the royall palace of Babel and gloried in the worke of his own hand saying Is not this great Babel that I haue built c. while the word was in the kings mouth this voyce came downe from heauen Thy kingdome is departed from thee So they droue him from men they turned him out of his kingom they made him eat grasse as oxen his body was wet with the dew of heauen This sudden alteration in a moment somtimes befalleth the faithfull seruants of God Dauid was made a great man in Israel beloued of the Princes honored of the King aduanced to be his sonne in law of whom they sang by course in their play and said Saul hath slaine his thousand and Dauid his ten thousand 1. Sam. 18 7. but on 〈◊〉 suddaine hee was in exile among the wilde goates and constrained to put his life in hazard in a strange countrey So Iob was one of the greatest and richest men in all the East who in the turning of an hand became one of the lowest and poorest so that they mocked and derided him Iob 30.1 whose fathers hee refused to set with the dogges of his flockes that is with the meanest of his house Reason 1 Neither can wee much maruaile at this change of the place and estates of the sonnes of men confirmed vnto vs by all experience in the examples of Pharaoh Achitophel Saul Sifera Saneherib Herod and of infinite others in the acts and monuments of the Church seeing this falleth not out by chance or fortune but it is the Lords doing and the worke of his right hand This is the reason that Iob expresseth Now I am their song I am their common talke they abhorre me and flie farre from me and spare not to spit in my face because that GOD hath loosed my cord and humbled me Iob 30 9 10. This Hannah in her song toucheth 1. Sam. 2 7.8 Where we see the Lord lifteth vp hee pulleth and putteth downe according to his owne wil and pleasure who maketh the highest tyde to haue the lowest ebbe Reason 2 Secondly as he worketh his owne will so hee will humble and abase the sonnes of men to make them know themselues Wee thinke our selues great men wee will ascend aboue the height of the clouds and exalt our selues aboue the starres wee lift vp our hearts aboue our brethren and will be like the most High so that God is constrained to bring vs downe to the graue lay our honor in the dust that we may know we are but men whose life is but vanity vexation of spirit We should neuer be humble and lowly in our owne eyes vnlesse we saw how God casteth downe the mighty from their seates scattereth the proud in the imagination of their hearts and sendeth the rich
away empty Luke 1 52 53. Vse 1 The vses follow to be obserued First from hence consider and confesse the difference betweene earthly and heauenly honour between the honour of men and that which is of God Earthly honour when it is at the highest can giue no assurance of continuance nor minister peace of conscience nor satisfie with the benefite of contentment because it endureth but for a season but the honour which we shall enioy after this life with God is like himselfe Hee is vnchangeable and without shadow of turning hee is constant and euer like himselfe so is the honor and glory which he hath reserued for vs It is laide vp as a treasure in heauen where neither the moth nor canker corrupteth and where theeues neither dig through nor steale Math. 6 20. We see what the fauor and friendship of men is wee see what the highest preferment is that men can attaine vnto both they and their aduancement fall as the Sommer fruite and their place knoweth them no more But the honour which wee shall finde in heauen and enioy with the glorious Saints of God in the heauenly habitations lasteth for euer and there shall be no end thereof What foolishmen are we therefore and more then foolish that so much admire the vaine glory of the earth and haue our eyes dazled with the deceitfull beauty of the dignities of this world and doe not consider the stablenesse of that glory reserued for vs which time shall not consume nor the enemy abolish Hence it is that the Apostle Iohn saith Loue not the world neither the things that are in the world if any man loue the world the loue of the Father is not in him and the world passeth away with the lust thereof but he that fulfilleth the will of God abideth euer 1. Iohn 2 15 17. All earthly things last and endure but for a season men are mortal riches are vncertaine fauour is vanity honour is changeable treasures are transitory pleasures are mutable profites are corruptible friends are fading and oftentimes turne to be enemies onely the treasures of heauen the fauour of God the pleasures of eternall glory the riches of the world to come are immortall and neuer decay For all flesh is as grasse all the glory of man as the flower of the field the grasse withereth the flower fadeth but the word of the Lord endureth for euer 1. Pet. 1 24 Thus we see that there is as great difference betweene earthly and heauenly honour as is betweene heauen and earth Secondly we must learne to vse this world Vse 2 as though wee vsed it not and make it as the hand to helpe vs and further vs toward the kingdome of heauen The hand is made to serue vs and not wee to serue it Wee must learne to place the world vnder vs not aboue vs we must make it seruant to vs not Lord ouer vs we must teach it to obey not suffer it to rule ouer vs as the Church is described to be cloathed with the Sunne but hauing the Moone vnder her feete Reuel 12. For seeing humane things are transitory mutable and changeable it standeth vs vpon to haue our conuersation in the heauens and to cast the eyes of our mindes toward the estate of glory and the eternall happinesse prepared for vs. A pilgrim in a strange land hath alwayes his eyes toward his iourneyes end is greatly grieued when he wandereth out of his way Wee are pilgrims in this world and are farre from home so that our hearts should be fully and wholly set on euerlasting life and bee grieued when wee are hindered from the straight way This is the exhortation of the Apostle to the Corinthians 1. Cor. 7 29. Many follow it with all greedinesse albeit it be full of vanity But if we esteeme of heauen or regard the saluation of our soules wee ought to be little affected to the things of this life neuer setting our hearts vpon them but desiring to dwell in that house where wee shall abide for euer Many there are that liue long in this life and haue beene many dayes vpon the face of the earth who neuer thinke of the kingdome of heauen nor dreame of another world nor meditate of the life to come vntill they lye at the last gaspe and are going the way of all flesh which is a most wofull and miserable thing to consider Let vs not suffer Sathan thus to circumuent vs and this present world to abuse and bewitch vs the deuill is a deceiuer the world is but a shadow and hath no true and enduring substance in it Abraham the father of the faithfull is commended by the Spirit of God who being called of God willingly obeyed to goe into the place which afterward hee should receiue for an inheritance Heb. 11 8. so that he departed from his kindred fathers house not knowing whither he went and by faith he abode in the land of Canaan as in a strange countrey and as one that dwelt in tents A naturall man would thinke hee had made a simple change and be ready to condemne him for a foole but the Scripture giueth this reason as the cause that mooued him to wit euerlasting life for hee looked for a city hauing a foundation whose builder and maker is God In comparison heereof let vs make little account of this transitory life or of any the vaine profits pleasures or honours that may be found in it Lastly let it not grieue vs to see euil men Vse 3 exalted and set aloft they hold their possessions and honour with the greatest vncertainty that can bee in their life time and when they are taken from hence they can carry nothing with them of all that they possesse They are oftentimes depriued suddainly of all things they desire and doe most of all delight in Sometimes they are taken away from their goods sometimes their goods are taken away from them and sometimes albeit neyther they be taken from their goods nor their goods taken from them yet God in his iustice depriueth them of the comfortable vse of them while they doe enioy the possession of them This is the vse that the Prophet Dauid toucheth Psalme 49 5.16 declaring the vanity and vncertainty of mortall things and the suddaine fall of all flesh he addetâ— Wherefore should I feare in the euill dayes when iniquitie shal compasse me about as at mine heeles Be not thou afraid when one is made rich and when the glory of his house is encreased for he shall take nothing away when he dyeth neither shall his pompe descend after him We haue knowne many by our own obseruation gone on a suddaine that looked not for any change Wee haue seene them set on high and suddainly they haue come to nothing Who is ignorant that great trees grow til they be great 〈◊〉 câ—â—t de 〈◊〉 Alex. â— 7. and then be plucked vp from the root in a moment It is a foolish